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XIII. In the third place we must exhibit to the understanding the instances in which that nature, which is the object of our inquiries, is present in a greater or less degree, either by comparing its increase and decrease in the same object, or its degree in different objects; for since the form of a thing is its very essence, and the thing only differs from its form as the apparent from the actual object, or the exterior from the interior, or that which is considered with relation to man from that which is considered with relation to the universe; it necessarily follows that no nature can be considered a real form which does not uniformly diminish and increase with the given nature. We are wont to call this our Table of Degrees, or Comparative Instances.


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We will first speak of those bodies which exhibit no degree of heat sensible to the touch, but appear rather to possess a potential heat, or disposition and preparation for it. We will then go on to others, which are actually warm to the touch, and observe the strength and degree of it.


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1. There is no known solid or tangible body which is by its own nature originally warm; for neither stone, metal, sulphur, fossils, wood, water, nor dead animal carcasses are found warm. The warm springs in baths appear to be heated accidentally, by flame, subterraneous fire (such as is thrown up by Etna and many other mountains), or by the contact of certain bodies, as heat is exhibited in the dissolution of iron and tin. The degree of heat, therefore, in inanimate objects is not sensible to our touch; but they differ in their degrees of cold, for wood and metal are not equally cold.[94] This, however, belongs to the Table of Degrees of Cold.


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2. But with regard to potential heat and predisposition to flame, we find many inanimate substances wonderfully adapted to it, as sulphur, naphtha, and saltpetre.


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3. Bodies which have previously acquired heat, as horse dung from the animal, or lime, and perhaps ashes and soot from fire, retain some latent portion of it. Hence distillations and separations of substances are effected by burying them in horse dung, and heat is excited in lime by sprinkling it with water (as has been before observed).


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4. In the vegetable world we know of no plant, nor part of any plant (as the exudations or pith) that is warm to man’s touch. Yet (as we have before observed) green weeds grow warm when confined, and some vegetables are warm and others cold to our internal touch, _i.e._, the palate and stomach, or even after a while to our external skin (as is shown in plasters and ointments).


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5. We know of nothing in the various parts of animals, when dead or detached from the rest, that is warm to the touch; for horse dung itself does not retain its heat, unless it be confined and buried. All dung, however, appears to possess a potential heat, as in manuring fields; so also dead bodies are endued with this latent and potential heat to such a degree, that in cemeteries where people are interred daily the earth acquires a secret heat, which consumes any recently deposited body much sooner than pure earth; and they tell you that the people of the East are acquainted with a fine soft cloth, made of the down of birds, which can melt butter wrapped gently up in it by its own warmth.


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6. Manures, such as every kind of dung, chalk, sea-sand, salt and the like, have some disposition toward heat.


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7. All putrefaction exhibits some slight degree of heat, though not enough to be perceptible by the touch; for neither the substances which by putrefaction are converted into animalculæ,[95] as flesh and cheese, nor rotten wood which shines in the dark, are warm to the touch. The heat, however, of putrid substances displays itself occasionally in a disgusting and strong scent.


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8. The first degree of heat, therefore, in substances which are warm to the human touch appears to be that of animals, and this admits of a great variety of degrees, for the lowest (as in insects) is scarcely perceptible, the highest scarcely equals that of the sun’s rays in warm climates and weather, and is not so acute as to be insufferable to the hand. It is said, however, of Constantius, and some others of a very dry constitution and habit of body, that when attacked with violent fevers, they became so warm as to appear almost to burn the hand applied to them.


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9. Animals become more warm by motion and exercise, wine and feasting, venery, burning fevers, and grief.


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10. In the paroxysm of intermittent fevers the patients are at first seized with cold and shivering, but soon afterward become more heated than at first--in burning and pestilential fevers they are hot from the beginning.


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11. Let further inquiry be made into the comparative heat of different animals, as fishes, quadrupeds, serpents, birds, and also of the different species, as the lion, the kite, or man; for, according to the vulgar opinion, fishes are the least warm internally, and birds the most, particularly doves, hawks, and ostriches.


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12. Let further inquiry be made as to the comparative heat in different parts and limbs of the same animal; for milk, blood, seed, and eggs are moderately warm, and less hot than the outward flesh of the animal when in motion or agitated. The degree of heat of the brain, stomach, heart, and the rest, has not yet been equally well investigated.


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13. All animals are externally cold in winter and cold weather, but are thought to be internally warmer.


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14. The heat of the heavenly bodies, even in the warmest climates and seasons, never reaches such a pitch as to light or burn the driest wood or straw, or even tinder without the aid of burning-glasses. It can, however, raise vapor from moist substances.


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15. Astronomers tell us that some stars are hotter than others. Mars is considered the warmest after the Sun, then Jupiter, then Venus. The Moon and, above all, Saturn, are considered to be cold. Among the fixed stars Sirius is thought the warmest, then Cor Leonis or Regulus, then the lesser Dog-star.


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16. The sun gives out more heat as it approaches toward the perpendicular or zenith, which may be supposed to be the case with the other planets, according to their degree of heat; for instance, that Jupiter gives out more heat when situated beneath Cancer or Leo than when he is beneath Capricorn and Aquarius.


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17. It is to be supposed that the sun and other planets give more heat in perigee, from their approximation to the earth, than when in apogee. But if in any country the sun should be both in its perigee and nearer to the perpendicular at the same time, it must necessarily give out more heat than in a country where it is also in perigee, but situated more obliquely; so that the comparative altitude of the planets should be observed, and their approach to or declination from the perpendicular in different countries.


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18. The sun and other planets are thought also to give out more heat in proportion as they are nearer to the larger fixed stars, as when the sun is in Leo he is nearer Cor Leonis, Cauda Leonis, Spica Virginis, Sirius, and the lesser Dog-star, than when he is in Cancer, where, however, he approaches nearer to the perpendicular. It is probable, also, that the quarters of the heavens produce a greater heat (though not perceptibly), in proportion as they are adorned with a greater number of stars, particularly those of the first magnitude.


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19. On the whole, the heat of the heavenly bodies is augmented in three ways: 1. The approach to the perpendicular; 2. Proximity or their perigee; 3. The conjunction or union of stars.


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20. There is a very considerable difference between the degree of heat in animals, and even in the rays of the heavenly bodies (as they reach us), and the heat of the most gentle flame, and even of all ignited substances, nay, liquids, or the air itself when unusually heated by fire. For the flame of spirit of wine, though diffused and uncollected, is yet able to set straw, linen, or paper on fire, which animal heat, or that of the sun, will never accomplish without a burning-glass.


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21. There are, however, many degrees of strength and weakness in flame and ignited bodies: but no diligent inquiry has been made in this respect, and we must, therefore, pass it hastily over. Of all flames, that of spirits of wine appears to be the most gentle, except perhaps the ignis fatuus, or the flashes from the perspiration of animals.
After this we should be inclined to place the flame of light and porous vegetables, such as straw, reeds, and dried leaves; from which the flame of hair or feathers differs but little. Then, perhaps, comes the flame of wood, particularly that which contains but little rosin or pitch; that of small wood, however (such as is usually tied up in fagots), is milder than that of the trunks or roots of trees. This can be easily tried in iron furnaces, where a fire of fagots or branches of trees is of little service. Next follows the flame of oil, tallow, wax, and the like oily and fat substances, which are not very violent.
But a most powerful heat is found in pitch and rosin, and a still greater in sulphur, camphor, naphtha, saltpetre, and salts (after they have discharged their crude matter), and in their compounds; as in gunpowder, Greek fire (vulgarly called wild fire), and its varieties, which possess such a stubborn heat as scarcely to be extinguished by water.


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22. We consider that the flame which results from some imperfect metals is very strong and active; but on all these points further inquiry should be made.


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23. The flame of vivid lightning appears to exceed all the above, so as sometimes to have melted even wrought iron into drops, which the other flames cannot accomplish.


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24. In ignited bodies there are different degrees of heat, concerning which, also, a diligent inquiry has not been made. We consider the faintest heat to be that of tinder, touchwood, and dry rope match, such as is used for discharging cannon. Next follows that of ignited charcoal or cinders, and even bricks, and the like; but the most violent is that of ignited metals, as iron, copper, and the like.
Further inquiry, however, must be made into this also.


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25. Some ignited bodies are found to be much warmer than some flames; for instance, red hot iron is much warmer, and burns more than the flame of spirits of wine.


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26. Some bodies even not ignited, but only heated by the fire, as boiling water, and the air confined in reverberatories, surpass in heat many flames and ignited substances.


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27. Motion increases heat,[96] as is shown in the bellows and the blowpipe; for the harder metals are not dissolved or melted by steady quiet fire, without the aid of the blowpipe.


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28. Let an experiment be made with burning-glasses; in which respect I have observed, that if a glass be placed at the distance of ten inches, for instance, from the combustible object, it does not kindle or burn it so readily, as if the glass be placed at the distance of five inches (for instance), and be then gradually and slowly withdrawn to the distance of ten inches. The cone and focus of the rays, however, are the same, but the mere motion increases the effect of the heat.


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29. Conflagrations, which take place with a high wind, are thought to make greater way against than with the wind, because when the wind slackens, the flame recoils more rapidly than it advances when the wind is favorable.


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30. Flame does not burst out or arise unless it have some hollow space to move and exert itself in, except in the exploding flame of gunpowder, and the like, where the compression and confinement of the flame increase its fury.


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31. The anvil becomes so hot by the hammer, that if it were a thin plate it might probably grow red, like ignited iron by repeated strokes. Let the experiment be tried.


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32. But in ignited bodies that are porous, so as to leave room for the fire to move itself, if its motion be prevented by strong compression, the fire is immediately extinguished; thus it is with tinder, or the burning snuff of a candle or lamp, or even hot charcoal or cinders; for when they are squeezed by snuffers, or the foot, and the like, the effect of the fire instantly ceases.


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33. The approach toward a hot body increases heat in proportion to the approximation; a similar effect to that of light, for the nearer any object is placed toward the light, the more visible it becomes.


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34. The[97] union of different heats increases heat, unless the substances be mixed; for a large and small fire in the same spot tend mutually to increase each other’s heat, but lukewarm water poured into boiling water cools it.


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35. The continued neighborhood of a warm body increases heat. For the heat, which perpetually passes and emanates from it, being mixed with that which preceded it, multiplies the whole. A fire, for instance, does not warm a room in half an hour as much as the same fire would in an hour. This does not apply to light, for a lamp or candle placed in a spot gives no more light by remaining there, than it did at first.


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36. The irritation of surrounding cold increases heat, as may be seen in fires during a sharp frost. We think that this is owing not merely to the confinement and compression of the heat (which forms a sort of union), but also by the exasperation of it, as when the air or a stick are violently compressed or bent, they recoil, not only to the point they first occupied, but still further back. Let an accurate experiment, therefore, be made with a stick, or something of the kind, put into the flame, in order to see whether it be not sooner burned at the sides than in the middle of it.[98]


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37. There are many degrees in the susceptibility of heat. And, first, it must be observed how much a low gentle heat changes and partially warms even the bodies least susceptible of it. For even the heat of the hand imparts a little warmth to a ball of lead or other metal held a short time in it; so easily is heat transmitted and excited, without any apparent change in the body.


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38. Of all bodies that we are acquainted with, air admits and loses heat the most readily, which is admirably seen in weather-glasses, whose construction is as follows: Take a glass with a hollow belly, and a thin and long neck; turn it upside down, and place it with its mouth downward into another glass vessel containing water; the end of the tube touching the bottom of the vessel, and the tube itself leaning a little on the edge, so as to be fixed upright. In order to do this more readily, let a little wax be applied to the edge, not, however, so as to block up the orifice, lest, by preventing the air from escaping, the motion, which we shall presently speak of, and which is very gentle and delicate, should be impeded.


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Before the first glass be inserted in the other, its upper part (the belly) should be warmed at the fire. Then upon placing it as we have described, the air (which was dilated by the heat), after a sufficient time has been allowed for it to lose the additional temperature, will restore and contract itself to the same dimensions as that of the external or common atmosphere at the moment of immersion, and the water will be attracted upward in the tube to a proportionate extent. A long narrow slip of paper should be attached to the tube, divided into as many degrees as you please. You will then perceive, as the weather grows warmer or colder, that the air contracts itself into a narrower space in cold weather and dilates in the warm, which will be exhibited by the rising of the water as the air contracts itself, and its depression as the air dilates. The sensibility of the air with regard to heat or cold is so delicate and exquisite, that it far exceeds the human touch, so that a ray of sunshine, the heat of the breath, and much more, that of the hand placed on the top of the tube, immediately causes an evident depression of the water. We think, however, that the spirit of animals possesses a much more delicate susceptibility of heat and cold, only that it is impeded and blunted by the grossness of their bodies.


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39. After air, we consider those bodies to be most sensible of heat, which have been recently changed and contracted by cold, as snow and ice; for they begin to be dissolved and melt with the first mild weather. Next, perhaps, follows quicksilver; then greasy substances, as oil, butter, and the like; then wood; then water; lastly, stones and metals, which do not easily grow hot, particularly toward their centre.[99] When heated, however, they retain their temperature for a very long time; so that a brick or stone, or hot iron, plunged in a basin of cold water, and kept there for a quarter of an hour or thereabout, retains such a heat as not to admit of being touched.


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40. The less massive the body is, the more readily it grows warm at the approach of a heated body, which shows that heat with us is somewhat averse to a tangible mass.[100]


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41. Heat with regard to the human senses and touch is various and relative, so that lukewarm water appears hot if the hand be cold, and cold if the hand be hot.


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XIV. Any one may readily see how poor we are in history, since in the above tables, besides occasionally inserting traditions and report instead of approved history and authentic instances (always, however, adding some note if their credit or authority be doubtful), we are often forced to subjoin, “Let the experiment be tried--Let further inquiry be made.”


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XV. We are wont to term the office and use of these three tables the presenting a review of instances to the understanding; and when this has been done, induction itself is to be brought into action. For on an individual review of all the instances a nature is to be found, such as always to be present and absent with the given nature, to increase and decrease with it, and, as we have said, to form a more common limit of the nature. If the mind attempt this affirmatively from the first (which it always will when left to itself), there will spring up phantoms, mere theories and ill-defined notions, with axioms requiring daily correction. These will, doubtless, be better or worse, according to the power and strength of the understanding which creates them. But it is only for God (the bestower and creator of forms), and perhaps for angels and intelligences, at once to recognize forms affirmatively at the first glance of contemplation: man, at lest, is unable to do so, and is only allowed to proceed first by negatives, and then to conclude with affirmatives, after every species of exclusion.


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XVI. We must, therefore, effect a complete solution and separation of nature; not by fire, but by the mind, that divine fire. The first work of legitimate induction, in the discovery of forms, is rejection, or the exclusive instances of individual natures, which are not found in some one instance where the given nature is present, or are found in any one instance where it is absent, or are found to increase in any one instance where the given nature decreases, or the reverse. After an exclusion correctly effected, an affirmative form will remain as the residuum, solid, true, and well defined, while all volatile opinions go off in smoke. This is readily said; but we must arrive at it by a circuitous route. We shall perhaps, however, omit nothing that can facilitate our progress.


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XVII. The first and almost perpetual precaution and warning which we consider necessary is this; that none should suppose from the great part assigned by us to forms, that we mean such forms as the meditations and thoughts of men have hitherto been accustomed to. In the first place, we do not at present mean the concrete forms, which (as we have observed) are in the common course of things compounded of simple natures, as those of a lion, an eagle, a rose, gold, or the like. The moment for discussing these will arrive when we come to treat of the latent process and latent conformation, and the discovery of them as they exist in what are called substances, or concrete natures.


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Nor again, would we be thought to mean (even when treating of simple natures) any abstract forms or ideas, either undefined or badly defined in matter. For when we speak of forms, we mean nothing else than those laws and regulations of simple action which arrange and constitute any simple nature, such as heat, light, weight, in every species of matter, and in a susceptible subject. The form of heat or form of light, therefore, means no more than the law of heat or the law of light.
Nor do we ever abstract or withdraw ourselves from things, and the operative branch of philosophy. When, therefore, we say (for instance) in our investigation of the form of heat, Reject rarity, or, Rarity is not of the form of heat, it is the same as if we were to say, Man can superinduce heat on a dense body, or the reverse, Man can abstract or ward off heat from a rare body.


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But if our forms appear to any one to be somewhat abstracted, from their mingling and uniting heterogeneous objects (the heat, for instance, of the heavenly bodies appears to be very different from that of fire; the fixed red of the rose and the like, from that which is apparent in the rainbow, or the radiation of opal or the diamond;[101] death by drowning, from that by burning, the sword, apoplexy, or consumption; and yet they all agree in the common natures of heat, redness, and death), let him be assured that his understanding is inthralled by habit, by general appearances and hypotheses. For it is most certain that, however heterogeneous and distinct, they agree in the form or law which regulates heat, redness, or death; and that human power cannot be emancipated and freed from the common course of nature, and expanded and exalted to new efficients and new modes of operation, except by the revelation and invention of forms of this nature. But after this[102] union of nature, which is the principal point, we will afterward, in its proper place, treat of the divisions and ramifications of nature, whether ordinary or internal and more real.


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XVIII. We must now offer an example of the exclusion or rejection of natures found by the tables of review, not to be of the form of heat; first premising that not only each table is sufficient for the rejection of any nature, but even each single instance contained in them. For it is clear from what has been said that every contradictory instance destroys a hypothesis as to the form. Still, however, for the sake of clearness, and in order to show more plainly the use of the tables, we redouble or repeat the exclusive.


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2. On account of common fire, and particularly subterranean fires (which are the most remote and secluded from the rays of the heavenly bodies), reject celestial nature.


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3. On account of the heat acquired by every description of substances (as minerals, vegetables, the external parts of animals, water, oil, air, etc.) by mere approximation to the fire or any warm body, reject all variety and delicate texture of bodies.


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4. On account of iron and ignited metals, which warm other bodies, and yet neither lose their weight nor substance, reject the imparting or mixing of the substance of the heating body.


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5. On account of boiling water and air, and also those metals and other solid bodies which are heated, but not to ignition, or red heat, reject flame or light.


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6. On account of the rays of the moon and other heavenly bodies (except the sun), again reject flame or light.


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7. On account of the comparison between red-hot iron and the flame of spirits of wine (for the iron is more hot and less bright, while the flame of spirits of wine is more bright and less hot), again reject flame and light.


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8. On account of gold and other ignited metals, which are of the greatest specific density, reject rarity.


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10. On account of ignited iron,[103] which does not swell in bulk, but retains the same apparent dimension, reject the absolute expansive motion of the whole.


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11. On account of the expansion of the air in thermometers and the like, which is absolutely moved and expanded to the eye, and yet acquires no manifest increase of heat, again reject absolute or expansive motion of the whole.


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12. On account of the ready application of heat to all substances without any destruction or remarkable alteration of them, reject destructive nature or the violent communication of any new nature.


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13. On account of the agreement and conformity of the effects produced by cold and heat, reject both expansive and contracting motion as regards the whole.


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14. On account of the heat excited by friction, reject principal nature, by which we mean that which exists positively, and is not caused by a preceding nature.


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There are other natures to be rejected; but we are merely offering examples, and not perfect tables.


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None of the above natures are of the form of heat; and man is freed from them all in his operation upon heat.


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XIX. In the exclusive table are laid the foundations of true induction, which is not, however, completed until the affirmative be attained. Nor is the exclusive table perfect, nor can it be so at first. For it is clearly a rejection of simple natures; but if we have not as yet good and just notions of simple natures, how can the exclusive table be made correct? Some of the above, as the notion of elementary and celestial nature, and rarity, are vague and ill defined. We, therefore, who are neither ignorant nor forgetful of the great work which we attempt, in rendering the human understanding adequate to things and nature, by no means rest satisfied with what we have hitherto enforced, but push the matter further, and contrive and prepare more powerful aid for the use of the understanding, which we will next subjoin. And, indeed, in the interpretation of nature the mind is to be so prepared and formed, as to rest itself on proper degrees of certainty, and yet to remember (especially at first) that what is present depends much upon what remains behind.


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XX. Since, however, truth emerges more readily from error than confusion, we consider it useful to leave the understanding at liberty to exert itself and attempt the interpretation of nature in the affirmative, after having constructed and weighed the three tables of preparation, such as we have laid them down, both from the instances there collected, and others occurring elsewhere. Which attempt we are wont to call the liberty of the understanding, or the commencement of interpretation, or the first vintage.


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It must be observed that the form of anything is inherent (as appears clearly from our premises) in each individual instance in which the thing itself is inherent, or it would not be a form. No contradictory instance, therefore, can be alleged. The form, however, is found to be much more conspicuous and evident in some instances than in others; in those (for example) where its nature is less restrained and embarrassed, and reduced to rule by other natures. Such instances we are wont to term coruscations, or conspicuous instances. We must proceed, then, to the first vintage of the form of heat.


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From the instances taken collectively, as well as singly, the nature whose limit is heat appears to be motion. This is chiefly exhibited in flame, which is in constant motion, and in warm or boiling liquids, which are likewise in constant motion. It is also shown in the excitement or increase of heat by motion, as by bellows and draughts: for which see Inst. 29, Tab. 3, and by other species of motion, as in Inst. 28 and 31, Tab. 3. It is also shown by the extinction of fire and heat upon any strong pressure, which restrains and puts a stop to motion; for which see Inst. 30 and 32, Tab. 3. It is further shown by this circumstance, namely, that every substance is destroyed, or at least materially changed, by strong and powerful fire and heat: whence it is clear that tumult and confusion are occasioned by heat, together with a violent motion in the internal parts of bodies; and this gradually tends to their dissolution.


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What we have said with regard to motion must be thus understood, when taken as the genus of heat: it must not be thought that heat generates motion, or motion heat (though in some respects this be true), but that the very essence of heat, or the substantial self[104] of heat, is motion and nothing else, limited, however, by certain differences which we will presently add, after giving some cautions for avoiding ambiguity.


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Sensible heat is relative, and regards man, not universe; and is rightly held to be merely the effect of heat on animal spirit. It is even variable in itself, since the same body (in different states of sensation) excites the feeling of heat and of cold; this is shown by Inst. 41, Tab. 3.


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Nor should we confound the communication of heat or its transitive nature, by which a body grows warm at the approach of a heated body, with the form of heat; for heat is one thing and heating another. Heat can be excited by friction without any previous heating body, and, therefore, heating is excluded from the form of heat. Even when heat is excited by the approach of a hot body, this depends not on the form of heat, but on another more profound and common nature; namely, that of assimilation and multiplication, about which a separate inquiry must be made.


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The notion of fire is vulgar, and of no assistance; it is merely compounded of the conjunction of heat and light in any body, as in ordinary flame and red-hot substances.


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Laying aside all ambiguity, therefore, we must lastly consider the true differences which limit motion and render it the form of heat.


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I. The first difference is, that heat is an expansive motion, by which the body strives to dilate itself, and to occupy a greater space than before. This difference is principally seen in flame, where the smoke or thick vapor is clearly dilated and bursts into flame.


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It is also shown in all boiling liquids, which swell, rise, and boil up to the sight, and the process of expansion is urged forward till they are converted into a much more extended and dilated body than the liquid itself, such as steam, smoke, or air.


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It is also shown in wood and combustibles where exudation sometimes takes place, and evaporation always.


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It is also shown in the melting of metals, which, being very compact, do not easily swell and dilate, but yet their spirit, when dilated and desirous of further expansion, forces and urges its thicker parts into dissolution, and if the heat be pushed still further, reduces a considerable part of them into a volatile state.


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It is also shown in iron or stones, which though not melted or dissolved, are however softened. The same circumstance takes place in sticks of wood, which become flexible when a little heated in warm ashes.


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It is most readily observed in air, which instantly and manifestly expands with a small degree of heat, as in Inst. 38, Tab. 3.


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It is also shown in the contrary nature of cold; for cold contracts and narrows every substance;[105] so that in intense frosts nails fall out of the wall and brass cracks, and heated glass exposed suddenly to the cold cracks and breaks. So the air, by a slight degree of cold, contracts itself, as in Inst. 38, Tab. 3. More will be said of this in the inquiry into cold.


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Nor is it to be wondered at if cold and heat exhibit many common effects (for which see Inst. 32, Tab. 2), since two differences, of which we shall presently speak, belong to each nature: although in the present difference the effects be diametrically opposed to each other. For heat occasions an expansive and dilating motion, but cold a contracting and condensing motion.


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II. The second difference is a modification of the preceding, namely, that heat is an expansive motion, tending toward the exterior, but at the same time bearing the body upward. For there is no doubt that there be many compound motions, as an arrow or dart, for instance, has both a rotatory and progressive motion. In the same way the motion of heat is both expansive and tending upward.


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This difference is shown by putting the tongs or poker into the fire.
If placed perpendicularly with the hand above, they soon burn it, but much less speedily if the hand hold them sloping or from below.


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It is also conspicuous in distillations _per descensum_, which men are wont to employ with delicate flowers, whose scent easily evaporates.
Their industry has devised placing the fire above instead of below, that it may scorch less; for not only flame but all heat has an upward tendency.


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Let an experiment be made on the contrary nature of cold, whether its contraction be downward, as the expansion of heat is upward. Take, therefore, two iron rods or two glass tubes, alike in other respects, and warm them a little, and place a sponge, dipped in cold water, or some snow, below the one and above the other. We are of opinion that the extremities will grow cold in that rod first where it is placed beneath, as the contrary takes place with regard to heat.


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III. The third difference is this; that heat is not a uniform expansive motion of the whole, but of the small particles of the body; and this motion being at the same time restrained, repulsed, and reflected, becomes alternating, perpetually hurrying, striving, struggling, and irritated by the repercussion, which is the source of the violence of flame and heat.


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But this difference is chiefly shown in flame and boiling liquids, which always hurry, swell, and subside again in detached parts.


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It is also shown in bodies of such hard texture as not to swell or dilate in bulk, such as red-hot iron, in which the heat is most violent.


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It is also shown by this, that when the air is dilated in the thermometer uniformly and equably, without any impediment or repulsion, the heat is not perceptible. In confined draughts also, although they break out very violently, no remarkable heat is perceived, because the motion affects the whole, without any alternating motion in the particles; for which reason try whether flame do not burn more at the sides than in its centre.


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It is also shown in this, that all burning proceeds by the minute pores of bodies--undermining, penetrating, piercing, and pricking them as if with an infinite number of needle-points. Hence all strong acids (if adapted to the body on which they act) exhibit the effects of fire, from their corroding and pungent nature.


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The difference of which we now speak is common also to the nature of cold, in which the contracting motion is restrained by the resistance of expansion, as in heat the expansive motion is restrained by the resistance of contraction.


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Whether, therefore, the particles of matter penetrate inward or outward, the reasoning is the same, though the power be very different, because we have nothing on earth which is intensely cold.


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IV. The fourth difference is a modification of the preceding, namely, that this stimulating or penetrating motion should be rapid and never sluggish, and should take place not in the very minutest particles, but rather in those of some tolerable dimensions.


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It is shown by comparing the effects of fire with those of time. Time dries, consumes, undermines, and reduces to ashes as well as fire, and perhaps to a much finer degree; but as its motion is very slow, and attacks very minute particles, no heat is perceived.


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It is also shown in a comparison of the dissolution of iron and gold; for gold is dissolved without the excitement of any heat, but iron with a vehement excitement of it, although most in the same time, because in the former the penetration of the separating acid is mild, and gently insinuates itself, and the particles of gold yield easily, but the penetration of iron is violent, and attended with some struggle, and its particles are more obstinate.


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It is partially shown, also, in some gangrenes and mortifications of flesh, which do not excite great heat or pain, from the gentle nature of the putrefaction.


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Let this suffice for a first vintage, or the commencement of the interpretation of the form of heat by the liberty of the understanding.


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From this first vintage the form or true definition of heat (considered relatively to the universe and not to the sense) is briefly thus--Heat is an expansive motion restrained, and striving to exert itself in the smaller particles.[106] The expansion is modified by its tendency to rise, though expanding toward the exterior; and the effort is modified by its not being sluggish, but active and somewhat violent.


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With regard to the operative definition, the matter is the same. If you are able to excite a dilating or expansive motion in any natural body, and so to repress that motion and force it on itself as not to allow the expansion to proceed equally, but only to be partially exerted and partially repressed, you will beyond all doubt produce heat, without any consideration as to whether the body be of earth (or elementary, as they term it), or imbued with celestial influence, luminous or opaque, rare or dense, locally expanded or contained within the bounds of its first dimensions, verging to dissolution or remaining fixed, animal, vegetable, or mineral, water, or oil, or air, or any other substance whatever susceptible of such motion. Sensible heat is the same, but considered relatively to the senses. Let us now proceed to further helps.


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XXI. After our tables of first review, our rejection or exclusive table, and the first vintage derived from them, we must advance to the remaining helps of the understanding with regard to the interpretation of nature, and a true and perfect induction, in offering which we will take the examples of cold and heat where tables are necessary, but where fewer instances are required we will go through a variety of others, so as neither to confound investigation nor to narrow our doctrine.


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In the first place, therefore, we will treat of prerogative instances;[107] 2. Of the supports of induction; 3. Of the correction of induction; 4. Of varying the investigation according to the nature of the subject; 5. Of the prerogative natures with respect to investigation, or of what should be the first or last objects of our research; 6. Of the limits of investigation, or a synopsis of all natures that exist in the universe; 7. Of the application to practical purposes, or of what relates to man; 8. Of the preparations for investigation; 9. And lastly, of the ascending and descending scale of axioms.[108]


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XXII. Among the prerogative instances we will first mention solitary instances. Solitary instances are those which exhibit the required nature in subjects that have nothing in common with any other subject than the nature in question, or which do not exhibit the required nature in subjects resembling others in every respect except that of the nature in question; for these instances manifestly remove prolixity, and accelerate and confirm exclusion, so that a few of them are of as much avail as many.


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For instance, let the inquiry be the nature of color. Prisms, crystalline gems, which yield colors not only internally but on the wall, dews, etc., are solitary instances; for they have nothing in common with the fixed colors in flowers and colored gems, metals, woods, etc., except the color itself. Hence we easily deduce that color is nothing but a modification of the image of the incident and absorbed light, occasioned in the former case by the different degrees of incidence, in the latter by the various textures and forms of bodies.[109] These are solitary instances as regards similitude.


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Again, in the same inquiry the distinct veins of white and black in marble, and the variegated colors of flowers of the same species, are solitary instances; for the black and white of marble, and the spots of white and purple in the flowers of the stock, agree in every respect but that of color. Thence we easily deduce that color has not much to do with the intrinsic natures of any body, but depends only on the coarser and as it were mechanical arrangement of the parts. These are solitary instances as regards difference. We call them both solitary or wild, to borrow a word from the astronomers.


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XXIII. In the second rank of prerogative instances we will consider migrating instances. In these the required nature passes toward generation, having no previous existence, or toward corruption, having first existed. In each of these divisions, therefore, the instances are always twofold, or rather it is one instance, first in motion or on its passage, and then brought to the opposite conclusion. These instances not only hasten and confirm exclusion, but also reduce affirmation, or the form itself, to a narrow compass; for the form must be something conferred by this migration, or, on the contrary, removed and destroyed by it; and although all exclusion advances affirmation, yet this takes place more directly in the same than in different subjects; but if the form (as it is quite clear from what has been advanced) exhibit itself in one subject, it leads to all. The more simple the migration is, the more valuable is the instance. These migrating instances are, moreover, very useful in practice, for since they manifest the form, coupled with that which causes or destroys it, they point out the right practice in some subjects, and thence there is an easy transition to those with which they are most allied. There is, however, a degree of danger which demands caution, namely, lest they should refer the form too much to its efficient cause, and imbue, or at least tinge, the understanding with a false notion of the form from the appearance of such cause, which is never more than a vehicle or conveyance of the form. This may easily be remedied by a proper application of exclusion.


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Let us then give an example of a migrating instance. Let whiteness be the required nature. An instance which passes toward generation is glass in its entire and in its powdered state, or water in its natural state, and when agitated to froth; for glass when entire, and water in its natural state, are transparent and not white, but powdered glass and the froth of water are white and not transparent. We must inquire, therefore, what has happened to the glass or water in the course of this migration; for it is manifest that the form of whiteness is conveyed and introduced by the bruising of the glass and the agitation of the water; but nothing is found to have been introduced but a diminishing of the parts of the glass and water and the insertion of air. Yet this is no slight progress toward discovering the form of whiteness, namely, that two bodies, in themselves more or less transparent (as air and water, or air and glass), when brought into contact in minute portions, exhibit whiteness from the unequal refraction of the rays of light.


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But here we must also give an example of the danger and caution of which we spoke; for instance, it will readily occur to an understanding perverted by efficients, that air is always necessary for producing the form of whiteness, or that whiteness is only generated by transparent bodies, which suppositions are both false, and proved to be so by many exclusions; nay, it will rather appear (without any particular regard to air or the like), that all bodies which are even in such of their parts as affect the sight exhibit transparency, those which are uneven and of simple texture whiteness, those which are uneven and of compound but regular texture all the other colors except black, but those which are uneven and of a compound irregular and confused texture exhibit blackness. An example has been given, therefore, of an instance migrating toward generation in the required nature of whiteness. An instance migrating toward corruption in the same nature is that of dissolving froth or snow, for they lose their whiteness and assume the transparency of water in its pure state without air.


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Nor should we by any means omit to state, that under migrating instances we must comprehend not only those which pass toward generation and destruction, but also those which pass toward increase or decrease, for they, too, assist in the discovery of the form, as is clear from our definition of a form and the Table of Degrees. Hence paper, which is white when dry, is less white when moistened (from the exclusion of air and admission of water), and tends more to transparency. The reason is the same as in the above instances.[110]


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XXIV. In the third rank of prerogative instances we will class conspicuous instances, of which we spoke in our first vintage of the form of heat, and which we are also wont to call coruscations, or free and predominant instances. They are such as show the required nature in its bare substantial shape, and at its height or greatest degree of power, emancipated and free from all impediments, or at least overcoming, suppressing, and restraining them by the strength of its qualities; for since every body is susceptible of many united forms of natures in the concrete, the consequence is that they mutually deaden, depress, break, and confine each other, and the individual forms are obscured. But there are some subjects in which the required nature exists in its full vigor rather than in others, either from the absence of any impediment, or the predominance of its quality. Such instances are eminently conspicuous. But even in these care must be taken, and the hastiness of the understanding checked, for whatever makes a show of the form, and forces it forward, is to be suspected, and recourse must be had to severe and diligent exclusion.


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For example, let heat be the required nature. The thermometer is a conspicuous instance of the expansive motion, which (as has been observed) constitutes the chief part of the form of heat; for although flame clearly exhibits expansion, yet from its being extinguished every moment, it does not exhibit the progress of expansion. Boiling water again, from its rapid conversion into vapor, does not so well exhibit the expansion of water in its own shape, while red-hot iron and the like are so far from showing this progress, that, on the contrary, the expansion itself is scarcely evident to the senses, on account of its spirit being repressed and weakened by the compact and coarse particles which subdue and restrain it. But the thermometer strikingly exhibits the expansion of the air as being evident and progressive, durable and not transitory.[111]


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Take another example. Let the required nature be weight. Quicksilver is a conspicuous instance of weight; for it is far heavier than any other substance except gold, which is not much heavier, and it is a better instance than gold for the purpose of indicating the form of weight; for gold is solid and consistent, which qualities must be referred to density, but quicksilver is liquid and teeming with spirit, yet much heavier than the diamond and other substances considered to be most solid; whence it is shown that the form of gravity or weight predominates only in the quantity of matter, and not in the close fitting of it.[112]


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XXV. In the fourth rank of prerogative instances we will class clandestine instances, which we are also wont to call twilight instances; they are as it were opposed to the conspicuous instances, for they show the required nature in its lowest state of efficacy, and as it were its cradle and first rudiments, making an effort and a sort of first attempt, but concealed and subdued by a contrary nature. Such instances are, however, of great importance in discovering forms, for as the conspicuous tend easily to differences, so do the clandestine best lead to genera, that is, to those common natures of which the required natures are only the limits.


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As an example, let consistency, or that which confines itself, be the required nature, the opposite of which is a liquid or flowing state. The clandestine instances are such as exhibit some weak and low degree of consistency in fluids, as a water bubble, which is a sort of consistent and bounded pellicle formed out of the substance of the water. So eaves’ droppings, if there be enough water to follow them, draw themselves out into a thin thread, not to break the continuity of the water, but if there be not enough to follow, the water forms itself into a round drop, which is the best form to prevent a breach of continuity; and at the moment the thread ceases, and the water begins to fall in drops, the thread of water recoils upward to avoid such a breach. Nay, in metals, which when melted are liquid but more tenacious, the melted drops often recoil and are suspended. There is something similar in the instance of the child’s looking-glass, which little boys will sometimes form of spittle between rushes, and where the same pellicle of water is observable; and still more in that other amusement of children, when they take some water rendered a little more tenacious by soap, and inflate it with a pipe, forming the water into a sort of castle of bubbles, which assumes such consistency, by the interposition of the air, as to admit of being thrown some little distance without bursting. The best example is that of froth and snow, which assume such consistency as almost to admit of being cut, although composed of air and water, both liquids. All these circumstances clearly show that the terms liquid and consistent are merely vulgar notions adapted to the sense, and that in reality all bodies have a tendency to avoid a breach of continuity, faint and weak in bodies composed of homogeneous parts (as is the case with liquids), but more vivid and powerful in those composed of heterogeneous parts, because the approach of heterogeneous matter binds bodies together, while the insinuation of homogeneous matter loosens and relaxes them.


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Again, to take another example, let the required nature be attraction or the cohesion of bodies. The most remarkable conspicuous instance with regard to its form is the magnet. The contrary nature to attraction is non-attraction, though in a similar substance. Thus iron does not attract iron, lead lead, wood wood, nor water water.
But the clandestine instance is that of the magnet armed with iron, or rather that of iron in the magnet so armed. For its nature is such that the magnet when armed does not attract iron more powerfully at any given distance than when unarmed; but if the iron be brought in contact with the armed magnet, the latter will sustain a much greater weight than the simple magnet, from the resemblance of substance in the two portions of iron, a quality altogether clandestine and hidden in the iron until the magnet was introduced. It is manifest, therefore, that the form of cohesion is something which is vivid and robust in the magnet, and hidden and weak in the iron. It is to be observed, also, that small wooden arrows without an iron point, when discharged from large mortars, penetrate further into wooden substances (such as the ribs of ships or the like), than the same arrows pointed with iron,[113] owing to the similarity of substance, though this quality was previously latent in the wood. Again, although in the mass air does not appear to attract air, nor water water, yet when one bubble is brought near another, they are both more readily dissolved, from the tendency to contact of the water with the water, and the air with the air.[114] These clandestine instances (which are, as has been observed, of the most important service) are principally to be observed in small portions of bodies, for the larger masses observe more universal and general forms, as will be mentioned in its proper place.[115]


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XXVI. In the fifth rank of prerogative instances we will class constitutive instances, which we are wont also to call collective instances. They constitute a species or lesser form, as it were, of the required nature. For since the real forms (which are always convertible with the given nature) lie at some depth, and are not easily discovered, the necessity of the case and the infirmity of the human understanding require that the particular forms, which collect certain groups of instances (but by no means all) into some common notion, should not be neglected, but most diligently observed. For whatever unites nature, even imperfectly, opens the way to the discovery of the form. The instances, therefore, which are serviceable in this respect are of no mean power, but endowed with some degree of prerogative.


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Here, nevertheless, great care must be taken that, after the discovery of several of these particular forms, and the establishing of certain partitions or divisions of the required nature derived from them, the human understanding do not at once rest satisfied, without preparing for the investigation of the great or leading form, and taking it for granted that nature is compound and divided from its very root, despise and reject any further union as a point of superfluous refinement, and tending to mere abstraction.


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For instance, let the required nature be memory, or that which excites and assists memory. The constitutive instances are order or distribution, which manifestly assists memory: topics or commonplaces in artificial memory, which may be either places in their literal sense, as a gate, a corner, a window, and the like, or familiar persons and marks, or anything else (provided it be arranged in a determinate order), as animals, plants, and words, letters, characters, historical persons, and the like, of which, however, some are more convenient than others. All these commonplaces materially assist memory, and raise it far above its natural strength. Verse, too, is recollected and learned more easily than prose. From this group of three instances--order, the commonplaces of artificial memory, and verses--is constituted one species of aid for the memory,[116] which may be well termed a separation from infinity. For when a man strives to recollect or recall anything to memory, without a preconceived notion or perception of the object of his search, he inquires about, and labors, and turns from point to point, as if involved in infinity. But if he have any preconceived notion, this infinity is separated off, and the range of his memory is brought within closer limits. In the three instances given above, the preconceived notion is clear and determined. In the first, it must be something that agrees with order; in the second, an image which has some relation or agreement with the fixed commonplaces; in the third, words which fall into a verse: and thus infinity is divided off. Other instances will offer another species, namely, that whatever brings the intellect into contact with something that strikes the sense (the principal point of artificial memory), assists the memory. Others again offer another species, namely, whatever excites an impression by any powerful passion, as fear, shame, wonder, delight, assists the memory. Other instances will afford another species: thus those impressions remain most fixed in the memory which are taken from the mind when clear and least occupied by preceding or succeeding notions, such as the things we learn in childhood, or imagine before sleep, and the first time of any circumstance happening.
Other instances afford the following species: namely, that a multitude of circumstances or handles assist the memory, such as writing in paragraphs, reading aloud, or recitation. Lastly, other instances afford still another species: thus the things we anticipate, and which rouse our attention, are more easily remembered than transient events; as if you read any work twenty times over, you will not learn it by heart so readily as if you were to read it but ten times, trying each time to repeat it, and when your memory fails you looking into the book. There are, therefore, six lesser forms, as it were, of things which assist the memory: namely--1, the separation of infinity; 2, the connection of the mind with the senses; 3, the impression in strong passion; 4, the impression on the mind when pure; 5, the multitude of handles; 6, anticipation.


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Again, for example’s sake, let the required nature be taste or the power of tasting. The following instances are constitutive: 1. Those who do not smell, but are deprived by nature of that sense, do not perceive or distinguish rancid or putrid food by their taste, nor garlic from roses, and the like. 2. Again, those whose nostrils are obstructed by accident (such as a cold) do not distinguish any putrid or rancid matter from anything sprinkled with rose-water. 3. If those who suffer from a cold blow their noses violently at the very moment in which they have anything fetid or perfumed in their mouth, or on their palate, they instantly have a clear perception of the fetor or perfume. These instances afford and constitute this species or division of taste, namely, that it is in part nothing else than an internal smelling, passing and descending through the upper passages of the nostrils to the mouth and palate. But, on the other hand, those whose power of smelling is deficient or obstructed, perceive what is salt, sweet, pungent, acid, rough, and bitter, and the like, as well as any one else: so that the taste is clearly something compounded of the internal smelling, and an exquisite species of touch which we will not here discuss.


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Again, as another example, let the required nature be the communication of quality, without intermixture of substance. The instance of light will afford or constitute one species of communication, heat and the magnet another. For the communication of light is momentary and immediately arrested upon the removal of the original light. But heat, and the magnetic force, when once transmitted to or excited in another body, remain fixed for a considerable time after the removal of the source.


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In fine, the prerogative of constitutive instances is considerable, for they materially assist the definitions (especially in detail) and the divisions or partitions of natures, concerning which Plato has well said, “He who can properly define and divide is to be considered a god.”[117]


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XXVII. In the sixth rank of prerogative instances we will place similar or proportionate instances, which we are also wont to call physical parallels, or resemblances. They are such as exhibit the resemblances and connection of things, not in minor forms (as the constitutive do), but at once in the concrete. They are, therefore, as it were, the first and lowest steps toward the union of nature; nor do they immediately establish any axiom, but merely indicate and observe a certain relation of bodies to each other. But although they be not of much assistance in discovering forms, yet they are of great advantage in disclosing the frame of parts of the universe, upon whose members they practice a species of anatomy, and thence occasionally lead us gently on to sublime and noble axioms, especially such as relate to the construction of the world, rather than to simple natures and forms.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_392

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As an example, take the following similar instances: a mirror and the eye; the formation of the ear, and places which return an echo. From such similarity, besides observing the resemblance (which is useful for many purposes), it is easy to collect and form this axiom. That the organs of the senses, and bodies which produce reflections to the senses, are of a similar nature. Again, the understanding once informed of this, rises easily to a higher and nobler axiom; namely, that the only distinction between sensitive and inanimate bodies, in those points in which they agree and sympathize, is this: in the former, animal spirit is added to the arrangement of the body, in the latter it is wanting. So that there might be as many senses in animals as there are points of agreement with inanimate bodies, if the animated body were perforated, so as to allow the spirit to have access to the limb properly disposed for action, as a fit organ. And, on the other hand, there are, without doubt, as many motions in an inanimate as there are senses in the animated body, though the animal spirit be absent. There must, however, be many more motions in inanimate bodies than senses in the animated, from the small number of organs of sense. A very plain example of this is afforded by pains. For, as animals are liable to many kinds and various descriptions of pains (such as those of burning, of intense cold, of pricking, squeezing, stretching, and the like), so is it most certain, that the same circumstances, as far as motion is concerned, happen to inanimate bodies, such as wood or stone when burned, frozen, pricked, cut, bent, bruised, and the like; although there be no sensation, owing to the absence of animal spirit.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_393

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Again, wonderful as it may appear, the roots and branches of trees are similar instances. For every vegetable swells and throws out its constituent parts toward the circumference, both upward and downward.
And there is no difference between the roots and branches, except that the root is buried in the earth, and the branches are exposed to the air and sun. For if one take a young and vigorous shoot, and bend it down to a small portion of loose earth, although it be not fixed to the ground, yet will it immediately produce a root, and not a branch.
And, _vice versâ_, if earth be placed above, and so forced down with a stone or any hard substance, as to confine the plant and prevent its branching upward, it will throw out branches into the air downward.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_394

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The gums of trees, and most rock gems, are similar instances; for both of them are exudations and filtered juices, derived in the former instance from trees, in the latter from stones; the brightness and clearness of both arising from a delicate and accurate filtering. For nearly the same reason, the hair of animals is less beautiful and vivid in its color than the plumage of most birds, because the juices are less delicately filtered through the skin than through the quills.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_395

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The scrotum of males and matrix of females are also similar instances; so that the noble formation which constitutes the difference of the sexes appears to differ only as to the one being internal and the other external; a greater degree of heat causing the genitals to protrude in the male, while the heat of the female being too weak to effect this, they are retained internally.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_396

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The fins of fishes and the feet of quadrupeds, or the feet and wings of birds, are similar instances; to which Aristotle adds the four folds in the motion of serpents;[118] so that in the formation of the universe, the motion of animals appears to be chiefly effected by four joints or bendings.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_397

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The teeth of land animals, and the beaks of birds, are similar instances, whence it is clear, that in all perfect animals there is a determination of some hard substance toward the mouth.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_398

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Again, the resemblance and conformity of man to an inverted plant is not absurd. For the head is the root of the nerves and animal faculties, and the seminal parts are the lowest, not including the extremities of the legs and arms. But in the plant, the root (which resembles the head) is regularly placed in the lowest, and the seeds in the highest part.[119]


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_399

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Lastly, we must particularly recommend and suggest, that man’s present industry in the investigation and compilation of natural history be entirely changed, and directed to the reverse of the present system.
For it has hitherto been active and curious in noting the variety of things, and explaining the accurate differences of animals, vegetables, and minerals, most of which are the mere sport of nature, rather than of any real utility as concerns the sciences. Pursuits of this nature are certainly agreeable, and sometimes of practical advantage, but contribute little or nothing to the thorough investigation of nature. Our labor must therefore be directed toward inquiring into and observing resemblances and analogies, both in the whole and its parts, for they unite nature, and lay the foundation of the sciences.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_400

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Here, however, a severe and rigorous caution must be observed, that we only consider as similar and proportionate instances, those which (as we first observed) point out physical resemblances; that is, real and substantial resemblances, deeply founded in nature, and not casual and superficial, much less superstitious or curious; such as those which are constantly put forward by the writers on natural magic (the most idle of men, and who are scarcely fit to be named in connection with such serious matters as we now treat of), who, with much vanity and folly, describe, and sometimes too, invent, unmeaning resemblances and sympathies.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_401

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But leaving such to themselves, similar instances are not to be neglected, in the greater portions of the world’s conformation; such as Africa and the Peruvian continent, which reaches to the Straits of Magellan; both of which possess a similar isthmus and similar capes, a circumstance not to be attributed to mere accident.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_402

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Again, the New and Old World are both of them broad and expanded toward the north, and narrow and pointed toward the south.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_403

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Again, we have very remarkable similar instances in the intense cold, toward the middle regions (as it is termed) of the air, and the violent fires which are often found to burst from subterraneous spots, the similarity consisting in both being ends and extremes; the extreme of the nature of cold, for instance, is toward the boundary of heaven, and that of the nature of heat toward the centre of the earth, by a similar species of opposition or rejection of the contrary nature.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_404

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Lastly, in the axioms of the sciences, there is a similarity of instances worthy of observation. Thus the rhetorical trope which is called surprise, is similar to that of music termed the declining of a cadence. Again--the mathematical postulate, that things which are equal to the same are equal to one another, is similar to the form of the syllogism in logic, which unites things agreeing in the middle term.[120] Lastly, a certain degree of sagacity in collecting and searching for physical points of similarity, is very useful in many respects.[121]


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_405

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XXVIII. In the seventh rank of prerogative instances, we will place singular instances, which we are also wont to call irregular or heteroclite (to borrow a term from the grammarians). They are such as exhibit bodies in the concrete, of an apparently extravagant and separate nature, agreeing but little with other things of the same species. For, while the similar instances resemble each other, those we now speak of are only like themselves. Their use is much the same with that of clandestine instances: they bring out and unite nature, and discover genera or common natures, which must afterward be limited by real differences. Nor should we desist from inquiry, until the properties and qualities of those things, which may be deemed miracles, as it were, of nature, be reduced to, and comprehended in, some form or certain law; so that all irregularity or singularity may be found to depend on some common form; and the miracle only consists in accurate differences, degree, and rare coincidence, not in the species itself.
Man’s meditation proceeds no further at present, than just to consider things of this kind as the secrets and vast efforts of nature, without an assignable cause, and, as it were, exceptions to general rules.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_406

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As examples of singular instances, we have the sun and moon among the heavenly bodies; the magnet among minerals; quicksilver among metals; the elephant among quadrupeds; the venereal sensation among the different kinds of touch; the scent of sporting dogs among those of smell. The letter S, too, is considered by the grammarians as sui generis, from its easily uniting with double or triple consonants, which no other letter will. These instances are of great value, because they excite and keep alive inquiry, and correct an understanding depraved by habit and the common course of things.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_407

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XXIX. In the eighth rank of prerogative instances, we will place deviating instances, such as the errors of nature, or strange and monstrous objects, in which nature deviates and turns from her ordinary course. For the errors of nature differ from singular instances, inasmuch as the latter are the miracles of species, the former of individuals. Their use is much the same, for they rectify the understanding in opposition to habit, and reveal common forms. For with regard to these, also, we must not desist from inquiry, till we discern the cause of the deviation. The cause does not, however, in such cases rise to a regular form, but only to the latent process toward such a form. For he who is acquainted with the paths of nature, will more readily observe her deviations; and, _vice versâ_, he who has learned her deviations will be able more accurately to describe her paths.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_408

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They differ again from singular instances, by being much more apt for practice and the operative branch. For it would be very difficult to generate new species, but less so to vary known species, and thus produce many rare and unusual results.[122] The passage from the miracles of nature to those of art is easy; for if nature be once seized in her variations, and the cause be manifest, it will be easy to lead her by art to such deviation as she was at first led to by chance; and not only to that but others, since deviations on the one side lead and open the way to others in every direction. Of this we do not require any examples, since they are so abundant. For a compilation, or particular natural history, must be made of all monsters and prodigious births of nature; of everything, in short, which is new, rare and unusual in nature. This should be done with a rigorous selection, so as to be worthy of credit. Those are most to be suspected which depend upon superstition, as the prodigies of Livy, and those perhaps, but little less, which are found in the works of writers on natural magic, or even alchemy, and the like; for such men, as it were, are the very suitors and lovers of fables; but our instances should be derived from some grave and credible history, and faithful narration.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_409

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XXX. In the ninth rank of prerogative instances, we will place bordering instances, which we are also wont to term participants. They are such as exhibit those species of bodies which appear to be composed of two species, or to be the rudiments between the one and the other.
They may well be classed with the singular or heteroclite instances; for in the whole system of things, they are rare and extraordinary. Yet from their dignity, they must be treated of and classed separately, for they point out admirably the order and constitution of things, and suggest the causes of the number and quality of the more common species in the universe, leading the understanding from that which is, to that which is possible.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_410

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We have examples of them in moss, which is something between putrescence and a plant;[123] in some comets, which hold a place between stars and ignited meteors; in flying fishes, between fishes and birds; and in bats, between birds and quadrupeds.[124] Again,


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_411

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XXXI. In the tenth rank of prerogative instances, we will place the instances of power, or the fasces (to borrow a term from the insignia of empire), which we are also wont to call the wit or hands of man.
These are such works as are most noble and perfect, and, as it were, the masterpieces in every art. For since our principal object is to make nature subservient to the state and wants of man, it becomes us well to note and enumerate the works, which have long since been in the power of man, especially those which are most polished and perfect: because the passage from these to new and hitherto undiscovered works, is more easy and feasible. For if any one, after an attentive contemplation of such works as are extant, be willing to push forward in his design with alacrity and vigor, he will undoubtedly either advance them, or turn them to something within their immediate reach, or even apply and transfer them to some more noble purpose.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_412

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Nor is this all: for as the understanding is elevated and raised by rare and unusual works of nature, to investigate and discover the forms which include them also, so is the same effect frequently produced by the excellent and wonderful works of art; and even to a greater degree, because the mode of effecting and constructing the miracles of art is generally plain, while that of effecting the miracles of nature is more obscure. Great care, however, must be taken, that they do not depress the understanding, and fix it, as it were, to earth.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_413

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For there is some danger, lest the understanding should be astonished and chained down, and as it were bewitched, by such works of art, as appear to be the very summit and pinnacle of human industry, so as not to become familiar with them, but rather to suppose that nothing of the kind can be accomplished, unless the same means be employed, with perhaps a little more diligence, and more accurate preparation.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_414

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Now, on the contrary, it may be stated as a fact, that the ways and means hitherto discovered and observed, of effecting any matter or work, are for the most part of little value, and that all really efficient power depends, and is really to be deduced from the sources of forms, none of which have yet been discovered.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_415

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Thus (as we have before observed), had any one meditated on ballistic machines, and battering rams, as they were used by the ancients, whatever application he might have exerted, and though he might have consumed a whole life in the pursuit, yet would he never have hit upon the invention of flaming engines, acting by means of gunpowder; nor would any person, who had made woollen manufactories and cotton the subject of his observation and reflection, have ever discovered thereby the nature of the silkworm or of silk.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_416

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Hence all the most noble discoveries have (if you observe) come to light, not by any gradual improvement and extension of the arts, but merely by chance; while nothing imitates or anticipates chance (which is wont to act at intervals of ages) but the invention of forms.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_417

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There is no necessity for adducing any particular examples of these instances, since they are abundant. The plan to be pursued is this: all the mechanical, and even the liberal arts (as far as they are practical), should be visited and thoroughly examined, and thence there should be formed a compilation or particular history of the great masterpieces, or most finished works in each, as well as of the mode of carrying them into effect.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_418

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Nor do we confine the diligence to be used in such a compilation to the leading works and secrets only of every art, and such as excite wonder; for wonder is engendered by rarity, since that which is rare, although it be compounded of ordinary natures, always begets wonder.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_419

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On the contrary, that which is really wonderful, from some specific difference distinguishing it from other species, is carelessly observed, if it be but familiar. Yet the singular instances of art should be observed no less than those of nature, which we have before spoken of: and as in the latter we have classed the sun, the moon, the magnet, and the like, all of them most familiar to us, but yet in their nature singular, so should we proceed with the singular instances of art.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_420

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For example: paper, a very common substance, is a singular instance of art; for if you consider the subject attentively, you will find that artificial substances are either woven by straight and transverse lines, as silk, woollen, or linen cloth, and the like; or coagulated from concrete juices, such as brick, earthenware, glass, enamel, porcelain and the like, which admit of a polish if they be compact, but if not, become hard without being polished; all which latter substances are brittle, and not adherent or tenacious. On the contrary, paper is a tenacious substance, which can be cut and torn, so as to resemble and almost rival the skin of any animal, or the leaf of vegetables, and the like works of nature; being neither brittle like glass, nor woven like cloth, but having fibres and not distinct threads, just as natural substances, so that scarcely anything similar can be found among artificial substances, and it is absolutely singular. And in artificial works we should certainly prefer those which approach the nearest to an imitation of nature, or, on the other hand, powerfully govern and change her course.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_421

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Again, in these instances which we term the wit and hands of man, charms and conjuring should not be altogether despised, for although mere amusements, and of little use, yet they may afford considerable information.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_422

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Lastly, superstition and magic (in its common acceptation) are not to be entirely omitted; for although they be overwhelmed by a mass of lies and fables, yet some investigation should be made, to see if there be really any latent natural operation in them; as in fascination, and the fortifying of the imagination, the sympathy of distant objects, the transmission of impressions from spirit to spirit no less than from body to body, and the like.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_423

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XXXII. From the foregoing remarks, it is clear that the last five species of instances (the similar, singular, deviating and bordering instances, and those of power) should not be reserved for the investigation of any given nature, as the preceding and many of the succeeding instances must, but a collection of them should be made at once, in the style of a particular history, so that they may arrange the matter which enters the understanding, and correct its depraved habit, for it is necessarily imbued, corrupted, perverted and distorted by daily and habitual impressions.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_424

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They are to be used, therefore, as a preparative, for the purpose of rectifying and purifying the understanding; for whatever withdraws it from habit, levels and planes down its surface for the reception of the dry and pure light of true notions.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_425

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These instances, moreover, level and prepare the way for the operative branch, as we will mention in its proper place when speaking of the practical deductions.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_426

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XXXIII. In the eleventh rank of prerogative instances we will place accompanying and hostile instances. These are such as exhibit any body or concrete, where the required nature is constantly found, as an inseparable companion, or, on the contrary, where the required nature is constantly avoided, and excluded from attendance, as an enemy. From these instances may be formed certain and universal propositions, either affirmative or negative; the subject of which will be the concrete body, and the predicate the required nature. For particular propositions are by no means fixed, when the required nature is found to fluctuate and change in the concrete, either approaching and acquired, or receding and laid aside. Hence particular propositions have no great prerogative, except in the case of migration, of which we have spoken above. Yet such particular propositions are of great use, when compared with the universal, as will be mentioned in its proper place. Nor do we require absolute affirmation or negation, even in universal propositions, for if the exceptions be singular or rare, it is sufficient for our purpose.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_427

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The use of accompanying instances is to narrow the affirmative of form; for as it is narrowed by the migrating instances, where the form must necessarily be something communicated or destroyed by the act of migration, so it is narrowed by accompanying instances, where the form must necessarily be something which enters into the concretion of the body, or, on the contrary, is repugnant to it; and one who is well acquainted with the constitution or formation of the body, will not be far from bringing to light the form of the required nature.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_428

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For example: let the required nature be heat. Flame is an accompanying instance; for in water, air, stone, metal, and many other substances, heat is variable, and can approach or retire; but all flame is hot, so that heat always accompanies the concretion of flame. We have no hostile instance of heat; for the senses are unacquainted with the interior of the earth, and there is no concretion of any known body which is not susceptible of heat.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_429

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Again, let solidity be the required nature. Air is a hostile instance; for metals may be liquid or solid, so may glass; even water may become solid by congelation, but air cannot become solid or lose its fluidity.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_430

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With regard to these instances of fixed propositions, there are two points to be observed, which are of importance. First, that if there be no universal affirmative or negative, it be carefully noted as not existing. Thus, in heat, we have observed that there exists no universal negative, in such substances, at least, as have come to our knowledge. Again, if the required nature be eternity or incorruptibility, we have no universal affirmative within our sphere, for these qualities cannot be predicated of any bodies below the heavens, or above the interior of the earth. Secondly, to our general propositions as to any concrete, whether affirmative or negative, we should subjoin the concretes which appear to approach nearest to the non-existing substances; such as the most gentle or least-burning flames in heat, or gold in incorruptibility, since it approaches nearest to it. For they all serve to show the limit of existence and non-existence, and circumscribe forms, so that they cannot wander beyond the conditions of matter.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_431

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XXXIV. In the twelfth rank of prerogative instances, we will class those subjunctive instances, of which we spoke in the last aphorism, and which we are also wont to call instances of extremity or limits; for they are not only serviceable when subjoined to fixed propositions, but also of themselves and from their own nature. They indicate with sufficient precision the real divisions of nature, and measures of things, and the “how far” nature effects or allows of anything, and her passage thence to something else. Such are gold in weight, iron in hardness, the whale in the size of animals, the dog in smell, the flame of gunpowder in rapid expansion, and others of a like nature. Nor are we to pass over the extremes in defect, as well as in abundance, as spirits of wine in weight, the touchstone in softness, the worms upon the skin in the size of animals, and the like.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_432

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XXXV. In the thirteenth rank of prerogative instances we will place those of alliance or union. They are such as mingle and unite natures held to be heterogeneous, and observed and marked as such in received classifications.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_433

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These instances show that the operation and effect, which is considered peculiar to some one of such heterogeneous natures, may also be attributed to another nature styled heterogeneous, so as to prove that the difference of the natures is not real nor essential, but a mere modification of a common nature. They are very serviceable, therefore, in elevating and carrying on the mind, from differences to genera, and in removing those phantoms and images of things, which meet it in disguise in concrete substances.


Novum Organum; Or, True Suggestions for the Interpretation of Nature_para_434

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For example: let the required nature be heat. The classification of heat into three kinds, that of the celestial bodies, that of animals, and that of fire, appears to be settled and admitted; and these kinds of heat, especially one of them compared with the other two, are supposed to be different, and clearly heterogeneous in their essence and species, or specific nature, since the heat of the heavenly bodies and of animals generates and cherishes, while that of fire corrupts and destroys. We have an instance of alliance, then, in a very common experiment, that of a vine branch admitted into a building where there is a constant fire, by which the grapes ripen a whole month sooner than in the air; so that fruit upon the tree can be ripened by fire, although this appear the peculiar effect of the sun. From this beginning, therefore, the understanding rejects all essential difference, and easily ascends to the investigation of the real differences between the heat of the sun and that of fire, by which their operation is rendered dissimilar, although they partake of a common nature.