25.] [Footnote 26: Followers.] [Footnote 27: "Prepared and sworn to protect with unconquered minds the opinions of the philosophers whom they follow."] [Footnote 28: "Out of nothing."] [Footnote 29: "Out of pre-existing matter."] [Footnote 30: "Because comprehension is between limits, which are opposed to infinity."] [Footnote 31: "God exhibits all things in one existence"] [Footnote 32: "The essence of all things, visible and invisible, is divinity itself"] [Footnote 33: "Causally."] [Footnote 34: "Not as form, but as universal cause"] [Footnote 35: "It [i.e., the infinite] has no beginning, but itself is perceived to be the beginning of all things, and to embrace and govern all things."] [Footnote 36: "Primal matter."] [Footnote 37: "Which destroys all proportion."] [Footnote 38: "The spiritual world."] [Footnote 39: "Providence, leader and head; Fate, in the middle and proceeding from Providence; Nature, last."] [Footnote 40: "The science of things first, eternal, perpetual."] [Footnote 41: "Part of the divine spirit immersed in the human body."] [Footnote 42: "With delicate pipe."] [Footnote 43: Moderation] [Footnote 44: "To me one man stood for the people."] [Footnote 45: "I [have done] this not for many, but for thee."] [Footnote 46: "One is enough, none is enough."] [Footnote 47: "We approve the same things, we blame the same things--this is the result in every case in which the verdict is rendered according to the majority."] [Footnote 48: "Who glory in malice"] PROOEMIUM, EPISTLE DEDICATORY, PREFACE, AND PLAN OF THE INSTAURATIO MAGNA, ETC.
BY FRANCIS BACON[A] FRANCIS OF VERULAM REASONED THUS WITH HIMSELF, AND JUDGED IT TO BE FOR THE INTEREST OF THE PRESENT AND FUTURE GENERATIONS THAT THEY SHOULD BE MADE ACQUAINTED WITH HIS THOUGHTS Being convinced that the human intellect makes its own difficulties, not using the true helps which are at man's disposal soberly and judiciously; whence follows manifold ignorance of things, and by reason of that ignorance mischiefs innumerable; he thought all trial should be made, whether that commerce between the mind of man and the nature of things, which is more precious than anything on earth, or at least than anything that is of the earth, might by any means be restored to its perfect and original condition, or if that may not be, yet reduced to a better condition than that in which it now is.

Now that the errors which have hitherto prevailed, and which will prevail forever, should (if the mind be left to go its own way), either by the natural force of the understanding or by help of the aids and instruments of Logic, one by one correct themselves, was a thing not to be hoped for: because the primary notions of things which the mind readily and passively imbibes, stores up, and accumulates (and it is from them that all the rest flow) are false, confused, and overhastily abstracted from the facts; nor are the secondary and subsequent notions less arbitrary and inconstant; whence it follows that the entire fabric of human reason which we employ in the inquisition of nature, is badly put together and built up, and like some magnificent structure without any foundation.

For while men are occupied in admiring and applauding the false powers of the mind, they pass by and throw away those true powers, which, if it be supplied with the proper aids and can itself be content to wait upon nature instead of vainly affecting to overrule her, are within its reach.

There was but one course left, therefore,--to try the whole thing anew upon a better plan, and to commence a total reconstruction of sciences, arts, and all human knowledge, raised upon the proper foundations.

And this, though in the project and undertaking it may seem a thing infinite and beyond the powers of man, yet when it comes to be dealt with it will be found sound and sober, more so than what has been done hitherto.
For of this there is some issue; whereas in what is now done in the matter of science there is only a whirling round about, and perpetual agitation, ending where it began.