eye oe 
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88 OF THE ADVANCEMENT OF LEARNING. | [1. ay 
scruple of entering into these things for inquisition of 
truth, as your Majesty hath showed in your own example ; 
who with the two clear eyes of religion and natural philo- 
sophy have looked deeply and wisely into these shadows, 
and yet proved yourself to be of the nature of the sun, 
which passeth through pollutions and itself remains as 
pure as before. But this I hold fit, that these narrations, 
-which have mixture with superstition, be sorted by them- 
selves, and not to be mingled with the narrations which 
are merely and sincerely natural. But as for the nar- 
rations touching the prodigies and miracles of religions, 
they are either not true, or not natural; and therefore 
impertinent for the story of nature. 
5. For history of nature wrought or mechanical, I 
find some collections made of agriculture, 
and likewise of manual arts; but commonly 
with a rejection of experiments familiar and 
vulgar. For it is esteemed a kind of dishonour unto 
learning to descend to inquiry or meditation upon 
matters mechanical, except they be such as may be 
thought secrets, rarities, and special subtilties ; which 
humour of vain and supercilious arrogancy is justly 
cerided in Plato; where he brings in Hippias, a vaunting 
sophist, disputing with Socrates, a true and unfeigned 
Historia 
Mechanica, 
inquisitor of truth; where the subject being touching - 
beauty, Socrates, after his wandering manner of induc- 
tions, put first an example of a fair virgin, and then of a 
fair horse, and then of a fair pot well glazed, whereat 
Hippias was offended, and said, More than for courtesy’s 
sake, he did think much to dispute with any that did allege 
such base and sordid ins/ances. Whereunto Socrates an- 
swereth, Vou have reason, and it becomes you well, being a 
man so trim tn your vestimenis, &c., and so goeth on in an 
