88 OF THE ADVANCEMENT OF LEARNING. [1.4. 



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, 

 Histona anc j likewise of manual arts ; but commonly 

 tca 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 

 derided in Plato ; where he brings in Hippias, a vaunting 

 sophist, disputing with Socrates, a true and unfeigned 

 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 instances. Whereunto Socrates an- 

 swereth, You have reason, and it becomes you well, being a 

 man so trim in your vestiments, &c., and so goeth on in an 



