26 THE GREAT INSTAURATION 



will contribute to his wants and vanquish his miseries. And 

 this is the second part of the work. 



But as we propose not only to pave and show the way, 

 but also to tread in it ourselves, we shall next exhibit the 

 phenomena of the universe; that is, such experience of all 

 kinds, and such a natural history, as may afford a founda 

 tion to philosophy. For as no fine method of demonstra 

 tion, or form of explaining nature, can preserve the mind 

 from error, and support it from falling; so neither can it 

 -, hence receive any matter of science. Those, therefore, who 

 determine not to conjecture and guess, but to find out and 

 know; not to invent fables and romances of worlds, but to 

 look into, and dissect the nature of this real world, must 

 consult only things themselves. NOT can any force of 

 genius, thought, or argument, be substituted for this labor, 

 search, and inspection; not even though all the wits of men 

 were united: this, therefore, must either be had, or the busi 

 ness be deserted forever. But the conduct of mankind has 

 hitherto been such, that it is no wonder nature has not 

 opened herself to them. For the information of the senses 

 is treacherous and deceitful; observation careless, irregular, 

 and accidental; tradition idle, rumorous, and vain; practice 

 narrow and servile; experience blind, stupid, vague, and 

 broken; and natural history extremely light and empty: 

 wretched materials for the understanding to fashion into 

 philosophy and the sciences! Then comes in a preposter 

 ous subtilty of augmentation and sifting, as a last remedy, 

 that mends not the matter one jot, nor separates the errors. 

 Whence there are absolutely no hopes of enlarging and pro 

 moting the sciences, without rebuilding them. 



The first materials for this purpose must be taken from 

 a new kind of natural history. The understanding must 

 also have fit subjects to work upon, as well as real helps 

 to work with. But our history, no less than our logic, dif 

 fers from the common in many respects; particularly, 1. In 

 its end or office; 2. Its collection; 3. Its subtilty; 4. Its 

 choice; and 5. Its appointment for what is to follow. 



