r- ADVANCEMENT OF LEARNING. [Book 



Thus have we now dealt with two of the three beams of man s 

 knowledge, that is Radius dinctus, which is referred to nature ; 

 Kaititts refractus, which is referred to God, and cannot report truly 

 because of the inequality of the medium ; there resteth Radius reflexvs, 

 whereby man bcholdeth and contemplateth himself. 



WE come therefore now to that knowledge whereunto the ancient 

 oracle directcth us, which is the knowledge of ourselves ; which de- 

 servcth the more accurate handling, by how much it toucheth us more 

 nearly. This knowledge, as it is the end and term of natural philo 

 sophy in the intention of man, so, notwithstanding, it is but a portion 

 of natural philosophy in the continent of nature ; and generally let this 

 be a rule, that all partitions of knowledges be accepted rathei for lines 

 and veins, than for sections and separations ; and that the continuance 

 and entircness of knowledge be preserved. For the contrary hereof 

 hath made particular sciences to become barren, shallow, and erro 

 neous, while they have not been nourished arid maintained from, the 

 common fountain. So we see Cicero the orator complained of Socrates 

 and his school, that he was the first that separated philosophy and 

 rhetoric, whereupon rhetoric became an empty and verbal art.&quot; So v/e 

 may see, that the opinion of Copernicus touching the rotation of the 

 earth, which astronomy itself cannot correct, because it is not repug 

 nant to any of the phenomena, yet natural philosophy may correct. 

 So we sec also that the science of medicine, if it be destitute and for 

 saken by natural philosophy, it is not much better than an empirical 

 practice. 



With this reservation therefore we proceed to Human Philosophy, 

 or humanity, which hath two parts : the one considereth s. man segre 

 gate or distributively ; the other congregate or in society. So as human 

 philosophy is either simple and particular, or conjugate and civil. 

 Humanity particular consisted! of the same parts whereof man con- 

 sisteth, that is, of knowledges which respect the body, and of know 

 ledges that respect the mind ; but before we distribute so far, it is good 

 to constitute. For I do take the consideration in general, and at large, 

 of human nature to be fit to be emancipated and made a knowledge 

 by itself ; not so much in regard to those delightful and elegant dis 

 courses which have been made of the dignity of man, of his miseries, of 

 his state and life, and the like adjuncts of his common and undivided 

 nature ; but chiefly in regard of the knowledge concerning the sym 

 pathies and concordances between the mind and body, which being 

 mixed, cannot be properly assigned to the sciences of either. 



This knowledge hath two branches : for as all leagues and amities 

 consist of mutual intelligence and mutual offices, so this league of mind 

 and body hath these two parts, how the one discloseth the other, and 

 how the one worketh upon the other ; Discovery, and Impression. 



The former of these hath begotten two arts, both of prediction or 



prcnotion, whereof the one is honoured with the inquiry of Aristotle, 



and the other of Hippocrates. And although they have of later time 



&amp;gt;ecn used to be coupled with superstitious and fantastical arts, yet 



