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CAP. 22.

Of the impediments which have been in the affection of pride, specially of one kind, which is the disdain of dwelling and being conversant much in experiences and particulars, specially such as are vulgar in occurrency, and base and ignoble in use. That besides certain higher mysteries of pride, generalities seem to have a dignity and solemnity, in that they do not put men in mind of their familiar actions, in that they have less affinity with arts mechanical and illiberal, in that they are not so subject to be controlled by persons of mean observation, in that they seem to teach men that they know not, and not to refer them to that they know. All which conditions directly feeding the humour of pride, particulars do want. That the majesty of generalities, and the divine nature of the mind in taking them (if they be truly collected, and be indeed the direct reflexions of things,) cannot be too much magnified. And that it is true that interpretation is the very natural and direct intention, action, and progression of the understanding delivered from impediments. And that all Anticipation is but a deflexion or declination by accident.

CAP. 25.

Of the impediments which have been in the state of heathen religion and other superstitions and errors of religion. And that in the true religion there hath not nor is any impediment, except it be by accident or intermixture of humour. That a religion which consisteth in rites and forms of adoration, and not in confessions and beliefs, is adverse to knowledge; because men having liberty to inquire and discourse of Theology at pleasure, it cometh to pass that all inquisition of nature endeth and limiteth itself in such metaphysical or theological discourse; whereas if men’s wits be shut out of that port, it turneth them again to discover, and so to seek reason of reason more deeply. And that such was the religion of the Heathen. That a religion that is jealous of the variety of learning, discourse, opinions, and sects, (as misdoubting it may shake the foundations,) or that cherisheth devotion upon simplicity and ignorance, as ascribing ordinary effects to the immediate working of God, is adverse to knowledge. That such is the religion of the Turk, and such hath been the abuse of Christian religion at some several times, and in some several factions. And of the singular advantage which the Christian religion hath towards the furtherance of true knowledge, in that it excludeth and interdicteth human reason, whether by interpretation or anticipation, from examining or discussing of the mysteries and principles of faith.

CAP. 26.

Of the impediments which have been in the nature of society and the policies of state. That there is no composition of estate or society, nor order or quality of persons, which have not some point of contrariety towards true knowledge. That monarchies incline wits to profit and pleasure, and commonwealths to glory and vanity. That universities incline wits to sophistry and affectation, cloisters to fables and unprofitable subtilty, study at large to variety; and that it is hard to say, whether mixture of contemplations with an active life, or retiring wholly to contemplations, do disable and hinder the mind more.

(Back Cover.)

Philosophy.
Line 1: see commentary
Line 2: libri dimidium est, pagina 34
Line 3: pagellarum numeri veri

Writing on the Back Cover of VALERIUS TERMINUS

The writing in the original is on the outside of the last leaf, which is in fact the cover. The front cover, if there ever was one, is lost. The ink with which the line containing the symbols is written corresponds with that in the body of the manuscript; and the line itself is placed symmetrically in the middle of the page, near the top. The two lower lines are apparently by another hand, probably of later date, certainly in ink of a different colour, and paler. The word “Philosophy” is in Bacon’s own hand, written lightly in the upper corner at the left, and is no doubt merely a docket inserted afterwards when he was sorting his papers. What connexion there was between the note and the manuscript it is impossible to say. But it is evidently a careful memorandum of something, set down by somebody when the manuscript was at hand; and so many of the characters resemble those adopted to represent the planets and the signs of the zodiac, that one is led to suspect in it a note of the positions of the heavenly bodies at the time of some remarkable accident;–perhaps the plague, of which 30,578 persons died in London, during the year ending 22nd December, 1603. The period of the commencement, the duration, or the cessation of such an epidemic might naturally be so noted.