compile a History of Nature, much better do they deserve it that travail in Arts of Nature.

Another defect which I note, is an intermiffion or neglect in those which are Governors, in Univerfities, of Confultation; and in Princes or Superior perfons, of Vifitation: to enter into account and confideration, whether the Readings, exercises, and other customs appertaining unto Learning, anciently begun, and fince continued, be well inftituted or not; and thereupon to ground an amendment or reformation in that which shall be found inconvenient. For it is one of your Majesty's own most wise and Princely Maxims, That in all ufages and precedents, the times be confidered wherein they first began ; which, if they were weak or ignorant, it derogateth from the Authority of the Ufage, and leaveth it for fufpect. And therefore in as much as most of the ufages and orders of the Universities were derived from more obfcure times, it is the more requifite they be re-examined. In this kind I will give an inftance or two, for example' fake, of things that are the most obvious and familiar: the one is a matter, which though it be ancient and general, yet I hold to be an error; which is, that Scholars in Universities come too foon and too unripe to Logic and Rhetoric, arts fitter for Graduates than Children and Novices: for these two, rightly taken, are the graveft of Sciences, being the Arts of Arts; the one for Judgment, the other for Ornament: and they be the Rules and Directions how to set forth and dispose

matter; and therefore for minds empty and unfraught with 'matter, and which have not gathered that which Cicero calleth Sylva and Supellex, ftuff and variety, to begin with those Arts, (as if one should learn to weigh, or to measure, or to paint the Wind), doth work but this effect, that the wisdom of those Arts, which is great and univerfal, is almost made contemptible, and is degenerate into childish sophistry and ridiculous affectation. And further, the untimely learning of them hath drawn on, by confequence, the fuperficial and unprofitable teaching and writing of them, as fittest indeed to the capacity of children. Another is a lack I find in the exercises used in the Univerfities, which do make too great a divorce between Invention and Memory; for their fpeeches are either premeditate, In Verbis conceptis, where nothing is left to Invention, or merely Extemporal, where little is left to Memory: whereas in life and action there is least use of either of these, but rather of intermixtures of premeditation and Invention, Notes and Memory; fo as the exercise fitteth not the practice, nor the Image the life; and it is ever a true Rule in exercises, that they be framed as near as may be to the life of practice; for otherwise they do pervert the motions and faculties of the mind, and not prepare them. The truth whereof is not obfcure, when Scholars come to the practices of profeffions, or other actions of civil life; which when they fet into, this want is foon found by themselves, and fooner by others.

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But this part, touching the amendment of the Inftitutions and orders of Univerfities, I will conclude with the clause of Cæfar's letter to Oppius and Balbus, Hoc quemadmodum fieri poffit, nonnulla mihi in mentem veniunt, et multa reperiri possunt; de iis rebus rogo vos ut cogitationem fufcipiatis.

Another defect, which I note, afcendeth a little higher than the preceding: for as the proficience of learning confifteth much in the orders and inftitutions of Univerfities in the fame ftates and kingdoms, so it would be yet more advanced, if there were more Intelligence mutual between the Universities of Europe than now there is. We see there be many Orders and Foundations, which though they be divided under several sovereignties and territories, yet they take themselves to have a kind of contract, fraternity, and correfpondence one with the other; infomuch as they have Provincials and Generals. And furely, as Nature createth Brotherhood in Families, and Arts Mechanical contract Brotherhoods in Commonalties, and the Anointment of GOD fuperinduceth a Brotherhood in Kings and Bishops; so in like manner there cannot but be a fraternity in learning and illumination, relating to that Paternity which is attributed to GOD, who is called the Father of illuminations or lights.

The last defect which I will note is, that there hath not been, or very rarely been, any public Defignation of Writers or Inquirers concerning fuch parts of knowledge as may appear not to have been

already fufficiently laboured or undertaken; unto which point it is an Inducement to enter into a view and examination what parts of learning have been profecuted, and what omitted: for the opinion of plenty is amongst the causes of want, and the great quantity of Books maketh a show rather of fuperfluity than lack; which surcharge, neverthelefs, is not to be remedied by making no more books, but by making more good books, which, as the ferpent of Moses, might devour the serpents of the enchanters.

The removing of all the defects formerly enumerated, except the last, and of the active part also of the laft, (which is the designation of Writers,) are Opera Bafilica; towards which the endeavours of a private man may be but as an Image in a croffway, that may point at the way, but cannot go it but the inducing part of the latter, which is the furvey of Learning, may be fet forward by private travel. Wherefore I will now attempt to make a general and faithful perambulation of learning, with an inquiry what parts thereof lie fresh and waste, and not improved and converted by the industry of man; to the end that such a plot, made and recorded to memory, may both minifter light to any public designation, and also serve to excite voluntary endeavours: wherein, nevertheless, my purpose is, at this time, to note only omiffions and deficiencies, and not to make any redargution of errors, or incomplete profecutions; for it is one thing to fet forth what ground lieth unmanured,

and another thing to correct ill husbandry in that which is manured.

In the handling and undertaking of which work I am not ignorant what it is that I do now move and attempt, nor insensible of mine own weakness to fuftain my purpose; but my hope is, that if my extreme love to Learning carry me too far, I may obtain the excufe of affection; for that It is not granted to man to love and to be wife. But, I know well, I can use no other liberty of Judgment than I must leave to others; and I, for my part, fhall be indifferently glad either to perform myself, or accept from another, that duty of humanity; Nam qui erranti comiter monftrat viam, &c. I do forefee, likewife, that of those things which I fhall enter and Register as Deficiencies and Omiffions, many will conceive and cenfure that fome of them are already done and extant; others to be but curiofities, and things of no great ufe: and others to be of too great difficulty, and almost impoffibility to be compaffed and effected: but for the two first, I refer myself to the particulars; for the last, touching impoffibility, I take it those things are to be held poffible which may be done by fome perfon, though not by every one; and which may be done by many, though not by any one: and which may be done in the fucceffion of ages, though not within the hourglass of one man's life; and which may be done by public defignation, though not by private endeavour. But, notwithstanding, if any Man will take to himself rather that of Solomon,