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Masculus "* from“ Reperio” to “ provoco.” The second tract from “Temporis” to “sunt” is from Gruter.
From the Latin works of Lord Bacon I have separated the translations by different authors from
* Archbishop Tenison, in the Baconiana, says, “Lost, likewise, is a book which he wrote in his youth, he called it Temporis Partus Maximus, the greatest birth of time: or rather, Temporis Partus Masculus, the masculine birth of time. For so Gruter found it called in some of the papers of Sir William Boswel. This was a kind of embryo of the Instauration : and if it had been preserved, it might have delighted and profited philosophical readers, who could then have seen the generation of that great work, as it were from the first egg of it."
In the Baconiana (200) there is the translation of a letter written in Latin by the Lord Verulam to Father Fulgentio, the Venetian, concerning his writings, and now translated into Englishby the publisher. In this Tract he says, “Our meanness (you see) attempteth great things; placing our hopes only in this, that they seem to proceed from the providence and immense goodness of God.”
And I am, by two arguments, thus persuaded. First, I think thus from the zeal and constancy of my mind, which has not waxed old in this design, nor after so many years grown cold and in different. I remember, that about forty years ago, I composed a juvenile work about these things, which with great confidence, and a pompous title, I called 'Temporis partum Maximum, or the most considerable birth of time.”
As Bacon here says, that this tract Temporis Partus Masculus was published about forty years before his letter to Fulgentio; and as this letter was written after his retirement from office, as it contains the following passages :
-The “ Novum Organum should have immediately followed :" but I interposed my moral and political writings, because they were more in readiness.
his English into Latin, which have appeared in different editions of his works.*
I please myself with the hope that, by a separate collection of the translations of the Latin works of Lord Bacon into English, and of such translations of English into Latin as were sanctioned by his Lordship, or were published within a few years of his death, I shall meet with the approbation of the patrons of this work. My only object is, without regard to expense or labour, to assist in submitting to the public a correct edition of the works of Lord Bacon, and to obey his last admonition,“For my name and memory I leave it to men's charitable speeches, and to foreign nations, and the next ages."
And for them they are these following. The first is, “the History of Henry the Seventh, King of England." And as this was published in 1622, and as Lord Bacon died in 1626, it is obvious therefore that the Temporis Partus Masculus was published when he was about twenty.
* The tract entitled “ Articuli Questionum circa Mineralia" is a translation from English into Latin, as is explained in the Baconiana, 104, where Archbishop Tenison says, “ Articles of questions touching minerals; written originally in English by Lord Bacon, yet hitherto not published in that language."
• CAPUT I.
Partitio unicersalis Humune Doctrine in Historiam,
Poësin, Philosophiam, secundum triplicem facultatem mentis, Memoriam, Phantasiam, Rationem ; quodque eadem partitio competat etiam in Theologicis : cum idem sit vas (nempe intellectus huma
nus) licet materia et insinuatio sint diversa. Partitionem Doctrinæ Humanæ eam deligimus, quæ triplici facultati intellectus respondeat. Tres itaque ejus partes a nobis constituuntur: Historia, Poësis, Philosophia : Historia ad Memoriam refertur : Poësis ad Phantasiam : Philosophia ad Rationem. Per Poësin autem nihil aliud intelligimus hoc loco, quam historiam fictam. Historia proprie individuorum est; quorum impressiones sunt mentis humanæ primi et antiquissimi hospites; suntque instar primæ materiæ scientiarum. In his individuis, atque in hac materia, mens humana assiduo se exercet, interdum ludit. Nam scientia omnis, mentis et exercitatio et opificium; poësis ejusdem lusus censeri possit. In philosophia mens mancipatur rebus; in poësi solvitur a nexu rerum, et exspatiatur, et fingit
quæ vult. Hæc vero se ita habere facile quis cernat, qui simpliciter tantummodo, et pingui quadam contemplatione intellectualium origines petat. Etenim individuorum imagines excipiuntur a sensu, et in memoria figuntur. Abeunt autem in memoriam tanquam integræ, eodem quo occurrunt modo. Has rursus retrahit et recolit mens; atque (quod officium ejus proprium est) portiones earum componit et dividit. Habent enim individua singula aliquid inter se commune, atque aliud rursus diversum et multiplex. Ea vero compositio atque divisio vel pro arbitrio mentis fit, vel prout invenitur in rebus. Quod si fiat pro arbitrio mentis, atque transferuntur portiones illæ ad placitum, in similitudinem quandam individui, phantasiæ opus est, quæ nulla naturæ, aut materiæ lege et necessitate astricta, ea, quæ in rerum natura minime conveniunt, conjungere, quæ vero nunquam separantur, discerpere potest ; ita tamen ut intra primas illas ipsas individuorum portiones coërceatur.
Nam eorum, quæ nulla ex parte se sensui obtulerunt, non est phantasia, ne somnium profecto. Quod si eædem individuorum portiones componantur et dividantur, pro ipsa rerum evidentia, et prout vere in natura se produnt, aut saltem pro captu cujusque se prodere notantur, eæ partes rationis sunt: atque universa hujusmodi dispensatio rationi attribuitur. Ex quo liquido constat, ex tribus hisce fontibus esse tres illas emanationes Historiæ, Poësis, et Philosophiæ ; neque alias, aut plures esse posse. Nam sub philosophiæ nomine complectimur omnes artes et scientias, et quicquid denique a singularum rerum occursu per mentem in generales notiones collectum et digestum est. Neque alia censemus ad doctrinam partitione, quam illa superiore, opus esse. Informationes enim oraculi, et sensus, et re proculdubio, et modo insinuandi differunt; sed tamen spiritus humanus unus atque idem est: perinde ac si diversi liquores, atque per divisa infundibula, tamen in unum atque idem vas recipiantur. Quare et Theologiam ipsam aut ex historia sacra constare asserimus, aut ex præceptis et dogmatibus divinis, tanquam perenni quadam philosophia. Ea vero pars, quæ extra hanc divisionem cadere videtur (quæ est prophetia), et ipsa historiæ species est cum prærogativa divinitatis, in qua tempora conjunguntur, ut narratio factum præcedere possit; modum autem enuntiandi et vaticiniorum per visiones, et dogmatum coelestium per parabolas, participat ex poësi.
Partitio Historia in Naturalem ct Civilem ; Ecclesi
astica et Literaria sub Civili comprehensa. Partitio Hitoriæ Naturalis in Historiam Generationum, Præter-generationum, et Artium, ex triplici statu naturæ, liberæ videlicet, oberrantis, et constrictæ.
HISTORIA aut Naturalis est, aut Civilis. In Naturali naturæ res gestæ et facinora memorantur; in Civili, hominum. Elucent proculdubio divina in utrisque, sed magis in humanis, ut etiam propriam in historia