Novum Organum; Or, True Suggestions for the Interpretation of Nature

by Francis Bacon

XXVII. In the sixth rank of prerogative instances we will place similar or proportionate instances, which we are also wont to call physical parallels, or resemblances. They are such as exhibit the resemblances and connection of things, not in minor forms (as the constitutive do), but at once in the concrete. They are, therefore, as it were, the first and lowest steps toward the union of nature; nor do they immediately establish any axiom, but merely indicate and observe a certain relation of bodies to each other. But although they be not of much assistance in discovering forms, yet they are of great advantage in disclosing the frame of parts of the universe, upon whose members they practice a species of anatomy, and thence occasionally lead us gently on to sublime and noble axioms, especially such as relate to the construction of the world, rather than to simple natures and forms.

As an example, take the following similar instances: a mirror and the eye; the formation of the ear, and places which return an echo. From such similarity, besides observing the resemblance (which is useful for many purposes), it is easy to collect and form this axiom. That the organs of the senses, and bodies which produce reflections to the senses, are of a similar nature. Again, the understanding once informed of this, rises easily to a higher and nobler axiom; namely, that the only distinction between sensitive and inanimate bodies, in those points in which they agree and sympathize, is this: in the former, animal spirit is added to the arrangement of the body, in the latter it is wanting. So that there might be as many senses in animals as there are points of agreement with inanimate bodies, if the animated body were perforated, so as to allow the spirit to have access to the limb properly disposed for action, as a fit organ. And, on the other hand, there are, without doubt, as many motions in an inanimate as there are senses in the animated body, though the animal spirit be absent. There must, however, be many more motions in inanimate bodies than senses in the animated, from the small number of organs of sense. A very plain example of this is afforded by pains. For, as animals are liable to many kinds and various descriptions of pains (such as those of burning, of intense cold, of pricking, squeezing, stretching, and the like), so is it most certain, that the same circumstances, as far as motion is concerned, happen to inanimate bodies, such as wood or stone when burned, frozen, pricked, cut, bent, bruised, and the like; although there be no sensation, owing to the absence of animal spirit.

Again, wonderful as it may appear, the roots and branches of trees are similar instances. For every vegetable swells and throws out its constituent parts toward the circumference, both upward and downward. And there is no difference between the roots and branches, except that the root is buried in the earth, and the branches are exposed to the air and sun. For if one take a young and vigorous shoot, and bend it down to a small portion of loose earth, although it be not fixed to the ground, yet will it immediately produce a root, and not a branch. And, vice versâ, if earth be placed above, and so forced down with a stone or any hard substance, as to confine the plant and prevent its branching upward, it will throw out branches into the air downward.

The gums of trees, and most rock gems, are similar instances; for both of them are exudations and filtered juices, derived in the former instance from trees, in the latter from stones; the brightness and clearness of both arising from a delicate and accurate filtering. For nearly the same reason, the hair of animals is less beautiful and vivid in its color than the plumage of most birds, because the juices are less delicately filtered through the skin than through the quills.

The scrotum of males and matrix of females are also similar instances; so that the noble formation which constitutes the difference of the sexes appears to differ only as to the one being internal and the other external; a greater degree of heat causing the genitals to protrude in the male, while the heat of the female being too weak to effect this, they are retained internally.

The fins of fishes and the feet of quadrupeds, or the feet and wings of birds, are similar instances; to which Aristotle adds the four folds in the motion of serpents;[118] so that in the formation of the universe, the motion of animals appears to be chiefly effected by four joints or bendings.

The teeth of land animals, and the beaks of birds, are similar instances, whence it is clear, that in all perfect animals there is a determination of some hard substance toward the mouth.

Again, the resemblance and conformity of man to an inverted plant is not absurd. For the head is the root of the nerves and animal faculties, and the seminal parts are the lowest, not including the extremities of the legs and arms. But in the plant, the root (which resembles the head) is regularly placed in the lowest, and the seeds in the highest part.[119]

Lastly, we must particularly recommend and suggest, that man’s present industry in the investigation and compilation of natural history be entirely changed, and directed to the reverse of the present system. For it has hitherto been active and curious in noting the variety of things, and explaining the accurate differences of animals, vegetables, and minerals, most of which are the mere sport of nature, rather than of any real utility as concerns the sciences. Pursuits of this nature are certainly agreeable, and sometimes of practical advantage, but contribute little or nothing to the thorough investigation of nature. Our labor must therefore be directed toward inquiring into and observing resemblances and analogies, both in the whole and its parts, for they unite nature, and lay the foundation of the sciences.

Here, however, a severe and rigorous caution must be observed, that we only consider as similar and proportionate instances, those which (as we first observed) point out physical resemblances; that is, real and substantial resemblances, deeply founded in nature, and not casual and superficial, much less superstitious or curious; such as those which are constantly put forward by the writers on natural magic (the most idle of men, and who are scarcely fit to be named in connection with such serious matters as we now treat of), who, with much vanity and folly, describe, and sometimes too, invent, unmeaning resemblances and sympathies.