introducing upon this Globe theatre, the science of _laws_ in nature, offered to _Divinity_ and Morality no aid,--no ministry, no service in the _cure of the mind_? And the reason why they have not been read, the reason why this part of the 'Advancement of Learning,' which is the principal part of it in the intention of its author, _has_ been overlooked hitherto is, that the Art of Tradition, which is described, here--the art of the Tradition, and delivery of knowledges which are foreign from opinions received, was in the hand of its inventor, and able to fulfil his pleasure. After the knowledge of the divers characters of men's natures then, the next article of this inquiry is the DISEASES and INFIRMITIES of the MIND, which are no other than the perturbations and distempers of THE AFFECTIONS. For as the ancient politicians in popular estates were wont to compare the people to the sea, and the _orators_ to the winds, because the sea would of itself be calm and quiet, if the winds did not move and trouble it; _so_ the _people would be peaceable_ and _tractable_, if the _seditious orators did not set them in working and agitation_; so it may be fitly said, that the mind, in the nature thereof, would be _temperate_ and _stayed_, if _the affections_, as winds, did not put it into tumult and perturbation. And _here, again_, I find, _strange as before_, that _Aristotle_ should have written divers volumes of _Ethics_, and never handled THE AFFECTIONS, which is the _principal subject thereof_; and yet, in his _Rhetorics_, where they are considered but _collaterally_, and in a second degree, as they may be moved by speech, he findeth place for them, and handleth them well _for the quantity_, but where their _true place_ is, he _permitteth_ them. (Very much the method of procedure adopted by the philosopher who composes that criticism; who also finds a place for the affections in passing, where they are considered collaterally, and in a second degree, and for the quantity, he handleth them well, and who knows how to bring his Rhetorics to bear on them, as well as the politicians in popular estates did of old, though for a different end; but where their true place is, he, too, _permitteth_ them; and, in his Novum Organum, he keeps so clear of them, and _permits_ them so fully, that the critics tell us he never meant it should touch them.) 'For it is not his disputations about pleasure and pain that can satisfy this inquiry, no more than he that should _generally_ handle the nature of light can be said to handle the nature of _colours_; for pleasure and pain are to the particular affections as light is to the particular colours.' Is not this a man for particulars, then? And when he comes to the practical doctrine,--to _the art_--to the knowledge, which is _power_,--will he not have particulars here, as well as in those other arts which are based on them? Will he not have particulars here, as well as in chemistry and natural philosophy, and botany and