(3) This art of memory is but built upon two intentions; the one prenotion, the other emblem.  Prenotion dischargeth the indefinite seeking of that we would remember, and directeth us to seek in a narrow compass, that is, somewhat that hath congruity with our place of memory.  Emblem reduceth conceits intellectual to images sensible, which strike the memory more; out of which axioms may be drawn much better practice than that in use; and besides which axioms, there are divers more touching help of memory not inferior to them.  But I did in the beginning distinguish, not to report those things deficient, which are but only ill managed.

XVI. (1) There remaineth the fourth kind of rational knowledge, which is transitive, concerning the expressing or transferring our knowledge to others, which I will term by the general name of tradition or delivery.  Tradition hath three parts:  the first concerning the organ of tradition; the second concerning the method of tradition; and the third concerning the illustration of tradition.

(2) For the organ of tradition, it is either speech or writing; for Aristotle saith well, “Words are the images of cogitations, and letters are the images of words.”  But yet it is not of necessity that cogitations be expressed by the medium of words.  For whatsoever is capable of sufficient differences, and those perceptible by the sense, is in nature competent to express cogitations.  And, therefore, we see in the commerce of barbarous people that understand not one another’s language, and in the practice of divers that are dumb and deaf, that men’s minds are expressed in gestures, though not exactly, yet to serve the turn.  And we understand further, that it is the use of China and the kingdoms of the High Levant to write in characters real, which express neither letters nor words in gross, but things or notions; insomuch as countries and provinces which understand not one another’s language can nevertheless read one another’s writings, because the characters are accepted more generally than the languages do extend; and, therefore, they have a vast multitude of characters, as many, I suppose, as radical words.

(3) These notes of cogitations are of two sorts:  the one when the note hath some similitude or congruity with the notion; the other ad placitum, having force only by contract or acceptation.  Of the former sort are hieroglyphics and gestures.  For as to hieroglyphics (things of ancient use and embraced chiefly by the Egyptians, one of the most ancient nations), they are but as continued impresses and emblems.  And as for gestures, they are as transitory hieroglyphics, and are to hieroglyphics as words spoken are to words written, in that they abide not; but they have evermore, as well as the other, an affinity with the things signified.  As Periander, being consulted with how to preserve a tyranny newly usurped, bid the messenger attend and report what he saw him do; and went into his garden and topped all the highest