and translations to express themselves.  And therefore in the infancy of learning, and in rude times when those conceits which are now trivial were then new, the world was full of parables and similitudes; for else would men either have passed over without mark, or else rejected for paradoxes that which was offered, before they had understood or judged.  So in divine learning, we see how frequent parables and tropes are, for it is a rule, that whatsoever science is not consonant to presuppositions must pray in aid of similitudes.

(11) There be also other diversities of methods vulgar and received:  as that of resolution or analysis, of constitution or systasis, of concealment or cryptic, &c., which I do allow well of, though I have stood upon those which are least handled and observed.  All which I have remembered to this purpose, because I would erect and constitute one general inquiry (which seems to me deficient) touching the wisdom of tradition.

(12) But unto this part of knowledge, concerning method, doth further belong not only the architecture of the whole frame of a work, but also the several beams and columns thereof; not as to their stuff, but as to their quantity and figure.  And therefore method considereth not only the disposition of the argument or subject, but likewise the propositions:  not as to their truth or matter, but as to their limitation and manner.  For herein Ramus merited better a great deal in reviving the good rules of propositions—?a????? p??t??, ??ta pa?t?? &c.—­than he did in introducing the canker of epitomes; and yet (as it is the condition of human things that, according to the ancient fables, “the most precious things have the most pernicious keepers”) it was so, that the attempt of the one made him fall upon the other.  For he had need be well conducted that should design to make axioms convertible, if he make them not withal circular, and non-promovent, or incurring into themselves; but yet the intention was excellent.

(13) The other considerations of method, concerning propositions, are chiefly touching the utmost propositions, which limit the dimensions of sciences:  for every knowledge may be fitly said, besides the profundity (which is the truth and substance of it, that makes it solid), to have a longitude and a latitude; accounting the latitude towards other sciences, and the longitude towards action; that is, from the greatest generality to the most particular precept.  The one giveth rule how far one knowledge ought to intermeddle within the province of another, which is the rule they call ?a?a?t?; the other giveth rule unto what degree of particularity a knowledge should descend:  which latter I find passed over in silence, being in my judgment the more material.  For certainty there must be somewhat left to practice; but how much is worthy the inquiry?  We see remote and superficial generalities do but offer knowledge to scorn of practical men; and are no more aiding to practice than an Ortelius’