that this digging further and further into | wickedly for God? and talk deceitfully for him? Will ye accept his person?
will ye contend for God? Is it good that he should search you out? as one man mocketh another, do ye so mock him?
the mine of natural knowledge{20} is a | 20. This image is also used in A.L. Sp.
thing without example and uncommended in | III, 351, I, 16 where Bacon refers to the Scriptures, or fruitless; let him | Democritus (Vert's footnote) remember and be instructed; for behold it | was not that pure light of natural | knowledge, whereby man in paradise was | able to give unto every living creature a | name according to his propriety{21}, which | 21. Genesis 2,19-20 gave occasion to the fall; but it was an | Geneva Bible: So the Lord God formed aspiring desire to attain to that part of | of the earth everie beast of the moral knowledge which defineth of good and | field, and everie foule of the heaven, evil, whereby to dispute God's | & broght them unto the man to se how commandments and not to depend upon the | he wolde call them: for howsoever the revelation of his will, which was the | man named the living creature, so was original temptation. And the first holy | the name thereof.The man therefore records, which within those brief | gave names unto all cattle, and to the memorials of things which passed before | foule of the heaven, and to everie the flood entered few things as worthy to | beast of the field: but for Adam found be registered but only | he not an help mete for him.
Authorized Version: And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought THEM unto Adam to see what he would call them: and whatsoever Adam called every living creature, that WAS the name thereof.
And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
Vulgata:Igitur Dominus Deus de humo cunctis animantibus terrae et universis volatilibus caeli adduxit ea ad Adam ut videret quid vocaret ea / omne enim quod vovavit Adam animae viventis ipsum est nomen eius / appelavitque Adam nominibus suis cuncat animantia / et universa volatilia et omnes bestias terrae / Adam vero non inveniebatur adiutor similis eius lineages{22} and propagations, yet | 22. Spedding's footnote: LINAGES in nevertheless honour the remembrance | original. See note 3, p. 148 of the inventor both of music{23} and | 23. Genesis 4,21: Authorized Version: And his brother's name was Jubal: he was the father of all such as handle the harp and organ.
Vulgata: et nomen fratris eius Iuabal ipse fuit pater canentium cithara et organo works in metal{24}. Moses again (who was | 24. Genesis, 4,22: the reporter) is said to have been seen in | Authorized Version: And Zillah, she all | also bare Tubalcain, an instructor of every artificer in brass and iron...Vulgata: Sella quoque genuit Thubalcain qui fuitmalleator et faber in cuncta opera aeris et ferri...the Egyptian learning{25}, which nation | 25. The Acts 7,22: was early and leading in matter of | Authorized Version: And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds.
knowledge. And Salomon the king,{26} as | 26. cf. A.L. Sp.III, 298,I.38; N.A. Sp.
out of a branch of his wisdom | III, 145, I seq.
extraordinarily petitioned and granted | from God, is said to have written a | natural history of all that is green from | the cedar to the moss{27}, (which is but a | 27. 1 Kings 4, 29-34 rudiment between putrefaction and | Geneva Bible: And God gave Salomon wisdome, und understanding exceeding muche, and a large heart, even as the sand that is on the sea shore. And Salomons wisdome excelled the wisdome of all the children of the East and all the wisdome of Egypt. For he was wiser than anie man...and he was famous throughout all nacions rounde about. And Salomon spake thre thousand proverbes: and his songs were a thousand and five. And he spake of trees, from the cedar tre that is in Lebanon, even unto the hyssope that springeth out of the wall: he spake also of beastes, and of foules, and of creping things, and of fishes. And there came all the people to heare the wisdome of Salomon, from all Kings of the earth, which had heard of his wisdome.
Authorized Version:And God gave Salomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. And Salomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. For he was wiser than all men...and his fame was in all nations round about. And he spake three thousands proverbs; and his songs were a thousand and five. And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes.
And there came all people to hear the wisdom of Salomon. From all kings of the earth, which had heard of his wisdom.
Vulgata: Liber Malachim 4, 29-34: Dedit quoque Deus sapientiam Salomoni et prudentiam multam nimis et latitudinem cordis quasi harenam quae est in litore maris / et praecedebat sapientia Salomonis sapientiam omnium orientalium et Aegyoptorum / et erat sapientia cunctis hominibus.. Et erat nominatus inuniversis gentibus per cicuitum / locutus est quoque Salomon tria milia parabolas et fuerunt carmina eius quinque et mille / et disputavit super lignis a cedro quae est in Libano usque ad hysopum quae egreditur de pariete et disseuit de iumentis et volucribus et reptilibus et piscibus / et veniebant de cunctis populis ad audiendam sapientiam Salomonis et ab universis regibus terrae qui audiebant sapientiam eius Luther Bible: 1. Könige 5, 9-14 Melek Hasgün comments: The hyssop is mentioned in Shakespeare’s OTHELLO I,3: "Sow lettuce, set hyssop and weed up thyme". Hyssop and thyme were believed to aid the growth of each other, one being moist and the other dry. The reason why Bacon used moss instead of hyssop could be that moss is also a moist plant and he chose an expression which is more general or known.
an herb{28},) and also of all that liveth | 28. The plant mentioned in the Bible is and moveth. And if the book of Job be | not "moss", but HYSOPPUS OFFICINALIS turned over; it will be found to have much | [in German: JOSEFSKRAUT, KIRCHENSEPPL, aspersion of natural | EISOP, YSOP)]. "The Greek plant name HÝSSOOPOS is probably derived from Hebrew ESOB (mentioned in the Bible...), although it is not clear whether ESOB referred to the plant called hyssop today. Another explanation gives Arabic AZZOF "holy herb" as the source of the name (cf.
French HERBE SACRÉ) (Gernot Katzer Website on Spices). Gernot Katzer in his entry on the pomegranate (http://www- .html) considers the problem of the names of plants in the Bible: "The pomegranate tree is an ancient cultigen in Western Asia; it is mentioned in the oldest part of the Old Testament (the Pentateuch).
Although the Old Testament is not a collection of cooking recipes, it names many plants of everyday or cultic usage in ancient Israel; the New Testament, though, has less descriptive character, and plants are, consequently, named much less frequently.
If one wants to set up a "collection of biblical spices", one must not forget that there are three millennia between the language of the Old Testament and ours; therefore, exact translations are sometimes impossible.
The following quote (Isaiah 28,27) may illustrate the difficulties of translation: 'QETSACH is not threshed with a sledge, nor is a cartwheel rolled over KAMMON; QETSACH is beaten out with a rod, and KAMMON with a stick.'
Because of the dialectic structure, we may infer that the two plants are similar, but differ in details of their harvest. The term KAMMON obviously is related to Greek KÝMINON (cumin), but also lies behind English CARAWAY; QETSACH is more difficult to analyze. Probably it means NIGELLA, sometimes also called BLACK CUMIN, whose seeds ripen in a closed capsule, which must first be opened.
Yet in translating the Bible, botanic accuracy is less an aim than general matters of style. "Black cumin" is less elegant than "cumin", and "nigella" is not an English word at all. Therefore, English Bible translations render QETSACH as DILL, CARAWAY or "fitches", a word that is missing from every modern dictionary.
German translators, on the other hand, who don't have a traditional, elegant word for CUMIN, commonly translate KAMMON as CARAWAY (which is almost certainly wrong), and have to resort to DILL for QETSACH.
Comparing different translations of the Old Testament, one find some or all of the following (Hebrew terms are given in parenthesis): garlic (shuwm), onion (b@tsel), nigella (qetsach, also rendered as caraway oder dill, quite obscure), cumin (kammon, also caraway), coriander (gad), caper (abiyownah, also translated "desire"), cinnamon (qinnamown), cassia (qiddah, also interpreted as a synonym of cinnamon or cassia buds), hyssop (ezowb, frequent but very obscure), myrtle (hadac), olive (shemen and zayith, very frequent), juniper (b@rowsh, also given as "fir" or "pine"), almond (shaqed), pomegranate (rimmown or rimmon), rose (chabatstseleth, very obscure) and saffron (karkom).
Similarly, the New Testament has not been translated by biologists--the latter had not suspected birds to live in mustard plants (sínapi). Other plant names from the New Testament include the following (Greek given in parenthesis): mint (heedýosmon, this is not the common name of mint in Greek), cumin (kýminon, also translated caraway), anis (áneethon, also rendered dill), rue (peéganon, not the common term), cinnamon (kinnámoomon), hyssop (hýssoopos, referring to the obscure word in the Old Testament) and olive (agriélaios "olive tree" and elaíon "olive oil").
The DICTIONARY OF THE BIBLE (ed. by James Hastings and John A. Selbie, Edinburgh, 3rd ed.1914) says about the HYSSOP: "It was used for sprinkling blood (Ex. 12,22) and in the ritual of the cleansing of lepers (Lv 14,4, Nu 19,6); it was an insignificant plant growing out of the wall (1 K 4,33); it could afford a branch strong enough to support a wet sponge (Jn 19,29). It is possible that all these references are not to a single species. Among many suggested plants the most probable is either a species of majoran, e.g., ORIGANUM MARU, or the common caperplant (CAPPARIS SPINOSA), which may be seen growing out of crevices in walls all over Palestine" (E.W.G.Masterman).
For the German traditions about the hyssop Jacob and Wilhem Grimm in DEUTSCHES WÖRTERBUCH (1854 seq.) give the following information: YSOP, isop, ispe(n), eisop; hysop, m.
(F.),HYSSOPUS OFFICINALIS L., KLEINER BUSCH MIT STARK DUFTENDEN BLÄTTERN und VIOLETTEN BLÜTEN. GELEGENTLICH WIRD DER NAME AUF VERWANDTE PFLANZEN ÜBERTRAGEN, VOR ALLEM AUF SATUREJA HORTENSIS L., VGL. MARZELL WB. D. DT.
SCHWÄB. 4, 53.
HERKUNFT UND form.
ASS. zûpu; SYR.-ARAB. züfä; HEBR..; N.; GOT. hwssopon (DAT. SG.); AGS.
ysope f.; AHD. hysop ST. M. NEBEN SPÄTEREM ISOPO, isipo 5W. M.; MHD.
ysope M. (NOCH BEI LUTHER MEIST SCHWACH FLEKTIERT: EXOD. 12, 22; 19); SPÄTAHD.-FRÜHNHD. AUCH ALS FEM.
(YSOPUS îspa [12. JH.] AH. GL. 3, 264, 53 ST.-S.; DE ISOPO von der ispen ispen [UM 1350] KONRAD V. MEGENBEEG BUCH D. NATUR 405 PF.; VGL. 420; yspen, die nit felt LIEDERBUCH D.
HÄTZLERIN 234 HALTAUS). NHD. (h)ysop, isop, WEITERES S.U.
AUF DER BIBELSPRACHLICHEN TRADITION (1) UND AUF DER FRÜHEN EINFÜHRUNG DES ORIENTALISCH-SÜDEUROPÄISCHEN YSOPS ALS HEIL- UND GEWÜRZPFLANZE (2) BERUHT SEINE REICHE BEZEUGUNG IN NAHEZU ALLEN EUROPÄISCHEN SPRACHEN. NEUER- DINGS WIRD DIE IDENTITÄT DES BIBLISCHEN ysop MIT HYSSOPUS OF/ICINALIS WIEDER BEZWEIFELT MARZELL A. A. 0. (ZUR DISKUSSION UM JOAN. 19, 29 VGL. BAUER GRIECH.-DT. WB. ZUM NEUEN TESTAM. [4 1952] 1541). DER NAME ERSCHEINT BIBEL-SPRACHLICH DURCHWEG ALS MASK., GELEGENTLICH BIS INS 14.
JH. IN LAT. FLEXIONSFORM (S. U.
DAT. SG. isupo NOTKER, ysopo TRIERER PS., ysopo PASSIONAL; AKK. SG.. ysopum WERNHER MARIENLEBEN) UND AUCH SPÄTER NOCH MIT SPIRANTISCHEM ANLAUT: hyssop 98; hysop BRENNER ERZ. U. SCHR. (1864) 1, 20; hyssop TILLMANN NEUES TEST.
EINGEDEUTSCHT IST DAS WORT IN SEINER VOLKSSPRACHLICHEN VERWENDUNG (2): SYNKOPE DES MITTELSILBENVOKALS S.. OB.
SOWIE isp (12. JH.) AHD. GL. 4, 235, DIEFENBACH GL. 310b; isp(e) FISCHER SCHWÄB. 4, 53 (STÄRKER ABWEICHENDE MISCHFORMEN zispe EBDA, zwispe 6, NICHT SELTEN DIPHTHONGIERT garteneisop, zwibeleisop ALBERTUS dict. (1540) FF la; eisop FÄBRICUS RER. MISNIAC. (1569) 246; eysopwein ZEHNER NOMENCL. (1643) 365; eisop M.
BÖHME VIEHARTZNEY (1682) 31. DIE ZAHLREICHEN MUNDARTLICHEN NEBENFORMEN S. IM ÜBRIGEN BEI MARZELL A. A. O.; VGL. NOCH eisop TEIL 3, SP. 380, GEBRAUCH.
ERWÄHNEN DEN YSOP IM ZUSAMMENHANG KULTISCHER REINIGUNGSZEREMONIEN. 3.
REG. 4, 33 DIENT ER EINEM VERGLEICH ZUR VERANSCHAUIICHUNG DER WEISHEIT SALOMOS (S.U.). JOAN. 19, 29 WIRD DEM GEKREUZIGTEN DER ESSIGSCHWAMM UM EINEN YSOP GEWICKELT GEREICHT (HIERZU VGL.
BAUER GRIECH.-DT. WB. ZUM NEUEN TESTAM. [4 1952] 1541). AN DIESEN STELLEN IST DAS WORT IN ALLEN DEUTSCHEN BIBELÜBERSETZUNGEN BIS IN DIE GEGENWART IN FESTEM GEBRAUCH: afaruh þan ÞO in wato wairpandans hrain jah hwssopon jah wullai raudai ufartrusnjandans (SKEIREINS 3, 16) GOT. BIBEL 21, 461 STREITBERG; FASCICULUM HYSOPI uuadal hysopes (EXODUS 12, 22) (8./9. JH.) AHD. GL.
1, 335, 38 ST.-S.; so er chumet, so besprenget er mih mit isopo (ASPERGES ME YSOPO, PS. 50, 9) also die miselsuhtigen, unde danne uuirdo ih gereinet; uuunda so ist gepoten in demo puoche, daz die miselsuhtigen siben stunt besprenget uurten mit gedunchetemo isopo in demo opferpluote 172 PIPER (VGL. 2, 195f.); du besprenges mih, herro, mit dem isipen unde ih wirde gereinet (12. JH., WINDBERGER INTERLINEARVERSION), du solt besprengen mich mit demo ysopo unde ih wirde gereinet (13. JH., TRIERER INTERLINEARVERSION) (PS. 50, 9) DT. INTERLINEARVERSIONEN D. PSALMEN (1839) 232 GRAFF; wann sy fulten ein schwamp mit essig sy vmbgaben in mit ysopp: sy brachten in seinen mund (JOAN. 19, 29) ERSTE DT. BIBEL 1, 415 KURR.; vnd er (SALOMO) redet dreytausent spruch, vnd seyner liede waren tausent vnd funffe. vnd er redet von bewmen, vom ceder an zu Libanon bis an den isop, der aus der wand wechst (3. REG. 4, 33) LUTHER DT.
BIBELSPRACHLICHER TRADITION ERWACHSEN FOLGENDE BELEGE, ZU PS. 50, 8: Maria sunderinne, du bist in gutem sinne vf einen burnen alda kumen...betouche dich zv male des du macht Immer wesen vro der besprenget dich mit ysopo des bistu wiz ob alleme sne (UM 1300) PASSIONAL 371, 22 HAHN; nun spreng mich herr mit ysop gut, so wird all sünd verderbet SPEE GÜLD. TUGENDBUCH (1649) 35; und so, meint der meister ferner, werde ich auch bald gewaschen werden, und mit hysop besprengt, der ich über so viele das miserere gesungen BRENNER ERZ. U. SCHR. (1864) 1, 20. ZU JOAN.
19, 29: 'mich durstet', sprach er och dar na.
do stûnd ain vas mit essich da, dar in lait ainer ysopum und fuitent sin ainen schwum: den bot er zû der selben stunt mit ainem sper an sinen munt (HS. 1182) WERNHER MARIENIEBEN IN NEGATIVIERENDER UMDEUTUNG DER HILFREICHEN TRÄNKUNG AUS JOAN. 19, 29 (VGL. MATTH. 27, 34): wie.. dem volk...der ysop der furcht vor den ewigen strafen dargereicht würde nur gift und galle war, o pabst, was du vom pol bis zu den tropen der welt mit deinem scepter gabst, mit deinem scepter von ysopen HERWEGH GED. E. LEBENDIGEN (21841) 116.
ZU 3. REG. 4, 31 von der zeder bis zum ysop (S 0. LUTHERS ÜBERSETZUNG), ZUNÄCHST NUR VON DER GRÖSZE DER WEISHEIT SALOMOS: Salomon...von dem ceder baum, so auf dem berg Libano ist, bisz auf den hyssop, so aus der wand wächst, disputieret ABR. A S.
(ÜBERSCHRIFT:) Salomons königs van Israel und Juda güldne worte von der ceder biss zum issop GÖTHE 1 37, 295 W.; AUF ANDERE PERSONEN ÜBERTRAGEN: weil du (RÜBEZAHL) aber der kräuter und pflanzen kundig bist, vom ysop an, der auf der mauer wächst, bis auf die ceder zu Libanon MUSÄUS VOLKSMÄRCHEN 1, 34 HEMPEL, VGL. DERS., PHYSIOGN.
REISEN (1778) 1, 171; ich habe die ehre, ihnen einen gelehrten zu präsentieren, dar alles weiss und kennt, van der ceder bis zum ysop KOTZEBUE SÄMMTL. DRAM. W. (1827) 1, 314. SCHLIESZLICH DIE WEITE DER SCHÖPFUNG ÜBERHAUPT BEZEICHNEND: jedes gewäche von der ceder bis zum ysop hängt an erde und sonnenschein HERDER meines helden ist kurz und gut: ABC bis XYZ,...ritter vieler orden trauriger und fröhlicher gestalt, von der ceder auf Libanon bis zum ysop die menschengattung ist die erste von alless diesen einheiten; die andern, vom elephanten bis zur milbe, von der ceder bis an den ysop, sind in dar zweiten und dritten linie J. G.
2) ALS GEWÜRZ- UND HEIL PFLANZE. IN DEN VERSCHIEDENSTEN REZEPTEN SEIT DEM 11./12. JH. SEHR REICH BEZEUGT; DIE BLÄTTER WERDEN VEREINZELT BIS IN DIE GEGENWART ALS SOSZENWÜRZE UND ZUM GURGELN GEGEN HALSBESCHWERDEN BENUTZT; DARÜBER HINAUS IST DIE PFLANZE 'VOR ALLEM IN DER SCHWEIZ EIN BESTANDTEIL DER IN DIE KIRCHE (BESONDERS VON ÄLTEREN FRAUEN) MITGENOMMENEN RIECHSTRÄUSZLEIN' MARZELL WB. D.
DT. PFLANZENN. 2, 069: isopo ist g_t chrût, obe diu geb_rt stirbet in demo wîbe; trinche iz mit warmem wazzer, SÔ vert iz vone ire. er ist g_t vur den stenken vnte hilfet och den der mage swirt (11./12. JH.) GERMANIA 8, 300; ÄHNLICH (13. JH.) MENHARDT VERZ. D.
ALTDT. LIT. HSS. 1 (1960) 46; von der ispen. isopus haizt isp...wenn man ispen kocht mit honig, daz ist der lungel guot. und genuog ander tugent hât si an ir (UM 1350) KONRAD V. MEGENBERG BUCH der NATUR 405 PF.; vgl 420; der ysope...ist bitter und idoch ges_nt dem herzen und der I_ngen und der br_st die da siech ist SCHÖNBACH SO WEME dat hoven sweret..
de scal nemen eyn bunt ysopen unde seden de (Bremen 1352) »MND. ARZNEIB.
des A. DONELDEY 14 Windler vgl. 3, 10, 19, 26, 49; und alz ist gefügett daz pinlin z.B. dem honge, der ysop z.B. dem balsam, dú nahtegal z.B. der harpfen (so wie DIE seele ZU CHRISTUS) (HS. von 1357 NACH VORLAGE VON 1303), ST.
GEORGENER PRED. 287 RIEDER, VGL. 294; saluay, rawtten vnd polay, der krautt stünd pogen vnd gezindelt; dryment, yspen, die nit felt, grunten da in reicher wunn LIEDERBUCH DER HÄTZLERIN 234 HALTAUS: dem rind den husten zu vertreiben, pflegt man jnen...ysop...einzugeben SEBIZ feldbau (1579) 128; mit lavendel, isop, majoran, poley und anderen geringeres wehrtes, gewächsen und blurnenwerke ausgeziehret NEUMARK newspross. teut. palmb. (1668) 171; unter wild wachsenden pflanzen sah ich die dunkelrote scabiose unter gärten und ein ganzes feld mit ysop bewachsen STOLBERG 3) ZU BEIDEN ANWENDUNGSGRUPPEN STELLEN SICH ZUSAMMENSETZUNGEN: ysopbitter: dieweil der königliche zecher umsonst nach ihren zügen gafft.
leert sie den ysopbittren becher zurückgewiesener leidenschaft FONTANE GED. 7176 (VGL..
--busch: nimm einen ysoppusch, entsündige mein Leben FLEMING, dt. ged. 1,8 lit.ver.; VGL. ysopbüschel (NURN. 19, 18) kraut: nimm rosinlin ein handvoll...salbeyblätter, hissopkraut, jedes 1 hand voll GÄBELKOVER ARTZNCYB.
getruncken mit oximel, waychet den verstopften bauch DAS KREÜTERBUCH OD.
steckten nun einen mit essig gefüllten schwamm auf einen ysopstengel (JOAN 19,29). ZÜRCHER BIBEL (BERLIN 1956) TILLMANN NEUES TESTAM. (LPZ. 6-1959) 325; -strauch, wasser: hysopwasser soll man allwegen in heysser aeschen disti1liren: welches (U. A.) trefflich gut für den grausamen schmertzen der zän ist SEBIZ feldbau (1580) 413; zerschmeltz den zucker in brandlattich oder issopwasser GÄBELKOVER artzneybuch isopwein TEIL 4. 2. sp. 2182 SOWIE: von ysopwein. ysopwein ist warm, reiniget die brust, machet gute däwung vnd weicht den bauch M. HERR FELDBAU (1551) 112a; eysop wein ZEHNER NOMENCL. (1645) 365; KIRSCH CORNU Why then did Bacon translate "hyssop" as "moss"? The hyssop was known and used in England (compare OED; e.g.
Skakespeare OTHELLO I,3 etc.). What appears from all the dictionaries consulted is, however, that it is not so very clear which plant was meant by the name. What led Bacon to use the word "moss" for "hyssop" is probably the sense of 1 K 4,33: Salomon knows every plant from the noblest (=cedar tree) to the meanest (=hyssop), "moss" obviously signifying a mean plant "which is but a rudiment between putrefaction and an herb". This does obviously leave out of consideration the holiness of the hyssop tested in various other contexts of the Old and the New Testament (see above).
philosophy{29}. Nay, the same Salomon the | 29. cf. A.L. Sp. III, 298, I.5 (D.A.
king affirmeth directly that the glory of | Sp.I,467, I.1); Cf. also N.O. I, 65 God IS TO CONCEAL A THING, BUT THE GLORY | OF THE KING IS TO FIND IT OUT{30}, as if | 30. Proverbs 25,2 according to the innocent play of children | Geneva Bible: The glorie of God is to the divine Majesty took delight to hide | conceile a thing secret: but the Kings his works, to the end to have them found | honour is to searche out a thing.
out; for in naming the king he intendeth | man, taking such a condition of man as | Authorized Version: It is the glory of hath most excellency and greatest | God to conceal a thing: but the honour commandment of wits and means, alluding | of kings is to search out a matter.
also to his own person, being truly one of | those clearest burning lamps, whereof | Vulgata: Gloria Dei celare verbum et himself speaketh in another place, when he | gloria regum investigare sermonem saith THE SPIRIT OF MAN IS AS THE LAMP OF | GOD, WHEREWITH HE SEARCHETH ALL | INWARDNESS{31}; which nature of the soul | 31. Proverbs 20,27 the same Salomon holding precious and | Geneva Bible: The light of the Lord is inestimable, and therein conspiring with | the breth of man, and sercheth all the the affection of Socrates who scorned the | bowels of the bellie.
pretended learned men of his time for | Authorized Version: The spirit of man raising great benefit of their learning | is the candle of the Lord,searching (whereas Anaxagoras contrariwise and | all the inward parts of the belly.
divers others being born to ample | Vulgata: lucerna Dominis spiraculum patrimonies decayed them in | homninis quae investigat omnia secreta ventris Luther: Eine Leuchte des Herrn ist des Menschen Geist; die geht durch alle Kammern des Leibes.
contemplation){32}, delivereth it in | 32. see Platon, Hippias Major. 282 b - precept yet remaining, BUY THE TRUTH, AND | 283 b SELL IT NOT; | AND SO OF WISDOM AND KNOWLEDGE{33}. | 33. Proverbs 23, 23 Geneva Bible: Bye the trueth, but sel And lest any man should retain a scruple | it not: likewise wisdome, and as if this thirst of | instruction, and understanding.
knowledge were rather an humour of the | mind than an emptiness or want in nature | Authorized Version: Buy the truth and and an instinct from God, the same author | sell it not; also wisdom, and defineth of it fully, saying, GOD HATH | instruction, and understanding.
MADE EVERY THING IN BEAUTY ACCORDING TO | SEASON; ALSO HE HATH SET THE WORLD IN | Vulgata: veritatem eme et noli vendere MAN'S HEART, YET CAN HE NOT FIND OUT THE | sapientiam et doctrinam et WORK WHICH GOD WORKETH FROM THE | intelligentiam Luther: Kaufe Wahrheit und verkaufe sie nicht, Weisheit, Zucht und Verstand.
on the mercantilist spirit in Bacon see: Julie Robin Salomon, Objectivity in the Making. The John Hopkins University Press, 1998.
BEGINNING TO THE END{34}: declaring not | 34. Ecclesiastes 3,11 obscurely that God hath framed the mind of | Authorized Version: He hath made every man as a glass capable of the image of the | thing beautiful in his time: also he universal world, joying to receive the | hath set the world in their heart, so signature thereof as the eye is of light | that no man can find out the work that yea not only satisfied in beholding the | God maketh from the beginning to the variety of things and vicissitude of | end.
times, but raised also to find out and | discern those ordinances and decrees which | Vulgata: cuncta fecit bona in tempore throughout all these changes are | suo et mundum tradidit disputioni infallibly observed. And although the | eorum / ut non inveniat homo opus quod highest generality of motion or summary | operatus est Deus ab initio usque ad law of nature God should still reserve | finem.
within his own curtain, yet many and noble | are the inferior and secondary operations | Luther Bible: Prediger Salomo 3,11: which are within man's sounding. This is a | Er aber tut alles fein zu seiner Zeit thing which I cannot tell whether I may so | und läßt ihr Herz sich ängstigen, wie plainly speak as truly conceive, that as | es gehen solle in der Welt; denn der all knowledge appeareth to be a plant of | Mensch kann doch nicht treffen das God's own planting, so it may seem the | Werk, das Gott tut, weder Anfang noch spreading and flourishing or at least the | Ende.
bearing and fructifying of this plant, by | a providence of God, nay not only by a | general providence but by a special | prophecy, was appointed to this autumn | of the world{35}: for to my understanding | 35. Melek Hasgün comments: Bacon sees it is not violent to the letter, and safe | his time as "...autumn of the now after the event, so to interpret that | world...". As in Shakespeare’s King place in the prophecy of Daniel where | Lear (IV/6) ‘autumn’ implies the time speaking of the latter times it is said, | shortly before the end of the world, MANY SHALL PASS TO AND FRO, AND SCIENCE | this can also be applied to Bacon. The Apocalypse is preceded by the increase of knowledge (Daniel 12,4) and again Bacon uses the Bible to legitimate progress in science.
SHALL BE INCREASED{36}; as if the opening | 36. Daniel 12, 4; of the world by navigation and commerce | Geneva Bible: But thou, o Daniel, shut and the further discovery of knowledge | up the wordes, and seale the boke til should meet in one time or age. | the end of the time: many shal runne to and fro, and knowledge shalbe But howsoever that be, there are besides | increased [explanation f ("til the end the authorities or Scriptures before | of the time"): Til the time that God recited, two reasons of exceeding great | hathe appointed for the ful revelation weight and force why religion should | of these things: and then many shal dearly protect all increase of natural | runne to and fro to search the knowledge: the one, because it leadeth to | knowledge of these mysteries, which the greater exaltation of the glory of | things they obteine now by the light God; for as the | of the Gospel] Authorized Version: But thou, O Daniel, shut up the words, and seal the book, EVEN to the time of the end: many shall run to and fro, and knowledge shall be increased.
Vulgata: Tu autem Danihel clude sermones et signa librum usque ad tempus statutum / pertransibunt plurimi et multiplex erit scientia This quotation is repeated on the title page of NOVUM ORGANUM. Together with the allegorical content of the pillars of Hercules, this passage clearly is to be interpreted in an apocalyptical sense: The time has come and is ripe for a re-construction of Adams's paradisical dominion over the world.--The pillars of Hercules can also be understood as a typological allusion to the two pillars of Salomo's temple (cf. Charles Whitney): In 1 Kings 7, 21 the names of the pillars are given as "Jachin" and "Boas". The Jew's name in NOVA ATLANTIS, Joabin, can be explained as the result of playing around with these names and contracting them into one. In NOVA ATLANTIS Salomo's Temple is resurrected and is the centre of knowledge and power.
Psalms{37} and other Scriptures do often | 37. for example Psalms 19,1 invite us to consider and to magnify the | great and wonderful works of God, so if we | should rest only in the contemplation of | those shews which first offer themselves | to our senses, we should do a like injury | to the majesty of God, as if we should | judge of the store of some excellent | jeweller by that only which is set out to | the street in his shop. The other reason | is, because it is a singular help and a | preservative against unbelief and error; | for, saith our Saviour, YOU ERR, NOT | KNOWING THE SCRIPTURES NOR THE | POWER OF GOD;{38} laying before us two | 38. St. Matthew 22, 29: books or volumes to study if we will be | Authorized Version: Jesus answered and secured from error; first the Scriptures | said unto them, Ye do err, not knowing revealing the will of God, and then the | the Scriptures, not the power of God.
creatures expressing his power; for that | see also St Mark 12, 24 latter book will certify us that nothing | which the first teacheth shall be thought | impossible. And most sure it is, and a | true conclusion of experience, that a | little natural philosophy inclineth the | mind to atheism, but a further proceeding | bringeth the mind back to religion. | To conclude then, let no man presume to | check the liberality of God's gifts, who, | as was said, | HATH SET THE WORLD IN MAN'S HEART. So | as whatsoever is not God but parcel of the | world, he hath fitted it to the | comprehension of man's mind, if man will | open and dilate the powers of | his understanding as he may.{39} | 39. Compare to "mind of glass" above But yet evermore it must be remembered | that the least part of knowledge passed to | man by this so large a charter from God | must be subject to that use for which God | hath granted it; which is the benefit and | relief of the state and society or man; | for otherwise all manner of knowledge | becometh malign and serpentine, and | therefore as carrying the quality of the | serpent's sting and malice it maketh the | mind of man to swell; as the Scripture | saith excellently, KNOWLEDGE BLOWETH UP, | BUT CHARITY BUILDETH UP{40}. And again the | 40. 1 Corinthians 8, 1 same author doth notably disavow both | Authorized Version: Now as touching power and knowledge such as is not | things offered unto idols, we know dedicated to goodness or love, for saith | that we all have knowledge. Knowledge he, IF I HAVE ALL FAITH SO AS I COULD | puffeth up, but charity edifieth.
REMOVE MOUNTAINS, (there is power active,) | IF I RENDER MY BODY TO THE FIRE, (there is | power passive,) IF I SPEAK WITH THE | TONGUES OF MEN AND ANGELS, (there is | knowledge, for language is but the | conveyance of knowledge,) | Authorized Version: Though I speak And therefore it is not the pleasure of | with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
curiosity{42}, nor the quiet of | 42. Bacon here contrasts "curiosity" resolution, nor the raising of the spirit, | with "thirst of knowledge" (p. 220).
nor victory of wit, nor faculty of speech, | "Curiosity" is used in a traditional nor lucre of profession, nor ambition of | sense (see St. Augustine on curiositas honour or fame, nor inablement for | in Confessiones X,35). He speaks of business, that are the true ends of | curiositas also in "Actaeon et knowledge; some of these being more worthy | Pentheus, sive Curiositas" in: De than other, though all inferior and | sapentia veterum", VI: The Theban king degenerate: but it is a restitution and | Pentheus is punished with madness reinvesting (in great part) of man to the | because out of curiosity he has dared sovereignty and power (for whensoever he | to observe certain mysteries which are shall be able to call the creatures by | dedicated to Dionysos, that is: he their true names be shall again command | applied (scientific) observation to them) which he had | divine things, he did not respect the division between LUMEN NATURALE and LUMEN DIVINUM.--Bacon draws the same conclusions from the myth of Prometheus ("Prometheus, sive Status hominis").
on curiosity see Hans Blumenberg, "Der Prozeß der theoretischen Neugierde", in: DIE LEGITIMITÄT DER NEUZEIT (Frankfurt, 1966).
in his first state of creation{43}. And | 43. compare with Milton's Paradise Lost to speak plainly and clearly, it is a | Book XII discovery of all operations and pos- | sibilities of operations from immortality | (if it were possible) to the meanest | mechanical practice. And therefore | knowledge that tendeth but to satisfaction | is but as a courtesan, which is for | pleasure and not for fruit or generation. | And knowledge that tendeth to profit or | profession or glory is but as the golden |