(1) Now we pass unto the arts of judgment, which handle the natures of proofs and demonstrations, which as to induction hath a coincidence with invention; for all inductions, whether in good or vicious form, the same action of the mind which inventeth, judgeth — all one as in the sense. But otherwise it is in proof by syllogism, for the proof being not immediate, but by mean, the invention of the mean is one thing, and the judgment of the consequence is another; the one exciting only, the other examining. Therefore, for the real and exact form of judgment, we refer ourselves to that which we have spoken of interpretation of Nature.

(2) For the other judgment by syllogism, as it is a thing most agreeable to the mind of man, so it hath been vehemently end excellently laboured. For the nature of man doth extremely covet to have somewhat in his understanding fixed and unmovable, and as a rest and support of the mind. And, therefore, as Aristotle endeavoureth to prove, that in all motion there is some point quiescent; and as he elegantly expoundeth the ancient fable of Atlas (that stood fixed, and bare up the heaven from falling) to be meant of the poles or axle-tree of heaven, whereupon the conversion is accomplished, so assuredly men have a desire to have an Atlas or axle-tree within to keep them from fluctuation, which is like to a perpetual peril of falling. Therefore men did hasten to set down some principles about which the variety of their disputatious might turn.

(3) So, then, this art of judgment is but the reduction of propositions to principles in a middle term. The principles to be agreed by all and exempted from argument; the middle term to be elected at the liberty of every man’s invention; the reduction to be of two kinds, direct and inverted: the one when the proposition is reduced to the principle, which they term a probation ostensive; the other, when the contradictory of the proposition is reduced to the contradictory of the principle, which is that which they call per incommodum, or pressing an absurdity; the number of middle terms to be as the proposition standeth degrees more or less removed from the principle.

(4) But this art hath two several methods of doctrine, the one by way of direction, the other by way of caution: the former frameth and setteth down a true form of consequence, by the variations and deflections from which errors and inconsequences may be exactly judged. Toward the composition and structure of which form it is incident to handle the parts thereof, which are propositions, and the parts of propositions, which are simple words. And this is that part of logic which is comprehended in the Analytics.

(5) The second method of doctrine was introduced for expedite use and assurance sake, discovering the more subtle forms of sophisms and illaqueations with their redargutions, which is that which is termed elenches. For although in the more gross sorts of fallacies it happeneth (as Seneca maketh the comparison well) as in juggling feats, which, though we know not how they are done, yet we know well it is not as it seemeth to be; yet the more subtle sort of them doth not only put a man besides his answer, but doth many times abuse his judgment.

(6) This part concerning elenches is excellently handled by Aristotle in precept, but more excellently by Plato in example; not only in the persons of the sophists, but even in Socrates himself, who, professing to affirm nothing, but to infirm that which was affirmed by another, hath exactly expressed all the forms of objection, fallace, and redargution. And although we have said that the use of this doctrine is for redargution, yet it is manifest the degenerate and corrupt use is for caption and contradiction, which passeth for a great faculty, and no doubt is of very great advantage, though the difference be good which was made between orators and sophisters, that the one is as the greyhound, which hath his advantage in the race, and the other as the hare, which hath her advantage in the turn, so as it is the advantage of the weaker creature.

(7) But yet further, this doctrine of elenches hath a more ample latitude and extent than is perceived; namely, unto divers parts of knowledge, whereof some are laboured and other omitted. For first, I conceive (though it may seem at first somewhat strange) that that part which is variably referred, sometimes to logic, sometimes to metaphysic, touching the common adjuncts of essences, is but an elenche; for the great sophism of all sophisms being equivocation or ambiguity of words and phrase, specially of such words as are most general and intervene in every inquiry, it seemeth to me that the true and fruitful use (leaving vain subtleties and speculations) of the inquiry of majority, minority, priority, posteriority, identity, diversity, possibility, act, totality, parts, existence, privation, and the like, are but wise cautions against ambiguities of speech. So, again, the distribution of things into certain tribes, which we call categories or predicaments, are but cautions against the confusion of definitions and divisions.

(8) Secondly, there is a seducement that worketh by the strength of the impression, and not by the subtlety of the illaqueation — not so much perplexing the reason, as overruling it by power of the imagination. But this part I think more proper to handle when I shall speak of rhetoric.

(9) But lastly, there is yet a much more important and profound kind of fallacies in the mind of man, which I find not observed or inquired at all, and think good to place here, as that which of all others appertaineth most to rectify judgment, the force whereof is such as it doth not dazzle or snare the understanding in some particulars, but doth more generally and inwardly infect and corrupt the state thereof. For th............