(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 flowers, signifying that it consisted in the cutting off and keeping low of the nobility and grandees. Ad placitum, are the characters real before mentioned, and words: although some have been willing by curious inquiry, or rather by apt feigning, to have derived imposition of names from reason and intendment; a speculation elegant, and, by reason it searcheth into antiquity, reverent, but sparingly mixed with truth, and of small fruit. This portion of knowledge touching the notes of things and cogitations in general, I find not inquired, but deficient. And although it may seem of no great use, considering that words and writings by letters do far excel all the other ways; yet because this part concerneth, as it were, the mint of knowledge (for words are the tokens current and accepted for conceits, as moneys are for values, and that it is fit men be not ignorant that moneys may be of another kind than gold and silver), I thought good to propound it to better inquiry.

(4) Concerning speech and words, the consideration of them hath produced the science of grammar. For man still striveth to reintegrate himself in those benedictions, from which by his fault he hath been deprived; and as he hath striven against the first general curse ............