Induction and Form belong to the most “technical” core among the concepts elaborated by Francis Bacon in his reflections on human knowledge, as counterdistinct from the more “ideological” tenets concerning his ideal of collective utility or his desideratum of a state-sponsored model for scientific research. Yet, a mere glance at Bacon's fortunes reveals a profound discontinuity between the reception of inductivism and experimentation on the one hand and of his theory of Forms on the other. Though not paramount among the canonical version of Baconianism presented by Thomas Sprat in his History of the Royal Society of 1667 (where the notions of natural history and theory-free experimenting seem to enjoy pride of place), reflections on inductive processes have been traditionally linked to the doctrines expounded in the Novum organum and, more generally, to the overall orthodox mapping of modern physical science.