English philosopher (1561-1626)
I have noted, that some witty and sharp speeches, which have fallen from princes, have given fire to seditions. Caesar did himself infinite hurt in that speech, Sylla nescivit literas, non potuit dictare; for it did utterly cut off that hope, which men had entertained, that he would at one time or other give over his dictatorship. Galba undid himself by that speech, legi a se militem, non emi; for it put the soldiers out of hope of the donative. Probus likewise, by that speech, Si vixero, non opus erit amplius Romano imperio militibus; a speech of great despair for the soldiers. And many the like. Surely princes had need, in tender matters and ticklish times, to beware what they say; especially in these short speeches, which fly abroad like darts, and are thought to be shot out of their secret intentions. For as for large discourses, they are flat things, and not so much noted.
FRANCIS BACON
"Of Seditions And Troubles", The Essays or Counsels, Civil and Moral
In philosophy the contemplations of man do either penetrate unto God, or are circumferred to nature, or are reflected or reverted upon himself. Out of which several inquiries there do arise three knowledges—divine philosophy, natural philosophy, and human philosophy or humanity. For all things are marked and stamped with this triple character—the power of God, the difference of nature and the use of man. But because the distributions and partitions of knowledge are not like several lines that meet in one angle, and so touch but in a point, but are like branches of a tree that meet in a stem, which hath a dimension and quantity of entireness and continuance before it come to discontinue and break itself into arms and boughs; therefore it is good, before we enter into the former distribution, to erect and constitute one universal science, by the name of philosophia prima, primitive or summary philosophy, as the main and common way, before we come where the ways part and divide themselves; which science whether I should report as deficient or no, I stand doubtful. For I find a certain rhapsody of natural theology, and of divers parts of logic; and of that part of natural philosophy which concerneth the principles, and of that other part of natural philosophy which concerneth the soul or spirit—all these strangely commixed and confused; but being examined, it seemeth to me rather a depredation of other sciences, advanced and exalted unto some height of terms, than anything solid or substantive of itself. Nevertheless I cannot be ignorant of the distinction which is current, that the same things are handled but in several respects. As for example, that logic considereth of many things as they are in notion, and this philosophy as they are in nature—the one in appearance, the other in existence; but I find this difference better made than pursued. For if they had considered quantity, similitude, diversity, and the rest of those extern characters of things, as philosophers, and in nature, their inquiries must of force have been of a far other kind than they are. For doth any of them, in handling quantity, speak of the force of union, how and how far it multiplieth virtue? Doth any give the reason why some things in nature are so common, and in so great mass, and others so rare, and in so small quantity? Doth any, in handling similitude and diversity, assign the cause why iron should not move to iron, which is more like, but move to the loadstone, which is less like? Why in all diversities of things there should be certain participles in nature which are almost ambiguous to which kind they should be referred? But there is a mere and deep silence touching the nature and operation of those common adjuncts of things, as in nature; and only a resuming and repeating of the force and use of them in speech or argument. Therefore, because in a writing of this nature I avoid all subtlety, my meaning touching this original or universal philosophy is thus, in a plain and gross description by negative: "That it be a receptacle for all such profitable observations and axioms as fall not within the compass of any of the special parts of philosophy or sciences, but are more common and of a higher stage."
FRANCIS BACON
The Advancement of Learning
In things that a man would not be seen in himself, it is a point of cunning, to borrow the name of the world; as to say, The world says, or There is a speech abroad.
FRANCIS BACON
"Of Cunning", The Essays or Counsels, Civil and Moral
Invention is of two kinds much differing—the one of arts and sciences, and the other of speech and arguments. The former of these I do report deficient; which seemeth to me to be such a deficience as if, in the making of an inventory touching the state of a defunct, it should be set down that there is no ready money. For as money will fetch all other commodities, so this knowledge is that which should purchase all the rest. And like as the West Indies had never been discovered if the use of the mariner’s needle had not been first discovered, though the one be vast regions, and the other a small motion; so it cannot be found strange if sciences be no further discovered, if the art itself of invention and discovery hath been passed over.
FRANCIS BACON
The Advancement of Learning
It cannot be denied, but outward accidents conduce much to fortune; favor, opportunity, death of others, occasion fitting virtue. But chiefly, the mould of a man's fortune is in his own hands.
FRANCIS BACON
"Of Fortune", The Essays or Counsels, Civil and Moral
It is likewise to be remembered, that forasmuch as the increase of any estate must be upon the foreigner (for whatsoever is somewhere gotten, is somewhere lost), there be but three things, which one nation selleth unto another; the commodity as nature yieldeth it; the manufacture; and the vecture, or carriage. So that if these three wheels go, wealth will flow as in a spring tide. And it cometh many times to pass, that materiam superabit opus; that the work and carriage is more worth than the material, and enricheth a state more; as is notably seen in the Low-Countrymen, who have the best mines above ground, in the world.
FRANCIS BACON
"Of Seditions And Troubles", The Essays or Counsels, Civil and Moral
It is strange how long some men will lie in wait to speak somewhat they desire to say; and how far about they will fetch; and how many other matters they will beat over, to come near it. It is a thing of great patience, but yet of much use.
FRANCIS BACON
"Of Cunning", The Essays or Counsels, Civil and Moral
Lastly, near kinsfolks, and fellows in office, and those that have been bred together, are more apt to envy their equals, when they are raised. For it doth upbraid unto them their own fortunes, and pointeth at them, and cometh oftener into their remembrance, and incurreth likewise more into the note of others; and envy ever redoubleth from speech and fame. Cain's envy was the more vile and malignant, towards his brother Abel, because when his sacrifice was better accepted, there was no body to look on. Thus much for those, that are apt to envy.
FRANCIS BACON
"Of Envy", The Essays or Counsels, Civil and Moral
Natures that have much heat, and great and violent desires and perturbations, are not ripe for action, till they have passed the meridian of their years; as it was with Julius Caesar and Septimius Severus. Of the latter, of whom it is said, Juventutem egit erroribus, imo furoribus, plenam. And yet he was the ablest emperor, almost, of all the list. But reposed natures may do well in youth. As it is seen in Augustus Caesar, Cosmus Duke of Florence, Gaston de Foix, and others. On the other side, heat and vivacity in age, is an excellent composition for business. Young men are fitter to invent, than to judge; fitter for execution, than for counsel; and fitter for new projects, than for settled business. For the experience of age, in things that fall within the compass of it, directeth them; but in new things, abuseth them.
FRANCIS BACON
"Of Youth And Age", The Essays or Counsels, Civil and Moral
Patience and gravity of hearing, is an essential part of justice; and an overspeaking judge is no well-tuned cymbal.
FRANCIS BACON
"Of Judicature", The Essays or Counsels, Civil and Moral
The ancient times, do set forth in figure, both the incorporation, and inseparable conjunction, of counsel with kings, and the wise and politic use of counsel by kings: the one, in that they say Jupiter did marry Metis, which signifieth counsel; whereby they intend that Sovereignty, is married to Counsel: the other in that which followeth, which was thus: They say, after Jupiter was married to Metis, she conceived by him, and was with child, but Jupiter suffered her not to stay, till she brought forth, but eat her up; whereby he became himself with child, and was delivered of Pallas armed, out of his head. Which monstrous fable containeth a secret of empire; how kings are to make use of their counsel of state. That first, they ought to refer matters unto them, which is the first begetting, or impregnation; but when they are elaborate, moulded, and shaped in the womb of their counsel, and grow ripe, and ready to be brought forth, that then they suffer not their counsel to go through with the resolution and direction, as if it depended on them; but take the matter back into their own hands, and make it appear to the world, that the decrees and final directions (which, because they come forth, with prudence and power, are resembled to Pallas armed) proceeded from themselves; and not only from their authority, but (the more to add reputation to themselves) from their head and device.
FRANCIS BACON
"Of Counsel", The Essays or Counsels, Civil and Moral
The lawyer is judged by the virtue of his pleading, and not by the issue of the cause.
FRANCIS BACON
The Advancement of Learning
The referring of all to a man's self, is more tolerable in a sovereign prince; because themselves are not only themselves, but their good and evil is at the peril of the public fortune. But it is a desperate evil, in a servant to a prince, or a citizen in a republic. For whatsoever affairs pass such a man's hands, he crooketh them to his own ends; which must needs be often eccentric to the ends of his master, or state. Therefore, let princes, or states, choose such servants, as have not this mark; except they mean their service should be made but the accessory. That which maketh the effect more pernicious, is that all proportion is lost. It were disproportion enough, for the servant's good to be preferred before the master's; but yet it is a greater extreme, when a little good of the servant, shall carry things against a great good of the master's. And yet that is the case of bad officers, treasurers, ambassadors, generals, and other false and corrupt servants; which set a bias upon their bowl, of their own petty ends and envies, to the overthrow of their master's great and important affairs. And for the most part, the good such servants receive, is after the model of their own fortune; but the hurt they sell for that good, is after the model of their master's fortune. And certainly it is the nature of extreme self-lovers, as they will set an house on fire, and it were but to roast their eggs; and yet these men many times hold credit with their masters, because their study is but to please them, and profit themselves; and for either respect, they will abandon the good of their affairs.
FRANCIS BACON
"Of Wisdom For A Man's Self", The Essays or Counsels, Civil and Moral
Above all, those are most subject to envy, which carry the greatness of their fortunes, in an insolent and proud manner; being never well, but while they are showing how great they are, either by outward pomp, or by triumphing over all opposition or competition; whereas wise men will rather do sacrifice to envy, in suffering themselves sometimes of purpose to be crossed, and overborne in things that do not much concern them. Notwithstanding, so much is true, that the carriage of greatness, in a plain and open manner (so it be without arrogancy and vain glory) doth draw less envy, than if it be in a more crafty and cunning fashion. For in that course, a man doth but disavow fortune; and seemeth to be conscious of his own want in worth; and doth but teach others, to envy him.
FRANCIS BACON
"Of Envy", The Essays or Counsels, Civil and Moral
All wise men, to decline the envy of their own virtues, use to ascribe them to Providence and Fortune; for so they may the better assume them: and, besides, it is greatness in a man, to be the care of the higher powers.
FRANCIS BACON
"Of Fortune", The Essays or Counsels, Civil and Moral
And that learning should take up too much time or leisure: I answer, the most active or busy man that hath been or can be, hath (no question) many vacant times of leisure while he expecteth the tides and returns of business (except he be either tedious and of no despatch, or lightly and unworthily ambitious to meddle in things that may be better done by others), and then the question is but how those spaces and times of leisure shall be filled and spent; whether in pleasure or in studies; as was well answered by Demosthenes to his adversary Æschines, that was a man given to pleasure, and told him "That his orations did smell of the lamp." "Indeed," said Demosthenes, "there is a great difference between the things that you and I do by lamp-light." So as no man need doubt that learning will expel business, but rather it will keep and defend the possession of the mind against idleness and pleasure, which otherwise at unawares may enter to the prejudice of both.
FRANCIS BACON
The Advancement of Learning
For friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts. Neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waxeth wiser than himself; and that more by an hour's discourse, than by a day's meditation. It was well said by Themistocles, to the king of Persia, That speech was like cloth of Arras, opened and put abroad; whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs. Neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. In a word, a man were better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.
FRANCIS BACON
"Of Friendship", The Essays or Counsels, Civil and Moral
History, which may be called just and perfect history, is of three kinds, according to the object which it propoundeth, or pretendeth to represent: for it either representeth a time, or a person, or an action. The first we call chronicles, the second lives, and the third narrations or relations. Of these, although the first be the most complete and absolute kind of history, and hath most estimation and glory, yet the second excelleth it in profit and use, and the third in verity and sincerity. For history of times representeth the magnitude of actions, and the public faces and deportments of persons, and passeth over in silence the smaller passages and motions of men and matters. But such being the workmanship of God, as He doth hang the greatest weight upon the smallest wires, maxima è minimis, suspendens, it comes therefore to pass, that such histories do rather set forth the pomp of business than the true and inward resorts thereof. But lives, if they be well written, propounding to themselves a person to represent, in whom actions, both greater and smaller, public and private, have a commixture, must of necessity contain a more true, native, and lively representation. So again narrations and relations of actions, as the war of Peloponnesus, the expedition of Cyrus Minor, the conspiracy of Catiline, cannot but be more purely and exactly true than histories of times, because they may choose an argument comprehensible within the notice and instructions of the writer: whereas he that undertaketh the story of a time, specially of any length, cannot but meet with many blanks and spaces, which he must be forced to fill up out of his own wit and conjecture.
FRANCIS BACON
The Advancement of Learning
I cannot call riches better than the baggage of virtue. The Roman word is better, impedimenta. For as the baggage is to an army, so is riches to virtue.
FRANCIS BACON
"Of Riches", The Essays or Counsels, Civil and Moral
I had rather believe all the fables in the Legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind. And therefore, God never wrought miracle, to convince atheism, because his ordinary works convince it. It is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion. For while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no further; but when it beholdeth the chain of them, confederate and linked together, it must needs fly to Providence and Deity. Nay, even that school which is most accused of atheism doth most demonstrate religion; that is, the school of Leucippus and Democritus and Epicurus. For it is a thousand times more credible, that four mutable elements, and one immutable fifth essence, duly and eternally placed, need no God, than that an army of infinite small portions, or seeds unplaced, should have produced this order and beauty, without a divine marshal. The Scripture saith, The fool hath said in his heart, there is no God; it is not said, The fool hath thought in his heart; so as he rather saith it, by rote to himself, as that he would have, than that he can thoroughly believe it, or be persuaded of it. For none deny, there is a God, but those, for whom it maketh that there were no God. It appeareth in nothing more, that atheism is rather in the lip, than in the heart of man, than by this; that atheists will ever be talking of that their opinion, as if they fainted in it, within themselves, and would be glad to be strengthened, by the consent of others. Nay more, you shall have atheists strive to get disciples, as it fareth with other sects. And, which is most of all, you shall have of them, that will suffer for atheism, and not recant; whereas if they did truly think, that there were no such thing as God, why should they trouble themselves? Epicurus is charged, that he did but dissemble for his credit's sake, when he affirmed there were blessed natures, but such as enjoyed themselves, without having respect to the government of the world. Wherein they say he did temporize; though in secret, he thought there was no God. But certainly he is traduced; for his words are noble and divine: Non deos vulgi negare profanum; sed vulgi opiniones diis applicare profanum. Plato could have said no more. And although he had the confidence, to deny the administration, he had not the power, to deny the nature. The Indians of the West, have names for their particular gods, though they have no name for God: as if the heathens should have had the names Jupiter, Apollo, Mars, etc., but not the word Deus; which shows that even those barbarous people have the notion, though they have not the latitude and extent of it. So that against atheists, the very savages take part, with the very subtlest philosophers. The contemplative atheist is rare: a Diagoras, a Bion, a Lucian perhaps, and some others; and yet they seem to be more than they are; for that all that impugn a received religion, or superstition, are by the adverse part branded with the name of atheists. But the great atheists, indeed are hypocrites; which are ever handling holy things, but without feeling; so as they must needs be cauterized in the end. The causes of atheism are: divisions in religion, if they be many; for any one main division, addeth zeal to both sides; but many divisions introduce atheism. Another is, scandal of priests; when it is come to that which St. Bernard saith, non est jam dicere, ut populus sic sacerdos; quia nec sic populus ut sacerdos. A third is, custom of profane scoffing in holy matters; which doth, by little and little, deface the reverence of religion. And lastly, learned times, specially with peace and prosperity; for troubles and adversities do more bow men's minds to religion. They that deny a God, destroy man's nobility; for certainly man is of kin to the beasts, by his body; and, if he be not of kin to God, by his spirit, he is a base and ignoble creature. It destroys likewise magnanimity, and the raising of human nature; for take an example of a dog, and mark what a generosity and courage he will put on, when he finds himself maintained by a man; who to him is instead of a God, or melior natura; which courage is manifestly such, as that creature, without that confidence of a better nature than his own, could never attain. So man, when he resteth and assureth himself, upon divine protection and favor, gathered a force and faith, which human nature in itself could not obtain. Therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself, above human frailty. As it is in particular persons, so it is in nations. Never was there such a state for magnanimity as Rome. Of this state hear what Cicero saith: Quam volumus licet, patres conscripti, nos amemus, tamen nec numero Hispanos, nec robore Gallos, nec calliditate Poenos, nec artibus Graecos, nec denique hoc ipso hujus gentis et terrae domestico nativoque sensu Italos ipsos et Latinos; sed pietate, ac religione, atque hac una sapientia, quod deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus.
FRANCIS BACON
"Of Atheism", The Essays or Counsels, Civil and Moral