English philosopher (1561-1626)
Many ill matters and projects are undertaken; and private suits do putrefy the public good. Many good matters, are undertaken with bad minds; I mean not only corrupt minds, but crafty minds, that intend not performance. Some embrace suits, which never mean to deal effectually in them; but if they see there may be life in the matter, by some other mean, they will be content to win a thank, or take a second reward, or at least to make use, in the meantime, of the suitor's hopes. Some take hold of suits, only for an occasion to cross some other; or to make an information, whereof they could not otherwise have apt pretext; without care what become of the suit, when that turn is served; or, generally, to make other men's business a kind of entertainment, to bring in their own. Nay, some undertake suits, with a full purpose to let them fall; to the end to gratify the adverse party, or competitor. Surely there is in some sort a right in every suit; either a right of equity, if it be a suit of controversy; or a right of desert, if it be a suit of petition. If affection lead a man to favor the wrong side in justice, let him rather use his countenance to compound the matter, than to carry it. If affection lead a man to favor the less worthy in desert, let him do it, without depraving or disabling the better deserver. In suits which a man doth not well understand, it is good to refer them to some friend of trust and judgment, that may report, whether he may deal in them with honor: but let him choose well his referendaries, for else he may be led by the nose. Suitors are so distasted with delays and abuses, that plain dealing, in denying to deal in suits at first, and reporting the success barely, and in challenging no more thanks than one hath deserved, is grown not only honorable, but also gracious. In suits of favor, the first coming ought to take little place: so far forth, consideration may be had of his trust, that if intelligence of the matter could not otherwise have been had, but by him, advantage be not taken of the note, but the party left to his other means; and in some sort recompensed, for his discovery. To be ignorant of the value of a suit, is simplicity; as well as to be ignorant of the right thereof, is want of conscience.
FRANCIS BACON
"Of Suitors", The Essays or Counsels, Civil and Moral
The greatest trust, between man and man, is the trust of giving counsel. For in other confidences, men commit the parts of life; their lands, their goods, their children, their credit, some particular affair; but to such as they make their counsellors, they commit the whole: by how much the more, they are obliged to all faith and integrity. The wisest princes need not think it any diminution to their greatness, or derogation to their sufficiency, to rely upon counsel. God himself is not without, but hath made it one of the great names of his blessed Son: The Counsellor. Solomon hath pronounced, that in counsel is stability. Things will have their first, or second agitation: if they be not tossed upon the arguments of counsel, they will be tossed upon the waves of fortune; and be full of inconstancy, doing and undoing, like the reeling of a drunken man. Solomon's son found the force of counsel, as his father saw the necessity of it. For the beloved kingdom of God, was first rent, and broken, by ill counsel; upon which counsel, there are set for our instruction, the two marks whereby bad counsel is for ever best discerned; that it was young counsel, for the person; and violent counsel, for the matter.
FRANCIS BACON
"Of Counsel", The Essays or Counsels, Civil and Moral
There is a wisdom in this; beyond the rules of physic: a man's own observation, what he finds good of, and what he finds hurt of, is the best physic to preserve health.
FRANCIS BACON
"Of Regiment Of Health", The Essays or Counsels, Civil and Moral
Upon the breaking and shivering of a great state and empire, you may be sure to have wars. For great empires, while they stand, do enervate and destroy the forces of the natives which they have subdued, resting upon their own protecting forces; and then when they fail also, all goes to ruin, and they become a prey. So was it in the decay of the Roman empire; and likewise in the empire of Almaigne, after Charles the Great, every bird taking a feather; and were not unlike to befall to Spain, if it should break. The great accessions and unions of kingdoms, do likewise stir up wars; for when a state grows to an over-power, it is like a great flood, that will be sure to overflow. As it hath been seen in the states of Rome, Turkey, Spain, and others. Look when the world hath fewest barbarous peoples, but such as commonly will not marry or generate, except they know means to live (as it is almost everywhere at this day, except Tartary), there is no danger of inundations of people; but when there be great shoals of people, which go on to populate, without foreseeing means of life and sustentation, it is of necessity that once in an age or two, they discharge a portion of their people upon other nations; which the ancient northern people were wont to do by lot; casting lots what part should stay at home, and what should seek their fortunes. When a warlike state grows soft and effeminate, they may be sure of a war. For commonly such states are grown rich in the time of their degenerating; and so the prey inviteth, and their decay in valor, encourageth a war.
FRANCIS BACON
"Of Vicissitude Of Things", 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
And certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs.
FRANCIS BACON
"Of Friendship", The Essays or Counsels, Civil and Moral
As to secrecy; princes are not bound to communicate all matters, with all counsellors; but may extract and select. Neither is it necessary, that he that consulteth what he should do, should declare what he will do. But let princes beware, that the unsecreting of their affairs, comes not from themselves. And as for cabinet counsels, it may be their motto, plenus rimarum sum: one futile person, that maketh it his glory to tell, will do more hurt than many, that know it their duty to conceal. It is true there be some affairs, which require extreme secrecy, which will hardly go beyond one or two persons, besides the king: neither are those counsels unprosperous; for, besides the secrecy, they commonly go on constantly, in one spirit of direction, without distraction. But then it must be a prudent king, such as is able to grind with a handmill; and those inward counsellors had need also be wise men, and especially true and trusty to the king's ends; as it was with King Henry the Seventh of England, who, in his great business, imparted himself to none, except it were to Morton and Fox.
FRANCIS BACON
"Of Counsel", The Essays or Counsels, Civil and Moral
Bear ever towards the contrary extreme of that whereunto we are by nature inclined; like unto the rowing against the stream, or making a wand straight by bending him contrary to his natural crookedness.
FRANCIS BACON
The Advancement of Learning
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
It hath been an opinion, that the French are wiser than they seem, and the Spaniards seem wiser than they are. But howsoever it be between nations, certainly it is so between man and man. For as the Apostle saith of godliness, Having a show of godliness, but denying the power thereof; so certainly there are, in point of wisdom and sufficiency, that do nothing or little very solemnly: magno conatu nugas. It is a ridiculous thing, and fit for a satire to persons of judgment, to see what shifts these formalists have, and what prospectives to make superficies to seem body, that hath depth and bulk. Some are so close and reserved, as they will not show their wares, but by a dark light; and seem always to keep back somewhat; and when they know within themselves, they speak of that they do not well know, would nevertheless seem to others, to know of that which they may not well speak. Some help themselves with countenance and gesture, and are wise by signs; as Cicero saith of Piso, that when he answered him, he fetched one of his brows up to his forehead, and bent the other down to his chin; Respondes, altero ad frontem sublato, altero ad mentum depresso supercilio, crudelitatem tibi non placere. Some think to bear it by speaking a great word, and being peremptory; and go on, and take by admittance, that which they cannot make good. Some, whatsoever is beyond their reach, will seem to despise, or make light of it, as impertinent or curious; and so would have their ignorance seem judgment. Some are never without a difference, and commonly by amusing men with a subtilty, blanch the matter; of whom A. Gellius saith, Hominem delirum, qui verborum minutiis rerum frangit pondera. Of which kind also, Plato, in his Protagoras, bringeth in Prodicus in scorn, and maketh him make a speech, that consisteth of distinction from the beginning to the end. Generally, such men in all deliberations find ease to be of the negative side, and affect a credit to object and foretell difficulties; for when propositions are denied, there is an end of them; but if they be allowed, it requireth a new work; which false point of wisdom is the bane of business. To conclude, there is no decaying merchant, or inward beggar, hath so many tricks to uphold the credit of their wealth, as these empty persons have, to maintain the credit of their sufficiency. Seeming wise men may make shift to get opinion; but let no man choose them for employment; for certainly you were better take for business, a man somewhat absurd, than over-formal.
FRANCIS BACON
"Of Seeming Wise", The Essays or Counsels, Civil and Moral
The great advantages of simulation and dissimulation are three. First, to lay asleep opposition, and to surprise. For where a man's intentions are published, it is an alarum, to call up all that are against them. The second is, to reserve to a man's self a fair retreat. For if a man engage himself by a manifest declaration, he must go through or take a fall. The third is, the better to discover the mind of another. For to him that opens himself, men will hardly show themselves adverse; but will fair let him go on, and turn their freedom of speech, to freedom of thought. And therefore it is a good shrewd proverb of the Spaniard, Tell a lie and find a troth. As if there were no way of discovery, but by simulation. There be also three disadvantages, to set it even. The first, that simulation and dissimulation commonly carry with them a show of fearfulness, which in any business, doth spoil the feathers, of round flying up to the mark. The second, that it puzzleth and perplexeth the conceits of many, that perhaps would otherwise co-operate with him; and makes a man walk almost alone, to his own ends. The third and greatest is, that it depriveth a man of one of the most principal instruments for action; which is trust and belief. The best composition and temperature, is to have openness in fame and opinion; secrecy in habit; dissimulation in seasonable use; and a power to feign, if there be no remedy.
FRANCIS BACON
"Of Simulation And Dissimulation", The Essays or Counsels, Civil and Moral
Above all things, order, and distribution, and singling out of parts, is the life of dispatch; so as the distribution be not too subtle: for he that doth not divide, will never enter well into business; and he that divideth too much, will never come out of it clearly. To choose time, is to save time; and an unseasonable motion, is but beating the air. There be three parts of business; the preparation, the debate or examination, and the perfection. Whereof, if you look for dispatch, let the middle only be the work of many, and the first and last the work of few. The proceeding upon somewhat conceived in writing, doth for the most part facilitate dispatch: for though it should be wholly rejected, yet that negative is more pregnant of direction, than an indefinite; as ashes are more generative than dust.
FRANCIS BACON
"Of Dispatch", The Essays or Counsels, Civil and Moral
Dancing to song, is a thing of great state and pleasure. I understand it, that the song be in quire, placed aloft, and accompanied with some broken music; and the ditty fitted to the device.
FRANCIS BACON
"Of Masques And Triumphs", The Essays or Counsels, Civil and Moral
Deformed persons, and eunuchs, and old men, and bastards, are envious. For he that cannot possibly mend his own case, will do what he can, to impair another's; except these defects light upon a very brave, and heroical nature, which thinketh to make his natural wants part of his honor; in that it should be said, that an eunuch, or a lame man, did such great matters; affecting the honor of a miracle; as it was in Narses the eunuch, and Agesilaus and Tamberlanes, that were lame men.
FRANCIS BACON
"Of Envy", The Essays or Counsels, Civil and Moral
He that can look into his estate but seldom, it behooveth him to turn all to certainties.
FRANCIS BACON
"Of Expense", The Essays or Counsels, Civil and Moral
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
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 had been hard for him that spake it to have put more truth and untruth together in few words, than in that speech, Whatsoever is delighted in solitude, is either a wild beast or a god. For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Candian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. But little do men perceive what solitude is, and how far it extendeth. For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. The Latin adage meeteth with it a little: Magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. But we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity.
FRANCIS BACON
"Of Friendship", The Essays or Counsels, Civil and Moral
It is certain that sedentary, and within-door arts, and delicate manufactures (that require rather the finger than the arm), have, in their nature, a contrariety to a military disposition. And generally, all warlike people are a little idle, and love danger better than travail. Neither must they be too much broken of it, if they shall be preserved in vigor. Therefore it was great advantage, in the ancient states of Sparta, Athens, Rome, and others, that they had the use of slaves, which commonly did rid those manufactures. But that is abolished, in greatest part, by the Christian law. That which cometh nearest to it, is to leave those arts chiefly to strangers (which, for that purpose, are the more easily to be received), and to contain the principal bulk of the vulgar natives, within those three kinds,—tillers of the ground; free servants; and handicraftsmen of strong and manly arts, as smiths, masons, carpenters, etc.; not reckoning professed soldiers.
FRANCIS BACON
"Of the True Greatness Of Kingdoms And Estates", 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