English philosopher (1561-1626)
As for fortune and advancement, the beneficence of learning is not so confined to give fortune only to states and commonwealths, as it doth not likewise give fortune to particular persons. For it was well noted long ago, that Homer hath given more men their livings, than either Sylla, or Cæsar, or Augustus ever did, notwithstanding their great largesses and donatives, and distributions of lands to so many legions. And no doubt it is hard to say whether arms or learning have advanced greater numbers. And in case of sovereignty we see, that if arms or descent have carried away the kingdom, yet learning hath carried the priesthood, which ever hath been in some competition with empire.
FRANCIS BACON
The Advancement of Learning
We see then how far the monuments of wit and learning are more durable than the monuments of power or of the hands. For have not the verses of Homer continued twenty-five hundred years, or more, without the loss of a syllable or letter; during which the infinite palaces, temples, castles, cities, have been decayed and demolished?
FRANCIS BACON
The Advancement of Learning
Poesy is a part of learning in measure of words, for the most part restrained, but in all other points extremely licensed, and doth truly refer to the imagination; which, being not tied to the laws of matter, may at pleasure join that which nature hath severed, and sever that which nature hath joined, and so make unlawful matches and divorces of things.
FRANCIS BACON
The Advancement of Learning
The use of this feigned history hath been to give some shadow of satisfaction to the mind of man in those points wherein the nature of things doth deny it, the world being in proportion inferior to the soul; by reason whereof there is, agreeable to the spirit of man, a more ample greatness, a more exact goodness, and a more absolute variety, than can be found in the nature of things. Therefore, because the acts or events of true history have not that magnitude which satisfieth the mind of man, poesy feigneth acts and events greater and more heroical. Because true history propoundeth the successes and issues of actions not so agreeable to the merits of virtue and vice, therefore poesy feigns them more just in retribution, and more according to revealed Providence. Because true history representeth actions and events more ordinary and less interchanged, therefore poesy endueth them with more rareness and more unexpected and alternative variations. So as it appeareth that poesy serveth and conferreth to magnanimity, morality and to delectation. And therefore, it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind unto the nature of things. And we see that by these insinuations and congruities with man’s nature and pleasure, joined also with the agreement and consort it hath with music, it hath had access and estimation in rude times and barbarous regions, where other learning stood excluded.
FRANCIS BACON
The Advancement of Learning
The voice of Nature will consent, whether the voice of man do or no.
FRANCIS BACON
The Advancement of Learning
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 by the invention of all other arts, so hath he sought to come forth of the second general curse (which was the confusion of tongues) by the art of grammar.
FRANCIS BACON
The Advancement of Learning
But as Cicero, when he setteth down an idea of a perfect orator, doth not mean that every pleader should be such; and so likewise, when a prince or a courtier hath been described by such as have handled those subjects, the mould hath used to be made according to the perfection of the art, and not according to common practice: so I understand it, that it ought to be done in the description of a politic man, I mean politic for his own fortune.
FRANCIS BACON
The Advancement of Learning
For it utterly betrayeth all utility for men to embark themselves too far into unfortunate friendships, troublesome spleens, and childish and humorous envies or emulations.
FRANCIS BACON
The Advancement of Learning
But there is a kind of culture of the mind that seemeth yet more accurate and elaborate than the rest, and is built upon this ground; that the minds of all men are at some times in a state more perfect, and at other times in a state more depraved. The purpose, therefore, of this practice is to fix and cherish the good hours of the mind, and to obliterate and take forth the evil. The fixing of the good hath been practised by two means, vows or constant resolutions, and observances or exercises; which are not to be regarded so much in themselves, as because they keep the mind in continual obedience. The obliteration of the evil hath been practised by two means, some kind of redemption or expiation of that which is past, and an inception or account de novo for the time to come. But this part seemeth sacred and religious, and justly; for all good moral philosophy (as was said) is but a handmaid to religion.
FRANCIS BACON
The Advancement of Learning
No people overcharged with tribute, is fit for empire.
FRANCIS BACON
"Of the True Greatness Of Kingdoms And Estates", The Essays or Counsels, Civil and Moral
But above all, for empire and greatness, it importeth most, that a nation do profess arms, as their principal honor, study, and occupation. For the things which we formerly have spoken of, are but habilitations towards arms; and what is habilitation without intention and act? Romulus, after his death (as they report or feign), sent a present to the Romans, that above all, they should intend arms; and then they should prove the greatest empire of the world. The fabric of the state of Sparta was wholly (though not wisely) framed and composed, to that scope and end. The Persians and Macedonians had it for a flash. The Gauls, Germans, Goths, Saxons, Normans, and others, had it for a time. The Turks have it at this day, though in great declination. Of Christian Europe, they that have it are, in effect, only the Spaniards. But it is so plain, that every man profiteth in that, he most intendeth, that it needeth not to be stood upon. It is enough to point at it; that no nation which doth not directly profess arms, may look to have greatness fall into their mouths. And on the other side, it is a most certain oracle of time, that those states that continue long in that profession (as the Romans and Turks principally have done) do wonders. And those that have professed arms but for an age, have, notwithstanding, commonly attained that greatness, in that age, which maintained them long after, when their profession and exercise of arms hath grown to decay.
FRANCIS BACON
"Of the True Greatness Of Kingdoms And Estates", The Essays or Counsels, Civil and Moral
Therefore it is good for princes, if they use ambitious men, to handle it, so as they be still progressive and not retrograde; which, because it cannot be without inconvenience, it is good not to use such natures at all. For if they rise not with their service, they will take order, to make their service fall with them. But since we have said, it were good not to use men of ambitious natures, except it be upon necessity, it is fit we speak, in what cases they are of necessity. Good commanders in the wars must be taken, be they never so ambitious; for the use of their service, dispenseth with the rest; and to take a soldier without ambition, is to pull off his spurs.
FRANCIS BACON
"Of Ambition", The Essays or Counsels, Civil and Moral
For justs, and tourneys, and barriers; the glories of them are chiefly in the chariots, wherein the challengers make their entry; especially if they be drawn with strange beasts: as lions, bears, camels, and the like; or in the devices of their entrance; or in the bravery of their liveries; or in the goodly furniture of their horses and armor. But enough of these toys.
FRANCIS BACON
"Of Masques And Triumphs", The Essays or Counsels, Civil and Moral
Nature is often hidden; sometimes overcome; seldom extinguished. Force, maketh nature more violent in the return; doctrine and discourse, maketh nature less importune; but custom only doth alter and subdue nature. He that seeketh victory over his nature, let him not set himself too great, nor too small tasks; for the first will make him dejected by often failings; and the second will make him a small proceeder, though by often prevailings. And at the first let him practise with helps, as swimmers do with bladders or rushes; but after a time let him practise with disadvantages, as dancers do with thick shoes. For it breeds great perfection, if the practice be harder than the use. Where nature is mighty, and therefore the victory hard, the degrees had need be, first to stay and arrest nature in time; like to him that would say over the four and twenty letters when he was angry; then to go less in quantity; as if one should, in forbearing wine, come from drinking healths, to a draught at a meal; and lastly, to discontinue altogether. But if a man have the fortitude, and resolution, to enfranchise himself at once, that is the best:
FRANCIS BACON
"Of Nature In Men", The Essays or Counsels, Civil and Moral
Neither is the ancient rule amiss, to bend nature, as a wand, to a contrary extreme, whereby to set it right, understanding it, where the contrary extreme is no vice. Let not a man force a habit upon himself, with a perpetual continuance, but with some intermission. For both the pause reinforceth the new onset; and if a man that is not perfect, be ever in practice, he shall as well practise his errors, as his abilities, and induce one habit of both; and there is no means to help this, but by seasonable intermissions. But let not a man trust his victory over his nature, too far; for nature will lay buried a great time, and yet revive, upon the occasion or temptation. Like as it was with Aesop's damsel, turned from a cat to a woman, who sat very demurely at the board's end, till a mouse ran before her. Therefore, let a man either avoid the occasion altogether; or put himself often to it, that he may be little moved with it. A man's nature is best perceived in privateness, for there is no affectation; in passion, for that putteth a man out of his precepts; and in a new case or experiment, for there custom leaveth him. They are happy men, whose natures sort with their vocations; otherwise they may say, multum incola fuit anima mea; when they converse in those things, they do not affect. In studies, whatsoever a man commandeth upon himself, let him set hours for it; but whatsoever is agreeable to his nature, let him take no care for any set times; for his thoughts will fly to it, of themselves; so as the spaces of other business, or studies, will suffice. A man's nature, runs either to herbs or weeds; therefore let him seasonably water the one, and destroy the other.
FRANCIS BACON
"Of Nature In Men", The Essays or Counsels, Civil and Moral
Fortune is to be honored and respected, and it be but for her daughters, Confidence and Reputation. For those two, Felicity breedeth; the first within a man's self, the latter in others towards him.
FRANCIS BACON
"Of Fortune", The Essays or Counsels, Civil and Moral
It is against nature for money to beget money.
FRANCIS BACON
"Of Usury", The Essays or Counsels, Civil and Moral
The errors of young men, are the ruin of business; but the errors of aged men, amount but to this, that more might have been done, or sooner.
FRANCIS BACON
"Of Youth And Age", The Essays or Counsels, Civil and Moral
One of the fathers, in great severity, called poesy vinum daemonum, because it fireth the imagination; and yet, it is but with the shadow of a lie. But it is not the lie that passeth through the mind, but the lie that sinketh in, and settleth in it, that doth the hurt; such as we spake of before. But howsoever these things are thus in men's depraved judgments, and affections, yet truth, which only doth judge itself, teacheth that the inquiry of truth, which is the love-making, or wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoying of it, is the sovereign good of human nature. The first creature of God, in the works of the days, was the light of the sense; the last, was the light of reason; and his sabbath work ever since, is the illumination of his Spirit. First he breathed light, upon the face of the matter or chaos; then he breathed light, into the face of man; and still he breatheth and inspireth light, into the face of his chosen. The poet, that beautified the sect, that was otherwise inferior to the rest, saith yet excellently well: It is a pleasure, to stand upon the shore, and to see ships tossed upon the sea; a pleasure, to stand in the window of a castle, and to see a battle, and the adventures thereof below: but no pleasure is comparable to the standing upon the vantage ground of truth (a hill not to be commanded, and where the air is always clear and serene), and to see the errors, and wanderings, and mists, and tempests, in the vale below; so always that this prospect be with pity, and not with swelling, or pride. Certainly, it is heaven upon earth, to have a man's mind move in charity, rest in providence, and turn upon the poles of truth.
FRANCIS BACON
"Of Truth", The Essays or Counsels, Civil and Moral
It is worthy the observing, that there is no passion in the mind of man, so weak, but it mates, and masters, the fear of death; and therefore, death is no such terrible enemy, when a man hath so many attendants about him, that can win the combat of him. Revenge triumphs over death; love slights it; honor aspireth to it; grief flieth to it; fear preoccupateth it; nay, we read, after Otho the emperor had slain himself, pity (which is the tenderest of affections) provoked many to die, out of mere compassion to their sovereign, and as the truest sort of followers.
FRANCIS BACON
"Of Death", The Essays or Counsels, Civil and Moral