English philosopher (1561-1626)
But when that we speak of suffering, we do not speak of a dull and neglected suffering, but of a wise and industrious suffering, which draweth and contriveth use and advantage out of that which seemeth adverse and contrary; which is that properly which we call accommodating or applying. Now the wisdom of application resteth principally in the exact and distinct knowledge of the precedent state or disposition, unto which we do apply; for we cannot fit a garment except we first take measure of the body.
FRANCIS BACON
The Advancement of Learning
And we see before our eyes, that in the age of ourselves and our fathers, when it pleased God to call the Church of Rome to account for their degenerate manners and ceremonies, and sundry doctrines obnoxious and framed to uphold the same abuses; at one and the same time it was ordained by the Divine Providence that there should attend withal a renovation and new spring of all other knowledges. And on the other side we see the Jesuits, who partly in themselves, and partly by the emulation and provocation of their example, have much quickened and strengthened the state of learning; we see (I say) what notable service and reparation they have done to the Roman see.
FRANCIS BACON
The Advancement of Learning
And because founders of colleges do plant, and founders of lectures do water, it followeth well in order to speak of the defect which is in public lectures; namely, in the smallness, and meanness of the salary or reward which in most places is assigned unto them, whether they be lectures of arts, or of professions.
FRANCIS BACON
The Advancement of Learning
The inclination to goodness, is imprinted deeply in the nature of man; insomuch, that if it issue not towards men, it will take unto other living creatures; as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms, to dogs and birds; insomuch, as Busbechius reporteth, a Christian boy, in Constantinople, had like to have been stoned, for gagging in a waggishness a long-billed fowl.
FRANCIS BACON
"Of Goodness and Goodness Of Nature", The Essays or Counsels, Civil and Moral
The greatness of an estate, in bulk and territory, doth fall under measure; and the greatness of finances and revenue, doth fall under computation. The population may appear by musters; and the number and greatness of cities and towns by cards and maps. But yet there is not any thing amongst civil affairs more subject to error, than the right valuation and true judgment concerning the power and forces of an estate. The kingdom of heaven is compared, not to any great kernel or nut, but to a grain of mustard-seed: which is one of the least grains, but hath in it a property and spirit hastily to get up and spread. So are there states, great in territory, and yet not apt to enlarge or command; and some that have but a small dimension of stem, and yet apt to be the foundations of great monarchies.
FRANCIS BACON
"Of the True Greatness Of Kingdoms And Estates", The Essays or Counsels, Civil and Moral
The fruits of unity (next unto the well pleasing of God, which is all in all) are two: the one, towards those that are without the church, the other, towards those that are within. For the former; it is certain, that heresies, and schisms, are of all others the greatest scandals; yea, more than corruption of manners. For as in the natural body, a wound, or solution of continuity, is worse than a corrupt humor; so in the spiritual. So that nothing, doth so much keep men out of the church, and drive men out of the church, as breach of unity. And therefore, whensoever it cometh to that pass, that one saith, Ecce in deserto, another saith, Ecce in penetralibus; that is, when some men seek Christ, in the conventicles of heretics, and others, in an outward face of a church, that voice had need continually to sound in men's ears, Nolite exire,—Go not out. The doctor of the Gentiles (the propriety of whose vocation, drew him to have a special care of those without) saith, if an heathen come in, and hear you speak with several tongues, will he not say that you are mad? And certainly it is little better, when atheists, and profane persons, do hear of so many discordant, and contrary opinions in religion; it doth avert them from the church, and maketh them, to sit down in the chair of the scorners. It is but a light thing, to be vouched in so serious a matter, but yet it expresseth well the deformity. There is a master of scoffing, that in his catalogue of books of a feigned library, sets down this title of a book, The Morris-Dance of Heretics. For indeed, every sect of them, hath a diverse posture, or cringe by themselves, which cannot but move derision in worldlings, and depraved politics, who are apt to contemn holy things.
FRANCIS BACON
"Of Unity in Religion", The Essays or Counsels, Civil and Moral
The first remedy or prevention is to remove, by all means possible, that material cause of sedition whereof we spake; which is, want and poverty in the estate. To which purpose serveth the opening, and well-balancing of trade; the cherishing of manufactures; the banishing of idleness; the repressing of waste, and excess, by sumptuary laws; the improvement and husbanding of the soil; the regulating of prices of things vendible; the moderating of taxes and tributes; and the like. Generally, it is to be foreseen that the population of a kingdom (especially if it be not mown down by wars) do not exceed the stock of the kingdom, which should maintain them. Neither is the population to be reckoned only by number; for a smaller number, that spend more and earn less, do wear out an estate sooner, than a greater number that live lower, and gather more. Therefore the multiplying of nobility, and other degrees of quality, in an over proportion to the common people, doth speedily bring a state to necessity; and so doth likewise an overgrown clergy; for they bring nothing to the stock; and in like manner, when more are bred scholars, than preferments can take off.
FRANCIS BACON
"Of Seditions And Troubles", The Essays or Counsels, Civil and Moral
Now come we to those points which are within our own command, and have force and operation upon the mind, to affect the will and appetite, and to alter manners: wherein they ought to have handled custom, exercise, habit, education, example, imitation, emulation, company, friends, praise, reproof, exhortation, fame, laws, books, studies: these as they have determinate use in moralities, from these the mind suffereth, and of these are such receipts and regiments compounded and described, as may serve to recover or preserve the health and good estate of the mind, as far as pertaineth to human medicine: of which number we will insist upon some one or two, as an example of the rest, because it were too long to prosecute all; and therefore we do resume custom and habit to speak of.
FRANCIS BACON
The Advancement of Learning
Iterations are commonly loss of time. But there is no such gain of time, as to iterate often the state of the question; for it chaseth away many a frivolous speech, as it is coming forth. Long and curious speeches, are as fit for dispatch, as a robe or mantle, with a long train, is for race. Prefaces and passages, and excusations, and other speeches of reference to the person, are great wastes of time; and though they seem to proceed of modesty, they are bravery. Yet beware of being too material, when there is any impediment or obstruction in men's wills; for pre-occupation of mind ever requireth preface of speech; like a fomentation to make the unguent enter.
FRANCIS BACON
"Of Dispatch", The Essays or Counsels, Civil and Moral
Having therefore deduced the good of man which is private and particular, as far as seemeth fit, we will now return to that good of man which respecteth and beholdeth society, which we may term duty; because the term of duty is more proper to a mind well framed and disposed towards others, as the term of virtue is applied to a mind well formed and composed in itself; though neither can a man understand virtue without some relation to society, nor duty without an inward disposition. This part may seem at first to pertain to science civil and politic; but not if it be well observed. For it concerneth the regiment and government of every man over himself, and not over others. And as in architecture the direction of framing the posts, beams, and other parts of building, is not the same with the manner of joining them and erecting the building; and in mechanicals, the direction how to frame an instrument or engine is not the same with the manner of setting it on work and employing it; and yet, nevertheless, in expressing of the one you incidently express the aptness towards the other; so the doctrine of conjugation of men in society differeth from that of their conformity thereunto.
FRANCIS BACON
The Advancement of Learning
Embrace and invite helps, and advices, touching the execution of thy place; and do not drive away such, as bring thee information, as meddlers; but accept of them in good part.
FRANCIS BACON
"Of Great Place", The Essays or Counsels, Civil and Moral
Deformed persons are commonly even with nature; for as nature hath done ill by them, so do they by nature; being for the most part (as the Scripture saith) void of natural affection; and so they have their revenge of nature. Certainly there is a consent, between the body and the mind; and where nature erreth in the one, she ventureth in the other. Ubi peccat in uno, periclitatur in altero. But because there is, in man, an election touching the frame of his mind, and a necessity in the frame of his body, the stars of natural inclination are sometimes obscured, by the sun of discipline and virtue. Therefore it is good to consider of deformity, not as a sign, which is more deceivable; but as a cause, which seldom faileth of the effect. Whosoever hath anything fixed in his person, that doth induce contempt, hath also a perpetual spur in himself, to rescue and deliver himself from scorn. Therefore all deformed persons, are extreme bold. First, as in their own defence, as being exposed to scorn; but in process of time, by a general habit. Also it stirreth in them industry, and especially of this kind, to watch and observe the weakness of others, that they may have somewhat to repay. Again, in their superiors, it quencheth jealousy towards them, as persons that they think they may, at pleasure, despise: and it layeth their competitors and emulators asleep; as never believing they should be in possibility of advancement, till they see them in possession. So that upon the matter, in a great wit, deformity is an advantage to rising. Kings in ancient times (and at this present in some countries) were wont to put great trust in eunuchs; because they that are envious towards all are more obnoxious and officious, towards one. But yet their trust towards them, hath rather been as to good spials, and good whisperers, than good magistrates and officers. And much like is the reason of deformed persons. Still the ground is, they will, if they be of spirit, seek to free themselves from scorn; which must be either by virtue or malice; and therefore let it not be marvelled, if sometimes they prove excellent persons; as was Agesilaus, Zanger the son of Solyman, AEsop, Gasca, President of Peru; and Socrates may go likewise amongst them; with others.
FRANCIS BACON
"Of Deformity", 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
Anger is certainly a kind of baseness; as it appears well in the weakness of those subjects in whom it reigns; children, women, old folks, sick folks. Only men must beware, that they carry their anger rather with scorn, than with fear; so that they may seem rather to be above the injury, than below it; which is a thing easily done, if a man will give law to himself in it.
FRANCIS BACON
"Of Anger", The Essays or Counsels, Civil and Moral
First, therefore, I say you cannot have a perfect palace except you have two several sides; a side for the banquet, as it is spoken of in the book of Hester, and a side for the household; the one for feasts and triumphs, and the other for dwelling. I understand both these sides to be not only returns, but parts of the front; and to be uniform without, though severally partitioned within; and to be on both sides of a great and stately tower, in the midst of the front, that, as it were, joineth them together on either hand. I would have on the side of the banquet, in front, one only goodly room above stairs, of some forty foot high; and under it a room for a dressing, or preparing place, at times of triumphs. On the other side, which is the household side, I wish it divided at the first, into a hall and a chapel (with a partition between); both of good state and bigness; and those not to go all the length, but to have at the further end, a winter and a summer parlor, both fair. And under these rooms, a fair and large cellar, sunk under ground; and likewise some privy kitchens, with butteries and pantries, and the like. As for the tower, I would have it two stories, of eighteen foot high apiece, above the two wings; and a goodly leads upon the top, railed with statuas interposed; and the same tower to be divided into rooms, as shall be thought fit. The stairs likewise to the upper rooms, let them be upon a fair open newel, and finely railed in, with images of wood, cast into a brass color; and a very fair landing-place at the top. But this to be, if you do not point any of the lower rooms, for a dining place of servants. For otherwise, you shall have the servants' dinner after your own: for the steam of it, will come up as in a tunnel. And so much for the front. Only I understand the height of the first stairs to be sixteen foot, which is the height of the lower room.
FRANCIS BACON
"Of Building", The Essays or Counsels, Civil and Moral
To seek to extinguish anger utterly, is but a bravery of the Stoics. We have better oracles: Be angry, but sin not. Let not the sun go down upon your anger. Anger must be limited and confined, both in race and in time. We will first speak how the natural inclination and habit to be angry, may be attempted and calmed. Secondly, how the particular motions of anger may be repressed, or at least refrained from doing mischief. Thirdly, how to raise anger, or appease anger in another.
FRANCIS BACON
"Of Anger", The Essays or Counsels, Civil and Moral
Walled towns, stored arsenals and armories, goodly races of horse, chariots of war, elephants, ordnance, artillery, and the like; all this is but a sheep in a lion's skin, except the breed and disposition of the people, be stout and warlike. Nay, number (itself) in armies importeth not much, where the people is of weak courage; for (as Virgil saith) It never troubles a wolf, how many the sheep be. The army of the Persians, in the plains of Arbela, was such a vast sea of people, as it did somewhat astonish the commanders in Alexander's army; who came to him therefore, and wished him to set upon them by night; and he answered, He would not pilfer the victory. And the defeat was easy. When Tigranes the Armenian, being encamped upon a hill with four hundred thousand men, discovered the army of the Romans, being not above fourteen thousand, marching towards him, he made himself merry with it, and said, Yonder men are too many for an embassage, and too few for a fight. But before the sun set, he found them enow to give him the chase with infinite slaughter. Many are the examples of the great odds, between number and courage; so that a man may truly make a judgment, that the principal point of greatness in any state, is to have a race of military men. Neither is money the sinews of war (as it is trivially said), where the sinews of men's arms, in base and effeminate people, are failing. For Solon said well to Croesus (when in ostentation he showed him his gold), Sir, if any other come, that hath better iron, than you, he will be master of all this gold. Therefore let any prince or state think solely of his forces, except his militia of natives be of good and valiant soldiers. And let princes, on the other side, that have subjects of martial disposition, know their own strength; unless they be otherwise wanting unto themselves. As for mercenary forces (which is the help in this case), all examples show, that whatsoever estate or prince doth rest upon them, he may spread his feathers for a time, but he will mew them soon after.
FRANCIS BACON
"Of the True Greatness Of Kingdoms And Estates", The Essays or Counsels, Civil and Moral
The part of human philosophy which is rational is of all knowledges, to the most wits, the least delightful, and seemeth but a net of subtlety and spinosity. For as it was truly said, that knowledge is pabulum animi; so in the nature of men’s appetite to this food most men are of the taste and stomach of the Israelites in the desert, that would fain have returned ad ollas carnium, and were weary of manna; which, though it were celestial, yet seemed less nutritive and comfortable. So generally men taste well knowledges that are drenched in flesh and blood, civil history, morality, policy, about the which men’s affections, praises, fortunes do turn and are conversant. But this same lumen siccum doth parch and offend most men’s watery and soft natures. But to speak truly of things as they are in worth, rational knowledges are the keys of all other arts, for as Aristotle saith aptly and elegantly, "That the hand is the instrument of instruments, and the mind is the form of forms;" so these be truly said to be the art of arts. Neither do they only direct, but likewise confirm and strengthen; even as the habit of shooting doth not only enable to shoot a nearer shoot, but also to draw a stronger bow.
FRANCIS BACON
The Advancement of Learning
Also the foresight and prevention, that there be no likely or fit head, whereunto discontented persons may resort, and under whom they may join, is a known, but an excellent point of caution. I understand a fit head, to be one that hath greatness and reputation; that hath confidence with the discontented party, and upon whom they turn their eyes; and that is thought discontented, in his own particular: which kind of persons, are either to be won, and reconciled to the state, and that in a fast and true manner; or to be fronted with some other, of the same party, that may oppose them, and so divide the reputation. Generally, the dividing and breaking, of all factions and combinations that are adverse to the state, and setting them at distance, or at least distrust, amongst themselves, is not one of the worst remedies. For it is a desperate case, if those that hold with the proceeding of the state, be full of discord and faction, and those that are against it, be entire and united.
FRANCIS BACON
"Of Seditions And Troubles", The Essays or Counsels, Civil and Moral
I cannot likewise be ignorant of a form of writing which some grave and wise men have used, containing a scattered history of those actions which they have thought worthy of memory, with politic discourse and observation thereupon: not incorporate into the history, but separately, and as the more principal in their intention; which kind of ruminated history I think more fit to place amongst books of policy, whereof we shall hereafter speak, than amongst books of history. For it is the true office of history to represent the events themselves together with the counsels, and to leave the observations and conclusions thereupon to the liberty and faculty of every man’s judgment. But mixtures are things irregular, whereof no man can define.
FRANCIS BACON
The Advancement of Learning