English philosopher (1561-1626)
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
No man can by care taking (as the Scripture saith) add a cubit to his stature, in this little model of a man's body; but in the great frame of kingdoms and commonwealths, it is in the power of princes or estates, to add amplitude and greatness to their kingdoms; for by introducing such ordinances, constitutions, and customs, as we have now touched, they may sow greatness to their posterity and succession. But these things are commonly not observed, but left to take their chance.
FRANCIS BACON
"Of the True Greatness Of Kingdoms And Estates", The Essays or Counsels, Civil and Moral
Some, in their discourse, desire rather commendation of wit, in being able to hold all arguments, than of judgment, in discerning what is true; as if it were a praise, to know what might be said, and not, what should be thought. Some have certain common places, and themes, wherein they are good and want variety; which kind of poverty is for the most part tedious, and when it is once perceived, ridiculous. The honorablest part of talk, is to give the occasion; and again to moderate, and pass to somewhat else; for then a man leads the dance. It is good, in discourse and speech of conversation, to vary and intermingle speech of the present occasion, with arguments, tales with reasons, asking of questions, with telling of opinions, and jest with earnest: for it is a dull thing to tire, and, as we say now, to jade, any thing too far. As for jest, there be certain things, which ought to be privileged from it; namely, religion, matters of state, great persons, any man's present business of importance, and any case that deserveth pity. Yet there be some, that think their wits have been asleep, except they dart out somewhat that is piquant, and to the quick. That is a vein which would be bridled:
FRANCIS BACON
"Of Discourse", The Essays or Counsels, Civil and Moral
There is also great use of ambitious men, in being screens to princes in matters of danger and envy; for no man will take that part, except he be like a seeled dove, that mounts and mounts, because he cannot see about him.
FRANCIS BACON
"Of Ambition", The Essays or Counsels, Civil and Moral
An hasty fortune maketh an enterpriser and remover ... but the exercised fortune maketh the able man.
FRANCIS BACON
"Of Fortune", 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
For gardens (speaking of those which are indeed princelike, as we have done of buildings), the contents ought not well to be under thirty acres of ground; and to be divided into three parts; a green in the entrance; a heath or desert in the going forth; and the main garden in the midst; besides alleys on both sides. And I like well that four acres of ground be assigned to the green; six to the heath; four and four to either side; and twelve to the main garden. The green hath two pleasures: the one, because nothing is more pleasant to the eye than green grass kept finely shorn; the other, because it will give you a fair alley in the midst, by which you may go in front upon a stately hedge, which is to enclose the garden. But because the alley will be long, and, in great heat of the year or day, you ought not to buy the shade in the garden, by going in the sun through the green, therefore you are, of either side the green, to plant a covert alley upon carpenter's work, about twelve foot in height, by which you may go in shade into the garden. As for the making of knots or figures, with divers colored earths, that they may lie under the windows of the house on that side which the garden stands, they be but toys; you may see as good sights, many times, in tarts. The garden is best to be square, encompassed on all the four sides with a stately arched hedge. The arches to be upon pillars of carpenter's work, of some ten foot high, and six foot broad; and the spaces between of the same dimension with the breadth of the arch. Over the arches let there be an entire hedge of some four foot high, framed also upon carpenter's work; and upon the upper hedge, over every arch, a little turret, with a belly, enough to receive a cage of birds: and over every space between the arches some other little figure, with broad plates of round colored glass gilt, for the sun to play upon. But this hedge I intend to be raised upon a bank, not steep, but gently slope, of some six foot, set all with flowers. Also I understand, that this square of the garden, should not be the whole breadth of the ground, but to leave on either side, ground enough for diversity of side alleys; unto which the two covert alleys of the green, may deliver you. But there must be no alleys with hedges, at either end of this great enclosure; not at the hither end, for letting your prospect upon this fair hedge from the green; nor at the further end, for letting your prospect from the hedge, through the arches upon the heath.
FRANCIS BACON
"Of Gardens", The Essays or Counsels, Civil and Moral
If you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or those that have interest in him, and so govern him. In dealing with cunning persons, we must ever consider their ends, to interpret their speeches; and it is good to say little to them, and that which they least look for. In all negotiations of difficulty, a man may not look to sow and reap at once; but must prepare business, and so ripen it by degrees.
FRANCIS BACON
"Of Negotiating", The Essays or Counsels, Civil and Moral
Too much magnifying of man or matter, doth irritate contradiction, and procure envy and scorn.
FRANCIS BACON
"Of Praise", 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
Concerning the bounds of unity; the true placing of them, importeth exceedingly. There appear to be two extremes. For to certain zealants, all speech of pacification is odious. Is it peace, Jehu,? What hast thou to do with peace? turn thee behind me. Peace is not the matter, but following, and party. Contrariwise, certain Laodiceans, and lukewarm persons, think they may accommodate points of religion, by middle way, and taking part of both, and witty reconcilements; as if they would make an arbitrament between God and man. Both these extremes are to be avoided; which will be done, if the league of Christians, penned by our Savior himself, were in two cross clauses thereof, soundly and plainly expounded: He that is not with us, is against us; and again, He that is not against us, is with us; that is, if the points fundamental and of substance in religion, were truly discerned and distinguished, from points not merely of faith, but of opinion, order, or good intention. This is a thing may seem to many a matter trivial, and done already. But if it were done less partially, it would be embraced more generally.
FRANCIS BACON
"Of Unity in Religion", The Essays or Counsels, Civil and Moral
Revenge is a kind of wild justice; which the more man's nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office. Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince's part to pardon. And Solomon, I am sure, saith, It is the glory of a man, to pass by an offence. That which is past is gone, and irrevocable; and wise men have enough to do, with things present and to come; therefore they do but trifle with themselves, that labor in past matters. There is no man doth a wrong, for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. Therefore why should I be angry with a man, for loving himself better than me? And if any man should do wrong, merely out of ill-nature, why, yet it is but like the thorn or briar, which prick and scratch, because they can do no other. The most tolerable sort of revenge, is for those wrongs which there is no law to remedy; but then let a man take heed, the revenge be such as there is no law to punish; else a man's enemy is still before hand, and it is two for one. Some, when they take revenge, are desirous, the party should know, whence it cometh. This is the more generous. For the delight seemeth to be, not so much in doing the hurt, as in making the party repent. But base and crafty cowards, are like the arrow that flieth in the dark. Cosmus, duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable; You shall read (saith he) that we are commanded to forgive our enemies; but you never read, that we are commanded to forgive our friends. But yet the spirit of Job was in a better tune: Shall we (saith he) take good at God's hands, and not be content to take evil also? And so of friends in a proportion. This is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal, and do well. Public revenges are for the most part fortunate; as that for the death of Caesar; for the death of Pertinax; for the death of Henry the Third of France; and many more. But in private revenges, it is not so. Nay rather, vindictive persons live the life of witches; who, as they are mischievous, so end they infortunate.
FRANCIS BACON
"Of Revenge", The Essays or Counsels, Civil and Moral
The difference in affection, of parents towards their several children, is many times unequal; and sometimes unworthy; especially in the mothers; as Solomon saith, A wise son rejoiceth the father, but an ungracious son shames the mother. A man shall see, where there is a house full of children, one or two of the eldest respected, and the youngest made wantons; but in the midst, some that are as it were forgotten, who many times, nevertheless, prove the best. The illiberality of parents, in allowance towards their children, is an harmful error; makes them base; acquaints them with shifts; makes them sort with mean company; and makes them surfeit more when they come to plenty. And therefore the proof is best, when men keep their authority towards the children, but not their purse. Men have a foolish manner (both parents and schoolmasters and servants) in creating and breeding an emulation between brothers, during childhood, which many times sorteth to discord when they are men, and disturbeth families. The Italians make little difference between children, and nephews or near kinsfolks; but so they be of the lump, they care not though they pass not through their own body. And, to say truth, in nature it is much a like matter; insomuch that we see a nephew sometimes resembleth an uncle, or a kinsman, more than his own parent; as the blood happens. Let parents choose betimes, the vocations and courses they mean their children should take; for then they are most flexible; and let them not too much apply themselves to the disposition of their children, as thinking they will take best to that, which they have most mind to. It is true, that if the affection or aptness of the children be extraordinary, then it is good not to cross it; but generally the precept is good, optimum elige, suave et facile illud faciet consuetudo. Younger brothers are commonly fortunate, but seldom or never where the elder are disinherited.
FRANCIS BACON
"Of Parents And Children", The Essays or Counsels, Civil and Moral
The stage is more beholding to love, than the life of man. For as to the stage, love is ever matter of comedies, and now and then of tragedies; but in life it doth much mischief; sometimes like a siren, sometimes like a fury. You may observe, that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent) there is not one, that hath been transported to the mad degree of love: which shows that great spirits, and great business, do keep out this weak passion. You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man: and therefore it seems (though rarely) that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept. It is a poor saying of Epicurus, Satis magnum alter alteri theatrum sumus; as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel before a little idol, and make himself a subject, though not of the mouth (as beasts are), yet of the eye; which was given him for higher purposes. It is a strange thing, to note the excess of this passion, and how it braves the nature, and value of things, by this; that the speaking in a perpetual hyperbole, is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man's self; certainly the lover is more. For there was never proud man thought so absurdly well of himself, as the lover doth of the person loved; and therefore it was well said, That it is impossible to love, and to be wise. Neither doth this weakness appear to others only, and not to the party loved; but to the loved most of all, except the love be reciproque. For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt. By how much the more, men ought to beware of this passion, which loseth not only other things, but itself! As for the other losses, the poet's relation doth well figure them: that he that preferred Helena, quitted the gifts of Juno and Pallas. For whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom. This passion hath his floods, in very times of weakness; which are great prosperity, and great adversity; though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore show it to be the child of folly. They do best, who if they cannot but admit love, yet make it keep quarters; and sever it wholly from their serious affairs, and actions, of life; for if it check once with business, it troubleth men's fortunes, and maketh men, that they can no ways be true to their own ends. I know not how, but martial men are given to love: I think, it is but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man's nature, a secret inclination and motion, towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable; as it is seen sometime in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.
FRANCIS BACON
"Of Love", The Essays or Counsels, Civil and Moral
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
And if this poverty and broken estate in the better sort, be joined with a want and necessity in the mean people, the danger is imminent and great. For the rebellions of the belly are the worst. As for discontentments, they are, in the politic body, like to humors in the natural, which are apt to gather a preternatural heat, and to inflame. And let no prince measure the danger of them by this, whether they be just or unjust: for that were to imagine people, to be too reasonable; who do often spurn at their own good: nor yet by this, whether the griefs whereupon they rise, be in fact great or small: for they are the most dangerous discontentments, where the fear is greater than the feeling. Dolendi modus, timendi non item. Besides, in great oppressions, the same things that provoke the patience, do withal mate the courage; but in fears it is not so. Neither let any prince, or state, be secure concerning discontentments, because they have been often, or have been long, and yet no peril hath ensued: for as it is true, that every vapor or fume doth not turn into a storm; so it is nevertheless true, that storms, though they blow over divers times, yet may fall at last; and, as the Spanish proverb noteth well, The cord breaketh at the last by the weakest pull.
FRANCIS BACON
"Of Seditions And Troubles", The Essays or Counsels, Civil and Moral
For removing discontentments, or at least the danger of them; there is in every state (as we know) two portions of subjects; the noblesse and the commonalty. When one of these is discontent, the danger is not great; for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength, except the multitude be apt, and ready to move of themselves. Then is the danger, when the greater sort, do but wait for the troubling of the waters amongst the meaner, that then they may declare themselves. The poets feign, that the rest of the gods would have bound Jupiter; which he hearing of, by the counsel of Pallas, sent for Briareus, with his hundred hands, to come in to his aid. An emblem, no doubt, to show how safe it is for monarchs, to make sure of the good will of common people. To give moderate liberty for griefs and discontentments to evaporate (so it be without too great insolency or bravery), is a safe way. For he that turneth the humors back, and maketh the wound bleed inwards, endangereth malign ulcers, and pernicious imposthumations.
FRANCIS BACON
"Of Seditions And Troubles", The Essays or Counsels, Civil and Moral
Some build rather upon the abusing of others, and (as we now say) putting tricks upon them, than upon soundness of their own proceedings.
FRANCIS BACON
"Of Cunning", The Essays or Counsels, Civil and Moral
Men must know that in this theater of man's life it is reserved only for God and angels to be lookers on.
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