Volume 3 — FRANCIS BACON (continued 2)

IN PRAISE OF KNOWLEDGE

From 'Letters and Life,' by James Spedding

Silence were the best celebration of that which I mean to commend; for who would not use silence, where silence is not made, and what crier can make silence in such a noise and tumult of vain and popular opinions?

My praise shall be dedicated to the mind itself. The mind is the man and the knowledge of the mind. A man is but what he knoweth. The mind itself is but an accident to knowledge; for knowledge is a double of that which is; the truth of being and the truth of knowing is all one.

Are not the pleasures of the affections greater than the pleasures of the senses? And are not the pleasures of the intellect greater than the pleasures of the affections? Is not knowledge a true and only natural pleasure, whereof there is no satiety? Is it not knowledge that doth alone clear the mind of all perturbation? How many things are there which we imagine not? How many things do we esteem and value otherwise than they are! This ill-proportioned estimation, these vain imaginations, these be the clouds of error that turn into the storms of perturbation. Is there any such happiness as for a man's mind to be raised above the confusion of things, where he may have the prospect of the order of nature and the error of men?

But is this a vein only of delight, and not of discovery? of contentment, and not of benefit? Shall he not as well discern the riches of nature's warehouse, as the benefit of her shop? Is truth ever barren? Shall he not be able thereby to produce worthy effects, and to endow the life of man with infinite commodities?

But shall I make this garland to be put upon a wrong head? Would anybody believe me, if I should verify this upon the knowledge that is now in use? Are we the richer by one poor invention, by reason of all the learning that hath been these many hundred years? The industry of artificers maketh some small improvement of things invented; and chance sometimes in experimenting maketh us to stumble upon somewhat which is new; but all the disputation of the learned never brought to light one effect of nature before unknown. When things are known and found out, then they can descant upon them, they can knit them into certain causes, they can reduce them to their principles. If any instance of experience stand against them, they can range it in order by some distinctions. But all this is but a web of the wit, it can work nothing. I do not doubt but that common notions, which we call reason, and the knitting of them together, which we call logic, are the art of reason and studies. But they rather cast obscurity than gain light to the contemplation of nature. All the philosophy of nature which is now received, is either the philosophy of the Grecians, or that other of the Alchemists. That of the Grecians hath the foundations in words, in ostentation, in confutation, in sects, in schools, in disputations. The Grecians were (as one of themselves saith), "you Grecians, ever children." They knew little antiquity; they knew (except fables) not much above five hundred years before themselves; they knew but a small portion of the world. That of the Alchemists hath the foundation in imposture, in auricular traditions and obscurity; it was catching hold of religion, but the principle of it is, "Populus vult decipi." So that I know no great difference between these great philosophies, but that the one is a loud-crying folly, and the other is a whispering folly. The one is gathered out of a few vulgar observations, and the other out of a few experiments of a furnace. The one never faileth to multiply words, and the other ever faileth to multiply gold. Who would not smile at Aristotle, when he admireth the eternity and invariableness of the heavens, as there were not the like in the bowels of the earth? Those be the confines and borders of these two kingdoms, where the continual alteration and incursion are. The superficies and upper parts of the earth are full of varieties. The superficies and lower part of the heavens (which we call the middle region of the air) is full of variety. There is much spirit in the one part that cannot be brought into mass. There is much massy body in the other place that cannot be refined to spirit. The common air is as the waste ground between the borders. Who would not smile at the astronomers? I mean not these new carmen which drive the earth about, but the ancient astronomers, which feign the moon to be the swiftest of all planets in motion, and the rest in order, the higher the slower; and so are compelled to imagine a double motion; whereas how evident is it, that that which they call a contrary motion is but an abatement of motion. The fixed stars overgo Saturn, and so in them and the rest all is but one motion, and the nearer the earth the slower; a motion also whereof air and water do participate, though much interrupted.

But why do I in a conference of pleasure enter into these great matters, in sort that pretending to know much, I should forget what is seasonable? Pardon me, it was because all [other] things may be endowed and adorned with speeches, but knowledge itself is more beautiful than any apparel of words that can be put upon it.

And let not me seem arrogant, without respect to these great reputed authors. Let me so give every man his due, as I give Time his due, which is to discover truth. Many of these men had greater wits, far above mine own, and so are many in the universities of Europe at this day. But alas, they learn nothing there but to believe: first to believe that others know that which they know not; and after [that] themselves know that which they know not. But indeed facility to believe, impatience to doubt, temerity to answer, glory to know, doubt to contradict, end to gain, sloth to search, seeking things in words, resting in part of nature; these, and the like, have been the things which have forbidden the happy match between the mind of man and the nature of things, and in place thereof have married it to vain notions and blind experiments. And what the posterity and issue of so honorable a match may be, it is not hard to consider. Printing, a gross invention; artillery, a thing that lay not far out of the way; the needle, a thing partly known before; what a change have these three made in the world in these times; the one in state of learning, the other in state of the war, the third in the state of treasure, commodities, and navigation. And those, I say, were but stumbled upon and lighted upon by chance. Therefore, no doubt the sovereignty of man lieth hid in knowledge; wherein many things are reserved, which kings with their treasure cannot buy, nor with their force command; their spials and intelligencers can give no news of them, their seamen and discoverers cannot sail where they grow. Now we govern nature in opinions, but we are thrall unto her in necessity; but if we would be led by her in invention, we should command her in action.

TO THE LORD CHANCELLOR, TOUCHING THE HISTORY OF BRITAIN

From 'Letters and Life,' by James Spedding

It may please your good Lordship:

Some late act of his Majesty, referred to some former speech which I have heard from your Lordship, bred in me a great desire, and by strength of desire a boldness to make an humble proposition to your Lordship, such as in me can be no better than a wish: but if your Lordship should apprehend it, may take some good and worthy effect. The act I speak of, is the order given by his Majesty, as I understand, for the erection of a tomb or monument for our late sovereign Lady Queen Elizabeth: wherein I may note much, but this at this time; that as her Majesty did always right to his Highness's hopes, so his Majesty doth in all things right to her memory; a very just and princely retribution. But from this occasion, by a very easy ascent, I passed furder, being put in mind, by this Representative of her person, of the more true and more firm Representative, which is of her life and government. For as Statuaes and Pictures are dumb histories, so histories are speaking Pictures. Wherein if my affection be not too great, or my reading too small, I am of this opinion, that if Plutarch were alive to write lives by parallels, it would trouble him for virtue and fortune both to find for her a parallel amongst women. And though she was of the passive sex, yet her government was so active, as, in my simple opinion, it made more impression upon the several states of Europe, than it received from thence. But I confess unto your Lordship I could not stay here, but went a little furder into the consideration of the times which have passed since King Henry the 8th; wherein I find the strangest variety that in like number of successions of any hereditary monarchy hath ever been known. The reign of a child; the offer of an usurpation (though it were but as a Diary Ague); the reign of a lady married to a foreign Prince; and the reign of a lady solitary and unmarried. So that as it cometh to pass in massive bodies, that they have certain trepidations and waverings before they fix and settle; so it seemeth that by the providence of God this monarchy, before it was to settle in his Majesty and his generations (in which I hope it is now established for ever), it had these prelusive changes in these barren princes. Neither could I contain myself here (as it is easier to produce than to stay a wish), but calling to remembrance the unworthiness of the history of England (in the main continuance thereof), and the partiality and obliquity of that of Scotland, in the latest and largest author that I have seen: I conceived it would be honor for his Majesty, and a work very memorable, if this island of Great Britain, as it is now joined in Monarchy for the ages to come, so were joined in History for the times past; and that one just and complete History were compiled of both nations. And if any man think it may refresh the memory of former discords, he may satisfy himself with the verse, "olim haec meminisse juvabit:" for the case being now altered, it is matter of comfort and gratulation to remember former troubles.

Thus much, if it may please your Lordship, was in the optative mood. It is true that I did look a little in the potential; wherein the hope which I conceived was grounded upon three observations. The first, of the times, which do flourish in learning, both of art and language; which giveth hope not only that it may be done, but that it may be well done. For when good things are undertaken in ill times, it turneth but to loss; as in this very particular we have a fresh example of Polydore Vergile, who being designed to write the English History by K. Henry the 8th (a strange choice to chuse a stranger), and for his better instruction having obtained into his hands many registers and memorials out of the monasteries, did indeed deface and suppress better things than those he did collect and reduce. Secondly, I do see that which all the world seeth in his Majesty, both a wonderful judgment in learning and a singular affection towards learning, and the works of true honor which are of the mind and not of the hand. For there cannot be the like honor sought in the building of galleries, or the planting of elms along highways, and the like manufactures, things rather of magnificence than of magnanimity, as there is in the uniting of states, pacifying of controversies, nourishing and augmenting of learning and arts, and the particular actions appertaining unto these; of which kind Cicero judged truly, when he said to Caesar, "Quantum operibus tuis detrahet vetustas, tantum addet laudibus." And lastly, I called to mind, that your Lordship at sometimes hath been pleased to express unto me a great desire, that something of this nature should be performed; answerably indeed to your other noble and worthy courses and actions, wherein your Lordship sheweth yourself not only an excellent Chancellor and Counselor, but also an exceeding favorer and fosterer of all good learning and virtue, both in men and matters, persons and actions: joining and adding unto the great services towards his Majesty, which have, in small compass of time, been accumulated upon your Lordship, many other deservings both of the Church and Commonwealth and particulars; so as the opinion of so great and wise a man doth seem unto me a good warrant both of the possibility and worth of this matter. But all this while I assure myself, I cannot be mistaken by your Lordship, as if I sought an office or employment for myself. For no man knoweth better than your Lordship, that (if there were in me any faculty thereunto, as I am most unable), yet neither my fortune nor profession would permit it. But because there be so many good painters both for hand and colors, it needeth but encouragement and instructions to give life and light unto it.

So in all humbleness I conclude my presenting to your good Lordship this wish: that if it perish it is but a loss of that which is not. And thus craving pardon that I have taken so much time from your Lordship, I always remain

Your Lps. very humbly and much bounden

FR. BACON.

GRAY'S INN, this 2d of April, 1605.

TO VILLIERS ON HIS PATENT AS VISCOUNT

From 'Letters and Life,' by James Spedding

Sir:

I have sent you now your patent of creation of Lord Blechly of Blechly, and of Viscount Villiers. Blechly is your own, and I like the sound of the name better than Whaddon; but the name will be hid, for you will be called Viscount Villiers. I have put them both in a patent, after the manner of the patents of Earls where baronies are joined; but the chief reason was, because I would avoid double prefaces which had not been fit; nevertheless the ceremony of robing and otherwise must be double.

And now, because I am in the country, I will send you some of my country fruits; which with me are good meditations; which when I am in the city are choked with business.

After that the King shall have watered your new dignities with his bounty of the lands which he intends you, and that some other things concerning your means which are now likewise in intention shall be settled upon you; I do not see but you may think your private fortunes established; and, therefore, it is now time that you should refer your actions chiefly to the good of your sovereign and your country. It is the life of an ox or beast always to eat, and never to exercise; but men are born (and especially Christian men), not to cram in their fortunes, but to exercise their virtues; and yet the other hath been the unworthy, and (thanks be to God) sometimes the unlucky humor of great persons in our times. Neither will your further fortune be the further off: for assure yourself that fortune is of a woman's nature, that will sooner follow you by slighting than by too much wooing. And in this dedication of yourself to the public, I recommend unto you principally that which I think was never done since I was born; and which not done hath bred almost a wilderness and solitude in the King's service; which is, that you countenance, and encourage, and advance able men and virtuous men, and meriting men in all kinds, degrees, and professions. For in the time of the Cecils, the father and the son, able men were by design and of purpose suppressed; and though of late choice goeth better both in church and commonwealth, yet money, and turn-serving, and cunning canvasses, and importunity prevail too much. And in places of moment rather make able and honest men yours, than advance those that are otherwise because they are yours. As for cunning and corrupt men, you must (I know) sometimes use them; but keep them at a distance; and let it appear that you make use of them, rather than that they lead you. Above all, depend wholly (next to God) upon the King; and be ruled (as hitherto you have been) by his instructions; for that is best for yourself. For the King's care and thoughts concerning you are according to the thoughts of a great King; whereas your thoughts concerning yourself are and ought to be according to the thoughts of a modest man. But let me not weary you. The sum is that you think goodness the best part of greatness; and that you remember whence your rising comes, and make return accordingly.

God ever keep you.

GORHAMBURY, August 12th, 1616

CHARGE TO JUSTICE HUTTON

From 'Letters and Life,' by James Spedding

Mr. Serjeant Hutton:

The King's most excellent Majesty, being duly informed of your learning, integrity, discretion, experience, means, and reputation in your country, hath thought fit not to leave you these talents to be employed upon yourself only, but to call you to serve himself and his people, in the place of one of his Justices of the court of common pleas.

The court where you are to serve, is the local centre and heart of the laws of this realm. Here the subject hath his assurance by fines and recoveries. Here he hath his fixed and invariable remedies by praecipes and writs of right. Here Justice opens not by a by-gate of privilege, but by the great gate of the King's original writs out of the Chancery. Here issues process of outlawry; if men will not answer law in this centre of law, they shall be cast out of the circle of law. And therefore it is proper for you by all means with your wisdom and fortitude to maintain the laws of the realm. Wherein, nevertheless, I would not have you head-strong, but heart-strong; and to weigh and remember with yourself, that the twelve Judges of the realm are as the twelve lions under Solomon's throne; they must be lions, but yet lions, under the throne; they must shew their stoutness in elevating and bearing up the throne.

To represent unto you the lines and portraitures of a good judge:--The first is, That you should draw your learning out of your books, not out of your brain.

2. That you should mix well the freedom of your own opinion with the reverence of the opinion of your fellows.

3. That you should continue the studying of your books, and not to spend on upon the old stock.

4. That you should fear no man's face, and yet not turn stoutness into bravery.

5. That you should be truly impartial, and not so as men may see affection through fine carriage.

6. That you be a light to jurors to open their eyes, but not a guide to lead them by the noses.

7. That you affect not the opinion of pregnancy and expedition by an impatient and catching hearing of the counselors at the bar.

8. That your speech be with gravity, as one of the sages of the law; and not talkative, nor with impertinent flying out to show learning.

9. That your hands, and the hands of your hands (I mean those about you), be clean, and uncorrupt from gifts, from meddling in titles, and from serving of turns, be they of great ones or small ones.

10. That you contain the jurisdiction of the court within the ancient merestones, without removing the mark.

11. Lastly, That you carry such a hand over your ministers and clerks, as that they may rather be in awe of you, than presume upon you.

These and the like points of the duty of a Judge, I forbear to enlarge; for the longer I have lived with you, the shorter shall my speech be to you; knowing that you come so furnished and prepared with these good virtues, as whatsoever I shall say cannot be new unto you. And therefore I will say no more unto you at this time, but deliver you your patent.

A PRAYER, OR PSALM

From 'Letters and Life,' by James Spedding

Most gracious Lord God, my merciful Father, from my youth up, my Creator, my Redeemer, my Comforter. Thou (O Lord) soundest and searchest the depths and secrets of all hearts; thou knowledgest the upright of heart, thou judgest the hypocrite, thou ponderest men's thoughts and doings as in a balance, thou measurest their intentions as with a line, vanity and crooked ways cannot be hid from thee.

Remember (O Lord) how thy servant hath walked before thee: remember what I have first sought, and what hath been principal in mine intentions. I have loved thy assemblies, I have mourned for the divisions of thy Church, I have delighted in the brightness of thy sanctuary. This vine which thy right hand hath planted in this nation, I have ever prayed unto thee that it might have the first and the latter rain; and that it might stretch her branches to the seas and to the floods. The state and bread of the poor and oppressed have been precious in mine eyes: I have hated all cruelty and hardness of heart: I have (though in a despised weed) procured the good of all men. If any have been mine enemies, I thought not of them; neither hath the sun almost set upon my displeasure; but I have been as a dove, free from superfluity of maliciousness. Thy creatures have been my books, but thy Scriptures much more. I have sought thee in the courts, fields, and gardens, but I have found thee in thy temples.

Thousands have been my sins, and ten thousand my transgressions; but thy sanctifications have remained with me, and my heart, through thy grace, hath been an unquenched coal upon thy altar. O Lord, my strength, I have since my youth met with thee in all my ways, by thy fatherly compassions, by thy comfortable chastisements, and by thy most visible providence. As thy favors have increased upon me, so have thy corrections; so as thou hast been alway near me, O Lord; and ever as my worldly blessings were exalted, so secret darts from thee have pierced me; and when I have ascended before men, I have descended in humiliation before thee.

And now when I thought most of peace and honor, thy hand is heavy upon me, and hath humbled me, according to thy former loving-kindness, keeping me still in thy fatherly school, not as a bastard, but as a child. Just are thy judgments upon me for my sins, which are more in number than the sands of the sea, but have no proportion to thy mercies; for what are the sands of the sea, to the sea, earth, heavens? and all these are nothing to thy mercies.

Besides my innumerable sins, I confess before thee, that I am debtor to thee for the gracious talent of thy gifts and graces which I have neither put into a napkin, nor put it (as I ought) to exchangers, where it might have made best profit; but mis-spent it in things for which I was least fit; so as I may truly say, my soul hath been a stranger in the course of my pilgrimage. Be merciful into me (O Lord) for my Saviour's sake, and receive me unto thy bosom, or guide me in thy ways.

FROM THE 'APOPHTHEGMS'

My Lo. of Essex, at the succor of Rhoan, made twenty-four knights, which at that time was a great matter. Divers (7.) of those gentlemen were of weak and small means; which when Queen Elizabeth heard, she said, "My Lo. mought have done well to have built his alms-house before he made his knights."

21. Many men, especially such as affect gravity, have a manner after other men's speech to shake their heads. Sir Lionel Cranfield would say, "That it was as men shake a bottle, to see if there was any wit in their head or no."

33. Bias was sailing, and there fell out a great tempest, and the mariners, that were wicked and dissolute fellows, called upon the gods; but Bias said to them, "Peace, let them not know ye are here."

42. There was a Bishop that was somewhat a delicate person, and bathed twice a day. A friend of his said to him, "My lord, why do you bathe twice a day?" The Bishop answered, "Because I cannot conveniently bathe thrice."

55. Queen Elizabeth was wont to say of her instructions to great officers, "That they were like to garments, strait at the first putting on, but did by and by wear loose enough."

64. Sir Henry Wotton used to say, "That critics are like brushers of noblemen's clothes."

66. Mr. Savill was asked by my lord of Essex his opinion touching poets; who answered my lord, "He thought them the best writers, next to those that write prose."

85. One was saying, "That his great-grandfather and grandfather and father died at sea." Said another that heard him, "And I were as you, I would never come at sea." "Why, (saith he) where did your great-grandfather and grandfather and father die?" He answered, "Where but in their beds." Saith the other, "And I were as you, I would never come in bed."

97. Alonso of Arragon was wont to say, in commendation of age, That age appeared to be best in four things: "Old wood best to burn; old wine to drink; old friends to trust; and old authors to read."

119. One of the fathers saith, "That there is but this difference between the death of old men and young men: that old men go to death, and death comes to young men."