English philosopher (1561-1626)
All wise men, to decline the envy of their own virtues, use to ascribe them to Providence and Fortune; for so they may the better assume them: and, besides, it is greatness in a man, to be the care of the higher powers.
FRANCIS BACON
"Of Fortune", 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
Now, to speak of public envy. There is yet some good in public envy, whereas in private, there is none. For public envy, is as an ostracism, that eclipseth men, when they grow too great. And therefore it is a bridle also to great ones, to keep them within bounds.
FRANCIS BACON
"Of Envy", The Essays or Counsels, Civil and Moral
Another precept is to practise all things chiefly at two several times, the one when the mind is best disposed, the other when it is worst disposed; that by the one you may gain a great step, by the other you may work out the knots and stonds of the mind, and make the middle times the more easy and pleasant.
FRANCIS BACON
The Advancement of Learning
And generally, men ought to find the difference, between saltness and bitterness. Certainly, he that hath a satirical vein, as he maketh others afraid of his wit, so he had need be afraid of others' memory. He that questioneth much, shall learn much, and content much; but especially, if he apply his questions to the skill of the persons whom he asketh; for he shall give them occasion, to please themselves in speaking, and himself shall continually gather knowledge. But let his questions not be troublesome; for that is fit for a poser. And let him be sure to leave other men, their turns to speak. Nay, if there be any, that would reign and take up all the time, let him find means to take them off, and to bring others on; as musicians use to do, with those that dance too long galliards. If you dissemble, sometimes, your knowledge of that you are thought to know, you shall be thought, another time, to know that you know not. Speech of a man's self ought to be seldom, and well chosen. I knew one, was wont to say in scorn, He must needs be a wise man, he speaks so much of himself: and there is but one case, wherein a man may commend himself with good grace; and that is in commending virtue in another; especially if it be such a virtue, whereunto himself pretendeth. Speech of touch towards others, should be sparingly used; for discourse ought to be as a field, without coming home to any man. I knew two noblemen, of the west part of England, whereof the one was given to scoff, but kept ever royal cheer in his house; the other would ask, of those that had been at the other's table, Tell truly, was there never a flout or dry blow given? To which the guest would answer, Such and such a thing passed. The lord would say, I thought, he would mar a good dinner. Discretion of speech, is more than eloquence; and to speak agreeably to him, with whom we deal, is more than to speak in good words, or in good order. A good continued speech, without a good speech of interlocution, shows slowness: and a good reply or second speech, without a good settled speech, showeth shallowness and weakness. As we see in beasts, that those that are weakest in the course, are yet nimblest in the turn; as it is betwixt the greyhound and the hare. To use too many circumstances, ere one come to the matter, is wearisome; to use none at all, is blunt.
FRANCIS BACON
"Of Discourse", 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
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
In things that are tender and unpleasing, it is good to break the ice, by some whose words are of less weight, and to reserve the more weighty voice, to come in as by chance, so that he may be asked the question upon the other's speech: as Narcissus did, relating to Claudius the marriage of Messalina and Silius.
FRANCIS BACON
"Of Cunning", The Essays or Counsels, Civil and Moral
In things that a man would not be seen in himself, it is a point of cunning, to borrow the name of the world; as to say, The world says, or There is a speech abroad.
FRANCIS BACON
"Of Cunning", The Essays or Counsels, Civil and Moral
In philosophy the contemplations of man do either penetrate unto God, or are circumferred to nature, or are reflected or reverted upon himself. Out of which several inquiries there do arise three knowledges—divine philosophy, natural philosophy, and human philosophy or humanity. For all things are marked and stamped with this triple character—the power of God, the difference of nature and the use of man. But because the distributions and partitions of knowledge are not like several lines that meet in one angle, and so touch but in a point, but are like branches of a tree that meet in a stem, which hath a dimension and quantity of entireness and continuance before it come to discontinue and break itself into arms and boughs; therefore it is good, before we enter into the former distribution, to erect and constitute one universal science, by the name of philosophia prima, primitive or summary philosophy, as the main and common way, before we come where the ways part and divide themselves; which science whether I should report as deficient or no, I stand doubtful. For I find a certain rhapsody of natural theology, and of divers parts of logic; and of that part of natural philosophy which concerneth the principles, and of that other part of natural philosophy which concerneth the soul or spirit—all these strangely commixed and confused; but being examined, it seemeth to me rather a depredation of other sciences, advanced and exalted unto some height of terms, than anything solid or substantive of itself. Nevertheless I cannot be ignorant of the distinction which is current, that the same things are handled but in several respects. As for example, that logic considereth of many things as they are in notion, and this philosophy as they are in nature—the one in appearance, the other in existence; but I find this difference better made than pursued. For if they had considered quantity, similitude, diversity, and the rest of those extern characters of things, as philosophers, and in nature, their inquiries must of force have been of a far other kind than they are. For doth any of them, in handling quantity, speak of the force of union, how and how far it multiplieth virtue? Doth any give the reason why some things in nature are so common, and in so great mass, and others so rare, and in so small quantity? Doth any, in handling similitude and diversity, assign the cause why iron should not move to iron, which is more like, but move to the loadstone, which is less like? Why in all diversities of things there should be certain participles in nature which are almost ambiguous to which kind they should be referred? But there is a mere and deep silence touching the nature and operation of those common adjuncts of things, as in nature; and only a resuming and repeating of the force and use of them in speech or argument. Therefore, because in a writing of this nature I avoid all subtlety, my meaning touching this original or universal philosophy is thus, in a plain and gross description by negative: "That it be a receptacle for all such profitable observations and axioms as fall not within the compass of any of the special parts of philosophy or sciences, but are more common and of a higher stage."
FRANCIS BACON
The Advancement of Learning
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
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
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
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
For since there must be borrowing and lending, and men are so hard of heart, as they will not lend freely, usury must be permitted. Some others, have made suspicious and cunning propositions of banks, discovery of men's estates, and other inventions. But few have spoken of usury usefully. It is good to set before us, the incommodities and commodities of usury, that the good, may be either weighed out or culled out; and warily to provide, that while we make forth to that which is better, we meet not with that which is worse.
FRANCIS BACON
"Of Usury", The Essays or Counsels, Civil and Moral
On the other side, the commodities of usury are, first, that howsoever usury in some respect hindereth merchandizing, yet in some other it advanceth it; for it is certain that the greatest part of trade is driven by young merchants, upon borrowing at interest; so as if the usurer either call in, or keep back, his money, there will ensue, presently, a great stand of trade. The second is, that were it not for this easy borrowing upon interest, men's necessities would draw upon them a most sudden undoing; in that they would be forced to sell their means (be it lands or goods) far under foot; and so, whereas usury doth but gnaw upon them, bad markets would swallow them quite up. As for mortgaging or pawning, it will little mend the matter: for either men will not take pawns without use; or if they do, they will look precisely for the forfeiture. I remember a cruel moneyed man in the country, that would say, The devil take this usury, it keeps us from forfeitures, of mortgages and bonds. The third and last is, that it is a vanity to conceive, that there would be ordinary borrowing without profit; and it is impossible to conceive, the number of inconveniences that will ensue, if borrowing be cramped. Therefore to speak of the abolishing of usury is idle. All states have ever had it, in one kind or rate, or other. So as that opinion must be sent to Utopia.
FRANCIS BACON
"Of Usury", 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
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
Solomon saith, There is no new thing upon the earth. So that as Plato had an imagination, That all knowledge was but remembrance; so Solomon giveth his sentence, That all novelty is but oblivion. Whereby you may see, that the river of Lethe runneth as well above ground as below. There is an abstruse astrologer that saith, If it were not for two things that are constant (the one is, that the fixed stars ever stand a like distance one from another, and never come nearer together, nor go further asunder; the other, that the diurnal motion perpetually keepeth time), no individual would last one moment. Certain it is, that the matter is in a perpetual flux, and never at a stay. The great winding-sheets, that bury all things in oblivion, are two; deluges and earthquakes. As for conflagrations and great droughts, they do not merely dispeople and destroy. Phaeton's car went but a day. And the three years' drought in the time of Elias, was but particular, and left people alive. As for the great burnings by lightnings, which are often in the West Indies, they are but narrow. But in the other two destructions, by deluge and earthquake, it is further to be noted, that the remnant of people which hap to be reserved, are commonly ignorant and mountainous people, that can give no account of the time past; so that the oblivion is all one, as if none had been left. If you consider well of the people of the West Indies, it is very probable that they are a newer or a younger people, than the people of the Old World. And it is much more likely, that the destruction that hath heretofore been there, was not by earthquakes (as the Egyptian priest told Solon concerning the island of Atlantis, that it was swallowed by an earthquake), but rather that it was desolated by a particular deluge. For earthquakes are seldom in those parts. But on the other side, they have such pouring rivers, as the rivers of Asia and Africk and Europe, are but brooks to them. Their Andes, likewise, or mountains, are far higher than those with us; whereby it seems, that the remnants of generation of men, were in such a particular deluge saved. As for the observation that Machiavel hath, that the jealousy of sects, doth much extinguish the memory of things; traducing Gregory the Great, that he did what in him lay, to extinguish all heathen antiquities; I do not find that those zeals do any great effects, nor last long; as it appeared in the succession of Sabinian, who did revive the former antiquities.
FRANCIS BACON
"Of Vicissitude Of Things", The Essays or Counsels, Civil and Moral
The poets make Fame a monster. They describe her in part finely and elegantly, and in part gravely and sententiously. They say, look how many feathers she hath, so many eyes she hath underneath; so many tongues; so many voices; she pricks up so many ears.
FRANCIS BACON
"Of Fame", The Essays or Counsels, Civil and Moral