The Advancement of Learning, Francis Bacon [reading the story of the txt] 📗

experience showeth there are few men so true to themselves and so settled but that, sometimes upon heat, sometimes upon bravery, sometimes upon kindness, sometimes upon trouble of mind and weakness, they open themselves; specially if they be put to it with a counter-dissimulation, according to the proverb of Spain, Di mentira, y sacar as verdad: "Tell a lie and find a truth."

(19) As for the knowing of men which is at second hand from reports: men's weaknesses and faults are best known from their enemies, their virtues and abilities from their friends, their customs and times from their servants, their conceits and opinions from their familiar friends, with whom they discourse most. General fame is light, and the opinions conceived by superiors or equals are deceitful; for to such men are more masked: Verior fama e domesticis emanat.

(20) But the soundest disclosing and expounding of men is by their natures and ends, wherein the weakest sort of men are best interpreted by their natures, and the wisest by their ends. For it was both pleasantly and wisely said (though I think very untruly) by a nuncio of the Pope, returning from a certain nation where he served as lidger; whose opinion being asked touching the appointment of one to go in his place, he wished that in any case they did not send one that was too wise; because no very wise man would ever imagine what they in that country were like to do. And certainly it is an error frequent for men to shoot over, and to suppose deeper ends and more compass reaches than are: the Italian proverb being elegant, and for the most part true:-


"Di danari, di senno, e di fede, C'e ne manco che non credi."


"There is commonly less money, less wisdom, and less good faith than men do account upon."

(21) But princes, upon a far other reason, are best interpreted by their natures, and private persons by their ends. For princes being at the top of human desires, they have for the most part no particular ends whereto they aspire, by distance from which a man might take measure and scale of the rest of their actions and desires; which is one of the causes that maketh their hearts more inscrutable. Neither is it sufficient to inform ourselves in men's ends and natures of the variety of them only, but also of the predominancy, what humour reigneth most, and what end is principally sought. For so we see, when Tigellinus saw himself outstripped by Petronius Turpilianus in Nero's humours of pleasures, metus ejus rimatur, he wrought upon Nero's fears, whereby he broke the other's neck.

(22) But to all this part of inquiry the most compendious way resteth in three things; the first, to have general acquaintance and inwardness with those which have general acquaintance and look most into the world; and specially according to the diversity of business, and the diversity of persons, to have privacy and conversation with some one friend at least which is perfect and well-intelligenced in every several kind. The second is to keep a good mediocrity in liberty of speech and secrecy; in most things liberty; secrecy where it importeth; for liberty of speech inviteth and provoketh liberty to be used again, and so bringeth much to a man's knowledge; and secrecy on the other side induceth trust and inwardness. The last is the reducing of a man's self to this watchful and serene habit, as to make account and purpose, in every conference and action, as well to observe as to act. For as Epictetus would have a philosopher in every particular action to say to himself, Et hoc volo, et etiam institutum servare; so a politic man in everything should say to himself, Et hoc volo, ac etiam aliquid addiscere. I have stayed the longer upon this precept of obtaining good information because it is a main part by itself, which answereth to all the rest. But, above all things, caution must be taken that men have a good stay and hold of themselves, and that this much knowing do not draw on much meddling; for nothing is more unfortunate than light and rash intermeddling in many matters. So that this variety of knowledge tendeth in conclusion but only to this, to make a better and freer choice of those actions which may concern us, and to conduct them with the less error and the more dexterity.

(23) The second precept concerning this knowledge is, for men to take good information touching their own person, and well to understand themselves; knowing that, as St. James saith, though men look oft in a glass, yet they do suddenly forget themselves; wherein as the divine glass is the Word of God, so the politic glass is the state of the world, or times wherein we live, in the which we are to behold ourselves.

(24) For men ought to take an impartial view of their own abilities and virtues; and again of their wants and impediments; accounting these with the most, and those other with the least; and from this view and examination to frame the considerations following.

(25) First, to consider how the constitution of their nature sorteth with the general state of the times; which if they find agreeable and fit, then in all things to give themselves more scope and liberty; but if differing and dissonant, then in the whole course of their life to be more close retired, and reserved; as we see in Tiberius, who was never seen at a play, and came not into the senate in twelve of his last years; whereas Augustus Caesar lived ever in men's eyes, which Tacitus observeth, alia Tiberio morum via.

(26) Secondly, to consider how their nature sorteth with professions and courses of life, and accordingly to make election, if they be free; and, if engaged, to make the departure at the first opportunity; as we see was done by Duke Valentine, that was designed by his father to a sacerdotal profession, but quitted it soon after in regard of his parts and inclination; being such, nevertheless, as a man cannot tell well whether they were worse for a prince or for a priest.

(27) Thirdly, to consider how they sort with those whom they are like to have competitors and concurrents; and to take that course wherein there is most solitude, and themselves like to be most eminent; as Caesar Julius did, who at first was an orator or pleader; but when he saw the excellency of Cicero, Hortensius, Catulus, and others for eloquence, and saw there was no man of reputation for the wars but Pompeius, upon whom the state was forced to rely, he forsook his course begun towards a civil and popular greatness, and transferred his designs to a martial greatness.

(28) Fourthly, in the choice of their friends and dependents, to proceed according to the composition of their own nature; as we may see in Caesar, all whose friends and followers were men active and effectual, but not solemn, or of reputation.

(29) Fifthly, to take special heed how they guide themselves by examples, in thinking they can do as they see others do; whereas perhaps their natures and carriages are far differing. In which error it seemeth Pompey was, of whom Cicero saith that he was wont often to say, Sylla potuit, ego non potero? Wherein he was much abused, the natures and proceedings of himself and his example being the unlikest in the world; the one being fierce, violent, and pressing the fact; the other solemn, and full of majesty and circumstance, and therefore the less effectual.

But this precept touching the politic knowledge of ourselves hath many other branches, whereupon we cannot insist.

(30) Next to the well understanding and discerning of a man's self, there followeth the well opening and revealing a man's self; wherein we see nothing more usual than for the more able man to make the less show. For there is a great advantage in the well setting forth of a man's virtues, fortunes, merits; and again, in the artificial covering of a man's weaknesses, defects, disgraces; staying upon the one, sliding from the other; cherishing the one by circumstances, gracing the other by exposition, and the like. Wherein we see what Tacitus saith of Mutianus, who was the greatest politique of his time, Omnium quae dixerat feceratque arte quadam ostentator, which requireth indeed some art, lest it turn tedious and arrogant; but yet so, as ostentation (though it be to the first degree of vanity) seemeth to me rather a vice in manners than in policy; for as it is said, Audacter calumniare, semper aliquid haeret; so, except it be in a ridiculous degree of deformity, Audacter te vendita, semper aluquid haeret. For it will stick with the more ignorant and inferior sort of men, though men of wisdom and rank do smile at it and despise it; and yet the authority won with many doth countervail the disdain of a few. But if it be carried with decency and government, as with a natural, pleasant, and ingenious fashion; or at times when it is mixed with some peril and unsafety (as in military persons); or at times when others are most envied; or with easy and careless passage to it and from it, without dwelling too long, or being too serious; or with an equal freedom of taxing a man's self, as well as gracing himself; or by occasion of repelling or putting down others' injury or insolency; it doth greatly add to reputation: and surely not a few solid natures, that want this ventosity and cannot sail in the height of the winds, are not without some prejudice and disadvantage by their moderation.

(31) But for these flourishes and enhancements of virtue, as they are not perchance unnecessary, so it is at least necessary that virtue be not disvalued and embased under the just price, which is done in three manners--by offering and obtruding a man's self, wherein men think he is rewarded when he is accepted; by doing too much, which will not give that which is well done leave to settle, and in the end induceth satiety; and by finding too soon the fruit of a man's virtue, in commendation, applause, honour, favour; wherein if a man be pleased with a little, let him hear what is truly said: Cave ne insuetus rebus majoribus videaris, si haec te res parva sicuti magna delectat.

(32) But the covering of defects is of no less importance than the valuing of good parts; which may be done likewise in three manners-- by caution, by colour, and by confidence. Caution is when men do ingeniously and discreetly avoid to be put into those things for which they are not proper; whereas contrariwise bold and unquiet spirits will thrust themselves into matters without difference, and so publish and proclaim all their wants. Colour is when men make a way for themselves to have a construction made of their faults or wants, as proceeding from a better cause or intended for some other purpose. For of the one it is well said,


"Saepe latet vitium proximitate boni,"


and therefore whatsoever want a man hath, he must see that he pretend the virtue that shadoweth it; as if he be dull, he must affect gravity; if a coward, mildness; and so the rest. For the second, a man must frame some probable cause why he should not do his best, and why he should dissemble his abilities; and for that purpose must use to dissemble those abilities which