The Advancement of Learning, Francis Bacon [reading the story of the txt] 📗
- Author: Francis Bacon
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to learn particulars, to wait occasions, and to devise plots.
(40) Another precept of this knowledge is to imitate nature, which doth nothing in vain; which surely a man may do if he do well interlace his business, and bend not his mind too much upon that which he principally intendeth. For a man ought in every particular action so to carry the motions of his mind, and so to have one thing under another, as if he cannot have that he seeketh in the best degree, yet to have it in a second, or so in a third; and if he can have no part of that which he purposed, yet to turn the use of it to somewhat else; and if he cannot make anything of it for the present, yet to make it as a seed of somewhat in time to come; and if he can contrive no effect or substance from it, yet to win some good opinion by it, or the like. So that he should exact an account of himself of every action, to reap somewhat, and not to stand amazed and confused if he fail of that he chiefly meant: for nothing is more impolitic than to mind actions wholly one by one. For he that doth so loseth infinite occasions which intervene, and are many times more proper and propitious for somewhat that he shall need afterwards, than for that which he urgeth for the present; and therefore men must be perfect in that rule, Haec oportet facere, et illa non imittere.
(41) Another precept of this knowledge is, not to engage a man's self peremptorily in anything, though it seem not liable to accident; but ever to have a window to fly out at, or a way to retire: following the wisdom in the ancient fable of the two frogs, which consulted when their plash was dry whither they should go; and the one moved to go down into a pit, because it was not likely the water would dry there; but the other answered, "True, but if it do, how shall we get out again?"
(42) Another precept of this knowledge is that ancient precept of Bias, construed not to any point of perfidiousness, but to caution and moderation, Et ama tanquam inimicus futurus et odi tanquam amaturus. For it utterly betrayeth all utility for men to embark themselves too far into unfortunate friendships, troublesome spleens, and childish and humorous envies or emulations.
(43) But I continue this beyond the measure of an example; led, because I would not have such knowledges, which I note as deficient, to be thought things imaginative or in the air, or an observation or two much made of, but things of bulk and mass, whereof an end is more hardly made than a beginning. It must be likewise conceived, that in these points which I mention and set down, they are far from complete tractates of them, but only as small pieces for patterns. And lastly, no man I suppose will think that I mean fortunes are not obtained without all this ado; for I know they come tumbling into some men's laps; and a number obtain good fortunes by diligence in a plain way, little intermeddling, and keeping themselves from gross errors.
(44) But as Cicero, when he setteth down an idea of a perfect orator, doth not mean that every pleader should be such; and so likewise, when a prince or a courtier hath been described by such as have handled those subjects, the mould hath used to be made according to the perfection of the art, and not according to common practice: so I understand it, that it ought to be done in the description of a politic man, I mean politic for his own fortune.
(45) But it must be remembered all this while, that the precepts which we have set down are of that kind which may be counted and called Bonae Artes. As for evil arts, if a man would set down for himself that principle of Machiavel, "That a man seek not to attain virtue itself, but the appearance only thereof; because the credit of virtue is a help, but the use of it is cumber:" or that other of his principles, "That he presuppose that men are not fitly to be wrought otherwise but by fear; and therefore that he seek to have every man obnoxious, low, and in straits," which the Italians call seminar spine, to sow thorns: or that other principle, contained in the verse which Cicero citeth, Cadant amici, dummodo inimici intercidant, as the triumvirs, which sold every one to other the lives of their friends for the deaths of their enemies: or that other protestation of L. Catilina, to set on fire and trouble states, to the end to fish in droumy waters, and to unwrap their fortunes, Ego si quid in fortunis meis excitatum sit incendium, id non aqua sed ruina restinguam: or that other principle of Lysander, "That children are to be deceived with comfits, and men with oaths:" and the like evil and corrupt positions, whereof (as in all things) there are more in number than of the good: certainly with these dispensations from the laws of charity and integrity, the pressing of a man's fortune may be more hasty and compendious. But it is in life as it is in ways, the shortest way is commonly the foulest, and surely the fairer way is not much about.
(46) But men, if they be in their own power, and do bear and sustain themselves, and be not carried away with a whirlwind or tempest of ambition, ought in the pursuit of their own fortune to set before their eyes not only that general map of the world, "That all things are vanity and vexation of spirit," but many other more particular cards and directions: chiefly that, that being without well-being is a curse, and the greater being the greater curse; and that all virtue is most rewarded and all wickedness most punished in itself: according as the poet saith excellently:
"Quae vobis, quae digna, viri pro laudibus istis Praemia posse rear solvi? pulcherrima primum Dii moresque dabunt vestri."
And so of the contrary. And secondly they ought to look up to the Eternal Providence and Divine Judgment, which often subverteth the wisdom of evil plots and imaginations, according to that scripture, "He hath conceived mischief, and shall bring forth a vain thing." And although men should refrain themselves from injury and evil arts, yet this incessant and Sabbathless pursuit of a man's fortune leaveth not tribute which we owe to God of our time; who (we see) demandeth a tenth of our substance, and a seventh, which is more strict, of our time: and it is to small purpose to have an erected face towards heaven, and a perpetual grovelling spirit upon earth, eating dust as doth the serpent, Atque affigit humo divinae particulam aurae. And if any man flatter himself that he will employ his fortune well, though he should obtain it ill, as was said concerning Augustus Caesar, and after of Septimius Severus, "That either they should never have been born, or else they should never have died," they did so much mischief in the pursuit and ascent of their greatness, and so much good when they were established; yet these compensations and satisfactions are good to be used, but never good to be purposed. And lastly, it is not amiss for men, in their race towards their fortune, to cool themselves a little with that conceit which is elegantly expressed by the Emperor Charles V., in his instructions to the king his son, "That fortune hath somewhat of the nature of a woman, that if she he too much wooed she is the farther off." But this last is but a remedy for those whose tastes are corrupted: let men rather build upon that foundation which is as a corner-stone of divinity and philosophy, wherein they join close, namely that same Primum quaerite. For divinity saith, Primum quaerite regnum Dei, et ista omnia adjicientur vobis: and philosophy saith, Primum quaerite bona animi; caetera aut aderunt, aut non oberunt. And although the human foundation hath somewhat of the sands, as we see in M. Brutus, when he broke forth into that speech,
"Te colui (Virtus) ut rem; ast tu nomen inane es;"
yet the divine foundation is upon the rock. But this may serve for a taste of that knowledge which I noted as deficient.
(47) Concerning government, it is a part of knowledge secret and retired in both these respects in which things are deemed secret; for some things are secret because they are hard to know, and some because they are not fit to utter. We see all governments are obscure and invisible:
"Totamque infusa per artus Mens agitat molem, et magno se corpore miscet."
Such is the description of governments. We see the government of God over the world is hidden, insomuch as it seemeth to participate of much irregularity and confusion. The government of the soul in moving the body is inward and profound, and the passages thereof hardly to be reduced to demonstration. Again, the wisdom of antiquity (the shadows whereof are in the poets) in the description of torments and pains, next unto the crime of rebellion, which was the giants' offence, doth detest the offence of futility, as in Sisyphus and Tantalus. But this was meant of particulars: nevertheless even unto the general rules and discourses of policy and government there is due a reverent and reserved handling.
(48) But contrariwise in the governors towards the governed, all things ought as far as the frailty of man permitteth to be manifest and revealed. For so it is expressed in the Scriptures touching the government of God, that this globe, which seemeth to us a dark and shady body, is in the view of God as crystal: Et in conspectu sedis tanquam mare vitreum simile crystallo. So unto princes and states, and specially towards wise senates and councils, the natures and dispositions of the people, their conditions and necessities, their factions and combinations, their animosities and discontents, ought to be, in regard of the variety of their intelligences, the wisdom of their observations, and the height of their station where they keep sentinel, in great part clear and transparent. Wherefore, considering that I write to a king that is a master of this science, and is so well assisted, I think it decent to pass over this part in silence, as willing to obtain the certificate which one of the ancient philosophers aspired unto; who being silent, when others contended to make demonstration of their abilities by speech, desired it might be certified for his part, "That there was one that knew how to hold his peace."
(49) Notwithstanding, for the more public part of government, which is laws, I think good to note only one deficiency; which is, that all those which have written of laws have written either as philosophers or as lawyers, and none as statesmen. As for the philosophers, they make imaginary laws for imaginary commonwealths, and their discourses are as the stars, which give little light because they are so high. For the lawyers, they write according to the states where they live what is received law, and not what ought to be law; for the wisdom of a law-maker is one, and of a lawyer is another. For there are in nature certain fountains of justice whence all civil laws are derived but
(40) Another precept of this knowledge is to imitate nature, which doth nothing in vain; which surely a man may do if he do well interlace his business, and bend not his mind too much upon that which he principally intendeth. For a man ought in every particular action so to carry the motions of his mind, and so to have one thing under another, as if he cannot have that he seeketh in the best degree, yet to have it in a second, or so in a third; and if he can have no part of that which he purposed, yet to turn the use of it to somewhat else; and if he cannot make anything of it for the present, yet to make it as a seed of somewhat in time to come; and if he can contrive no effect or substance from it, yet to win some good opinion by it, or the like. So that he should exact an account of himself of every action, to reap somewhat, and not to stand amazed and confused if he fail of that he chiefly meant: for nothing is more impolitic than to mind actions wholly one by one. For he that doth so loseth infinite occasions which intervene, and are many times more proper and propitious for somewhat that he shall need afterwards, than for that which he urgeth for the present; and therefore men must be perfect in that rule, Haec oportet facere, et illa non imittere.
(41) Another precept of this knowledge is, not to engage a man's self peremptorily in anything, though it seem not liable to accident; but ever to have a window to fly out at, or a way to retire: following the wisdom in the ancient fable of the two frogs, which consulted when their plash was dry whither they should go; and the one moved to go down into a pit, because it was not likely the water would dry there; but the other answered, "True, but if it do, how shall we get out again?"
(42) Another precept of this knowledge is that ancient precept of Bias, construed not to any point of perfidiousness, but to caution and moderation, Et ama tanquam inimicus futurus et odi tanquam amaturus. For it utterly betrayeth all utility for men to embark themselves too far into unfortunate friendships, troublesome spleens, and childish and humorous envies or emulations.
(43) But I continue this beyond the measure of an example; led, because I would not have such knowledges, which I note as deficient, to be thought things imaginative or in the air, or an observation or two much made of, but things of bulk and mass, whereof an end is more hardly made than a beginning. It must be likewise conceived, that in these points which I mention and set down, they are far from complete tractates of them, but only as small pieces for patterns. And lastly, no man I suppose will think that I mean fortunes are not obtained without all this ado; for I know they come tumbling into some men's laps; and a number obtain good fortunes by diligence in a plain way, little intermeddling, and keeping themselves from gross errors.
(44) But as Cicero, when he setteth down an idea of a perfect orator, doth not mean that every pleader should be such; and so likewise, when a prince or a courtier hath been described by such as have handled those subjects, the mould hath used to be made according to the perfection of the art, and not according to common practice: so I understand it, that it ought to be done in the description of a politic man, I mean politic for his own fortune.
(45) But it must be remembered all this while, that the precepts which we have set down are of that kind which may be counted and called Bonae Artes. As for evil arts, if a man would set down for himself that principle of Machiavel, "That a man seek not to attain virtue itself, but the appearance only thereof; because the credit of virtue is a help, but the use of it is cumber:" or that other of his principles, "That he presuppose that men are not fitly to be wrought otherwise but by fear; and therefore that he seek to have every man obnoxious, low, and in straits," which the Italians call seminar spine, to sow thorns: or that other principle, contained in the verse which Cicero citeth, Cadant amici, dummodo inimici intercidant, as the triumvirs, which sold every one to other the lives of their friends for the deaths of their enemies: or that other protestation of L. Catilina, to set on fire and trouble states, to the end to fish in droumy waters, and to unwrap their fortunes, Ego si quid in fortunis meis excitatum sit incendium, id non aqua sed ruina restinguam: or that other principle of Lysander, "That children are to be deceived with comfits, and men with oaths:" and the like evil and corrupt positions, whereof (as in all things) there are more in number than of the good: certainly with these dispensations from the laws of charity and integrity, the pressing of a man's fortune may be more hasty and compendious. But it is in life as it is in ways, the shortest way is commonly the foulest, and surely the fairer way is not much about.
(46) But men, if they be in their own power, and do bear and sustain themselves, and be not carried away with a whirlwind or tempest of ambition, ought in the pursuit of their own fortune to set before their eyes not only that general map of the world, "That all things are vanity and vexation of spirit," but many other more particular cards and directions: chiefly that, that being without well-being is a curse, and the greater being the greater curse; and that all virtue is most rewarded and all wickedness most punished in itself: according as the poet saith excellently:
"Quae vobis, quae digna, viri pro laudibus istis Praemia posse rear solvi? pulcherrima primum Dii moresque dabunt vestri."
And so of the contrary. And secondly they ought to look up to the Eternal Providence and Divine Judgment, which often subverteth the wisdom of evil plots and imaginations, according to that scripture, "He hath conceived mischief, and shall bring forth a vain thing." And although men should refrain themselves from injury and evil arts, yet this incessant and Sabbathless pursuit of a man's fortune leaveth not tribute which we owe to God of our time; who (we see) demandeth a tenth of our substance, and a seventh, which is more strict, of our time: and it is to small purpose to have an erected face towards heaven, and a perpetual grovelling spirit upon earth, eating dust as doth the serpent, Atque affigit humo divinae particulam aurae. And if any man flatter himself that he will employ his fortune well, though he should obtain it ill, as was said concerning Augustus Caesar, and after of Septimius Severus, "That either they should never have been born, or else they should never have died," they did so much mischief in the pursuit and ascent of their greatness, and so much good when they were established; yet these compensations and satisfactions are good to be used, but never good to be purposed. And lastly, it is not amiss for men, in their race towards their fortune, to cool themselves a little with that conceit which is elegantly expressed by the Emperor Charles V., in his instructions to the king his son, "That fortune hath somewhat of the nature of a woman, that if she he too much wooed she is the farther off." But this last is but a remedy for those whose tastes are corrupted: let men rather build upon that foundation which is as a corner-stone of divinity and philosophy, wherein they join close, namely that same Primum quaerite. For divinity saith, Primum quaerite regnum Dei, et ista omnia adjicientur vobis: and philosophy saith, Primum quaerite bona animi; caetera aut aderunt, aut non oberunt. And although the human foundation hath somewhat of the sands, as we see in M. Brutus, when he broke forth into that speech,
"Te colui (Virtus) ut rem; ast tu nomen inane es;"
yet the divine foundation is upon the rock. But this may serve for a taste of that knowledge which I noted as deficient.
(47) Concerning government, it is a part of knowledge secret and retired in both these respects in which things are deemed secret; for some things are secret because they are hard to know, and some because they are not fit to utter. We see all governments are obscure and invisible:
"Totamque infusa per artus Mens agitat molem, et magno se corpore miscet."
Such is the description of governments. We see the government of God over the world is hidden, insomuch as it seemeth to participate of much irregularity and confusion. The government of the soul in moving the body is inward and profound, and the passages thereof hardly to be reduced to demonstration. Again, the wisdom of antiquity (the shadows whereof are in the poets) in the description of torments and pains, next unto the crime of rebellion, which was the giants' offence, doth detest the offence of futility, as in Sisyphus and Tantalus. But this was meant of particulars: nevertheless even unto the general rules and discourses of policy and government there is due a reverent and reserved handling.
(48) But contrariwise in the governors towards the governed, all things ought as far as the frailty of man permitteth to be manifest and revealed. For so it is expressed in the Scriptures touching the government of God, that this globe, which seemeth to us a dark and shady body, is in the view of God as crystal: Et in conspectu sedis tanquam mare vitreum simile crystallo. So unto princes and states, and specially towards wise senates and councils, the natures and dispositions of the people, their conditions and necessities, their factions and combinations, their animosities and discontents, ought to be, in regard of the variety of their intelligences, the wisdom of their observations, and the height of their station where they keep sentinel, in great part clear and transparent. Wherefore, considering that I write to a king that is a master of this science, and is so well assisted, I think it decent to pass over this part in silence, as willing to obtain the certificate which one of the ancient philosophers aspired unto; who being silent, when others contended to make demonstration of their abilities by speech, desired it might be certified for his part, "That there was one that knew how to hold his peace."
(49) Notwithstanding, for the more public part of government, which is laws, I think good to note only one deficiency; which is, that all those which have written of laws have written either as philosophers or as lawyers, and none as statesmen. As for the philosophers, they make imaginary laws for imaginary commonwealths, and their discourses are as the stars, which give little light because they are so high. For the lawyers, they write according to the states where they live what is received law, and not what ought to be law; for the wisdom of a law-maker is one, and of a lawyer is another. For there are in nature certain fountains of justice whence all civil laws are derived but
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