English philosopher (1561-1626)
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
Above all, those are most subject to envy, which carry the greatness of their fortunes, in an insolent and proud manner; being never well, but while they are showing how great they are, either by outward pomp, or by triumphing over all opposition or competition; whereas wise men will rather do sacrifice to envy, in suffering themselves sometimes of purpose to be crossed, and overborne in things that do not much concern them. Notwithstanding, so much is true, that the carriage of greatness, in a plain and open manner (so it be without arrogancy and vain glory) doth draw less envy, than if it be in a more crafty and cunning fashion. For in that course, a man doth but disavow fortune; and seemeth to be conscious of his own want in worth; and doth but teach others, to envy him.
FRANCIS BACON
"Of Envy", The Essays or Counsels, Civil and Moral
If it be objected that this doth in a sort authorize usury, which before, was in some places but permissive; the answer is, that it is better to mitigate usury, by declaration, than to suffer it to rage, by connivance.
FRANCIS BACON
"Of Usury", The Essays or Counsels, Civil and Moral
It cannot be denied, but outward accidents conduce much to fortune; favor, opportunity, death of others, occasion fitting virtue. But chiefly, the mould of a man's fortune is in his own hands.
FRANCIS BACON
"Of Fortune", The Essays or Counsels, Civil and Moral
It is certain that sedentary, and within-door arts, and delicate manufactures (that require rather the finger than the arm), have, in their nature, a contrariety to a military disposition. And generally, all warlike people are a little idle, and love danger better than travail. Neither must they be too much broken of it, if they shall be preserved in vigor. Therefore it was great advantage, in the ancient states of Sparta, Athens, Rome, and others, that they had the use of slaves, which commonly did rid those manufactures. But that is abolished, in greatest part, by the Christian law. That which cometh nearest to it, is to leave those arts chiefly to strangers (which, for that purpose, are the more easily to be received), and to contain the principal bulk of the vulgar natives, within those three kinds,—tillers of the ground; free servants; and handicraftsmen of strong and manly arts, as smiths, masons, carpenters, etc.; not reckoning professed soldiers.
FRANCIS BACON
"Of the True Greatness Of Kingdoms And Estates", The Essays or Counsels, Civil and Moral
And certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs.
FRANCIS BACON
"Of Friendship", The Essays or Counsels, Civil and Moral
Lastly, near kinsfolks, and fellows in office, and those that have been bred together, are more apt to envy their equals, when they are raised. For it doth upbraid unto them their own fortunes, and pointeth at them, and cometh oftener into their remembrance, and incurreth likewise more into the note of others; and envy ever redoubleth from speech and fame. Cain's envy was the more vile and malignant, towards his brother Abel, because when his sacrifice was better accepted, there was no body to look on. Thus much for those, that are apt to envy.
FRANCIS BACON
"Of Envy", The Essays or Counsels, Civil and Moral
The great advantages of simulation and dissimulation are three. First, to lay asleep opposition, and to surprise. For where a man's intentions are published, it is an alarum, to call up all that are against them. The second is, to reserve to a man's self a fair retreat. For if a man engage himself by a manifest declaration, he must go through or take a fall. The third is, the better to discover the mind of another. For to him that opens himself, men will hardly show themselves adverse; but will fair let him go on, and turn their freedom of speech, to freedom of thought. And therefore it is a good shrewd proverb of the Spaniard, Tell a lie and find a troth. As if there were no way of discovery, but by simulation. There be also three disadvantages, to set it even. The first, that simulation and dissimulation commonly carry with them a show of fearfulness, which in any business, doth spoil the feathers, of round flying up to the mark. The second, that it puzzleth and perplexeth the conceits of many, that perhaps would otherwise co-operate with him; and makes a man walk almost alone, to his own ends. The third and greatest is, that it depriveth a man of one of the most principal instruments for action; which is trust and belief. The best composition and temperature, is to have openness in fame and opinion; secrecy in habit; dissimulation in seasonable use; and a power to feign, if there be no remedy.
FRANCIS BACON
"Of Simulation And Dissimulation", The Essays or Counsels, Civil and Moral
For as the temporal sword is to be drawn with great circumspection in cases of religion; so it is a thing monstrous to put it into the hands of the common people. Let that be left unto the Anabaptists, and other furies. It was great blasphemy, when the devil said, I will ascend, and be like the highest; but it is greater blasphemy, to personate God, and bring him in saying, I will descend, and be like the prince of darkness; and what is it better, to make the cause of religion to descend, to the cruel and execrable actions of murthering princes, butchery of people, and subversion of states and governments? Surely this is to bring down the Holy Ghost, instead of the likeness of a dove, in the shape of a vulture or raven; and set, out of the bark of a Christian church, a flag of a bark of pirates, and assassins. Therefore it is most necessary, that the church, by doctrine and decree, princes by their sword, and all learnings, both Christian and moral, as by their Mercury rod, do damn and send to hell for ever, those facts and opinions tending to the support of the same; as hath been already in good part done. Surely in counsels concerning religion, that counsel of the apostle would be prefixed, Ira hominis non implet justitiam Dei. And it was a notable observation of a wise father, and no less ingenuously confessed; that those which held and persuaded pressure of consciences, were commonly interested therein, themselves, for their own ends.
FRANCIS BACON
"Of Unity in Religion", 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
Bear ever towards the contrary extreme of that whereunto we are by nature inclined; like unto the rowing against the stream, or making a wand straight by bending him contrary to his natural crookedness.
FRANCIS BACON
The Advancement of Learning
I cannot call riches better than the baggage of virtue. The Roman word is better, impedimenta. For as the baggage is to an army, so is riches to virtue.
FRANCIS BACON
"Of Riches", The Essays or Counsels, Civil and Moral
Beware of sudden change, in any great point of diet, and, if necessity enforce it, fit the rest to it. For it is a secret both in nature and state, that it is safer to change many things, than one.
FRANCIS BACON
"Of Regiment Of Health", The Essays or Counsels, Civil and Moral
He that can look into his estate but seldom, it behooveth him to turn all to certainties.
FRANCIS BACON
"Of Expense", The Essays or Counsels, Civil and Moral
It had been hard for him that spake it to have put more truth and untruth together in few words, than in that speech, Whatsoever is delighted in solitude, is either a wild beast or a god. For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Candian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. But little do men perceive what solitude is, and how far it extendeth. For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. The Latin adage meeteth with it a little: Magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. But we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity.
FRANCIS BACON
"Of Friendship", The Essays or Counsels, Civil and Moral
It hath been an opinion, that the French are wiser than they seem, and the Spaniards seem wiser than they are. But howsoever it be between nations, certainly it is so between man and man. For as the Apostle saith of godliness, Having a show of godliness, but denying the power thereof; so certainly there are, in point of wisdom and sufficiency, that do nothing or little very solemnly: magno conatu nugas. It is a ridiculous thing, and fit for a satire to persons of judgment, to see what shifts these formalists have, and what prospectives to make superficies to seem body, that hath depth and bulk. Some are so close and reserved, as they will not show their wares, but by a dark light; and seem always to keep back somewhat; and when they know within themselves, they speak of that they do not well know, would nevertheless seem to others, to know of that which they may not well speak. Some help themselves with countenance and gesture, and are wise by signs; as Cicero saith of Piso, that when he answered him, he fetched one of his brows up to his forehead, and bent the other down to his chin; Respondes, altero ad frontem sublato, altero ad mentum depresso supercilio, crudelitatem tibi non placere. Some think to bear it by speaking a great word, and being peremptory; and go on, and take by admittance, that which they cannot make good. Some, whatsoever is beyond their reach, will seem to despise, or make light of it, as impertinent or curious; and so would have their ignorance seem judgment. Some are never without a difference, and commonly by amusing men with a subtilty, blanch the matter; of whom A. Gellius saith, Hominem delirum, qui verborum minutiis rerum frangit pondera. Of which kind also, Plato, in his Protagoras, bringeth in Prodicus in scorn, and maketh him make a speech, that consisteth of distinction from the beginning to the end. Generally, such men in all deliberations find ease to be of the negative side, and affect a credit to object and foretell difficulties; for when propositions are denied, there is an end of them; but if they be allowed, it requireth a new work; which false point of wisdom is the bane of business. To conclude, there is no decaying merchant, or inward beggar, hath so many tricks to uphold the credit of their wealth, as these empty persons have, to maintain the credit of their sufficiency. Seeming wise men may make shift to get opinion; but let no man choose them for employment; for certainly you were better take for business, a man somewhat absurd, than over-formal.
FRANCIS BACON
"Of Seeming Wise", The Essays or Counsels, Civil and Moral
Above all things, order, and distribution, and singling out of parts, is the life of dispatch; so as the distribution be not too subtle: for he that doth not divide, will never enter well into business; and he that divideth too much, will never come out of it clearly. To choose time, is to save time; and an unseasonable motion, is but beating the air. There be three parts of business; the preparation, the debate or examination, and the perfection. Whereof, if you look for dispatch, let the middle only be the work of many, and the first and last the work of few. The proceeding upon somewhat conceived in writing, doth for the most part facilitate dispatch: for though it should be wholly rejected, yet that negative is more pregnant of direction, than an indefinite; as ashes are more generative than dust.
FRANCIS BACON
"Of Dispatch", 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
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
Invention is of two kinds much differing—the one of arts and sciences, and the other of speech and arguments. The former of these I do report deficient; which seemeth to me to be such a deficience as if, in the making of an inventory touching the state of a defunct, it should be set down that there is no ready money. For as money will fetch all other commodities, so this knowledge is that which should purchase all the rest. And like as the West Indies had never been discovered if the use of the mariner’s needle had not been first discovered, though the one be vast regions, and the other a small motion; so it cannot be found strange if sciences be no further discovered, if the art itself of invention and discovery hath been passed over.
FRANCIS BACON
The Advancement of Learning