Bacon's Essays, and Wisdom of the Ancients
upon vain confidence he had not left that way. We see the great effects
of battles by sea. The battle of Actium decided the empire of the
world: the battle of Lepanto arrested the greatness of the Turk. There
be many examples where sea-fights have been final to the war; but this
is when princes, or states, have set up their rest upon the battles.
But thus much is certain, that he that commands the sea is at great
liberty, and may take as much and as little of the war as he will;
whereas, those that be strongest by land are many times, nevertheless,
in great straits. Surely, at this day, with us of Europe, the vantage
of strength at sea (which is one of the principal dowries of this
kingdom of Great Britain) is great; both because most of the kingdoms
of Europe are not merely inland, but girt with the sea most part of
their compass; and because the wealth of both Indies seems, in great
part, but an accessary to the command of the seas.
The wars of latter ages seem to be made in the dark, in respect of
the glory and honor which reflected upon men from the wars in ancient
time. There be now, for martial encouragement, some degrees and orders
of chivalry, which, nevertheless, are conferred promiscuously upon
soldiers and no soldiers; and some remembrance, perhaps, upon the
escutcheon, and some hospitals for maimed soldiers, and such like
things; but in ancient times, the trophies erected upon the place of
the victory; the funeral laudatives,[350] and monuments for those
that died in the wars; the crowns and garlands personal; the style of
emperor which the great kings of the world after borrowed; the triumphs
of the generals upon their return; the great donatives and largesses
upon the disbanding of the armies; were things able to inflame all
men’s courages. But, above all, that of the triumph amongst the
Romans was not pageants or gaudery, but one of the wisest and noblest
institutions that ever was; for it contained three things: honor to the
general, riches to the treasury out of the spoils, and donatives to
the army. But that honor, perhaps, were not fit for monarchies, except
it be in the person of the monarch himself, or his sons; as it came
to pass in the times of the Roman emperors, who did impropriate the
actual triumphs to themselves and their sons, for such wars as they did
achieve in person, and left only for wars achieved by subjects, some
triumphal garments and ensigns to the general.
To conclude. No man can by care-taking (as the Scripture saith) “add
a cubit to his stature,”[351] 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 kingdom; 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.
XXX.—OF REGIMEN OF HEALTH.
There is a wisdom in this beyond the rules of physic. A man’s own
observation, what he finds good of, and what he finds hurt of, is the
best physic to preserve health; but it is a safer conclusion to say,
“This agreeth not well with me, therefore I will not continue it;” than
this, “I find no offence of this, therefore I may use it;” for strength
of nature in youth passeth over many excesses which are owing[352] a
man till his age. Discern of the coming on of years, and think not to
do the same things still; for age will not be defied. 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. Examine thy customs of diet,
sleep, exercise, apparel, and the like; and try, in any thing thou
shalt judge hurtful, to discontinue it by little and little; but so, as
if thou dost find any inconvenience by the change, thou come back to
it again; for it is hard to distinguish that which is generally held
good and wholesome, from that which is good particularly,[353] and fit
for thine own body. To be free-minded and cheerfully disposed at hours
of meat, and of sleep, and of exercise, is one of the best precepts of
long lasting. As for the passions and studies of the mind, avoid envy,
anxious fears, anger fretting inwards, subtle and knotty inquisitions,
joys, and exhilarations in excess, sadness not communicated. Entertain
hopes, mirth rather than joy, variety of delights, rather than surfeit
of them; wonder and admiration, and therefore novelties; studies that
fill the mind with splendid and illustrious objects, as histories,
fables, and contemplations of nature. If you fly physic in health
altogether, it will be too strange for your body when you shall need
it; if you make it too familiar, it will work no extraordinary effect
when sickness cometh. I commend rather some diet, for certain seasons,
than frequent use of physic, except it be grown into a custom; for
those diets alter the body more, and trouble it less. Despise no new
accident[354] in your body, but ask opinion[355] of it. In sickness,
respect health principally; and in health, action; for those that put
their bodies to endure in health, may, in most sicknesses which are
not very sharp, be cured only with diet and tendering. Celsus could
never have spoken it as a physician, had he not been a wise man withal,
when he giveth it for one of the great precepts of health and lasting,
that a man do vary and interchange contraries, but with an inclination
to the more benign extreme. Use fasting and full eating, but rather
full eating;[356] watching and sleep, but rather sleep; sitting and
exercise, but rather exercise, and the like; so shall nature be
cherished, and yet taught masteries.[357] Physicians are some of them
so pleasing and conformable to the humor of the patient, as they
press not the true cure of the disease; and some other are so regular
in proceeding according to art for the disease, as they respect not
sufficiently the condition of the patient. Take one of a middle temper;
or, if it may not be found in one man, combine two of either sort; and
forget not to call as well the best acquainted with your body, as the
best reputed of for his faculty.
XXXI.—OF SUSPICION.
Suspicions amongst thoughts are like bats amongst birds, they ever
fly by twilight. Certainly they are to be repressed, or at the least
well guarded; for they cloud the mind, they lose friends, and they
check with business, whereby business cannot go on currently and
constantly. They dispose kings to tyranny, husbands to jealousy, wise
men to irresolution and melancholy. They are defects, not in the heart
but in the brain; for they take place in the stoutest natures, as in
the example of Henry the Seventh of England. There was not a more
suspicious man, nor a more stout, and in such a composition they do
small hurt; for commonly they are not admitted, but with examination,
whether they be likely or no; but in fearful natures they gain ground
too fast. There is nothing makes a man suspect much, more than to know
little; and, therefore, men should remedy suspicion by procuring to
know more, and not to keep their suspicions in smother. What would men
have? Do they think those they employ and deal with are saints? Do they
not think they will have their own ends, and be truer to themselves
than to them? Therefore, there is no better way to moderate suspicions,
than to account upon such suspicions as true, and yet to bridle them
as false:[358] for so far a man ought to make use of suspicions as to
provide, as if that should be true that he suspects, yet it may do him
no hurt. Suspicions that the mind of itself gathers are but buzzes; but
suspicions that are artificially nourished, and put into men’s heads by
the tales and whisperings of others, have stings. Certainly, the best
mean, to clear the way in this same wood of suspicions, is frankly to
communicate them with the party that he suspects: for thereby he shall
be sure to know more of the truth of them than he did before; and,
withal, shall make that party more circumspect, not to give further
cause of suspicion. But this would not be done to men of base natures;
for they, if they find themselves once suspected, will never be true.
The Italian says, “Sospetto licentia fede;”[359] as if suspicion did
give a passport to faith; but it ought rather to kindle it to discharge
itself.
XXXII.—OF DISCOURSE.
Some in their discourse desire rather commendation of wit, in being
able to hold all arguments,[360] than of judgment, in discerning what
is true; as if it were a praise to know what might be said and not
what should be thought. Some have certain commonplaces and themes,
wherein they are good, and want variety; which kind of poverty is for
the most part tedious, and, when it is once perceived, ridiculous. The
honorablest part of talk is to give the occasion,[361] and again to
moderate and pass to somewhat else; for then a man leads the dance.
It is good in discourse, and speech of conversation, to vary and
intermingle speech of the present occasion with arguments, tales with
reasons, asking of questions with telling of opinions, and jest with
earnest; for it is a dull thing to tire, and, as we say now, to jade
any thing too far. As for jest, there be certain things which ought
to be privileged from it; namely, religion, matters of state, great
persons, any man’s present business of importance, and any case that
deserveth pity; yet there be some that think their wits have been
asleep, except they dart out somewhat that is piquant, and to the
quick; that is a vein which would be bridled:[362]—
“Parce, puer, stimulis, et fortius utere loris.”[363]
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.[364]
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 used to
do with those that dance too long galliards.[365] 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[366]
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[367]
or dry blow[368] 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