Bacon's Essays, and Wisdom of the Ancients
he read little, he had need have much cunning, to seem to know that
he doth not. Histories make men wise; poets, witty; the mathematics,
subtile; natural philosophy, deep; moral, grave; logic and rhetoric,
able to contend: “Abeunt studia in mores;”[511] nay, there is no stand
or impediment in the wit, but may be wrought out by fit studies.
Like as diseases of the body may have appropriate exercises, bowling
is good for the stone and reins, shooting for the lungs and breast,
gentle walking for the stomach, riding for the head and the like; so,
if a man’s wit be wandering, let him study the mathematics; for in
demonstrations, if his wit be called away never so little, he must
begin again; if his wit be not apt to distinguish or find difference,
let him study the schoolmen, for they are “Cymini sectores.”[512] If he
be not apt to beat over matters, and to call up one thing to prove and
illustrate another, let him study the lawyers’ cases; so every defect
of the mind may have a special receipt.
LI.—OF FACTION.
Many have an opinion not wise, that for a prince to govern his
estate, or for a great person to govern his proceedings, according
to the respect of factions, is a principal part of policy; whereas,
contrariwise, the chiefest wisdom is, either in ordering those things
which are general, and wherein men of several factions do nevertheless
agree, or in dealing with correspondence to particular persons, one
by one; but I say not, that the consideration of factions is to be
neglected. Mean men in their rising must adhere; but great men, that
have strength in themselves, were better to maintain themselves
indifferent and neutral; yet, even in beginners, to adhere so
moderately, as he be a man of the one faction, which is most passable
with the other, commonly giveth best way. The lower and weaker faction
is the firmer in conjunction; and it is often seen, that a few that
are stiff, do tire out a great number that are more moderate. When
one of the factions is extinguished, the remaining subdivideth; as
the faction between Lucullus and the rest of the nobles of the senate
(which they called “optimates”), held out a while against the faction
of Pompey and Cæsar; but when the senate’s authority was pulled down,
Cæsar and Pompey soon after brake. The faction or party of Antonius
and Octavianus Cæsar, against Brutus and Cassius, held out likewise
for a time; but when Brutus and Cassius were overthrown, then soon
after Antonius and Octavianus brake and subdivided. These examples are
of wars, but the same holdeth in private factions; and, therefore,
those that are seconds in factions do many times, when the faction
subdivideth, prove principals; but many times also they prove ciphers,
and cashiered, for many a man’s strength is in opposition; and when
that faileth, he groweth out of use. It is commonly seen, that men once
placed, take in with the contrary faction to that by which they enter;
thinking, belike, that they have the first sure, and now are ready for
a new purchase. The traitor in faction lightly goeth away with it; for
when matters have stuck long in balancing, the winning of some one man
casteth them,[513] and he getteth all the thanks. The even carriage
between two factions proceedeth not always of moderation, but of a
trueness to a man’s self, with end to make use of both. Certainly, in
Italy, they hold it a little suspect in popes, when they have often
in their mouth, “Padre commune;”[514] and take it to be a sign of one
that meaneth to refer all to the greatness of his own house. Kings
had need beware how they side themselves, and make themselves as of a
faction or party; for leagues within the state are ever pernicious to
monarchies; for they raise an obligation paramount to obligation of
sovereignty, and make the king “tanquam unus ex nobis,”[515] as was
to be seen in the League of France. When factions are carried too high
and too violently, it is a sign of weakness in princes, and much to the
prejudice both of their authority and business. The motions of factions
under kings, ought to be like the motions (as the astronomers speak) of
the inferior orbs, which may have their proper motions, but yet still
are quietly carried by the higher motion of “primum mobile.”[516]
LII.—OF CEREMONIES AND RESPECTS.
He that is only real, had need have exceeding great parts of virtue;
as the stone had need to be rich that is set without foil; but if a
man mark it well, it is in praise and commendation of men, as it is in
gettings and gains; for the proverb is true, that “Light gains make
heavy purses;” for light gains come thick, whereas great come but now
and then. So it is true, that small matters win great commendation,
because they are continually in use and in note; whereas the occasion
of any great virtue cometh but on festivals; therefore it doth much
add to a man’s reputation, and is (as Queen Isabella[517] said) like
perpetual letters commendatory, to have good forms. To attain them, it
almost sufficeth not to despise them; for so shall a man observe them
in others; and let him trust himself with the rest; for if he labor
too much to express them, he shall lose their grace, which is to be
natural and unaffected. Some men’s behavior is like a verse, wherein
every syllable is measured; how can a man comprehend great matters,
that breaketh his mind too much to small observations? Not to use
ceremonies at all, is to teach others not to use them again, and so
diminisheth respect to himself; especially they be not to be omitted to
strangers and formal natures; but the dwelling upon them, and exalting
them above the moon, is not only tedious, but doth diminish the faith
and credit of him that speaks; and, certainly, there is a kind of
conveying of effectual and imprinting passages amongst compliments,
which is of singular use, if a man can hit upon it. Amongst a man’s
peers, a man shall be sure of familiarity, and, therefore, it is good a
little to keep state; amongst a man’s inferiors, one shall be sure of
reverence, and therefore it is good a little to be familiar. He that is
too much in any thing, so that he giveth another occasion of satiety,
maketh himself cheap. To apply one’s self to others, is good, so it
be with demonstration that a man doth it upon regard, and not upon
facility. It is a good precept, generally in seconding another, yet to
add somewhat of one’s own; as, if you will grant his opinion, let it be
with some distinction; if you will follow his motion, let it be with
condition; if you allow his counsel, let it be with alleging further
reason. Men had need beware how they be too perfect in compliments; for
be they never so sufficient otherwise, their enviers will be sure to
give them that attribute to the disadvantage of their greater virtues.
It is loss, also, in business, to be too full of respects, or to be too
curious in observing times and opportunities. Solomon saith, “He that
considereth the wind shall not sow, and he that looketh to the clouds
shall not reap.”[518] A wise man will make more opportunities than he
finds. Men’s behavior should be like their apparel, not too strait or
point device,[519] but free for exercise or motion.
LIII.—OF PRAISE.
Praise is the reflection of virtue; but it is glass, or body, which
giveth the reflection. If it be from the common people, it is commonly
false and naught, and rather followeth vain persons than virtuous;
for the common people understand not many excellent virtues. The
lowest virtues draw praise from them, the middle virtues work in them
astonishment or admiration, but of the highest virtues they have
no sense or perceiving at all; but shows and “species virtutibus
similes,”[520] serve best with them. Certainly, fame is like a river,
that beareth up things light and swollen, and drowns things weighty and
solid; but if persons of quality and judgment concur, then it is (as
the Scripture saith), “Nomen bonum instar unguenti fragrantis:”[521]
it filleth all round about, and will not easily away; for the odors
of ointments are more durable than those of flowers. There be so many
false points of praise, that a man may justly hold it a suspect. Some
praises proceed merely of flattery; and if he be an ordinary flatterer,
he will have certain common attributes, which may serve every man; if
he be a cunning flatterer, he will follow the arch-flatterer, which is
a man’s self, and wherein a man thinketh best of himself, therein the
flatterer will uphold him most. But if he be an impudent flatterer,
look wherein a man is conscious to himself that he is most defective,
and is most out of countenance in himself, that will the flatterer
entitle him to, perforce, “spretâ conscientiâ.”[522] Some praises come
of good wishes and respects, which is a form due in civility to kings
and great persons, “laudando præcipere;”[523] when, by telling men what
they are, they represent to them what they should be; some men are
praised maliciously to their hurt, thereby to stir envy and jealousy
towards them: “Pessimum genus inimicorum laudantium;”[524] insomuch as
it was a proverb amongst the Grecians, that “he that was praised to
his hurt, should have a push[525] rise upon his nose;” as we say that
a blister will rise upon one’s tongue that tells a lie; certainly,
moderate praise, used with opportunity, and not vulgar, is that which
doth the good. Solomon saith: “He that praiseth his friend aloud,
rising early, it shall be to him no better than a curse.”[526] Too much
magnifying of man or matter doth irritate contradiction, and procure
envy and scorn. To praise a man’s self cannot be decent, except it be
in rare cases; but to praise a man’s office[527] or profession, he may
do it with good grace, and with a kind of magnanimity. The cardinals
of Rome, which are theologues,[528] and friars, and schoolmen, have
a phrase of notable contempt and scorn towards civil business; for
they call all temporal business of wars, embassages, judicature, and
other employments, sbirrerie, which is under-sheriffries, as if they
were but matters for under-sheriffs and catchpoles; though many times
those under-sheriffries do more good than their high speculations.
St. Paul, when he boasts of himself, he doth oft interlace, “I speak
like a fool:”[529] but speaking of his calling, he saith, “Magnificabo
apostolatum meum.”[530]
LIV.—OF VAINGLORY.
It was prettily devised of Æsop, the fly sat upon the axle-tree of the
chariot-wheel, and said, “What a dust do I raise!” So are there some
vain persons, that, whatsoever goeth alone, or moveth upon greater
means, if they have never so little hand in it, they think it is they
that carry it. They that are glorious, must needs be factious; for all
bravery[531] stands upon comparisons. They must needs be violent, to
make good their own vaunts; neither can they be secret, and therefore
not effectual; but, according to the French proverb, “Beaucoup de
bruit, peu de fruit;”—“much bruit,[532] little fruit.” Yet, certainly,
there is use of this quality in civil affairs: where there is an
opinion[533] and fame to be created, either of virtue or greatness,
these men are good trumpeters. Again, as Titus Livius noteth, in the
case of Antiochus and the Ætolians,[534] there are sometimes great
effects of cross lies; as if a man that negotiates between two princes,
to draw them to join in a war against the third, doth extol the forces
of either of them above measure, the one to the other; and sometimes
he that deals between man and man, raiseth his own credit with both,
by pretending greater interest than he hath in either; and in these,
and the like kinds, it often falls out, that somewhat is produced of
nothing; for lies are sufficient to breed opinion, and opinion brings