Bacon's Essays, and Wisdom of the Ancients
EXPLAINED OF THE PREPARATION AND CONDUCT NECESSARY TO WAR.
“The fable relates, that Perseus was dispatched from the east, by
Pallas, to cut off Medusa’s head, who had committed great ravage upon
the people of the west; for this Medusa was so dire a monster, as to
turn into stone all those who but looked upon her. She was a Gorgon,
and the only mortal one of the three, the other two being invulnerable.
Perseus, therefore, preparing himself for this grand enterprise, had
presents made him from three of the gods: Mercury gave him wings for
his heels; Pluto, a helmet; and Pallas, a shield and a mirror. But,
though he was now so well equipped, he posted not directly to Medusa,
but first turned aside to the Greæ, who were half-sisters to the
Gorgons. These Greæ were grayheaded, and like old women, from their
birth, having among them all three but one eye, and one tooth, which,
as they had occasion to go out, they each wore by turns, and laid them
down again upon coming back. This eye and this tooth they lent to
Perseus, who now judging himself sufficiently furnished, he, without
further stop, flies swiftly away to Medusa, and finds her asleep.
But not venturing his eyes, for fear she should wake, he turned his
head aside, and viewed her in Pallas’s mirror, and thus directing his
stroke, cut off her head; when immediately, from the gushing blood,
there darted Pegasus winged. Perseus now inserted Medusa’s head into
Pallas’s shield, which thence retained the faculty of astonishing and
benumbing all who looked on it.”
This fable seems invented to show the prudent method of choosing,
undertaking, and conducting a war; and, accordingly, lays down three
useful precepts about it, as if they were the precepts of Pallas.
The first is, that no prince should be over-solicitous to subdue a
neighboring nation; for the method of enlarging an empire is very
different from that of increasing an estate. Regard is justly had to
contiguity, or adjacency, in private lands and possessions; but in
the extending of empire, the occasion, the facility, and advantage of
a war, are to be regarded instead of vicinity. It is certain that the
Romans, at the time they stretched but little beyond Liguria to the
west, had by their arms subdued the provinces as far as Mount Taurus to
the east. And thus Perseus readily undertook a very long expedition,
even from the east to the extremities of the west.
The second precept is, that the cause of the war be just and honorable;
for this adds alacrity both to the soldiers, and the people who
find the supplies; procures aids, alliances, and numerous other
conveniences. Now there is no cause of war more just and laudable than
the suppressing of tyranny; by which a people are dispirited, benumbed,
or left without life and vigor, as at the sight of Medusa.
Lastly, it is prudently added, that, as there were three of the
Gorgons, who represent war, Perseus singled her out for this expedition
that was mortal; which affords this precept, that such kind of wars
should be chose as may be brought to a conclusion without pursuing vast
and infinite hopes.
Again, Perseus’s setting-out is extremely well adapted to his
undertaking, and in a manner commands success; he received dispatch
from Mercury, secrecy from Pluto, and foresight from Pallas. It also
contains an excellent allegory, that the wings given him by Mercury
were for his heels, not for his shoulders; because expedition is not so
much required in the first preparations for war, as in the subsequent
matters, that administer to the first; for there is no error more
frequent in war, than, after brisk preparations, to halt for subsidiary
forces and effective supplies.
The allegory of Pluto’s helmet, rendering men invisible and secret,
is sufficiently evident of itself; but the mystery of the shield and
the mirror lies deeper; and denotes, that not only a prudent caution
must be had to defend, like the shield, but also such an address and
penetration as may discover the strength, the motions, the counsels,
and designs of the enemy; like the mirror of Pallas.
But though Perseus may now seem extremely well prepared, there still
remains the most important thing of all; before he enters upon the
war, he must of necessity consult the Greæ. These Greæ are treasons;
half, but degenerate sisters of the Gorgons; who are representatives of
wars; for wars are generous and noble; but treasons base and vile. The
Greæ are elegantly described as hoary-headed, and like old women from
their birth; on account of the perpetual cares, fears, and trepidations
attending traitors. Their force, also, before it breaks out into
open revolt, consists either in an eye or a tooth; for all faction,
alienated from a state, is both watchful and biting; and this eye and
tooth are, as it were, common to all the disaffected; because whatever
they learn and know is transmitted from one to another, as by the hands
of faction. And for the tooth, they all bite with the same: and clamor
with one throat; so that each of them singly expresses the multitude.
These Greæ, therefore, must be prevailed upon by Perseus to lend him
their eye and their tooth; the eye to give him indications, and make
discoveries; the tooth for sowing rumors, raising envy, and stirring up
the minds of the people. And when all these things are thus disposed
and prepared, then follows the action of the war.
He finds Medusa asleep; for whoever undertakes a war with prudence,
generally falls upon the enemy unprepared, and nearly in a state of
security; and here is the occasion for Pallas’s mirror: for it is
common enough, before the danger presents itself, to see exactly into
the state and posture of the enemy; but the principal use of the glass
is, in the very instant of danger, to discover the manner thereof, and
prevent consternation; which is the thing intended by Perseus’s turning
his head aside, and viewing the enemy in the glass.[627]
Two effects here follow the conquest: 1. The darting forth of Pegasus;
which evidently denotes fame, that flies abroad, proclaiming the
victory far and near. 2. The bearing of Medusa’s head in the shield,
which is the greatest possible defence and safeguard; for one grand and
memorable enterprise, happily accomplished, bridles all the motions and
attempts of the enemy, stupefies disaffection, and quells commotions.
VIII.—ENDYMION, OR A FAVORITE.
EXPLAINED OF COURT FAVORITES.
The goddess Luna is said to have fallen in love with the shepherd
Endymion, and to have carried on her amours with him in a new and
singular manner; it being her custom, whilst he lay reposing in his
native cave, under Mount Latmus, to descend frequently from her sphere,
enjoy his company whilst he slept, and then go up to heaven again.
And all this while, Endymion’s fortune was no way prejudiced by his
unactive and sleepy life, the goddess causing his flocks to thrive,
and grow so exceeding numerous, that none of the other shepherds could
compare with him.
EXPLANATION.—This fable seems to describe the tempers and dispositions
of princes, who, being thoughtful and suspicious, do not easily admit
to their privacies such men as are prying, curious, and vigilant, or,
as it were, sleepless; but rather such as are of an easy, obliging
nature, and indulge them in their pleasures, without seeking anything
further; but seeming ignorant, insensible, or, as it were, lulled
asleep before them.[628] Princes usually treat such persons familiarly;
and quitting their throne, like Luna, think they may, with safety,
unbosom to them. This temper was very remarkable in Tiberius, a prince
exceedingly difficult to please, and who had no favorites but those
that perfectly understood his way, and, at the same time, obstinately
dissembled their knowledge, almost to a degree of stupidity.
The cave is not improperly mentioned in the fable; it being a common
thing for the favorites of a prince to have their pleasant retreats,
whither to invite him, by way of relaxation, though without prejudice
to their own fortunes; these favorites usually making a good provision
for themselves.
For though their prince should not, perhaps, promote them to dignities,
yet, out of real affection, and not only for convenience, they
generally feel the enriching influence of his bounty.
IX.—THE SISTER OF THE GIANTS, OR FAME.
EXPLAINED OF PUBLIC DETRACTION.
The poets relate, that the giants, produced from the earth, made war
upon Jupiter, and the other gods, but were repulsed and conquered by
thunder; whereat the earth, provoked, brought forth Fame, the youngest
sister of the giants, in revenge for the death of her sons.
EXPLANATION.—The meaning of the fable seems to be this: the earth
denotes the nature of the vulgar, who are always swelling, and rising
against their rulers, and endeavoring at changes. This disposition,
getting a fit opportunity, breeds rebels and traitors, who, with
impetuous rage, threaten and contrive the overthrow and destruction of
princes.
And when brought under and subdued, the same vile and restless nature
of the people, impatient of peace, produces rumors, detractions,
slanders, libels, &c., to blacken those in authority; so that
rebellious actions and seditious rumors, differ not in origin and
stock, but only, as it were, in sex; treasons and rebellions being the
brothers, and scandal or detraction the sister.
X.—ACTEON AND PENTHEUS, OR A CURIOUS MAN.
EXPLAINED OF CURIOSITY, OR PRYING INTO THE SECRETS OF PRINCES AND
DIVINE MYSTERIES.
The ancients afford us two examples for suppressing the impertinent
curiosity of mankind, in diving into secrets, and imprudently longing
and endeavoring to discover them. The one of these is in the person
of Acteon, and the other in that of Pentheus. Acteon, undesignedly
chancing to see Diana naked, was turned into a stag, and torn to pieces
by his own hounds. And Pentheus, desiring to pry into the hidden
mysteries of Bacchus’s sacrifice, and climbing a tree for that purpose,
was struck with a frenzy. This frenzy of Pentheus caused him to see
things double, particularly the sun, and his own city, Thebes, so that
running homewards, and immediately espying another Thebes, he runs
towards that; and thus continues incessantly, tending first to the one,
and then to the other, without coming at either.
EXPLANATION.—The first of these fables may relate to the secrets of
princes, and the second to divine mysteries. For they who are not
intimate with a prince, yet, against his will, have a knowledge of
his secrets, inevitably incur his displeasure; and therefore, being
aware that they are singled out, and all opportunities watched against
them, they lead the life of a stag, full of fears and suspicions. It
likewise frequently happens that their servants and domestics accuse
them, and plot their overthrow, in order to procure favor with the
prince; for whenever the king manifests his displeasure, the person it
falls upon must expect his servants to betray him, and worry him down,
as Acteon was worried by his own dogs.
The punishment of Pentheus is of another kind; for they who, unmindful
of their mortal state, rashly aspire to divine mysteries, by climbing
the heights of nature and philosophy, here represented by climbing a
tree,—their fate is perpetual inconstancy, perplexity, and instability
of judgment. For as there is one light of nature, and another
light that is divine, they see, as it were, two suns. And as the
actions of life, and the determinations of the will, depend upon the
understanding, they are distracted as much in opinion as in will; and
therefore judge very inconsistently, or contradictorily; and see, as
it were, Thebes double; for Thebes being the refuge and habitation of