English philosopher (1561-1626)
The inclination to goodness, is imprinted deeply in the nature of man; insomuch, that if it issue not towards men, it will take unto other living creatures; as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms, to dogs and birds; insomuch, as Busbechius reporteth, a Christian boy, in Constantinople, had like to have been stoned, for gagging in a waggishness a long-billed fowl.
FRANCIS BACON
"Of Goodness and Goodness Of Nature", The Essays or Counsels, Civil and Moral
Embrace and invite helps, and advices, touching the execution of thy place; and do not drive away such, as bring thee information, as meddlers; but accept of them in good part.
FRANCIS BACON
"Of Great Place", 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
Now come we to those points which are within our own command, and have force and operation upon the mind, to affect the will and appetite, and to alter manners: wherein they ought to have handled custom, exercise, habit, education, example, imitation, emulation, company, friends, praise, reproof, exhortation, fame, laws, books, studies: these as they have determinate use in moralities, from these the mind suffereth, and of these are such receipts and regiments compounded and described, as may serve to recover or preserve the health and good estate of the mind, as far as pertaineth to human medicine: of which number we will insist upon some one or two, as an example of the rest, because it were too long to prosecute all; and therefore we do resume custom and habit to speak of.
FRANCIS BACON
The Advancement of Learning
Patience and gravity of hearing, is an essential part of justice; and an overspeaking judge is no well-tuned cymbal.
FRANCIS BACON
"Of Judicature", The Essays or Counsels, Civil and Moral
They say that it is a pity, the devil should have God's part, which is the tithe.
FRANCIS BACON
"Of Usury", The Essays or Counsels, Civil and Moral
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
If you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or those that have interest in him, and so govern him. In dealing with cunning persons, we must ever consider their ends, to interpret their speeches; and it is good to say little to them, and that which they least look for. In all negotiations of difficulty, a man may not look to sow and reap at once; but must prepare business, and so ripen it by degrees.
FRANCIS BACON
"Of Negotiating", The Essays or Counsels, Civil and Moral
Natures that have much heat, and great and violent desires and perturbations, are not ripe for action, till they have passed the meridian of their years; as it was with Julius Caesar and Septimius Severus. Of the latter, of whom it is said, Juventutem egit erroribus, imo furoribus, plenam. And yet he was the ablest emperor, almost, of all the list. But reposed natures may do well in youth. As it is seen in Augustus Caesar, Cosmus Duke of Florence, Gaston de Foix, and others. On the other side, heat and vivacity in age, is an excellent composition for business. Young men are fitter to invent, than to judge; fitter for execution, than for counsel; and fitter for new projects, than for settled business. For the experience of age, in things that fall within the compass of it, directeth them; but in new things, abuseth them.
FRANCIS BACON
"Of Youth And Age", 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
I have noted, that some witty and sharp speeches, which have fallen from princes, have given fire to seditions. Caesar did himself infinite hurt in that speech, Sylla nescivit literas, non potuit dictare; for it did utterly cut off that hope, which men had entertained, that he would at one time or other give over his dictatorship. Galba undid himself by that speech, legi a se militem, non emi; for it put the soldiers out of hope of the donative. Probus likewise, by that speech, Si vixero, non opus erit amplius Romano imperio militibus; a speech of great despair for the soldiers. And many the like. Surely princes had need, in tender matters and ticklish times, to beware what they say; especially in these short speeches, which fly abroad like darts, and are thought to be shot out of their secret intentions. For as for large discourses, they are flat things, and not so much noted.
FRANCIS BACON
"Of Seditions And Troubles", The Essays or Counsels, Civil and Moral
For if absurdity be the subject of laughter, doubt you not but great boldness is seldom without some absurdity. Especially it is a sport to see, when a bold fellow is out of countenance; for that puts his face into a most shrunken, and wooden posture; as needs it must; for in bashfulness, the spirits do a little go and come; but with bold men, upon like occasion, they stand at a stay; like a stale at chess, where it is no mate, but yet the game cannot stir. But this last were fitter for a satire than for a serious observation. This is well to be weighed; that boldness is ever blind; for it seeth not danger, and inconveniences. Therefore it is ill in counsel, good in execution; so that the right use of bold persons is, that they never command in chief, but be seconds, and under the direction of others. For in counsel, it is good to see dangers; and in execution, not to see them, except they be very great.
FRANCIS BACON
"Of Boldness", 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
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
Revenge is a kind of wild justice; which the more man's nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office. Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince's part to pardon. And Solomon, I am sure, saith, It is the glory of a man, to pass by an offence. That which is past is gone, and irrevocable; and wise men have enough to do, with things present and to come; therefore they do but trifle with themselves, that labor in past matters. There is no man doth a wrong, for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. Therefore why should I be angry with a man, for loving himself better than me? And if any man should do wrong, merely out of ill-nature, why, yet it is but like the thorn or briar, which prick and scratch, because they can do no other. The most tolerable sort of revenge, is for those wrongs which there is no law to remedy; but then let a man take heed, the revenge be such as there is no law to punish; else a man's enemy is still before hand, and it is two for one. Some, when they take revenge, are desirous, the party should know, whence it cometh. This is the more generous. For the delight seemeth to be, not so much in doing the hurt, as in making the party repent. But base and crafty cowards, are like the arrow that flieth in the dark. Cosmus, duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable; You shall read (saith he) that we are commanded to forgive our enemies; but you never read, that we are commanded to forgive our friends. But yet the spirit of Job was in a better tune: Shall we (saith he) take good at God's hands, and not be content to take evil also? And so of friends in a proportion. This is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal, and do well. Public revenges are for the most part fortunate; as that for the death of Caesar; for the death of Pertinax; for the death of Henry the Third of France; and many more. But in private revenges, it is not so. Nay rather, vindictive persons live the life of witches; who, as they are mischievous, so end they infortunate.
FRANCIS BACON
"Of Revenge", The Essays or Counsels, Civil and Moral
For the end of logic is to teach a form of argument to secure reason, and not to entrap it.
FRANCIS BACON
The Advancement of Learning
Another fault incident commonly to learned men, which may be more properly defended than truly denied, is that they fail sometimes in applying themselves to particular persons, which want of exact application ariseth from two causes—the one, because the largeness of their mind can hardly confine itself to dwell in the exquisite observation or examination of the nature and customs of one person, for it is a speech for a lover, and not for a wise man, Satis magnum alter alteri theatrum sumus. Nevertheless I shall yield that he that cannot contract the sight of his mind as well as disperse and dilate it, wanteth a great faculty. But there is a second cause, which is no inability, but a rejection upon choice and judgment. For the honest and just bounds of observation by one person upon another extend no further but to understand him sufficiently, whereby not to give him offence, or whereby to be able to give him faithful counsel, or whereby to stand upon reasonable guard and caution in respect of a man’s self. But to be speculative into another man to the end to know how to work him, or wind him, or govern him, proceedeth from a heart that is double and cloven, and not entire and ingenuous; which as in friendship it is want of integrity, so towards princes or superiors is want of duty. For the custom of the Levant, which is that subjects do forbear to gaze or fix their eyes upon princes, is in the outward ceremony barbarous, but the moral is good; for men ought not, by cunning and bent observations, to pierce and penetrate into the hearts of kings, which the Scripture hath declared to be inscrutable.
FRANCIS BACON
The Advancement of Learning
The poets make Fame a monster. They describe her in part finely and elegantly, and in part gravely and sententiously. They say, look how many feathers she hath, so many eyes she hath underneath; so many tongues; so many voices; she pricks up so many ears.
FRANCIS BACON
"Of Fame", The Essays or Counsels, Civil and Moral