English philosopher (1561-1626)
To seek to extinguish anger utterly, is but a bravery of the Stoics. We have better oracles: Be angry, but sin not. Let not the sun go down upon your anger. Anger must be limited and confined, both in race and in time. We will first speak how the natural inclination and habit to be angry, may be attempted and calmed. Secondly, how the particular motions of anger may be repressed, or at least refrained from doing mischief. Thirdly, how to raise anger, or appease anger in another.
FRANCIS BACON
"Of Anger", The Essays or Counsels, Civil and Moral
Solomon saith, There is no new thing upon the earth. So that as Plato had an imagination, That all knowledge was but remembrance; so Solomon giveth his sentence, That all novelty is but oblivion. Whereby you may see, that the river of Lethe runneth as well above ground as below. There is an abstruse astrologer that saith, If it were not for two things that are constant (the one is, that the fixed stars ever stand a like distance one from another, and never come nearer together, nor go further asunder; the other, that the diurnal motion perpetually keepeth time), no individual would last one moment. Certain it is, that the matter is in a perpetual flux, and never at a stay. The great winding-sheets, that bury all things in oblivion, are two; deluges and earthquakes. As for conflagrations and great droughts, they do not merely dispeople and destroy. Phaeton's car went but a day. And the three years' drought in the time of Elias, was but particular, and left people alive. As for the great burnings by lightnings, which are often in the West Indies, they are but narrow. But in the other two destructions, by deluge and earthquake, it is further to be noted, that the remnant of people which hap to be reserved, are commonly ignorant and mountainous people, that can give no account of the time past; so that the oblivion is all one, as if none had been left. If you consider well of the people of the West Indies, it is very probable that they are a newer or a younger people, than the people of the Old World. And it is much more likely, that the destruction that hath heretofore been there, was not by earthquakes (as the Egyptian priest told Solon concerning the island of Atlantis, that it was swallowed by an earthquake), but rather that it was desolated by a particular deluge. For earthquakes are seldom in those parts. But on the other side, they have such pouring rivers, as the rivers of Asia and Africk and Europe, are but brooks to them. Their Andes, likewise, or mountains, are far higher than those with us; whereby it seems, that the remnants of generation of men, were in such a particular deluge saved. As for the observation that Machiavel hath, that the jealousy of sects, doth much extinguish the memory of things; traducing Gregory the Great, that he did what in him lay, to extinguish all heathen antiquities; I do not find that those zeals do any great effects, nor last long; as it appeared in the succession of Sabinian, who did revive the former antiquities.
FRANCIS BACON
"Of Vicissitude Of Things", 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
In the discharge of thy place, set before thee the best examples; for imitation is a globe of precepts. And after a time, set before thee thine own example; and examine thyself strictly, whether thou didst not best at first. Neglect not also the examples, of those that have carried themselves ill, in the same place; not to set off thyself, by taxing their memory, but to direct thyself, what to avoid.
FRANCIS BACON
"Of Great Place", The Essays or Counsels, Civil and Moral
For removing discontentments, or at least the danger of them; there is in every state (as we know) two portions of subjects; the noblesse and the commonalty. When one of these is discontent, the danger is not great; for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength, except the multitude be apt, and ready to move of themselves. Then is the danger, when the greater sort, do but wait for the troubling of the waters amongst the meaner, that then they may declare themselves. The poets feign, that the rest of the gods would have bound Jupiter; which he hearing of, by the counsel of Pallas, sent for Briareus, with his hundred hands, to come in to his aid. An emblem, no doubt, to show how safe it is for monarchs, to make sure of the good will of common people. To give moderate liberty for griefs and discontentments to evaporate (so it be without too great insolency or bravery), is a safe way. For he that turneth the humors back, and maketh the wound bleed inwards, endangereth malign ulcers, and pernicious imposthumations.
FRANCIS BACON
"Of Seditions And Troubles", The Essays or Counsels, Civil and Moral
As for the acquaintance, which is to be sought in travel; that which is most of all profitable, is acquaintance with the secretaries and employed men of ambassadors: for so in travelling in one country, he shall suck the experience of many. Let him also see, and visit, eminent persons in all kinds, which are of great name abroad; that he may be able to tell, how the life agreeth with the fame.
FRANCIS BACON
"Of Travel", The Essays or Counsels, Civil and Moral
Observing our faults in others, is sometimes improper for our case. But the best receipt (best, I say, to work, and best to take) is the admonition of a friend.
FRANCIS BACON
"Of Friendship", 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
And because founders of colleges do plant, and founders of lectures do water, it followeth well in order to speak of the defect which is in public lectures; namely, in the smallness, and meanness of the salary or reward which in most places is assigned unto them, whether they be lectures of arts, or of professions.
FRANCIS BACON
The Advancement of Learning
The knowledge of man is as the waters, some descending from above, and some springing from beneath: the one informed by the light of nature, the other inspired by divine revelation.
FRANCIS BACON
The Advancement of Learning
But when that we speak of suffering, we do not speak of a dull and neglected suffering, but of a wise and industrious suffering, which draweth and contriveth use and advantage out of that which seemeth adverse and contrary; which is that properly which we call accommodating or applying. Now the wisdom of application resteth principally in the exact and distinct knowledge of the precedent state or disposition, unto which we do apply; for we cannot fit a garment except we first take measure of the body.
FRANCIS BACON
The Advancement of Learning
Let us consider the false appearances that are imposed upon us by words, which are framed and applied according to the conceit and capacities of the vulgar sort; and although we think we govern our words, and prescribe it well ... yet certain it is that words, as a Tartar’s bow, do shoot back upon the understanding of the wisest, and mightily entangle and pervert the judgment.
FRANCIS BACON
The Advancement of Learning
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
Walled towns, stored arsenals and armories, goodly races of horse, chariots of war, elephants, ordnance, artillery, and the like; all this is but a sheep in a lion's skin, except the breed and disposition of the people, be stout and warlike. Nay, number (itself) in armies importeth not much, where the people is of weak courage; for (as Virgil saith) It never troubles a wolf, how many the sheep be. The army of the Persians, in the plains of Arbela, was such a vast sea of people, as it did somewhat astonish the commanders in Alexander's army; who came to him therefore, and wished him to set upon them by night; and he answered, He would not pilfer the victory. And the defeat was easy. When Tigranes the Armenian, being encamped upon a hill with four hundred thousand men, discovered the army of the Romans, being not above fourteen thousand, marching towards him, he made himself merry with it, and said, Yonder men are too many for an embassage, and too few for a fight. But before the sun set, he found them enow to give him the chase with infinite slaughter. Many are the examples of the great odds, between number and courage; so that a man may truly make a judgment, that the principal point of greatness in any state, is to have a race of military men. Neither is money the sinews of war (as it is trivially said), where the sinews of men's arms, in base and effeminate people, are failing. For Solon said well to Croesus (when in ostentation he showed him his gold), Sir, if any other come, that hath better iron, than you, he will be master of all this gold. Therefore let any prince or state think solely of his forces, except his militia of natives be of good and valiant soldiers. And let princes, on the other side, that have subjects of martial disposition, know their own strength; unless they be otherwise wanting unto themselves. As for mercenary forces (which is the help in this case), all examples show, that whatsoever estate or prince doth rest upon them, he may spread his feathers for a time, but he will mew them soon after.
FRANCIS BACON
"Of the True Greatness Of Kingdoms And Estates", The Essays or Counsels, Civil and Moral
Some, in their discourse, desire rather commendation of wit, in being able to hold all arguments, 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 common places, 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; 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:
FRANCIS BACON
"Of Discourse", The Essays or Counsels, Civil and Moral
There is also great use of ambitious men, in being screens to princes in matters of danger and envy; for no man will take that part, except he be like a seeled dove, that mounts and mounts, because he cannot see about him.
FRANCIS BACON
"Of Ambition", 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
Secrecy in suits, is a great mean of obtaining; for voicing them to be in forwardness, may discourage some kind of suitors, but doth quicken and awake others. But timing of the suit is the principal. Timing, I say, not only in respect of the person that should grant it, but in respect of those, which are like to cross it. Let a man, in the choice of his mean, rather choose the fittest mean, than the greatest mean; and rather them that deal in certain things, than those that are general. The reparation of a denial, is sometimes equal to the first grant; if a man show himself neither dejected nor discontented. Iniquum petas ut aequum feras is a good rule, where a man hath strength of favor: but otherwise, a man were better rise in his suit; for he, that would have ventured at first to have lost the suitor, will not in the conclusion lose both the suitor, and his own former favor. Nothing is thought so easy a request to a great person, as his letter; and yet, if it be not in a good cause, it is so much out of his reputation. There are no worse instruments, than these general contrivers of suits; for they are but a kind of poison, and infection, to public proceedings.
FRANCIS BACON
"Of Suitors", The Essays or Counsels, Civil and Moral
The winning of honor, is but the revealing of a man's virtue and worth, without disadvantage. For some in their actions, do woo and effect honor and reputation, which sort of men, are commonly much talked of, but inwardly little admired. And some, contrariwise, darken their virtue in the show of it; so as they be undervalued in opinion. If a man perform that, which hath not been attempted before; or attempted and given over; or hath been achieved, but not with so good circumstance; he shall purchase more honor, than by effecting a matter of greater difficulty or virtue, wherein he is but a follower. If a man so temper his actions, as in some one of them he doth content every faction, or combination of people, the music will be the fuller. A man is an ill husband of his honor, that entereth into any action, the failing wherein may disgrace him, more than the carrying of it through, can honor him. Honor that is gained and broken upon another, hath the quickest reflection, like diamonds cut with facets. And therefore, let a man contend to excel any competitors of his in honor, in outshooting them, if he can, in their own bow. Discreet followers and servants, help much to reputation. Omnis fama a domesticis emanat. Envy, which is the canker of honor, is best extinguished by declaring a man's self in his ends, rather to seek merit than fame; and by attributing a man's successes, rather to divine Providence and felicity, than to his own virtue or policy.
FRANCIS BACON
"Of Honor And Reputation", 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