Annotations to Bacon'sEssays Moral, Economical and
Political
London, 1798n5105 ¶1
HALF-TITLE
Is it True or is it False that the Wisdom of this World is
Foolishness with God
This is Certain If what Bacon says Is True what Christ
says Is False If Caesar is Right Christ is Wrong both in
Politics & Religion since they will divide them in Twon5105 ¶2
TITLE PAGE
Good Advice for Satans Kingdomn5105 ¶3
PAGE i I am astonishd how such Contemptible Knavery & Folly as this Book contains can ever have been calld Wisdom by Men of Sense but perhaps this never Was the Case & all Men of Sense have despised the Book as Much as I do Per WILLIAM BLAKEn5105 ¶4
PAGE iv Editor's Preface But these Essays, written at a period of better taste, and on subjects of immediate importance to the conduct of common life "such as come home to men's business and bosoms," are still read with pleasure. . . .n5105 ¶5
Erratum to Mens Pocketsn5105 ¶6
PAGE xii, blank Every Body Knows that this is Epi[c]urus and Lucretius & Yet Every Body Says that it is Christian Philosophy how is this Possible Every Body must be a Liar & deciever but Every Body does not do this But The Hirelings of Kings & Courts who make themselves Every Body & Knowingly propagate Falshood It was a Common opinion in the Court of Queen Elizabeth that Knavery Is Wisdom: Cunning Plotters were considerd as wise Machiavelsn5105 ¶7
OF TRUTH
PAGE 1
Self Evident Truth is one Thing and Truth the result of
Reasoning is another Thing Rational Truth is not the Truth of
Christ but of Pilate It is the Tree of the Knowledge of Good &
Eviln5105 ¶8
What is truth? said jesting Pilate, and would not stay for an answer. Certainly there be that delight in giddiness, and count it a bondage to fix a belief; affecting free-will in thinking, as well as in acting: and, though the sects of philosophers of that kind be gone, yet there remain certain discoursing wits which are of the same veins, though there be not so much blood in them as was in those of the ancients. But more Nerve if by Ancients he means Heathen Authorsn5105 ¶9
But it is not only the difficulty and labour which men take in finding out of truth; nor again, that, when it is found, it imposeth upon men's thoughts, that doth bring lies in favour; [PAGE 2] but a natural, though corrupt love of the lie itself. One of the later school of the Grecians examineth the matter, and is at a stand to think what should be in it, that men should love lies, where neither they make for pleasure, as with poets; nor for advantage, as with the merchant; but for the lie's sake. But I cannot tell: this same truth is a naked and open daylight, that doth not shew the masques,and mummeries, and triumphs of the world half so stately and daintily as candlelights. What Bacon calls Lies is Truth itselfn5105 ¶10
PAGE 3 But howsoever these things are thus in men's depraved judgments and affections, yet truth, which only doth judge itself, teacheth that the inquiry of truth, which is the love-making, or wooing of it; the knowledge of truth, which is the presence of it;and the belief of truth, which is the enjoying of it, is the sovereign good of human nature. The first creature of God, in the works of the days, was the light of the sense; the last was the light of reason; and his sabbath work, ever since, is the illumination of his Spirit.n5105 ¶11
Pretence to Religion to destroy Religionn5105 ¶12
PAGE 4 To pass from theological and philosophical truth to the truth of civil business, it will be acknowledged; even by those that practise it not, that clear and round dealing is the honour of man's nature, and that mixture of falsehood is like allay in coin of gold and silver. . . .n5105 ¶13
Christianity is Civil Business Only There is & can Be No Other to Man what Else Can Be Civil is Christianity or Religion or whatever is Humanen5105 ¶14
PAGE 5 Surely the wickedness of falsehood and breach of faith cannot possibly be so highly expressed as in that it shall be the last peal to call the judgments of God upon the generations of men: it being foretold, that when "Christ cometh," he shall not "find faith upon earth".n5105 ¶15
Bacon put an End to Faithn5105 ¶16
OF DEATH PAGES 5-6 You shall read in some of the friars books of mortification, that a man should think with himself what the pain is, if he have but his finger's end pressed, or tortured, and thereby imagine what the pains of death are when the whole body is corrupted and dissolved; when many times death passeth with less pain than the torture of a limb; for the most vital parts are not the quickest of sense: and by him that spake only as a philosopher and natural man, it was well said, "Pompa mortis magis terret, quam mors ipsa".n5105 ¶17
Bacon supposes all Men aliken5105 ¶18
6 Revenge triumphs over death; love [s]lights it; honour aspireth to it; grief flieth to it; fear pre-occupieth it; nay, we read, after Otho the emperor had slain himself, pit (which is the tenderest of affections) provoked many to die out of mere compassion to their sovereign, and as the truest sort of followers.n5105 ¶19
One Mans Revenge or Love is not the same as Anothers The tender Mercies of some Men are Crueln5105 ¶20
OF UNITY IN RELIGION PAGE 8 Religion being the chief band of human society, it is a happy thing when itself is well contained within the true band of unity. The quarrels and divisions about religion were evils unknown to the heathen.n5105 ¶21
False O Satann5105 ¶22
The reason was, because the religion of the heathen consisted rather in rites and ceremonies, than in any constant belief: for you may imagine what kind of faith theirs was, when the chief doctors and fathers of their church were the poets. Prophetsn5105 ¶23
PAGE 9 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 humour, so in the spiritual: . . . Falsen5105 ¶24
PAGES 9-10 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. Trifling Nonsensen5105 ¶25
PAGES 11-12 Men ought to take heed of rending God's church by two kinds of controversies; the one is, when the matter of the point controverted is too small and light, not worth the heat and strife about it, kindled only by contradiction; for, as it is noted by one of the fathers, Christ's coat indeed had no seam, but the church's vesture was of divers colours; whereupon he saith, "in veste varietas sit, scissura non sit", they be two things, unity and uniformity: the other is when the matter of the point controverted is great, but it is driven to an over-great subtility and obscurity,so that it becometh a thing rather ingenious than substantial.n5105 ¶26
Lame Reasoning upon Premises This Never can Happenn5105 ¶27
PAGE 14 It was great blasphemy when the devil said, "I will ascend and be like the Highest"; but it is greater blasphemy to personate God, and bring him in saying, "I will descend, and be like the prince of darkness."n5105 ¶28
Did not Jesus descend & become a Servant The Prince of darkness is a Gentleman & not a Man he is a Lord Chancellorn5105 ¶29
OF REVENGE PAGE 17 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. A Lien5105 ¶30
OF SIMULATION AND DISSIMULATION PAGE 22 In a few words, mysteries are due to secrecy. Besides (to say truth) nakedness is uncomely, as well in mind as in body.n5105 ¶31
This is Folly Itselfn5105 ¶32
OF ENVY PAGE 32 A man that hath no virtue in himself ever envieth virtue in others: for men's minds will either feed upon their own good, or upon others evil; and who wanteth the one will prey upon the other; and whoso is out of hope to attain to another's virtue, will seek to come at even hand by depressing another's fortune. What do these Knaves mean by Virtue Do they mean War & its horrors & its Heroic Villainsn5105 ¶33
PAGE 37 Lastly, to conclude this part, as we said in the beginning that the act of envy had somewhat in it of witchcraft, so there is no other cure of envy but the cure of witchcraft; and that is, to remove the lot, (as they call it), and to lay it upon another; for which purpose, the wiser sort of great persons bring in ever upon the stage some body upon whom to derive the envy that would come upon themselves.n5105 ¶34
Politic Foolery & most contemptible Villainy & Murder 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.n5105 ¶35
Foolish & tells into the hands of a Tyrantn5105 ¶36
PAGE 38 This public envy seemeth to beat [bear] chiefly upon principal officers or ministers, rather than upon kings and estates themselves.n5105 ¶37
A Lie Every Body hates a King Bacon was afraid to say that the Envy was upon a King but is This Envy or Indignationn5105 ¶38
OF GREAT PLACE PAGE 44 But power to do good is the true and lawful end of aspiring; for good thoughts (though God accept them), yet towards men are little better than good dreams, except they be put in act.n5105 ¶39
Thought is Act. Christs Acts were Nothing to Caesars if this is not son5105 ¶40
PAGE 45 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. Here is nothing of Thy own Original Genius but only Imitation what Follyn5105 ¶41
PAGE 48 Be not too sensible or too remembering of thy place in conversation and private answers to suitors, but let it rather be said, "When he sits in place he is another man." A Flogging Magistrate I have seen many such fly blows of Baconn5105 ¶42
OF GOODNESS AND GOODNESS OF NATURE PAGE 54 And beware how in making the portrait thou breakest the pattern: for divinity maketh the love of ourselves the pattern; the love of our neighbours but the portraiture: "Sell all thou hast, and give it to the poor, and follow me:" but sell not all thou hast, except thou come and follow me; that is except thou have a vocation wherein thou mayest do as much good with little means as with great.n5105 ¶43
Except is Christ You Lie Except did anyone <ever> do this & not follow Christ who Does by Naturen5105 ¶44
PAGE 55 [A drawing of] The devils arse [with a chain of excrement ending in] A King (Related to page 56, Of a King)n5105 ¶45
OF A KING
PAGE 56 A king is a mortal god on earth, unto whom the living
God hath lent his own name as a great honour.
O Contemptible & Abject Slaven5105 ¶46
PAGE 58 That king which is not feared is not loved; and he that is well seen in his craft must as well study to be feared as loved; yet not loved for fear, but feared for love. Fear Cannot Loven5105 ¶47
PAGE 60 He then that honoureth him [the King] not is next an atheist, wanting the fear of God in his heart. Blasphemyn5105 ¶48
OF NOBILITY PAGE 60 We will speak of nobility first as a portion of an estate, then as a condition of particular persons. Is Nobility a portion of a State i.e Republicn5105 ¶49
A monarchy, where there is no nobility at all, is ever a pure and absolute tyranny, as that of the Turks; for nobility attempers sovereignty, and draws the eyes of the people somewhat aside from the line royal: but for democracies they need it not; and they are commonly more quiet, and less subject to sedition, than where there are stirps of nobles. Self Contradiction Knave & Fooln5105 ¶50
PAGE 62 Those that are first raised to nobility, are commonly more virtuous, but less innocent than their descendants; for there is rarely any rising but by a commixture of good and evil arts.n5105 ¶51
Virtuous I supposed to be Innocents was I Mistaken or is Bacon a Liarn5105 ¶52
On the other side, nobility extinguisheth the passive envy from others towards them, because they are in possession of honour. Certainly, kings that have able men of their nobility shall find ease in employing them, and a better slide into their business; but people naturally bend to them as born in some sort to command.n5105 ¶53
Nonsensen5105 ¶54
OF SEDITIONS AND TROUBLES
PAGE 63
This Section contradicts the Precedingn5105 ¶55
Shepherds of all people had need know the calendars of tempests in state, which are commonly greatest when things grow to equality.n5105 ¶56
What Shepherds does he mean Such as Christ describes by Ravening Wolvesn5105 ¶57
PAGE 65 Also, when discords, and quarrels, and factions are carried openly and audaciously it is a sign the reverence of government is lost.n5105 ¶58
When the Reverence of Government is Lost it is better than when it is found Reverence is all For Reverencen5105 ¶59
PAGE 66 So when any of the four pillars of government are mainly shaken, or weakened, (which are religion, justice, counsel, and treasure,) men had need to pray for fair weather.n5105 ¶60
Four Pillars of different heights and Sizesn5105 ¶61
Concerning the materials of sedition, it is a thing well to be considered. . . . The matter of sedition is of two kinds, much poverty and much discontentment.n5105 ¶62
These are one Kind Onlyn5105 ¶63
PAGE 67 As for discontentments, they are in the politic body like to humours in the natural, which are apt to gather a preternatural heat and to enflame; and let no prince measure the danger of them by this, whether they be just or unjust. A Tyrant is the Worst disease & the Cause of all othersn5105 ¶64
. . . in great oppressions, the same things that provoke the patience, do withal mate the courage. a lien5105 ¶65
PAGES 68-69 The first remedy or prevention is to remove by all means possible that material cause of sedition whereof we speak, which is want and poverty in the estate; to which purpose serveth the opening and well balancing of trade; the cherishing of manufactures; the banishing of idleness; the repressing of waste and excess by sumptuary laws; the improvement and husbanding of the soil; the regulating of prices of things vendible; the moderating of taxes and tributes, and the like.n5105 ¶66
You cannot regulate the price of Necessaries without destruction All Falsen5105 ¶67
PAGES 69-70 It is likewise to be remembered, that forasmuch as the increase of any estate must be upon the foreigner, (for whatsoever is somewhere gotten is somewhere lost,) there be but three things which one nation selleth unto another: the commodity as nature yieldeth it; the manufacture; and the vecture or carriage: so that if these two [three] wheels go, wealth will flow as in a spring tide.n5105 ¶68
The Increase of a State as of a Man is from Internal Improvement or Intellectual Acquirement. Man is not Improved by the hurt of another States are not Improved at the Expense of Foreigners Bacon has no notion of any thing but Mammonn5105 ¶69
PAGE 71 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 shew bow safe it is for monarchs to make sure of the goodwill of common people.n5105 ¶70
Good Advice for the Deviln5105 ¶71
PAGES 71-72 Certainly, the politic and artificial nourishing and entertaining of hopes, and carrying men from hopes to hopes is one of the best antidotes against the poison of discontentments.n5105 ¶72
Subterfugesn5105 ¶73
PAGE 74 Lastly, let princes against all events, not be without some great person, one or rather more, of military valour, near unto them, for the repression of seditions in their beginnings.n5105 ¶74
Contemptible Knave Let the People look to this . . . but let such military persons be assured and well reputed of, rather than factious and popular. Factious is Not Popular & never can be except Factious is Christianityn5105 ¶75
OF ATHEISM PAGE 75 I had rather believe all the fables in the Legend, and the Talmud, and the Alcoran than that this universal frame is without a mind: and, therefore, God never wrought miracle to convince atheism, because his ordinary works convince it.n5105 ¶76
The Devil is the Mind of the Natural Framen5105 ¶77
It is true that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion; for while the mind of man looketh upon second causes scattered, it may sometimes rest in them and go no farther. There is no Such Thing as a Second Cause nor as a Natural Cause for any Thing in any Wayn5105 ¶78
PAGE 76
He who says there are Second Causes has already denied a
First The Word Cause is a foolish Wordn5105 ¶79
PAGE 77 The contemplative atheist is rare, a Diagoras, a
Bion, a Lucian perhaps, and some others.
A Lie! Few believe it is a New Birth Bacon was a
Contemplative Atheist Evidently an Epicurean Lucian disbelievd
Heathen Gods he did not perhaps disbelieve for all that Bacon
didn5105 ¶80
PAGES 77-78-79 The causes of atheism are, divisions in religion, if they be many; . . . another is, scandal of priests . . . : a third is, a custom of profane scoffing in holy matters . . ; and, lastly, learned times, especially with peace and prosperity; for troubles and adversities do more bow men's minds to religion.n5105 ¶81
a Lien5105 ¶82
They that deny a God destroy man's nobility; for certainly man is of kin to the beasts by his body; and, if he be not of kin to God by his spirit, he is a base and ignoble creature. [Bracketed by Blake]n5105 ¶83
an artificen5105 ¶84
It destroys likewise magnanimity, and the raising of human nature; for take an example of a dog, and mark what a generosity and courage he will put on when he finds himself maintained by a man, who to him is instead of a God, or "melior natura"; which courage is manifestly such as that creature, without that confidence of a better nature than his own, could never attain; Self Contradictionn5105 ¶85
. . . therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself above human frailty.n5105 ¶86
An Atheist pretending to talk against Atheismn5105 ¶87
OF SUPERSTITION PAGE 79 It were better to have no opinion of God at all, than such an opinion as is unworthy of him. Is this true is it bettern5105 ¶88
PAGE 80 . . . as the contumely is greatertowards God, so the dangeis greater towards men. Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation; all which maybe guideto an outward moral virtue, though religion were not; Praise of Atheismn5105 ¶89
but superstition dismounts all these, and erecteth an absolute monarchy in the minds of men: therefore atheism did never perturb states; for it makes men wary of themselves, as looking no farther, and we see the times inclined to atheism, (as the time of Augustus Caesar,) were civil times.n5105 ¶90
Atheism is thus the best of all Bacon fools usn5105 ¶91
The master of superstition is the people, and in all superstition wise men follow fools; and arguments are fitted to practise in a reversed order.n5105 ¶92
What must our Clergy be who Allow Bacon to be Either Wise or even of Common Capacity I cannotn5105 ¶93
PAGE 82 There is a superstition in avoiding superstition, when men think to do best if they go farthest from the superstition formerly received; therefore care should be had that, (as it fareth in ill purgings,) the good be not taken away with the bad, which commonly is done when the people is the reformer.n5105 ¶94
Who is to be the Reformer Bacons [Reformer] Villain is a King or Whon5105 ¶95
OF TRAVEL PAGE 83 The things to be seen and observed are the courts of princes, especially when they give audience to ambassadors; the courts of justice . . . the churches and monasteries . . . the walls and fortifications . . . and so the havens and harbours, antiquities and ruins, libraries, colleges, disputations, and lectures where any are; shipping and navies; houses and gardens of state and pleasure near great cities; armories, arsenals, magazines, exchanges, burses, warehouses, exercises of horsemanship, fencing, training of soldiers, and the like; comedies . . . treasures of jewels and robes; cabinets and rarieties; . . .n5105 ¶96
The Things worthy to be seen are all the Trumpery he could rake together Nothing of Arts or Artists or Learned Men or of Agriculture or any Useful Thing His Business & Bosom was to be Lord Chancellorn5105 ¶97
PAGE 84. As for triumphs, masks, feasts, weddings, funerals, capital executions, and such shews, men need not to be put in mind of them; yet are they not to be neglected. Bacon supposes that the Dragon Beast & Harlot are worthy of a Place in the New Jerusalem Excellent Traveller Go on & be damndn5105 ¶98
If you will have a young man to put his travel into a little room, and in short time to gather much, this you must do . . . let him not stay long in one city or town, more or less as the place deserveth, but not long; nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town to another, which is a great adamant of acquaintance; Harum Scarum who can do thisn5105 ¶99
let him sequester himself from the company of his countrymen and diet in such places where there is good company of the nation where he travelleth; let him upon his removes from one place to another procure recommendation to some person of quality residing in the place whither he removeth . . . The Contrary is the best Advice PAGE 85 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. Acqua[i]ntance with Knavesn5105 ¶100
OF EMPIRE PAGE 86 It is a miserable state of mind to have few things to desire, and many things to fear.n5105 ¶101
He who has few Things to desire cannot have many to fearn5105 ¶102
PAGE 87 . . . the mind of man is more cheered and refreshed by profiting in small things, than by standing at a stay in great.n5105 ¶103
A lien5105 ¶104
OF COUNSEL PAGE 98 For weakening of authority the fable sheweth the remedy: nay, the majesty of kings is rather exalted than diminished when they are in the chair of council; neither was there ever prince bereaved of his dependances by his council, except where there hath been either an over greatness in one counsellor, or an over-strict combination in divers, which are things soon found and holpen. [Bracketed]n5105 ¶105
Did he mean to Ridicule a King & his Counciln5105 ¶106
PAGE 101 In choice of committees for ripening business for the council, it is better to choose indifferent persons, than to make an indifferency by putting in those that are strong on both sides.n5105 ¶107
better choose Fools at oncen5105 ¶108
OF CUNNING PAGE 104 There be that can pack the cards, and yet cannot play well; so there are some that are good in canvases and factions, that are otherwise weak men. Nonsensen5105 ¶109
Again, it is one thing to understand persons, and another thing to understand matters; for many are perfect in men's humours that are not greatly capable of the real part of business, which is the constitution of one that hath studied men more than books.n5105 ¶110
Nonsensen5105 ¶111
Such men are fitter for practice than for counsel, and they are good but in their own ally. How absurdn5105 ¶112
PAGE 105 If a man would cross a business that he doubts some other would handsomely and effectually move, let him pretend to wish it well, and move it himself in such sort as may foil it.n5105 ¶113
None but a Fool can act son5105 ¶114
PAGE 106-107 I knew one that, when he wrote a letter, he would put that which was most material in the post-script, as if it had been a bye matter.n5105 ¶115
I knew another that, when he came to have speech, he would pass over that that he intended most; and go forth, and come back again, and speak of it as of a thing that he had almost forgot.n5105 ¶116
What Foolsn5105 ¶117
PAGES 107-108 It is a point of cunning to let fall those words in a man's own name which he would have another man learn and use, and thereupon take advantage. I knew two that were competitors for the secretary's place in queen Elizabeth's time, . . . and the one of them said, that to be a secretary in the declination of a monarchy was a ticklish thing, and that he did not affect it: the other straight way caught up those words, and discoursed with divers of his friends, that he had no reason to desire to be secretary in the declination of a monarchy. The first man took hold of it, and found means it was told the queen; who hearing of a declination of a monarchy took it so ill, as she would never after hear of the other's suit.n5105 ¶118
This is too Stupid to have been Truen5105 ¶119
OF INNOVATIONS PAGE 113 As the births of living creatures at first are ill shapen, so are all innovations, which are the births of time.n5105 ¶120
What a Cursed Fool is this Ill Shapen are Infants or small Plants ill shapen because they are not yet come to their maturity What a contemptible Fool is This Baconn5105 ¶121
OF FRIENDSHIP PAGES 123-124 L. Sylla, when he commanded Rome, raised Pompey . . . to that height, that Pompey vaunted himself for Sylla's over-match; . . . With Julius Caesar Decimus Brutus had obtained that interest as he set him down in his testament for heir in remainder after his nephew; . . . Augustus raised Agrippa, (though of mean birth,) to that height, as, when he consulted with Mecaenas about the marriage of his daughter Julia, Mecaenas took the liberty to tell him, that he must either marry his daughter to Agrippa, or take away his life. The Friendship of these Roman Villains is a strange Example to alledge for our imitation & approvaln5105 ¶122
OF EXPENSE PAGE 133 Certainly, if a man will keep but of even hand, his ordinary expenses ought to be but to the half of his receipts; and if he think to wax rich, but to the third part. If this is advice to the Poor, it is mocking them--If to the Rich, it is worse still it is The Miser If to the Middle Class it is the direct Contrary to Christs advicen5105 ¶123
PAGE 134 He that can look into his estate but seldom, it behoveth him to turn all to certainties. Nonsensen5105 ¶124
OF THE TRUE GREATNESS OF KINGDOMS AND ESTATES PAGE 135 The speech of Themistocles the Athenian, which was haughty and arrogant in taking so much to himself, had been a grave and wise observation and censure, applied at large to others. Desired at a feast to touch a lute, he said, "he could not fiddle, but yet he could make a small town a great city". These words, (holpen with a little metaphor,) may express two differing abilities in those that deal in business of estate.n5105 ¶125
a Lord Chancellor's opinions as different from Christ as those of Caiphas or Pilate or Herod what such Men call Great is indeed detestablen5105 ¶126
PAGE 136 . . . let us speak of the work; that is, the true greatness of kingdoms and estates; and the means thereof. An argument fit for great and mighty princes to have in their hand; to the end, that neither by over-measuring their forces they lose themselves in vain enterprises . . . Powers Powers Powers of darknessn5105 ¶127
PAGE 137 The Kingdom of heaven is compared, not to any great Kernal or nut but, to a grain of mustard seed; which is one of the least grains, but hath in it a property and spirit hastily to get up and spread.n5105 ¶128
The Kingdom of Heaven is the direct Negation of Earthly dominationn5105 ¶129
PAGES 137-138 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 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. . . . 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; but he answered, he would not pilfer the victory; and the defeat was easy.n5105 ¶130
Bacon knows the Wisdom of War if it is Wisdomn5105 ¶131
PAGE 142 Never any state was, in this point, so open to receive strangers into their body as were the Romans; therefore it sorted with them accordingly, for they grew to the greatest monarchy.n5105 ¶132
Is this Great Is this Christian Non5105 ¶133
PAGES 143-144 It is certain, that sedentary and within-door arts, and delicate manufactures, (that require rather the finger than the arm,) have in their nature a contrariety to a military disposition;. . . therefore it was great advantage in the ancient states of Sparta, Athens, Rome, and others that they had the use of slaves, which commonly did rid those manufactures; but that is abolished, in greatest part, by the christian law. That which cometh nearest to it is, to leave those arts chiefly to strangers . . . and to contain the principal bulk of the vulgar natives within those three kinds, tillers of the ground, free servants, and handicraftmen of strong and manly arts; as smiths, masons, carpenters, &c. not reckoning professed soldiers. Bacon calls Intellectual Arts Unmanly Poetry Painting Music are in his opinion Useless & so they are for Kings & Wars & shall in the End Annihilate themn5105 ¶134
PAGE 147 No body can be healthful without exercise, neither natural body nor politic; and, certainly, to a kingdom or estate a just and honourable war is the true exercise. Is not this the Greatest Follyn5105 ¶135
PAGE 149 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 . . . what can be worse than this or more foolishn5105 ¶136
OF REGIMEN OF HEALTH PAGE 151 . . . strength of nature in youth passeth over many excesses which are owing a man til his age. Excess in Youth is Necessary to Lifen5105 ¶137
Beware of sudden change in any great point of diet, and if necessity enforce it, fit the rest to it; Nonsensen5105 ¶138
for it is a secret both in nature and state, that it is safer to change many things than one. Falsen5105 ¶139
PAGE 152 If you fly physic in health altogether, it will be too strange for your body when you shall need it. Very Pernicious Advice The work of a Fool to use Physic but for Necessityn5105 ¶140
PAGE 153 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.n5105 ¶141
Those that put their Bodies To endure are Foolsn5105 ¶142
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; Celsus was a bad advisern5105 ¶143
but with an inclination to the more benign extreme: use fasting and full eating, but rather full eating; watching and sleep, but rather sleep; sitting and exercise, but rather exercise, and the like: so shall nature be cherished, and yet taught masteries. [Bracketed]n5105 ¶144
Nature taught to Ostentationn5105 ¶145
OF SUSPICION PAGE 154. 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. What is Suspition in one Man is Caution in Another & Truth or Discernment in Another & in Some it is Folly.n5105 ¶146
OF DISCOURSE PAGE 156 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. Surely the Man who wrote this never talked to any but Coxcombsn5105 ¶147
PAGE 158 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.n5105 ¶148
Bacon hated Talents of all Kinds Eloquence is discret[io]n of Speechn5105 ¶149
OF RICHES PAGE 169 Be not penny-wise; riches have wings, and sometimes they fly away of themselves, sometimes they must be set flying to bring in more.n5105 ¶150
Bacon was always a poor Devil if History says true how should one so foolish know about Riches Except Pretence to be Rich if that is itn5105 ¶151
OF NATURE IN MEN PAGE 182 Neither is the ancient rule amiss, to bend nature as a wand to a contrary extreme, whereby to set it right; understanding it where the contrary extreme is no vice. Very Foolishn5105 ¶152
OF FORTUNE PAGE 187 It cannot be denied but outward accidents conduce much to fortune; favour, opportunity, death of others, occasion fitting virtue; but chiefly, the mould of a man's fortune is in his own hands.n5105 ¶153
What is Fortune but an outward Accident for a few years sixty at most & then gonen5105 ¶154
OF USURY
PAGE 190
Bacon was a Usurern5105 ¶155
PAGE 191 The discommodities of usury are, first, that it makes fewer merchants; for were it not for this lazy trade of usury, money would not lie still, but would in great part be employed upon merchandizing.n5105 ¶156
A Lie it makes Merchants & nothing Elsen5105 ¶157
PAGE 192 On the other side, the commodities of usury are first, that howsoever usury in some respect hindereth merchandizing, yet in some other it advanceth it. Commodities of Usury can it Ben5105 ¶158
PAGE 193 I remember a cruel monied man in the country, that would say, "The devil take this usury, it keeps us from forfeitures of mortgages and bonds".n5105 ¶159
It is not True what a Cruel Man saysn5105 ¶160
To speak now of the reformation and reglement of usury; how the discommodities of it may be best avoided, and the commodities retained.n5105 ¶161
Bacon is in his Element on Usury it is himself & his Philosophyn5105 ¶162
OF YOUTH AND AGE PAGE 197 The errors of young men are the ruin of business; but the errors of aged men amount but to this, that more might have been done, or sooner.n5105 ¶163
Bacons Business is not Intellect or Artn5105 ¶164
PAGE 198 . . . and age doth profit rather in the powers of understanding, than in the virtues of the will and affections.n5105 ¶165
a Lien5105 ¶166
PAGE 199 There be some have an over-early ripeness in their years, which fadeth betimes: these are, first, such as have brittle wits, the edge whereof is soon turned; such as was Hermogenes the rhetorician, whose books are exceeding subtile, who afterwards waxed stupid.n5105 ¶167
Such was Bacon Stupid Indeedn5105 ¶168
OF DEFORMITY PAGE 202 Certainly there is a consent between the body and the mind, and where nature erreth in the one, she ventureth in the other.n5105 ¶169
False Contemptiblen5105 ¶170
Whosoever hath any thing fixed in his person that doth induce contempt, hath also a perpetual spur in himself to rescue and deliver himself from scorn; therefore all deformed persons are extreme bold.n5105 ¶171
Is not this Very Very Contemptible Contempt is the Element of the Contemptiblen5105 ¶172
PAGE 203 Kings in ancient times (and at this present in some countries,) were wont to put great trust in eunuchs, because they that are envious towards all are more obnoxious and officious towards one.n5105 ¶173
because Kings do it is it Wisdomn5105 ¶174
OF BUILDING PAGE 206 First, therefore, I say you cannot have a perfect palace, except you have two several sides; a side for the banquet, as is spoken of in the book of Esther, and a side for the household.n5105 ¶175
What Trifling Nonsense & Self Conceitn5105 ¶176
OF FACTION PAGE 235 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"; and take it to be a sign of one that meaneth to refer all to the greatness of his own house.n5105 ¶177
None but God is Thisn5105 ¶178
PAGES 235-236 Kings had need beware how they side themselves . . . 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". King James was Bacons Primum Mobilen5105 ¶179
OF CEREMONIES AND RESPECTS PAGE 236 . . . 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.n5105 ¶180
Small matters What are They Caesar seems to me a Very Small Matter & so he seemd to Jesus is the Devil Great Considern5105 ¶181
OF PRAISE PAGE 239 Praise is the reflection of virtue; but it is as the glass or body which giveth the reflection: if it be from the common people, it is commonly false and nought, and rather followeth vain persons, than virtuous.n5105 ¶182
Villain did Christ Seek the Praise of the Rulersn5105 ¶183