Page:The Works of Francis Bacon (1884) Volume 1.djvu/193

 state of free servants and attendants upon noblemen and gentlemen; of which sort even they of inferior condition, do not not ways yield unto the yeomanry, for infantry. And therefore out of all question the magnificence and ihat hospitable splendour, the household servants, and great retinues of noblemen and gentlemen, received into custom in England, doth much conduce unto martial greatness; whereas on the other side, the close, reserved and contracted living of noblemen, causeth a penury of military forces." He is silent upon this subject in the Advancement of Learning, for a reason thus stated. "Considering that I write to a king that is master of this science, and is so well assisted, I think it decent to pass over this part in silence, as willing to obtain the certificate which one of the ancient philosophers aspired unto; who being silent, when others contended to make demonstration of their abilities by speech, desired it might be certified for his part, that there was one that knew how to hold his peace." But see the Essays upon the "True Greatness of Kingdoms and States." See Goldsmith's Deserted Village.

See, in this volume, page 70.

See also in the preface, ante, p. 6, under observations upon Medilationes Sacræ.

"Sir,—Finding during parliament a willingness in you to conferre with me in this great service concerning the Union, I doe now take hold thereof to excuse my boldness to desire that now which you offred then for both the tyme as to leasure is more liberall and as to the service itself is more urgent whether it will like you to come to me to Graies In or to appoynt me whear to meete with you I am indifferent and leave it to your choise and accordingly desire to hear from you, so I remain yr very loving friend,
 * "Graies Inne this 8th of Sept. 1604.


 * "To Sir Robert Cotton."

Studies serve for pastimes, for ornaments, and for abilities. Their chiefe vse for pastime is in priuatenesse and retyring: for ornament is in discourse, and for ability is in iudgememt. For expert men can execute, but learned men are fittest to iudge or censure.

To spend too much time in them is sloth, to vse them too much for ornament is affectation: to make iudgement wholly by their rules, is the humor of a Scholler. They perfect Nature, and are perfected by experience. Crafty men contemne them, simple men admire them, and wise-men vse them; for they teach not their owne vse, but that is a wisedome without them: and aboue them wonne by observation. Read not to contradict, nor to beleeue, but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and disgested. That is, some bookes are to be read only in parts: others to be read but cursorily, and some fewe to be read wholy and with dilligence and atention. Reading maketh a fill man, conference a ready man, and writing an exact man. And therfore if a man write little, he had need haue a great memory: if he confer little, haue a present wit, and if he read little, hee had need haue make men wise, Poets witty, the Mathematiks subtill, natural philosophy deep, Morall graue, Logick and Rhetoricke, able to contend.

Some in their discourse desire rather commendation of wit in being able to hold all arguments, then of iudgement in discerning what is true, as if it were a praise to know what might be said, and not what shold be thought. Some haue certain common places and Theames wherein they are good, and want variety, which kind of pouerty is for the most part tedious, and now and then ridiculous. The honorablest part of talke is to giue the occasion, and againe to moderate and passe to somewhat else. It is good to vary and mixe speech asking of questions, with telling of opinions, and iest with earnest. But some things are priuiledged from iest, namely religion, matters of state, great persons, any mans present businesse of importance, and any case that deserueth pilty. He that questioneth much shall learne much, and content much, specially if he apply his questions to the skill of the person of whom he asketh, for he shal giue them occasion to please themselues in speaking, and himselfe shall continually gather knowledge. If you dissemble sometimes your knowledge of that you are thought to know, you shall bee thought another time to know that you know not. Speech of a mans selfe is not good often, and there is but one case, wherein a man may commend himselfe with good grace, and that is in commending vertue in another, especially if it be such a vertue, as wherevnto himselfe pretendeth. Discretion of speech is more than eloquence, and to speake agreeably to him, with whom we deale is more than to speake in good words or in good order. A good continued speech without a good speech of interlocution sheweth slownesse: and a good reply or second speech without a good set speech sheweth shallowness and weakness, as we see in beasts, that those that are weakest in the course are yet nimblest in the turne. To vse too many circumstances ere one come to the matter is wearisome, to vse none at al is blunt.

He that is onely reall had neede haue exceeding great parts of vertue, as the stone had neede be rich that is set without foyle. But commonly it is in praise as it is in gaine. For as the prouerbe is true, "That light gaines make heauy purses," because they come thick, wheras great come but now and then, so it is as true that smal matters win great commendation: because they are continually in vse and in note, whereas the occasion of anye great vertue commeth but on helie daies. To attaine good formes, it sufficeth not to dispise them, for so shal a man observe them in others, and let him trust himselfe with the rest, for if he care to expresse them hee shall leese their grace, which is to be natural and vnaffected. Some mens behaviour is like a verse vherin euery sillable is measured. How can a man comprehend great matters that breakelh his mind too much to small obseruations? Not to vse Ceremonies at all, is to teach others not to vse them againe, and so diminish his respect, especially they be not to be omitted to strangers and strange natures. Amongst a mans pieres a man shall be sure of familiarity, and therefore it is a good little to keep state: among a mans inferiors one shal be sure of reuerence, and therefore it is good a little to be familiar. He that is too much in any thing, so that he give another occasion of satiety, maketh himselfe cheape. To apply ones selfe to others is good, so it be with demonstration that a man doth it vpon regard, and not upon facility. It is a good precept generally in seconding another: yet to add somewhat of ones own, as if you will graunt his opinion, let it be with some distinction. If you will follow his motion: let it be with condition: if you allow his counsell, let it be with alleadging further reason.

Costly followers are not to be liked, least while a man maketh his trayne longer, he make his wings shorter: I reckon to be costly not them alone which charge the purse, but which are wearisome and importune in sutes. Ordinary following ought to challenge no higher conditions then countenance, recommendation and protection from wrong.

Factious followers are worse to be liked, which follow not vpon affection to him with whom they range themselues, but vpon discontentment conceiued against some other, whervpon commonly insueth that ill intelligence that wee many times see between great personages. The following by certain States answerable to that which a great person himself professeth, as of souldiers to him that hath been emploied in the wars, and the like hath euer beene a thing ciuil and wel taken euen in Monarchies, so it bee without too much pompe or popularity. But the most honorable kind of following is to be followed, as one that apprehendeth to aduance vertue and desert in all sorts of persons, and yet wher there is no eminent oddes in sufficiency, it is better to take with the more passable then with the more able. In gouernment it is good to vse men of one rancke equally, for to countenance some extraordinarily, is to make them insolent, and the rest discontent, because they may claime a due. But in fauours to vse men with much difference and election is good, for it maketh the persons preferred more thankful, and the rest more officious, because all is of fauour. It is good not to make too much of any man at first because one cannot hold out that proportion. To be gouerned by one is not good, and to be distracted with many is worse: but to take aduice of friends is ever honorable: "For lookers on many times see more then gamesters, and the vale best discouereth the hill." There is little friendship in the world, and least of al between equals, which was wont to bee magnified. That that is, is between superior and inferiour, whose fortunes may comprehend the one the other.

Many ill matters are vndertaken, and manye good matters with ill mindes. Some embrace Sutes which neuer meane to deale effectually in them. But if they see there may be life in the matter by some other meane, they will be content to win a thanke, or take a second reward. Some take hold of sutes only for an occasion to crosse some other, or to make an information, whereof they could not otherwise haue an apt pretext, without care what become of the sute, when that turn is serued. Nay some vndertake sutes with a ful purpose to let them fal, to the end to gratifie ihe adverse party or competitor. Surely there is in sort a right in every