Page:The Works of Francis Bacon (1884) Volume 1.djvu/293

Rh they handle: so, by like reason, it cannot be but a matter of doubtful consequence, if states be managed by empiric statesmen, not well mingled with men grounded in learning. But contrariwise, it is almost without instance contradictory, that ever any government was disastrous that was in the hands of learned governors. For howsoever it hath been ordinary with politic men to extenuate and disable learned men by the names the records of time it appeareth, in many particulars, that the governments of princes in minority (notwithstanding the infinite disadvantage of that kind of state) have nevertheless excelled the government of princes of mature age, even for that reason which they seek to traduce, which is, that by that occasion the state hath been in the hands of pedants: for so was the state of Rome for the first five years, which are so much magnified, during the minority of Nero, in the hands of Seneca, a pedant: so it was again for ten years space or more, during the minority of Gordianus the younger, with great applause and contentation in the hands of Misitheus, a pedant: so it was before that, in the minority of Alexander Severus, in like happiness, in hands not much unlike, by reason of the rule of the women, who were aided by the teachers and preceptors. Nay, let a man look into the government of the bishops of Rome, as by name, into the government of Pius Quintus, and Sextus Quintus, in our times, who were both at their entrance esteemed but as pedantical friars, and he shall find that such popes do greater things, and proceed upon truer principles of estate, than those which have ascended to the papacy from an education and breeding in affairs of estate and courts of princes; for although men bred in learning are perhaps to seek in points of convenience, and accommodating for the present, which the Italians call "ragioni di stato," whereof the same Pius Quintus could not hear spoken with patience, terming them inventions against religion and the moral virtues; but on the other side, to recompence that, they are perfect in those same plain grounds of religion, justice, honour, and moral virtue, which, if they be well and watchfully pursued, there will be seldom use of those other, no more than of physic in a sound or well-dieted body. Neither can the experience of one man's life: for, as it happeneth sometimes that the grandchild, or other descendant, resembleth the ancestor more than the son; so many times occurrences of present times may sort better with ancient examples, than with those of the latter or immediate times: and lastly, the wit of one man can no more countervail learning, than one man's means can hold way with a common purse.

And as for those particular seducements, or indispositions of the mind for policy and government, which learning is pretended to insinuate; if it be granted that any such thing be, it must be remembered withal, that learning ministereth in every of them greater strength of medicine or remedy than it offereth cause of indisposition or infirmity; for if by a secret operation, it make men perplexed and irresolute, on the other side, by plain precept, it teacheth them when and upon what ground to resolve; yea, and how to carry things in suspense without prejudice, till they resolve; if it make men positive and regular, it teacheth them what things are in their nature demonstrative, and what are conjectural; and as well the use of distinctions and exceptions, as the latitude of principles and rules. If it mislead by disproportion, or dissimilitude of examples, it teacheth men the force of circumstances, the errors of comparisons, and all the cautions of application; so that in all these it doth rectify more effectually than it can pervert. And these medicines it conveyeth into men's minds much more forcibly by the quickness and penetration of examples. For let a man look into the errors of Clement the Seventh, so livelily described by Guicciardine, who served under him, or into the errors of Cicero, painted out by his own pencil in his epistles to Atticus, and he will fly apace from being irresolute. Let him look into the errors of Phocion, and he will beware how he be obstinate or inflexible. Let him but read the fable of Ixion, and it will hold him from being vaporous or imaginative. Let him look into the errors of Cato the Second, and he will never be one of the antipodes, to tread opposite to the present world.

And for the conceit, that learning should dispose men to leisure and privateness, and make men slothful; it were a strange thing if that which accustometh the mind to a perpetual motion and agitation should induce slothfulness; whereas contrariwise it may be truly affirmed, that no kind of men love business for itself, but those that are learned; for other persons love it for profit, as an hireling, that loves the work for the wages; or for honour, as because it beareth them up in the eyes of men, and refresheth their reputation, which otherwise would wear; or because it putteth them in mind of their fortune, and giveth them occasion to pleasure and displeasure; or because it exerciseth some faculty wherein they take pride, and so entertaineth them in good humour and pleasing conceits toward themselves; or because it advanceth any other their ends. So that, as it is said of untrue valours, that some men's industries are in the eyes of others, or at least in regard of their own designments: only learned men love business, as an action according to nature, as agreeable to health of mind, as exercise is to health of body, taking pleasure in the action itself, and not in the purchase; so that of all men they are the most indefatigable, if it be