Page:The Works of Francis Bacon (1884) Volume 1.djvu/307

 renown and veneration was the name of these two princes in those days, that they would have it as a perpetual addition in all the emperors' styles. In this emperor's times also the church for the most part was in peace; so as in this sequence of six princes we do see the blessed effects of learning in sovereignty, painted forth in the greatest table of the world.

But for a tablet, or picture of smaller volume, (not presuming to speak of your majesty that liveth,) in my judgment the most excellent is that of Queen Elizabeth, your immediate predecessor in this part of Britain; a princess that, if Plutarch were now alive to write lives by parallels, would trouble him, I think, to find for her a parallel amongst women. This lady was endued with learning in her sex singular, and rare even amongst masculine princes; whether we speak of learning, language, or of science, modern, or ancient, divinity or humanity: and unto the very last year of her life she was accustomed to appoint set hours for reading, scarcely any young student in any university more daily, or more duly. As for her government, I assure myself I shall not exceed, if I do affirm that this part of the island never had forty-five years of better times; and yet not through the calmness of the season, but through the wisdom of her regimen. For if there be considered of the one side, the truth of religion established, the constant peace and security, the good administration of justice, the temperate use of the prerogative, not slackened, nor much strained, the flourishing state of learning, sortable to so excellent a patroness, the convenient estate of wealth and means, both of crown and subject, the habit of obedience, and the moderation of discontents; and there be considered, on the other side, the differences of religion, the troubles of neighbour countries, the ambition of Spain, and opposition of Rome: and then, that she was solitary and of herself: these things, I say, considered as I could not have chosen an instance so recent and so proper, so, I suppose, I could not have chosen one more remarkable or eminent to the purpose now in hand, which is concerning the conjunction of learning in the prince with felicity in the people.

Neither hath learning and influence an operation only upon civil merit and moral virtue, and the arts or temperature of peace and peaceable government; but likewise it hath no less power and efficacy in enablement towards martial and military virtue and prowess; as may be notably represented in the examples of Alexander the Great, and Cæsar the Dictator, mentioned before, but now in fit place to be resumed; of whose virtues and acts in war there needs no note or recital, having been the wonders of time in that kind: but of their affections towards learning, and perfections in learning, it is pertinent to say somewhat.

Alexander was bred and taught under Aristotle he great philosopher, who dedicated divers of his looks of philosophy unto him: he was attended with Callisthenes and divers other learned persons, that followed him in camp, throughout his journeys and conquests. What price and estimation he had learning in doth notably appear in these three particulars: first, in the envy he used to express that he bore towards Achilles, in this, that he had so good a trumpet of his praises as Homer's verses; secondly, in the judgment or solution he gave touching that precious cabinet of Darius, which was found among his jewels; whereof question was made what thing was worthy to be put into it; and he gave his opinion for Homer's works: thirdly, in his letter to Aristotle, after he had set forth his books of nature, wherein he expostulated with him for publishing the secrets or mysteries of philosophy; and gave him to understand that himself esteemed it more to excel other men in learning and knowledge than in power and empire. And what use he had of learning doth appear, or rather shine, in all his speeches and answers, being full of science, and use of science, and that in all variety. And herein again it may seem a thing scholastical, and somewhat idle, to recite things that every man knoweth; but yet, since the argument I handle leadeth me thereunto, I am glad that men shall perceive I am as willing to flatter, if they will so call it, an Alexander, or a Cæsar, or an Antoninus, that are dead many hundred years since, as any that now liveth: for it is the displaying of the glory of learning in sovereignty that I propound to myself, and not a humour of declaiming in any man's praises. Observe then the speech he used of Diogenes, and see if it tend not to the true state of one of the greatest questions of moral philosophy; whether the enjoying of outward things, or the contemning of them, be the greatest happiness: for when he saw Diogenes so perfectly contented with so little, he said to those that mocked at his condition; "Were I not Alexander, I would wish to be Diogenes." But Seneca inverteth it, and saith; "Plus erat, quod hic nollet accipere, quàm quod ille posset dare." (There were more things which Diogenes would have refused, than there were which Alexander could have given.)

Observe again that speech which was usual with him, "That he felt his mortality chiefly in two things, sleep and lust;" and see if it were not a speech extracted out of the depth of natural philosophy, and liker to have come out of the mouth of Aristotle or Democritus, than from Alexander.

See again that speech of humanity and poeiy, when upon the bleeding of his wounds, he called unto him one of his flatterers, that was wont to ascribe to him divine honour, and said "Look, this is very blood; this is not such a liquor as Homer speaketh of, which ran from Venus's hand, when it was pierced by Diomedes."