FRANCIS BACON QUOTES XV

English philosopher (1561-1626)

Counsellors should not be too speculative into their sovereign's person. The true composition of a counsellor, is rather to be skilful in their master's business, than in his nature; for then he is like to advise him, and not feed his humor. It is of singular use to princes, if they take the opinions of their counsel, both separately and together. For private opinion is more free; but opinion before others, is more reverent. In private, men are more bold in their own humors; and in consort, men are more obnoxious to others' humors; therefore it is good to take both; and of the inferior sort, rather in private, to preserve freedom; of the greater, rather in consort, to preserve respect. It is in vain for princes, to take counsel concerning matters, if they take no counsel likewise concerning persons; for all matters are as dead images; and the life of the execution of affairs, resteth in the good choice of persons. Neither is it enough, to consult concerning persons secundum genera, as in an idea, or mathematical description, what the kind and character of the person should be; for the greatest errors are committed, and the most judgment is shown, in the choice of individuals. It was truly said, optimi consiliarii mortui: books will speak plain, when counsellors blanch. Therefore it is good to be conversant in them, specially the books of such as themselves have been actors upon the stage.

FRANCIS BACON

"Of Counsel", The Essays or Counsels, Civil and Moral

Tags: books


It hath been an opinion, that the French are wiser than they seem, and the Spaniards seem wiser than they are. But howsoever it be between nations, certainly it is so between man and man. For as the Apostle saith of godliness, Having a show of godliness, but denying the power thereof; so certainly there are, in point of wisdom and sufficiency, that do nothing or little very solemnly: magno conatu nugas. It is a ridiculous thing, and fit for a satire to persons of judgment, to see what shifts these formalists have, and what prospectives to make superficies to seem body, that hath depth and bulk. Some are so close and reserved, as they will not show their wares, but by a dark light; and seem always to keep back somewhat; and when they know within themselves, they speak of that they do not well know, would nevertheless seem to others, to know of that which they may not well speak. Some help themselves with countenance and gesture, and are wise by signs; as Cicero saith of Piso, that when he answered him, he fetched one of his brows up to his forehead, and bent the other down to his chin; Respondes, altero ad frontem sublato, altero ad mentum depresso supercilio, crudelitatem tibi non placere. Some think to bear it by speaking a great word, and being peremptory; and go on, and take by admittance, that which they cannot make good. Some, whatsoever is beyond their reach, will seem to despise, or make light of it, as impertinent or curious; and so would have their ignorance seem judgment. Some are never without a difference, and commonly by amusing men with a subtilty, blanch the matter; of whom A. Gellius saith, Hominem delirum, qui verborum minutiis rerum frangit pondera. Of which kind also, Plato, in his Protagoras, bringeth in Prodicus in scorn, and maketh him make a speech, that consisteth of distinction from the beginning to the end. Generally, such men in all deliberations find ease to be of the negative side, and affect a credit to object and foretell difficulties; for when propositions are denied, there is an end of them; but if they be allowed, it requireth a new work; which false point of wisdom is the bane of business. To conclude, there is no decaying merchant, or inward beggar, hath so many tricks to uphold the credit of their wealth, as these empty persons have, to maintain the credit of their sufficiency. Seeming wise men may make shift to get opinion; but let no man choose them for employment; for certainly you were better take for business, a man somewhat absurd, than over-formal.

FRANCIS BACON

"Of Seeming Wise", The Essays or Counsels, Civil and Moral

Tags: Men


So in natural history, we see there hath not been that choice and judgment used as ought to have been; as may appear in the writings of Plinius, Cardanus, Albertus, and divers of the Arabians, being fraught with much fabulous matter, a great part not only untried, but notoriously untrue, to the great derogation of the credit of natural philosophy with the grave and sober kind of wits: wherein the wisdom and integrity of Aristotle is worthy to be observed, that, having made so diligent and exquisite a history of living creatures, hath mingled it sparingly with any vain or feigned matter; and yet on the other side hath cast all prodigious narrations, which he thought worthy the recording, into one book, excellently discerning that matter of manifest truth, such whereupon observation and rule was to be built, was not to be mingled or weakened with matter of doubtful credit; and yet again, that rarities and reports that seem uncredible are not to be suppressed or denied to the memory of men.

FRANCIS BACON

The Advancement of Learning

Tags: history


But be the workmen what they may be, let us speak of the work; that is, the true greatness of kingdoms and estates, and the means thereof.

FRANCIS BACON

"Of the True Greatness Of Kingdoms And Estates", The Essays or Counsels, Civil and Moral


For since there must be borrowing and lending, and men are so hard of heart, as they will not lend freely, usury must be permitted. Some others, have made suspicious and cunning propositions of banks, discovery of men's estates, and other inventions. But few have spoken of usury usefully. It is good to set before us, the incommodities and commodities of usury, that the good, may be either weighed out or culled out; and warily to provide, that while we make forth to that which is better, we meet not with that which is worse.

FRANCIS BACON

"Of Usury", The Essays or Counsels, Civil and Moral

Tags: borrowing


A man that is young in years, may be old in hours, if he have lost no time.

FRANCIS BACON

"Of Youth And Age", The Essays or Counsels, Civil and Moral

Tags: time


If you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or those that have interest in him, and so govern him. In dealing with cunning persons, we must ever consider their ends, to interpret their speeches; and it is good to say little to them, and that which they least look for. In all negotiations of difficulty, a man may not look to sow and reap at once; but must prepare business, and so ripen it by degrees.

FRANCIS BACON

"Of Negotiating", The Essays or Counsels, Civil and Moral

Tags: business


For the conduct of the war: at the first, men rested extremely upon number: they did put the wars likewise upon main force and valor; pointing days for pitched fields, and so trying it out upon an even match and they were more ignorant in ranging and arraying their battles. After, they grew to rest upon number rather competent, than vast; they grew to advantages of place, cunning diversions, and the like: and they grew more skilful in the ordering of their battles.

FRANCIS BACON

"Of Vicissitude Of Things", The Essays or Counsels, Civil and Moral

Tags: cunning


Concerning the means of procuring unity; men must beware, that in the procuring, or reuniting, of religious unity, they do not dissolve and deface the laws of charity, and of human society. There be two swords amongst Christians, the spiritual and temporal; and both have their due office and place, in the maintenance of religion. But we may not take up the third sword, which is Mahomet's sword, or like unto it; that is, to propagate religion by wars, or by sanguinary persecutions to force consciences; except it be in cases of overt scandal, blasphemy, or intermixture of practice against the state; much less to nourish seditions; to authorize conspiracies and rebellions; to put the sword into the people's hands; and the like; tending to the subversion of all government, which is the ordinance of God. For this is but to dash the first table against the second; and so to consider men as Christians, as we forget that they are men. Lucretius the poet, when he beheld the act of Agamemnon, that could endure the sacrificing of his own daughter, exclaimed: Tantum Religio potuit suadere malorum.

FRANCIS BACON

"Of Unity in Religion", The Essays or Counsels, Civil and Moral

Tags: Men


Men of noble birth, are noted to be envious towards new men, when they rise. For the distance is altered, and it is like a deceit of the eye, that when others come on, they think themselves, go back.

FRANCIS BACON

"Of Envy", The Essays or Counsels, Civil and Moral

Tags: birth


A sudden, bold, and unexpected question doth many times surprise a man, and lay him open. Like to him that, having changed his name, and walking in Paul's, another suddenly came behind him, and called him by his true name, whereat straightways he looked back.

FRANCIS BACON

"Of Cunning", The Essays or Counsels, Civil and Moral

Tags: question


God never wrought miracle, to convince atheism, because his ordinary works convince it.

FRANCIS BACON

"Of Atheism," Essays

Tags: atheism


Lastly, near kinsfolks, and fellows in office, and those that have been bred together, are more apt to envy their equals, when they are raised. For it doth upbraid unto them their own fortunes, and pointeth at them, and cometh oftener into their remembrance, and incurreth likewise more into the note of others; and envy ever redoubleth from speech and fame. Cain's envy was the more vile and malignant, towards his brother Abel, because when his sacrifice was better accepted, there was no body to look on. Thus much for those, that are apt to envy.

FRANCIS BACON

"Of Envy", The Essays or Counsels, Civil and Moral

Tags: envy


Goodness I call the habit, and goodness of nature, the inclination. This of all virtues, and dignities of the mind, is the greatest; being the character of the Deity: and without it, man is a busy, mischievous, wretched thing; no better than a kind of vermin. Goodness answers to the theological virtue, charity, and admits no excess, but error.

FRANCIS BACON

"Of Goodness and Goodness Of Nature", The Essays or Counsels, Civil and Moral

Tags: character


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; for otherwise, in feeding the streams, thou driest the fountain.

FRANCIS BACON

"Of Goodness and Goodness Of Nature", The Essays or Counsels, Civil and Moral


We will speak of nobility, first as a portion of an estate, then as a condition of particular persons. 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. For men's eyes are upon the business, and not upon the persons; or if upon the persons, it is for the business' sake, as fittest, and not for flags and pedigree. We see the Switzers last well, notwithstanding their diversity of religion, and of cantons. For utility is their bond, and not respects. The united provinces of the Low Countries, in their government, excel; for where there is an equality, the consultations are more indifferent, and the payments and tributes, more cheerful. A great and potent nobility, addeth majesty to a monarch, but diminisheth power; and putteth life and spirit into the people, but presseth their fortune. It is well, when nobles are not too great for sovereignty nor for justice; and yet maintained in that height, as the insolency of inferiors may be broken upon them, before it come on too fast upon the majesty of kings. A numerous nobility causeth poverty, and inconvenience in a state; for it is a surcharge of expense; and besides, it being of necessity, that many of the nobility fall, in time, to be weak in fortune, it maketh a kind of disproportion, between honor and means.

FRANCIS BACON

"Of Nobility", A Study in Human Nature

Tags: nobility


And we see before our eyes, that in the age of ourselves and our fathers, when it pleased God to call the Church of Rome to account for their degenerate manners and ceremonies, and sundry doctrines obnoxious and framed to uphold the same abuses; at one and the same time it was ordained by the Divine Providence that there should attend withal a renovation and new spring of all other knowledges. And on the other side we see the Jesuits, who partly in themselves, and partly by the emulation and provocation of their example, have much quickened and strengthened the state of learning; we see (I say) what notable service and reparation they have done to the Roman see.

FRANCIS BACON

The Advancement of Learning

Tags: age


For lives, I do find strange that these times have so little esteemed the virtues of the times, as that the writings of lives should be no more frequent. For although there be not many sovereign princes or absolute commanders, and that states are most collected into monarchies, yet are there many worthy personages that deserve better than dispersed report or barren eulogies.

FRANCIS BACON

The Advancement of Learning


In philosophy the contemplations of man do either penetrate unto God, or are circumferred to nature, or are reflected or reverted upon himself. Out of which several inquiries there do arise three knowledges—divine philosophy, natural philosophy, and human philosophy or humanity. For all things are marked and stamped with this triple character—the power of God, the difference of nature and the use of man. But because the distributions and partitions of knowledge are not like several lines that meet in one angle, and so touch but in a point, but are like branches of a tree that meet in a stem, which hath a dimension and quantity of entireness and continuance before it come to discontinue and break itself into arms and boughs; therefore it is good, before we enter into the former distribution, to erect and constitute one universal science, by the name of philosophia prima, primitive or summary philosophy, as the main and common way, before we come where the ways part and divide themselves; which science whether I should report as deficient or no, I stand doubtful. For I find a certain rhapsody of natural theology, and of divers parts of logic; and of that part of natural philosophy which concerneth the principles, and of that other part of natural philosophy which concerneth the soul or spirit—all these strangely commixed and confused; but being examined, it seemeth to me rather a depredation of other sciences, advanced and exalted unto some height of terms, than anything solid or substantive of itself. Nevertheless I cannot be ignorant of the distinction which is current, that the same things are handled but in several respects. As for example, that logic considereth of many things as they are in notion, and this philosophy as they are in nature—the one in appearance, the other in existence; but I find this difference better made than pursued. For if they had considered quantity, similitude, diversity, and the rest of those extern characters of things, as philosophers, and in nature, their inquiries must of force have been of a far other kind than they are. For doth any of them, in handling quantity, speak of the force of union, how and how far it multiplieth virtue? Doth any give the reason why some things in nature are so common, and in so great mass, and others so rare, and in so small quantity? Doth any, in handling similitude and diversity, assign the cause why iron should not move to iron, which is more like, but move to the loadstone, which is less like? Why in all diversities of things there should be certain participles in nature which are almost ambiguous to which kind they should be referred? But there is a mere and deep silence touching the nature and operation of those common adjuncts of things, as in nature; and only a resuming and repeating of the force and use of them in speech or argument. Therefore, because in a writing of this nature I avoid all subtlety, my meaning touching this original or universal philosophy is thus, in a plain and gross description by negative: "That it be a receptacle for all such profitable observations and axioms as fall not within the compass of any of the special parts of philosophy or sciences, but are more common and of a higher stage."

FRANCIS BACON

The Advancement of Learning

Tags: philosophy


Invention is of two kinds much differing—the one of arts and sciences, and the other of speech and arguments. The former of these I do report deficient; which seemeth to me to be such a deficience as if, in the making of an inventory touching the state of a defunct, it should be set down that there is no ready money. For as money will fetch all other commodities, so this knowledge is that which should purchase all the rest. And like as the West Indies had never been discovered if the use of the mariner’s needle had not been first discovered, though the one be vast regions, and the other a small motion; so it cannot be found strange if sciences be no further discovered, if the art itself of invention and discovery hath been passed over.

FRANCIS BACON

The Advancement of Learning

Tags: money