a false imitation of divine love-" Amor melior sophista lævo ad humanam vitam,"* that love teacheth a man to carry himself better than the sophist or preceptor, which he calleth lefthanded, because, with all his rules and precepts, he cannot form a man so dexterously, nor with that facility to prize himself and govern himself as love can do; so certainly, if a man's mind be truly inflamed with charity, it doth work him suddenly into greater perfection than all the doctrine of morality can do, which is but a sophist in comparison of the other. Nay further, as Xenophon observed truly, that all other affections, though they raise the mind, yet they do it by distorting and uncomeliness of extacies or excesses; but only love doth exalt the mind, and nevertheless at the same instant doth settle and compose it so in all other excellencies, though they advance nature, yet they are subject to excess; only charity admitteth no excess. For so we see, by aspiring to be like God in power, the angels transgressed and fell" Ascendam, et ero similis altissimo" by aspiring to be like God in knowledge, man transgressed and fell" Eritis sicut Dii, scientes bonum et malum:"but by aspiring to a similitude of God in goodness or love, neither man nor angel ever transgressed, or shall transgress. For unto that imitation we are called-"Diligite inimicos vestros, benefacite eis qui oderunt vos, et orate pro persequentibus et calumniantibus vos, ut sitis filii Patris vestri qui in cœlis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos." So in the first platform of the divine nature itself, the heathen religion speaketh thus, "Optimus Maximus ;"|| and the sacred Scriptures thus, "Misericordia ejus super omnia opera ejus."¶ Wherefore I do conclude this part of moral knowledge, concerning the culture and regimen of the mind; wherein if any man, considering the parts thereof which I have enumerated, *Love is better than any tutor as a guide to human life. I will mount and be like unto the Most High. Ye shall be like gods, knowing good and evil. Love your enemies, do good to them who hate you, and pray for them who despitefully use you and persecute you, that you may be the children of your Father in heaven, who maketh his sun to rise upon the evil and the good, and sendeth his rain upon the just and upon the unjust. Best and greatest. His tender mercy is over all his works. do judge that my labour is but to collect into an art or science that which hath been pretermitted by others, as matters of common sense and experience, he judgeth well. But as Philocrates sported with Demosthenes-"You may not marvel, Athenians, that Demosthenes and I do differ; for he drinketh water, and I drink wine,” and like as we read of an ancient parable of the two gates of sleep Sunt geminæ somni portæ; quarum altera fertur Sed falsa ad cœlum mittunt insomnia manes: ." so if we put on sobriety and attention, we shall find it a sure maxim in knowledge, that the more pleasant liquor of wine is the more vaporous, and the braver gate of ivory sendeth forth the falser dreams. The subject of the Eighth Book is Civil Knowledge, or the Ethics of Statesmanship; "a subject," says Bacon, "which of all others (we must understand him to mean, in ethical science) is most immersed in matter, and hardliest reduced to axiom." The Book is about three times the length of the corresponding portion of the Advancement; and it is much the longest of the nine Books of the De Augmentis. It is divided into three Chapters ; the principal additions consisting of illustrative examples inserted in the second and third. Civil Knowledge is distributed into the doctrine of Conversation, the doctrine of Negociation or Business, and the doctrine of Government; the First Chapter contains a few observations on the first; the two remaining Chapters are devoted respectively to the second and third. The passage on Conversation in the Advancement is as follows; it is slightly extended in the Latin :— The wisdom of conversation ought not to be overmuch affected, but much less despised; for it hath not only an honour Two gates the silent house of sleep adorn; Of polished ivory this, that of transparent horn; VOL. II. G in itself, but an influence also into business and government. The poet saith Nec vultu destrue verba tuo :* a man may destroy the force of his words with his countenance: so may he of his deeds, saith Cicero, recommending to his brother affability and easy access-"Nil interest habere ostium apertum, vultum clausum;"† it is nothing won to admit men with an open door, and to receive them with a shut and reserved countenance. So, we see, Atticus, before the first interview between Cæsar and Cicero, the war depending, did seriously advise Cicero touching the composing and ordering of his countenance and gesture. And if the government of the countenance be of such effect, much more is that of the speech, and other carriage appertaining to conversation; the true model whereof seemeth to me well expressed by Livy, though. not meant for this purpose-" Ne aut arrogans videar, aut obnoxius; quorum alterum est alienæ libertatis obliti, alterum suæ:" the sum of behaviour is to retain a man's own dignity, without intruding upon the liberty of others. On the other side, if behaviour and outward carriage be intended too much, first it may pass into affectation, and then "quid deformius quam scenam in vitam transferre " to act a man's life? But although it proceed not to that extreme, yet it consumeth time, and employeth the mind too much. And therefore as we use to advise young students from company keeping, by saying, "Amici fures temporis," so certainly the intending of the discretion of behaviour is a great thief of meditation. Again, such as are accomplished in that form of urbanity please themselves in it, and seldom aspire to higher virtue; whereas those that have defect in it do seek comeliness by reputation; for where reputation is, almost everything becometh; but where that is not, it must be supplied by puntos and compliments. Again, there is no greater impediment of action than an over * Let not harsh looks your soothing words belie. It is not enough to keep your door open, if your looks for bid entrance. Lest I should seem arrogant or subservient; the former of which argues forgetfulness of the freedom of others, the latter of our own. What is worse than to transfer the stage to real life? curious observance of decency, and the guide of decency, which is time and season. For as Solomon saith, "Qui respicit ad ventos, non seminat; et qui respicit ad nubes, non metit:"* a man must make his opportunity, as oft as find it. To conclude; behaviour seemeth to me as a garment of the mind, and to have the conditions of a garment. For it ought to be made in fashion; it ought not to be too curious; it ought to be shaped so as to set forth any good making of the mind, and hide any deformity; and above all, it ought not to be too strait or restrained for exercise or motion. The following short paragraph from the beginning of the Second Chapter is nearly the same in both treatises : The wisdom touching Negotiation or Business hath not been hitherto collected into writing, to the great derogation of learning, and the professors of learning. For from this root springeth chiefly that note or opinion, which by us is expressed in adage to this effect" that there is no great concurrence between learning and wisdom." For of the three wisdoms which we have set down to pertain to civil life, for wisdom of behaviour, it is by learned men for the most part despised, as an inferior to virtue, and an enemy to meditation; for wisdom of government, they acquit themselves well when they are called to it, but that happeneth to few; but for the wisdom of business, wherein man's life is most conversant, there be no books of it, except some few scattered advertisements, that have no proportion to the magnitude of this subject. For if books were written of this, as the other, I doubt not but learned men with mean experience, would far excel men of long experience without learning, and outshoot them in their own bow. After this we have a collection of aphorisms gathered from the Parables (or Proverbs) of Solomon, accompanied with short explanations or commentaries, by way of examples of what is called the Doctrine or Knowledge of Scattered Occasions (Doctrina de Sparsis Occasionibus), which is made the First Part of the Doctrine of Business; the Knowledge of Rising in the World (Am *He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.. bitus Vitae) being the Second. The number of these aphorisms, which was twenty-four in the Advancement of Learning, is increased to thirty-four in the De Augmentis; two, besides, are omitted, so that the number of the new aphorisms is twelve; and the explanations, which are in general strikingly ingenious, are also for the most part much extended. Adopting Shaw's English (though not very good), we will give first a few of those to be found, though in a shorter form, in the Advancement :— A soft answer turneth away wrath.-If the anger of a prince, or superior, be kindled against you; and it be now your turn to speak; Solomon directs; 1. that an answer be made; and 2. that it be soft. The first rule contains three precepts; viz. 1. to guard against a melancholy and stubborn silence; for this either turns the fault wholly upon you, as if you could make no answer; or secretly impeaches your superior, as if his ears were not open to a just defence. 2. To beware of delaying the thing; and requiring a longer day for your defence: which either accuses your superior of passion; or signifies that you are preparing some artificial turn or colour. So that it is always best directly to say something for the present, in your own excuse, as the occasion requires. And 3. to make a real answer; an answer not a mere confession or bare submission; but a mixture of apology and excuse. For it is unsafe to do otherwise; unless with very generous and noble spirits, which are extremely rare. Then follows the second rule: that the answer be mild and soft, not stiff and irritating. A wise man contending with a fool, whether he gets angry or smiles, will not find rest.—We are frequently admonished to avoid unequal conflicts, that is, not to strive with the stronger. But the admonition of Solomon is no less useful; that we should not strive with the worthless, for here the match is very unequal; where it is no victory to conquer, and a great disgrace to be conquered. Nor does it signify if, in such a contest, we should sometimes deal as in jest; and sometimes in the way of disdain and contempt. For what course soever we take, we are losers, and can never come handsomely off. But the worst case of all is, if our antagonist have something of the fool in him; that is, if he be confident and headstrong. The end of a speech is better than the beginning.—This |