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[This Essay is reckoned a fragment, as it is supposed Bacon must have written

much more on the subject: but it is complete as far as it goes; and there are many of the other Essays that would have borne to be much enlarged.]

· Fame is of that force as there is scarcely any great action

wherein it hath not a great part, as mecteth with them tocrywhere.'


By 'fame,' Bacon means what we call report,' or ' rumour, or the French on dit.

One remarkable instance of the effects produced by rumours night be added to those Bacon mentions. When Buonaparte's return from Elba was plotted, his partisans went all about France, pretending to seek to purchase land; and when in treaty for a field, and seemingly about to close the bargain, they inquired about the title ; and when they found, as they generally did, that it was land which had been confiscated at the Revolution, they broke off at once, declaring that the title was insecure : thus spreading throughout France the notion that the Bourbons meditated the resumption of all those lands—the chief part of France—to restore them to the former owners. And thus, most of the proprietors were eager for their downfall.

Some remarks on political predictions, alrcady made in my notes on the Essay Of Prophecies,' might come in under this head.

· Let all wise governors have as great a watch and care over

fames as they have of the actions and designs themselves.'

The necessity of this watchfulness from the effects produced by them seems to have been recognised at a very early period in our legislative history. We have before noticed a statute respecting them made in the reign of Edward the First. It enacts that ‘forasmuch as there have been oftentimes found in the country Devisors of Tales, whereby discord (or occasion] of discord hath arisen many times between the King and his people, or great men of this realm; for the damage that hath and may thereof ensue; it is commanded, that from henceforth none be so hardy to tell or publish any false news or tales, whereby discord, or [matter) of discord or slander may grow between the King and his people, or the great men of the realm; and he that doth so shall be taken and kept in prison, until he hath brought him into the Court which was the first which did speak the same.'-3 Edw. I. Stat. Westmonast. 1, c. xxxiv.

The framing and circulating of politic fames' might have becn set down by Bacon as one of the points of cunning.


ILENCE were the best celebration of that which I mean to

commend; for who would not use silence, where silence is not made? and what crier can make silence in such a noise and tumult of vain and popular opinions? My praise shall be dedicated to the mind itself. The mind is the man, and the knowledge of the mind. A man is but what he knoweth. The mind itself is but an accident to knowledge, for knowledge is a double of that which is. The truth of being, and the truth of knowing, is all one; and the pleasures of the affections greater than the pleasures of the senses. And are not the pleasures of the intellect greater than the pleasures of the affections? Is it not a true and only natural pleasure, whereof there is no satiety? Is it not knowledge that doth alone clear the mind of all perturbations? How many things are there which we imagine not! How many things do we esteem and value otherwise than they are! This ill-proportioned estimation, these vain imaginations, these be the clouds of error that turn into the storms of perturbation. Is there any such happiness as for a man's mind to be raised above the confusion of things, where he may have the prospect of the order of nature, and the error of men? Is this but a vein only of delight, and not of discovery ?-of contentment, and not of benefit? Shall we not as well discern the riches of nature's warehouse as the benefit of her shop? Is truth ever barren! Shall we not be able thereby to produce worthy effects, and to endow the life of man with infinite commodities? But shall I make this garland to be put upon a wrong head? Would any body believe me if I should verify this, upon the knowledge that is now in use? Are we the richer by one poor invention, by reason of all the learning that hath been these many hundred years? The industry of artificers maketh some small improvement of things invented; and chance sometimes, in experimenting,' maketh us to stumble upon some

* Experiment. To make experiments. “Francisco Redi, by experimenting found that ... -Ray.

what which is new; but all the disputation of the learned never brought to light one effect of nature before unknown. When things are known and found out, then they can descant upon them, they can knit them into certain causes, they can reduce them to their principles. If any instance of experience stand against them, they can range it in order by some distinctions. But all this is but a web of the wit;' it can work nothing. I do not donbt but that common notions, which we call reason, and the knitting of them together, which we call logic, are the art of reason and studies. But they rather cast obscurity, than gain light to the contemplation of nature.

All the philosophy of nature which is now received, is either the philosophy of the Grecians, or that of the alchemists. That of the Grecians hath the foundations in words, in ostentation, in confutation, in sects, in schools, in disputations. The Grecians were, as one of themselves saith, you Grecians, ever children.' They knew little antiquity; they knew, except fables, not much above five hundred years before themselves. They knew but a small portion of the world. That of the alchemists hath the foundation in imposture, in auricular traditions and obscurity. It was catching hold of religion, but the principle of it is, Populus vult decipi.' So that I know no great difference between these great philosophers, but that the one is a loud crying folly, and the other is a whispering folly. The one is gathered out of a few vulgar observations, and the other out of a few experiments of a furnace. The one never faileth to multiply words, and the other ever faileth to multiply gold. Who would not smile at Aristotle, when he admireth the eternity and invariableness of the heavens, as there were not the like in the bowels of the earth? Those be the confines and borders of these two kingdoms, where the continual alteration and incursion are. The superficies and upper parts of the earth are full of varieties. The superficies and lower parts of the heavens, which we call the middle region of the air, are full of variety. There is much spirit in the one part that cannot be brought into mass. There is much massy body in the other

? Wit. Intellect. Will puts in practice what the wit deviseth.'—Davies.
· To. For. See page 246.
• Plato. See Advancement of Learning, Book I.
The people wish to be deceived.'

place that cannot be refined to spirit. The common air is as the waste ground between the borders. Who would not smile at the astronomers, I mean not these few carmen which drive the earth about,' but the ancient astronomers, which feign tie moon to be the swiftest of the planets in motion, and the rest in order, the higher the slower; and so are compelled to imagine a double motion; whereas how evident is it, that that which they call a contrary motion, is but an abatement of motion ? The fixed stars overgo' Saturn, and so in them and the rest, all is but one motion, and the nearer the earth the slower-a motion also whereof air and water do participate, though much interrupted.

But why do I in a conference of pleasure enter into these great matters, in sort' that pretending to know much, I should forget what is seasonable? Pardon me, it was because all things may be endowed and adorned with speeches, but knowledge itself is more beautiful than any apparel of words that can be put upon it.

And let not me seem arrogant without respect to these great reputed authors. Let me so give every man his due, as I give Time his due, which is to discover truth. Many of these men had greater wits, far above mine own, and so are many in the universities of Europe at this day. But, alas! they learn nothing there but to believe; first to believe that others know that which they know not; and after, themselves know that which they know not. But, indeed, facility to believe, impatience to doubt, temerity to answer, glory to know, doubt to contradict, end to gain, sloth to search, seeking things in words, resting in part of nature; these, and the like, have been the things which have forbidden the happy match between the mind of man and the nature of things, and in place thereof have married it to vain



Probably sneer at Copernicus. His disparagement of him, I have alluded to in the preface. Overgo. To pass over.

How many weary steps
Of many weary miles you have o'ergone,

Are numbered in the travel of one mile.'-Shakespere. • In sort. In such a manner. * Flowers worn in such sort can neither be seen well, nor smelt by those that wear them'—Hooker.

'Let's on our way in silent sort.' --Shakespere.

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