desidiam et otium. gladius nihil demetit. [29] Lat. materiam mercium. [33] Ovid. Met. 11. 5. p. 60 [2] See Burton's Anat. of Mel. (Democritus to the Reader, p. 77, ed. 1813): "The Low Countries generally have three cities at least for one of ours, and those far more populous and rich: and what is the cause, but their industry and excellency in all manner of trades, their commerce, which is maintained by a multitude of tradesmen, so many excellent channels made by art, and opportune havens, to which they build their cities? all which we have in like measure, or at least may have. But their chiefest loadstone, which draws all manner of commerce and merchandise, which maintains their present estate, is not fertility of soyl but industry that enricheth them: the gold mines of Peru or Nova Hispania may not compare with them. They have neither gold nor silver of their own, wine nor oyl, or scarce any corn growing in those United Provinces, little or no wood, tin, lead, iron, silk, wool, any stuff almost, or mettle; and yet Hungary, Transilvania, that brag of their mines, fertile England, cannot compare with them." [9] Comp. Apoph. 252. "Mr Bettenham used to say; That riches were like muck; when it lay upon an heap, it gave but a stench and ill odour; but when it was spread upon the ground, then it was cause of much fruit." [12] Lat. voragines illas fœnoris, monopoliorum, et latifundiorum in pascua conversorum. Usurie: see Hist. of Hen. 7, p. 66; "There were also made good and politike Lawes that Parliament against Vsurie which is the Bastard vse of Money." Pasturages: see Hist. of Hen. 7, p. 73. The whole passage will be found in a note on Essay 29, p. 122, where it is directly referred to. In 1597 Bacon made a speech in the House of Commons upon this subject, in which he said: "For enclosure of grounds brings depopulation, which brings forth first idleness, secondly decay of tillage, thirdly subversion of houses and decrease of charity and charge to the poor's maintenance, fourthly the impoverishing the state of the realm." (Mr Spedding's Letters and Life of Fr. Bacon, II. p. 82.) [24] John v. 4. [9] Lat. temporibus scilicet pacis quando [23] Preferments: Lat. vocationes civiles. [26] Hom. "So in [25] Lat. ut ita demum animos exulceratos prodere possint. II. 1. 398. The fable is alluded to in Adv. of L. II. 4, § 4. the Fable that the rest of the Gods hauing conspired to binde Iupiter, Pallas called Briareus with his hundreth hands to his aide, expounded, that Monarchies neede not feare any courbing of their absolutenesse by Mightie Subiects, as long as by wisedome they keepe the hearts of the people, who will be sure to come in on their side." In Homer it is Thetis, not Pallas, who calls Briareus. [33] and Discontentments: [34] The MS. has: " so it be without bravery or importunitye." Lat. ut ebulliant eorum dolores et in fumos abeant. p. 61 [2] In the Hist. of Hen. 7, p. 137, Bacon says, after the execution of Stanley, Lord Chamberlain, men durst scarce commune or talke one with another: but there was a generall Diffidence euery where. Which neuerthelesse made the King rather more Absolute, then more Safe. For, Bleeding Inwards and shut Vapours strangle soonest, and oppresse most.” backe: not in MS. and: 'or' in MS. not in MS. [5-8] The Part.. them: the MS. has, may become Prometheus in this case.' [8] Epimetheus: in MS. 'Hee.' in MS. Also the part of Epimetheus Comp. de Sap. Vet. c. 26. [9] at last shut the lid: omitted [10] Certainly: omitted in MS. [11] and Entertaining: the MS. has of some degree.' [13] Bacon had written otherwise of Hope, and more bitterly, in Meditationes Sacræ, "De Spe Terrestri," which was published in 1597. He there says, (I quote from the English translation published in 1598); "And therefore it was much lightnesse in the Poets to faine Hope to bee as a counterpoyson of humaine deceases, as to mittigate and asswage the fury & anger of them, whereas in deede it doth kindle and enrage them, & causeth both doubling of them and relapses." [14] Discontentments: MS. 'discontents.' [15] and Proceeding: omitted in MS. [16] when.. Satisfaction: MS. 'if it can hold by hope where it cannott by satisfaction.' [17-24] And when.. beleeve not: omitted in MS. [23] Lat. ostentare in gloriam suam. [26] Bacon had this in mind afterwards when he wrote Considerations touching a Warre with Spaine: "They (the Spaniards) bragged, that they doubted not, but to abuse and lay asleepe the Queene and Counsell of England, as to haue any feare of the Party of Papists here; For that they knew (they said) the State would but cast the eye, and looke about, to see whether there were any Eminent Head of that Party, vnder whom it might vnite it selfe; And finding none worth the thinking on, the State would rest secure, and take no apprehension" (p. 28. ed. 1629). [26] Discontented Persons: MS. 'discontents.' [29] Lat. adds, et ducem idoneum. [31] Lat. acceptus est et gratiosus. [33] MS. 'that is thought discontent in his particular.' [54]-p. 62 [4] which kinde..reputation: omitted in MS. p. 62 [5] Generally: MS. 'also.' all Factions, and Combinations: MS. 'anie combination.' [6] are: MS. 'is.' [7, 8] and setting themselves: omitted in MS. [8] not one: MS. 'none.' [10] The MS. has, "if the true parte of the State." [12] The MS. has, 'the false, entyer and unyted.' [13-32] I have..noted: omitted in MS. [15] Lat. exitiale sibi vulnus inflixit. [16] Suet. Jul. Cæs. 77. Quoted in Adv. of L. 1. 7, § 12: vpon occasion, that some spake, what a strange resolution it was in Lucius Sylla, to resigne his Dictature; he scoffing at him, to his owne aduantage, answered; That Sylla could not skill of Letters, and therefore knew not how to Dictate." Apoph. 135. [21] Tac. Hist. 1. 5. [23] Flav. Vop. Prob. 20. [28] See quotation from the Adv. of L. given in the note to p. 20, 1. 18. [34] one, or rather more: omitted in MS. p. 63 [1] Lat. militiâ et fortitudine spectatus. 'valew.' Valour: in MS. [4] Court: MS. 'Courts.' Lat. in aulis principum. first: omitted in MS. [6] Tac. Hist. 1. 28. [9]-end. The MS. has, "But lett such one be an assured one and not popular, and holding good correspondence with the gowne men; or els the remedy is worse then the disease. [11] Lat. et cum cæteris proceribus bene comparati. ESSAY 16 Considerably enlarged from the ed. of 1612. p. 64 [2] Lat. Alcorani Talmudi aut legendæ. Legend: the Golden Legend, or Legenda Aurea, a collection of lives of Saints and other stories, written by Jacobus de Voragine. The Italian translation omits 'the Legend. and the Talmud: added in 1625. [4] See Adv. of L. 11. 6, § 1: "There was neuer Miracle wrought by God to conuert an Atheist, bycause the light of Nature might haue ledde him to confesse a God." [5] Atheisme: 'Atheists' (1612). [6] convince it: It is true that: 'Certainely' (1612). Comp. Adv. of L. 1. 1, § 3: "It 'conuince them' (1612). [7] Mans minde: omitted in MS. is an assured truth, and a conclusion of experience, that a little or superficiall knowledge of Philosophie may encline the minde of Man to Atheisme, but a further proceeding therein doth bring the mind backe againe to Religion: for in the entrance of Philosophie, when the second Causes, which are next vnto the sences, do offer themselues to the minde of Man, if it dwell and stay there, it may induce some obliuion of the highest cause; but when a man passeth on further, and seeth the dependance of causes, and the workes of prouidence; then according to the allegorie of the Poets, he will easily beleeue that the highest Linke of Natures chaine must needes be tyed to the foote of Iupiters chaire." [8] Mens Mindes: 'men' (1612). [9] while: 'when' (1612). [10-12] it may..further: 'it resteth in them (1612). [12] the Chaine of: added in 1625. [13] Linked: 'knit' (1612). [13, 14] must needs flie: 'flies' (1612). [14] Nay even: 'Most of all' (1612). [15] Lat. adds, si quis vere rem introspiciat. [16] most: added in 1625. [17] Leucippus: the founder of the atomic theory. The date and place of his birth are unknown. Democritus: born at Abdera in Thrace B.C. 460, died B.C. 357. Epicurus: born in the island of Samos B. C. 342, died at Athens B.C. 270. [19] "ARISTOTELES of Stagira the sonne of Nichomachus, hath put downe for Principles these three, to wit, a certaine forme called Entelechia, Matter, and Privation: for elements, foure, and for a fifth Quintessence, the heavenly bodie which is immutable." Holland's Plutarch, p. 808. tium. [22] unplaced: Lat. sine ordine fortuitò vagan p. 65 [2] Ps. xiv. 1. This text is taken as the motto for the roth meditation in Meditationes Sacra, "De Atheismo," with which this Essay has many points of resemblance, as the following passages will shew. "First, he hath said in his heart; it is not said, he hath thought in his heart: that is, it is not so much that he feels it inwardly, as that he wishes to believe it. Because he sees that it would be good for him that there were no God, he strives by all means to persuade himself of it and induce himself to think so; and sets it up as a theme or position or dogma, which he studies to assert and maintain and establish..And so it is true the Atheist hath rather said in his heart than thinks in his heart that there is no God.. Nor shall you see that those who are fallen into this phrensy to breathe and importunately inculcate anything else almost, than speech tending to Atheism; as in Lucretius the Epicurean; who makes his invective against religion almost as the burthen or verse of return to every other subject. The reason appears to be that the Atheist, not being well satisfied in his own mind, tossing to and fro, distrustful of himself, and finding many times his opinion faint within him, desires to have it revived by the assent of others. For it is rightly said that he who is very anxious to approve his opinion to another, himself distrusts it." (Works, vII. 251, 252, ed. Spedding.) There is besides another passage, on the tendency of the study of natural philosophy to Atheism, which is almost word for word the same with that at the beginning of the Essay. [9-21] It appeareth.. themselves: added in 1625. [29] Diog. Laert. X. 123. [17] Lat. Imo, quod monstri simile est. [34] See Acosta, Hist. Nat. des Indes, v. fol. 2126. (Fr. trans. ed. 1600): "ils n'auoient point neantmoins de nom propre, pour nommer Dieu: car si nous voulons rechercher en langue des Indiens vn mot, qui responde à ce nom de Dieu, comme le latin Deus, le grec, Theos, l'hebreu, El, l'Arabic, Alla, l'on n'en trouuera aucun en langue de Cusco ny en langue de Mexicque." p. 66 [4] In ed. of 1612, 'which shews yet they haue the motion, though not the full extent.' [7] very: added in 1625. [8] very: added in 1625. [8-30] The contemplative Atheist....Religion: added in 1625. Part of this passage was included in the next Essay in the ed. of 1612. In Antith. XIII. it appears in this form: Non cadit in mentem humanam ut sit merus atheista dogmate; sed magni hypocritæ sunt veri atheista, qui sacra perpetuo contrectant, sed nunquam verentur. [9] "Some of the philosophers, and namely, Diagoras of the isle of Melos, Theodorus the Cyrenæan, and Euemerus of Tegea, held resolutely that there were no gods." Plutarch's Morals, trans. Holland, p. 810, ed. 1603. [23] S. Bernard. Serm. ad Pastores (Opera, p. 1732 I, ed. Paris 1640.) [25] Lat. consuetudo profana ludendi et jocandi in rebus sanctis. D. 67 [5] who: 'which' (1612). [6] Ovid. Met. 1. 21. [19] Cic. de Har. Resp. 9. ESSAY 17 Enlarged from the edition of 1612, and omitted in the Italian translation. The chief points in this Essay and the preceding form the pro and con of Antith. XIII. Superstitio. p. 68 [1] no: Lat. nullam aut incertam. In a letter to Mr Toby Matthews, Bacon says: "I entreat you much to meditate sometimes upon the effect of superstition in this last Powder Treason, fit to be tabled and pictured in the chambers of Meditation, as another Hell above the ground; and well justifying the censure of the Heathen, that Superstition is far worse then Atheism, by how much it is less evil to have no good opinion of God at all, then such as are impious towards his Divine Majesty and goodness" (Cabala, p. 57, ed. 1663). Mr, afterwards Sir Toby, Matthews, was a great friend of Bacon, and a convert to Romanism. The Essay 'Of Superstition' may have grown out of this letter. [2] Lat. quam contumeliosam et Deo in [5] the omitted in [6-13] Plutarch.. Men: added in [8] at all; Lat. in rerum natura. [16] to: 'vnto' (1612). an out dignam. [4] Lat. impietatis et opprobrii. [18] Monarchy: "Tyranny' Antith. XIII; Non Epicuri schola, sed Stoa, veteres respublicas perturbavit. enim cautos reddit et securitati suæ consulentes. [20] Lat. homines p. 69 [1] 'As the time of Augustus Cæsar, and our owne times in some Countries, were, and are, ciuill times' (1612). civil: Lat. tranquilla. [2] 'confusion and desolation' (1612). [3] Primum Mobile: see note on p. 56, l. 18. [8] Here followed in the ed. of 1612 the paragraph which was afterwards incorporated into the Essay 'Of Atheisme:' "There is no such Atheist, as an Hipocrite, or Impostor: and it is not possible, but where the generality is superstitious, many of the leaders are Hipocrits. The causes of Atheisme are, diuisions in Religion; scandall of Priests; and learned times; specially if prosperous; though for diuisions, any one maine diuision addeth zeale to both sides, but many diuisions introduce Atheisme." [8-18] It was gravely said..Church: added in 1625. [11] Sarpi, Hist. del. Conc. Trid. p. 222, ed. 1619. "Fu da alcuni faceti detti, che se gli astrologi, non sapendo le vere cause de' moti celesti, per salvare le apparenze hanno dato in eccentrici, in epicicli non era maraviglia, se volendo salvare le apparenze de' moti sopra-celesti, si dava in eccentricità d' openioni." [19-29] 'the pleasing of Ceremonies; the excesse of outward holinesse; the reuerence of traditions: the stratagems of Prelats for their owne ambition and lucre, and barbarous times, specially with calamities, and disasters' (1612). [25] Conceits: Lat. ethelothreskiis. [26] Lat. exemplorum importuna et inepta petitio ab humanis quæ in divina transferantur. [27] Lat. Fantasiarum [30] 'without his vaile' (1612). male cohærentium mixturam. p. 70 [2] petty: Lat. pusillas et superfluas. [3-9] added in 1625. [4] Lat. cum se tanto saniorem et puriorem viam inire putent homines. [6] Lat. curæ esse debet in religione reformandâ. ESSAY 18 The Latin title is De peregrinatione in partes exteras. p. 71 [7] Lat. servo aliquo experto. I allow well: Lat. probo. [11] Acquaintances: Lat. amicitiæ et familiaritates. quam quæ de industria observantur. p. 72 [12] Magazens: Lat. cellæ et horrea publica. [20] Lat. [14] Lat. militum delectus et instructio. [21] Masques: Lat. saltationes sub larvâ. P. 73 [5] Lat. magnes est attrahendi familiaritates et consuetudines hominum complurium. [18] Employd men: Lat. ministrorum interiorum. [23] Lat. quomodo os, vultus, et corporis lineamenta, et motus respondeant famæ. [26] Place: Lat. præsidentia. [27] Words: Lat. verba contumeliosa. p. 74 [4] forwards: Lat. facilis et pronus. |