 This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org The Essays of Francis Bacon Essay 51 Of Faction Many have an opinion, not wise, that for a prince to govern his estate, or for a great person to govern his proceedings, according to the respective factions, is a principal part of policy. Whereas, contrary wise, the chiefest wisdom is either in ordering those things which are general, and wherein men of several factions do nevertheless agree, or in dealing with correspondence to particular persons one by one. But I say not that the considerations of factions is to be neglected. Mean men in their rising must adhere, but great men that have strength in themselves were better to maintain themselves indifferent and neutral. Yet even in beginners, to adhere so moderately as he be a man of the one faction, which is most passable with the other, commonly give it the best way. The lower and weaker faction is the firmer in conjunction, and it is often seen that a few that are stiff do tire out a great number that are more moderate. When one of the factions is extinguished, the remaining subdivideth. As the faction between Lucullus and the rest of the nobles of the Senate, which they called optimates, held out awhile against the faction of Pompey and Caesar. But when the Senate's authority was pulled down, Caesar and Pompey soon after break. The faction, or party of Antonius and Octavianus Caesar against Brutus and Cassius, held out likewise for a time. But when Brutus and Cassius were overthrown, then soon after, Antonius and Octavianus break and subdivided. These examples are of wars, but the same holdeth in private factions. And therefore, those that are second in factions do many times when the faction subdivideth prove principles. But many times also they prove ciphers and cashiered, for many a man's strength is in opposition. And when that faileth, he groweth out of use. It is commonly seen that men once placed take in with the contrary faction to that by which they enter, thinking be like that they have the first sure and are now ready for a new purchase. The traitor in faction lightly goeth away with it, for when matters have stuck long in balancing, the winning of someone man casteth them, and he giddeth all the thanks. The even carriage between two factions precedeth not always of moderation, but of a trueness to a man's self within to make use of both. Certainly in Italy they hold it a little suspect in popes when they have often in their mouth Padre commune, and take it to be a sign of one that meaneth to refer all to the greatness of his own house. Kings had need beware how they side themselves and make themselves as of a faction or party, for leagues within the state are ever pernicious to monarchies. For they raise an obligation, paramount to obligation of sovereignty, and make the king Tenquam Unus Ex Nobus, as was to be seen in the League of France. When factions are carried too high and too violently, it is a sign of weakness in princes, and much to the prejudice both of their authority and business. The motions of factions under kings ought to be, like the motions, as the astronomer speak, of the inferior orbs, which may have their proper motions, but yet still are quietly carried by the higher motion of Primum Mobile, SA 52, of ceremonies and respects. He that is only real had need have exceeding great parts of virtue, as the stone had need to be rich that is set without foil. But if a man marketh well, it is in praise and commendation of men, as it is in gettings and gains. For the proverb is true that light gains make heavy purses, for light gains come thick, whereas great come but now and then. So it is true that small matters win great commendation, because they are continually in use and in note, whereas the occasion of any great virtue comeeth but on festivals. Therefore it doth much add to a man's reputation, and is, as Queen Isabella said, like perpetual letters commendatory, to have good forms. To attain them it almost sufficeeth not to despise them, for so shall a man observe them in others, and let him trust himself with the rest. For if he labor too much to express them, he shall lose their grace, which is to be natural and unaffected. Some men's behavior is like a verse wherein every syllable is measured. How can a man comprehend great matters that breaketh his mind too much to small observations? Not to use ceremonies at all is to teach others not to use them again, and so diminisheth respect to himself, especially they be not to be omitted to strangers and formal natures. But the dwelling upon them, and exalting them above the moon, is not only tedious, but doth diminish the faith and credit of him that speaks. And certainly there is a kind of conveying of effectual and imprinting passages amongst compliments, which is of singular use if a man can hit upon it. Amongst a man's peers a man shall be sure of familiarity, and therefore it is good a little to keep state. Amongst a man's inferiors one shall be sure of reverence, and therefore it is good a little to be familiar. He that is too much in anything, so that he giveth another occasion of satiety, maketh himself cheap. To apply oneself to others is good, so it be with demonstration that a man doth it upon regard and not upon facility. It is a good precept generally in seconding another, yet to add somewhat of one's own, as if you will grant his opinion let it be with some distinction. If you will follow his motion let it be with condition. If you allow his counsel let it be with alleging further reason. Men had need beware how they be too perfect in compliments, for be they never so sufficient otherwise their enviers will be sure to give them that attribute to the disadvantage of their greater virtues. It is lost also in business to be too full of respects or to be curious in observing times and opportunities. Solomon saith, He that considereth the wind shall not sow, and he that looketh to the clouds shall not reap. A wise man will make more opportunities than he finds. Men's behavior should be, like their apparel, not too straight or point device, but free for exercise or motion. SA 53 of Praise Praise is the reflection of virtue, but it is as the glass or body which giveth the reflection. If it be from the common people it is commonly false and not, and rather followeth vain persons than virtuous. For the common people understand not many excellent virtues. The lowest virtues draw praise from them, the middle virtues work in them astonishment or admiration, but of the highest virtues they have no sense of perceiving at all. But shows and species, vertutibus, similes, serve best with them. Certainly fame is like a river that bereth up things light and swole, and drowns the weighty and solid. But if persons of quality and judgment concur, then it is, as the scripture saith, nomen banem instar anjuinti fragrantis. It fireeth all round about and will not easily away. For the odors of ointments are more durable than those of flowers. There be so many false points of praise that a man may justly hold it a suspect. Some praises proceed merely of flattery, and if he be an ordinary flatterer, he will have certain common attributes which may serve every man. If he be a cunning flatterer, he will follow the arch-flatterer which is a man's self, and wherein a man thinketh best of himself, therein the flatterer will uphold him most. But if he be an impudent flatterer, look wherein a man is conscious to himself, that he is most defective and is most out of countenance in himself. That will the flatterer entitle him to perforce. Spretta consientia. Some praises come of good wishes and respects, which is a form due in civility to kings and great persons. Laudando presepere. When by telling men what they are, they represent to them what they should be. Some men are praised maliciously to their hurt, thereby to stir envy and jealousy towards them. Pesimum genus inimicorum laudantium. Inasmuch as it was a proverb amongst the Grecians, that he that was praised to his hurt should have a push rise upon his nose. As we say, that a blister will rise upon one's tongue that tells a lie. Certainly moderate praise, used with opportunity and not vulgar, is that which doeth the good. Solomon sayeth, he that praeseth his friend aloud rising early, it shall be to him no better than a curse. Too much magnifying of man or matter doth irritate contradiction and procure envy and scorn. To praise a man's self cannot be decent, except it be in rare cases. But to praise a man's office or profession he may do it with good grace and with a kind of magnanimity. The Cardinals of Rome, which are theologs and friars and schoolmen, have a phrase of notable contempt and scorn towards civil business. For they call all temporal business of wars, embassages, judicature, and other employments, spirary, which is under-sherifries. As if they were but matters for under-sheriffs and catch-poles. Though many times those under-sherifries do more good than their high speculations. St. Paul, when he boast of himself, he doth oft interlace, I speak like a fool. But speaking of his calling he sayeth, Magnificabo apostoletum meum. SA54 of Vainglory It was prettily devised of Asop, the fly sat upon the axel tree of the chariot wheel, and said, What a dust I do raise. So are there some Vaing persons that whatsoever goeth alone, or moveth upon greater means, if they have never so little hand in it, they think it is they that carry it. They that are glorious must needs be factious, for all bravery stands upon comparisons. They must needs be violent, to make good their own vants. Neither can they be secret, and therefore not effectual. But according to the French proverb, beaucoup de brux poit de fruit. Much bruit, little fruit. Yet certainly there is use of this quality in civil affairs. Where there is an opinion and fame to be created, either of virtue or greatness, these men are good trumpeters. Again, as Titus Livius noteth, in the case of Antiochus and the Aetolians, there are sometimes great effects of cross lies. As if a man that negotiates between two princes to draw them to join in a war against the third, Dufek stole the forces of either of them above measure, the one to the other. And sometimes he that deals between man and man, raiseth his own credit with both by pretending greater interest than he hathen either. And in these and the like kinds, it often falls out that somewhat is produced of nothing, for lies are sufficient to breed opinion, and opinion brings on substance. Militar commanders and soldiers, vain glory is an essential point, for as iron sharpens iron, so by glory one courage sharpeneth another. In cases of great enterprise upon charge and adventure, a composition of glorious natures doth put life into business, and those that are of solid and sober natures have more of the ballast than of the sale. In fame of learning, the flight will be slow without some feathers of ostentation. Qui de contimnimda gloria libros scribunt, no min suum inscribunt. Socrates' Aristotle, Galen, were men full of ostentation. Certainly vain glory helpeth to perpetuate a man's memory, and virtue was never so beholding to human nature as it received his due at the second hand. Neither had the fame of Cicero, Seneca, Plinius, Secondus, born her age so well, if it had not been joined with some vanity in themselves, like unto varnish that makes ceilings not only shine but last. But all this while, when I speak of vain glory, I mean not of that property that Tacitus doth attribute to Musianus. Omnium quae dizerat veserat quae artae quatum ostentator. For that proceeds not of vanity, but of natural magnanimity and discretion, and in some persons is not only comely but gracious. For accusations, sessions, modesty itself well governed, are but arts of ostentation. And amongst those arts there is none better than that which Plinius Secondus speaketh of, which is to be liberal of praise and commendation to others in that wherein a man's self hath any perfection. For Seath Plini, very wittily, in commending another you do yourself right, for he that you commend is either superior to you in that you commend or inferior. If he be inferior, if he be to be commended, you much more. If he be superior, if he be not to be commended, you much less. Glorious men are the scorn of wise men, the admiration of fools, the idols of parasites, and the slaves of their own vants. Essay 55 of Honor and Reputation The winning of honor is but the revealing of a man's virtue and worth without disadvantage. For some in their actions do woo and defect honor and reputation, which sort of men are commonly much talked of, but inwardly little admired. And some, contrary wise, darken their virtue in the show of it, so as they be undervalued in opinion. If a man performed that which hath not been attempted before, or attempted and given over, or hath been achieved but not with so good circumstance, he shall purchase more honor than by effecting a manner of great difficulty or virtue wherein he is but a follower. If a man so temper his actions as in some one of them he doth content every faction or combination of people, the music will be the fuller. A man is an ill husband of his honor that entereth into any action the failing wherein may disgrace him more than the carrying of it through can honor him. Honor that is gained and broken upon another hath the quickest reflection, like diamonds cut with facets. And therefore let a man contend to excel any competitors of his in honor in out-shooting them if he can in their own bow. Discrete followers and servants help much to reputation. Omnus fema a domesticus imanat. Envy, which is the canker of honor, is best extinguished by declaring a man's self in his inns rather to seek merit than fame, and by attributing a man's successes rather to divine providence and felicity than to his own virtue or policy. The true marshaling of the degrees of sovereign honor are these. In the first place are Conditore's Imperiorum, founders of states and commonwealths, such as were Romulus, Cyrus, Caesar, Ottoman, Ishmael. In the second place are legislators, lawgivers, which are also called second founders or perpetui principes because they govern by their ordinances after they are gone. Such were Lycurgus, Solon, Justinian, Edgar, Alphonsus of Castile, the wise, that made the Siet partedus. In the third place are liberatories or salvatores, such as compound the long miseries of civil wars or deliver their countries from servitude of strangers or tyrants, as Augustus Caesar, the Spacianus, Aurelianus, Theodorkus, King Henry VII of England, King Henry IV of France. In the fourth place are propagatories or propugnatories imperii, such as in honorable wars enlarge their territories or make noble defense against invaders. And in the last place are patras patriae, which reign justly and make the times good wherein they live. Both which last kinds need no examples they are in such number. Degrees of honor in subjects are, first, participes corarum, those upon whom princes do discharge the greatest weight of their affairs, their right hands, as we call them. The next are Ducus Belli, great leaders in war, such as our princes' lieutenants and do them notable service in the wars. The third are gratiosi, favorites, such as exceed not this scantling to be solace to the sovereign and harmless to the people. And the fourth, negotius pares, such as have great places under princes and execute their places with sufficiency. There is an honor likewise which may be ranked amongst the greatest, which happeneth rarely, that is of such as sacrifice themselves to death or danger for the good of their country, as was Imregulus and the two Dessii. Essay 56 of Judicature. Judges ought to remember that their office is just Diceri and not just Dere, to interpret law and not to make law or give law. Else it will be like the authority claimed by the Church of Rome, which under pretext of exposition of scripture, doth not stick to add and alter, and to pronounce that which they do not find, and by show of antiquity to introduce novelty. Judges ought to be more learned than witty, more reverend than plausible, and more advised than confident. Above all things, integrity is their portion and proper virtue. Cursed, sayeth the law, is he that removeeth the landmark. The mislayer of a mere stone is to blame, but it is the unjust judge, that is the capital remover of landmarks, when he defineeth a miss of lands and property. One foul sentence doth more hurt than many foul examples, for these do but corrupt the stream, the other corrupteth the fountain. So with Solomon, funds turbatis et vina corrupta, est justice cadence in causa, suacorum adversario. The office of judges may have reference unto the parties that use, unto the advocates that plead, unto the clerks and ministers of justice underneath them, and to the sovereign or state above them, first for the causes or parties that sue. There be, sayeth the scripture, that turn judgment into wormwood, and surely there be also that turn it into vinegar, for injustice maketh it bitter, and delays make it sour. The principal duty of a judge is to suppress force and fraud, whereof force is the more pernicious when it is open and fraud when it is closed and disguised. Add there two contentious suits, which ought to be spewed out, as the surfeit of courts. A judge ought to prepare his way to adjust sentence, as God useth to prepare his way by raising valleys and taking down hills. So when there appeareth on either side in high hand violent prosecution, cunning advantages taken, combination, power, great counsel, then is the virtue of a judge seen to make inequality equal, that he may plant his judgment as upon an even ground. Qui fortitor imangit elicit sanjuanim And where the wine press is hard wrought, it yields a harsh wine that taste of the grapestone. Judges must beware of hard constructions and strain inferences, for there is no worse torture than the torture of laws. Specially in case of laws penal, they ought to have care that that which was meant for terror be not turned into rigor, and that they bring not upon the people that shower whereof the scripture speaketh, pluit super eos lequeos. For penal laws pressed are a shower of snares upon the people. Therefore let penal laws, if they have been sleepers of long, or if they be grown unfit for the present time, be by wise judges confined in the execution. Judicus officium est et rez, eta tempora rerum, et cetera. In causes of life and death, judges ought, as far as the law permiteth, injustice to remember mercy. And to cast a severe eye upon the example, but a merciful eye upon the person. Secondly, for the advocates and counsel that plead. Patience and gravity of hearing is an essential part of justice, and an over-speaking judge is no well-tuned symbol. It is no grace to a judge, first to find that which he might have heard in due time from the bar, or to show quickness of conceit in cutting off evidence or counsel too short, or to prevent information by questions, though pertinent. The parts of a judge in hearing are for, to direct the evidence, to moderate length, repetition, or impertinency of speech, to recapitulate, select, and collate the material points of that which hath been said, and to give the rule or sentence. Whatsoever is above these is too much, and proceedeth either of glory and willingness to speak, or of impatience to hear, or of shortness of memory, or of want of a stayed and equal attention. It is a strange thing to see that the boldness of advocates should prevail with judges, whereas they should imitate God in whose seat they sit, who represseth the presumptuous and giveth grace to the modest. But it is more strange that judges should have noted favorites, which cannot but cause multiplication of fees and suspicion of by-ways. There is due from the judge to the advocate some commendation and gracing where causes are well handled and fair pleaded, especially towards the side which obtaineth not, for that upholds in the client the reputation of his counsel and beats down in him the conceit of his cause. There is likewise due to the public a civil reprehension of advocates where there appeareth cunning counsel, gross neglect, slight information, indiscreet pressing, or an over-bold defense. And let not the counsel at the bar chop with the judge, nor wind himself into the handling of the cause anew after the judge hath declared his sentence. But, on the other side, let not the judge meet the cause half-way, nor give occasion to the party to say his counsel or proofs were not heard. Thirdly, for that that concerns clerks and ministers. The place of justice is an hallowed place, and therefore not only the bench, but the footplace. And precincts and purpose thereof ought to be preserved without scandal and corruption. For certainly grapes, as the scripture sayeth, will not be gathered of thorns or thistles. Either can justice yield her fruit with sweetness amongst the briars and brambles of catching and pulling clerks and ministers. The attendance of courts is subject to four bad instruments. First, certain persons that are sowers of suits, which make the court swell and the country pine. The second sort is of those that engage courts in quarrels of jurisdiction and are not truly amica curee, but parasiti curee, in puffing a court up beyond her bounds for their own scraps and advantage. The third sort is of those that be accounted the left-hands of courts, persons that are full of nimble and sinister tricks and shifts, whereby they pervert the plain and direct courses of courts and bring justice into oblique lines and labyrinths. And the fourth is the polar and exacter of fees, which justifies the common resemblance of the courts of justice to the bush wherein to, while the sheep flies for defense in weather, he is sure to lose part of his fleece. On the other side, an ancient clerk skillful in precedence, wary in proceeding and understanding in the business of the court, is an excellent finger of a court, and doth many times point the way to the judge himself. Fourthly, for that which may concern the sovereign and estate, judges ought above all to remember the conclusion of the Roman 12 Tables. Salus, populi, suprema, lex, and to know that laws, except they be in order to that end, are but things capsious and oracles not well inspired. Therefore, it is an happy thing in a state when kings and states do often consult with judges, and again, when judges do often consult with the king and state, the one when there is matter of law intervenant in business of state, the other when there is some consideration of state, intervenant in a matter of law. For many times, the things deduced to judgment may be mayum and tuum, when the reason and consequence thereof may trench to point of a state. I call matter of a state not only the parts of sovereignty, but whatsoever introduceeth any great alteration or dangerous precedent, or concerneth manifestly any great portion of people, and let no man weakly conceive that just laws and true policy have any antipathy, for they are like the spirits and sinews that one moves with the other. Let judges also remember that Solomon's throne was supported by lions on both sides. Let them be lions, but yet lions under the throne, being circumspect that they do not check or oppose any points of sovereignty. Let not judges also be ignorant of their own right, as to think there is not left to them as a principal part of their office, a wise use and application of laws, for they may remember what the Apostles sayeth of a greater law than theirs. Nos schemas quia lex bona est, moto quiz ia utatur legatimi. End of The Essays of Francis Bacon. Essays 51, 52, 53, 54, 55, and 56. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Essays of Francis Bacon. Essay 57, of Anger. To seek to extinguish anger utterly is but a bravery of the Stoics. We have better oracles. Be angry, but sin not. Let not the sun go down upon your anger. Anger must be limited and confined, both in race and in time. We will first speak how the natural inclination and habit to be angry may be attempted and calmed. Secondly, how the particular motions of anger may be repressed or at least refrained from doing mischief. Thirdly, how to raise anger or appease anger in another. For the first, there is no other way but to meditate and ruminate well upon the effects of anger, how it troubles man's life. And the best time to do this is to look back upon anger when the fit is thoroughly over. Seneca sayeth well that anger is like ruin, which breaks itself upon that it falls. The scripture exhorteth us to possess our souls in patience. Whosoever is out of patience is out of possession of his soul. Men must not turn bees, and a mesque in volnere panunt. Anger is certainly a kind of baseness as it appears well in the weakness of those subjects in whom it reigns. Children, women, old folks, sick folks. Only men must beware that they carry their anger rather with scorn than with fear, so that they may seem rather to be above the injury than below it, which is a thing easily done if a man will give law to himself in it. For the second point, the causes and motives of anger are chiefly three. First, to be too sensible of hurt, for no man is angry that feels not himself hurt, and therefore tender and delicate persons must needs be oft angry. They have so many things to trouble them which more robust natures have little sense of. The next is the apprehension and construction of the injury offered to be, in the circumstances thereof, full of contempt. For contempt is that which puteth an edge upon anger as much or more than the hurt itself. Therefore, when men are ingenious in picking out circumstances of contempt, they do kindle their anger much. Lastly, opinion of the touch of a man's reputation, death multiply and sharpen anger. Wherein the remedy is that a man should have as consalvo was want to say, tilum honoris cresiorum. But in all refrainings of anger, it is the best remedy to win time, and to make a man's self believe that the opportunity of his revenge is not yet come, but that he foresees a time for it, and so to still himself in the meantime and reserve it. To contain anger from mischief, though it take hold of a man, there be two things whereof you must have special caution, the one of extreme bitterness of words, especially if they be aculeate and proper. For communia maladicta are nothing so much, and again, that in anger a man reveal no secrets, for that makes him not fit for society. The other that you do not peremptorily break off in any business in a fit of anger, but howsoever you show bitterness, do not act anything that is not revocable. For raising and appeasing anger in another, it is done chiefly by choosing of times, when men are fraughtest and worst disposed to incense them. Again, by gathering, as was touched before, all that you can find out to aggravate the contempt, and the two remedies are by the contrary. The former to take good times when first to relate to a man an angry business, for the first impression is much, and the other is to sever as much as may be the construction of the injury from the point of contempt. Imputing it to misunderstanding, fear, passion, or what you will. SA58 Of Vicissitude of Things Solomon saith, there is no new thing upon the earth, so that as Plato had an imagination that all knowledge was but remembrance, so Solomon giveth his sentence that all novelty is but oblivion. Whereby you may see that the river of Lethe runeth as well above ground as below. There is an abstruse astrologer that saith, if it were not for two things that are constant, the one is that the fixed stars ever stand alike distance one from another, and never come nearer together, nor go further asunder, the other that the diurnal motion perpetually keepeth time. No individual would last one moment. Certain it is that the matter is in a perpetual flux and never at a stay. The great winding sheets that bury all things in oblivion are two, deluges and earthquakes. As for conflagrations and great droughts, they do not merely dispeople and destroy. Faten's car went but a day, and the three years drought in the time of Elias was but particular and left people alive. As for the great burnings by lightnings, which are often in the West Indies, they are but narrow. But in the other two destructions by Deluge and Earthquake, it is further to be noted that the remnant of people which have to be reserved are commonly ignorant and mountainous people that can give no account of the time past, so that the oblivion is all one as if none had been left. If you consider well of the people of the West Indies, it is very probable that they are a newer or a younger people than the people of the Old World. And it is much more likely that the destruction that hath heretofore been there was not by earthquakes as the Egyptian priest told Salon concerning the island of Atlantis that it was swallowed by an earthquake, but rather that it was desolated by a particular deluge. For earthquakes are seldom in those parts, but on the other side they have such pouring rivers as the rivers of Asia and Africa and Europe are but brooks to them. Their Andes, likewise, or mountains, are far higher than those with us. Whereby it seems that the remnants of generation of men were in such a particular deluge saved. As for the observation that Machiavell hath that the jealousy of sex doth much extinguish the memory of things, traducing Gregory the Great that he did what in him lay to extinguish all heathen antiquities, I do not find that those zeals do any great effects nor last long, as it appeared in the succession of Sabinian who did revive the former antiquities. The vicissitude of mutations in the superior globe are no fit matter for this present argument. It may be Plato's great year, if the world should last so long, would have some effect, not in renewing the state of like individuals, for that is the fume of those that conceive the celestial bodies have more accurate influences upon these things below than indeed they have, but in gross. Comets, out of question, have likewise power and effect over the gross and mass of things, but they are rather gazed upon and waited upon in their journey than wisely observed in their effects, especially in their respective effects, that is, what kind of comet for magnitude, color, version of the beams, placing in the reign of heaven, or lasting, produceth what kind of effects. There is a toy which I have heard, and I would not have it given over, but waited upon a little. They say it is observed in the low countries, I know not in what part, that every five and thirty years the same kind and suit of years and weathers come about again, as great frost, great wet, great droughts, warm winters, summers with little heat, and the like, and they call it the prime. It is a thing I do the rather mention because, computing backwards, I have found some concurrence. But to leave these points of nature and to come to men, the greatest vicissitude of things amongst men is the vicissitude of sex and religions, for those orbs rule in men's minds most. The true religion is built upon the rock, the rest are tossed upon the waves of time. To speak, therefore, of the causes of new sex, and to give some counsel concerning them as far as the weakness of human judgment can give stay, to so great revolutions. When the religion formerly received is rent by discords, and when the holiness of the professors of religion is decayed and full of scandal, and with all the times be stupid, ignorant, and barbarous, you may doubt the springing up of a new sect, if then also there should arise any extravagant and strange spirit to make himself author thereof, all which points held when Muhammad published his law. If a new sect have not two properties, fear it not, for it will not spread. The one is the supplanting or the opposing of authority established, for nothing is more popular than that. The other is the giving license to pleasures and of eluptuous life, for as for speculative heresies, such as were in ancient times the Aryans and now the Arminians, though they work mightily upon men's wits, yet they do not produce any great alterations in states, except it be by the help of civil occasions. There be three manner of plantations of new sects, by the power of signs and miracles, by the eloquence and wisdom of speech and persuasion, and by the sword. For martyrdoms I reckon them amongst miracles, because they seem to exceed the strength of human nature, and I may do the like of superlative and admirable holiness of life. Surely there is no better way to stop the rising of new sects and schisms than to reform abuses, to compound the smaller differences, to proceed mildly and not with sanguinary persecutions, and rather to take off the principal authors by winning and advancing them than to enrage them by violence and bitterness. The changes and vicissitudes in wars are many, but chiefly in three things, in the seats or stages of war, in the weapons, and in the manner of the conduct. Wars in ancient time seemed more to move from east to west, for the Persians, Assyrians, Arabians, Tartars, which were the invaders, were all eastern people. It is true the Gauls were western, but we read but of two incursions of theirs, the one to Gallo Grisha, the other to Rome. But east and west have no certain points of heaven, and no more have the wars either from the east or west any certainty of observation. But north and south are fixed, and it hath seldom or never been seen that the far southern people have invaded the northern, but contrary wise. Whereby it is manifest that the northern tract of the world is in nature the more martial region, be it in respect of the stars of that hemisphere, or of the great continents that are upon the north, whereas the south part, for ought that is known, is almost all sea, or which is most apparent of the cold of the northern parts, which is that which, without aid of discipline, doth make the bodies hardest, and the courage is warmest. Upon the breaking and shivering of a great state and empire, you may be sure to have wars, for great empires, while they stand, do innervate and destroy the forces of the natives, which they have subdued, resting upon their own protecting forces, and then when they fail also, all goes to ruin, and they become a prey. So it was in the decay of the Roman Empire, and likewise in the empire of Al-Main after Charles the Great, every bird taking a feather, and were not unlike to befall Spain, if it should break. The great accessions and unions of kingdoms do likewise stir up wars, for when a state grows to an overpower, it is like a great flood that will be sure to overflow, as it hath been seen in the states of Rome, Turkey, Spain, and others. Look when the world hath fewest barbarous peoples, but such as commonly will not marry or generate, except they know means to live, as it is almost everywhere at this day except tartary. There is no danger of inundations of people, but when there be great shoals of people, which go on to populate, without foreseeing means of life and sustenation, it is of necessity that once in an age or two, they discharge a portion of their people upon other nations, which the ancient northern people were want to do by lot, casting lots what part should stay at home, and what should seek their fortunes. When a war-like state grows soft and effeminate, they may be sure of a war, for commonly such states are grown rich in the time of their degenerating, and so the prey invitedh and their decay and valor encourageeth a war. As for the weapons, it hardly falleth under rule and observation, yet we see even they have returns and vicissitudes. For certain it is that Ordinance was known in the city of the Oxidrakes in India, and was that which the Macedonians called thunder and lightning and magic. And it is well known that the use of Ordinance hath been in China above 2000 years. The conditions of weapons and their improvement are, first, the fetching afar off, for that outruns the danger, as it is seen in Ordinance and muskets. Secondly, the strength of the percussion wherein likewise Ordinance do exceed all areatations and ancient inventions. The third is the commodious use of them, as that they may serve in all weathers, that the carriage may be light and manageable and the like. 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 arraign their battles. After, they grew to rest upon number rather competent than vast. They grew to advantage of place, cunning diversions and the like, and they grew more skillful in the ordering of their battles. In the youth of a state, arms do flourish, in the middle age of a state, learning, and then both of them together for a time. In the declining age of a state, mechanical arts and merchandise. Learning hath his infancy, when it is but beginning and almost childish, then his youth when it is luxuriant and juvenile, then his strength of years when it is solid and reduced, and lastly his old age when it waxeth dry and exhaust. But it is not good to look too long upon these turning wheels of vicissitude, lest we become giddy. As for the philology of them, that is but a circle of tales, and therefore not fit for this writing. Essay 59 of Fame The poets make fame a monster. They describe her in part finely and elegantly, and in part gravely and sententiously. They say, look how many feathers she hath, so many eyes she hath underneath, so many tongues, so many voices. She pricks up so many ears. This is a flourish. There follow excellent parables as that she gathereth strength and going, that she goeth upon the ground and yet hideeth her head in the clouds, that in the daytime she sitteth in a watchtower and flyeth most by night, that she mingleth things done with things not done, and that she is a terror to great cities. But that which passeth all the rest is, they do recount that the earth mother of the giants that made war against Jupiter, and were destroyed by him, thereupon in an anger brought forth fame. For certain it is that rebels, figured by the giants, and seditious fames and libels, are but brothers and sisters, masculine and feminine. But now, if a man can tame this monster, and bring her to feed at the hand and govern her, and with her fly other ravening fowl and kill them, it is somewhat worth. But we are infected with the style of the poets. To speak now in a sad and serious manner, there is not in all the politics a place less handled and more worthy to be handled than this of fame. We will therefore speak of these points, that are false fames and what are true fames, and how they may be best discerned, how fames may be sown and raised, how they may be spread and multiplied, and how they may be checked and laid dead, and other things concerning the nature of fame. Fame is of that force, as there is scarcely any great action, wherein it hath not a great part, especially in the war. Musianus undid Vitellius by a fame that he scattered that Vitellius had in purpose to remove the legions of Syria into Germany, and the legions of Germany into Syria, whereupon the legions of Syria were infinitely inflamed. Julius Caesar took Pompeii unprovided and laid asleep his industry and preparations by a fame that he cunningly gave out. Caesar's own soldiers loved him not, and being wearied with the wars and laden with the spoils of Gaul would forsake him as soon as he came into Italy. Livia settled all things for the succession of her son Tiberius by continual giving out that her husband Augustus was upon recovery and amendment, and it is an unusual thing with the Poshas to conceal the death of the great Turk from the Janissaries and men of war to save the sacking of Constantinople and other towns as their manner is. Themistocles made Xerxes, King of Persia, post a pace out of Greece by giving out that the Grecians had a purpose to break his bridge of ships, which he had made a thwart helispont. There be a thousand such like examples, and the more they are, the less they need to be repeated, because a man meeteth with them everywhere. Therefore, let all wise governors have as great a watch and care over fames as they have of the actions and designs themselves. This essay was not finished. End of The Essays of Francis Bacon.