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BACON’S ADVANCEMENT OF LEARNING -: EDITED BY G. W. KITCHIN, M.A.
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INTRODUCTION By G. W. KITCHIN, M.A.
Lorp Bacon has given us his own estimate of the value and position of the Advancement of Learning. ‘‘ This writing,” says he, ‘‘ seemeth to me, s? nunquam fallit imago, not much better than that noise or sound which musicians make while they are tuning theirinstruments; whichis nothing pleasant to hear, but yet is a cause why the music is sweeter after- wards: so have I been content to tune the instruments of the Muses, that they may play that have better hands.’? Wherein he errs in two opposite ways: for, on the one side,
(the book is nobler than the senseless jargon to which he
likens it; while, on the other; the musicians that have taken up the work have scarcely succeeded in playing harmoni- ously together. He seems not to be aware of the intrinsic _ worth of the thoughts expressed in every page, while he also seems to have imagined that a Millennium of Learning was about to begin, to which this book should be, as it were, the herald trumpet. Under so almost divine a sovereign as King James I. learning will surely be fostered and advanced.
’ Controversies in religion, he thinks, are all but worn out
(and this on the eve of the great Puritan struggles and suc- cesses !), and we shall have leisure to leave questions of faith for the discovery of the Laws of Nature. And yet, with all this, he does not discern the*value of mathematics, that branch of learning which was then making great advance, and was destined to work wonders. He scarcely cared to have an opinion on the ‘‘ Copernican Theory ”’ of Astronomy. He never mentions his famous countryman/Gilbert without a sneer, or at least a disparaging remark; though he was engaged on those discoveries in magnetism which have tended to enlarge in many ways the empire of man over Nature. He by no means emancipates himself thoroughly from the thraldom of the old scholastic systems. He regards Poetry as complete, requiring no farther develop- ment: and is not conscious that he is living with those who were above all others to be the pride of English Literature, vil
Vill Bacon and who should labour in broad fields of Poetry, which had never yet been touched by mortal hand. In these and other subjects the book is defective enough; yet, remem- bering all things, we must marvel at the extraordinary dth of knowledge and reading; the fertility of thought, and happiness of expression; the complete arrangement of subjects, and lucid order of the work, which show them- selves throughout. Nor did Bacon himself fail to see the importance of his pioneer-book—otherwise he would not have expanded it so fully as he has done in the Latin— translating it into that tongue that it might the more readily gain access to all lands, and be read by the learned in every place; and carefully expunging all passages which might be distasteful abroad, lest the Roman Church should be offended with the accidents, and so neglect the essence of his writings.
The frontispiece of the original edition of the Novum Organum expresses his feeling respecting the Advancement. Between two pillars, the pillars of Hercules, the ship of
_learning sails forth upon a tossed sea, bound for lands as yet unvisited, to bring thence goodly store of new and precious merchandise. Behind her lie all those well-known shores of knowledge, of which the Advancement gives the map and chart. They were, if we may so speak, those Mediterranean lands which were the heart of the fourth or Roman Empire —trodden by every foot of learned men: familiar even to children in knowledge. But beyond the straits is the great outer sea, and continents as yet unknown, to be explored by painful daring, and destined to increase the wealth of the world in a million ways. The old empire should give place to the new: just as the Mediterranean ceased to be all- important, when once the boldness of Bartholomew Diaz had shown an easier pathway to the wealth of India; and the inspired dreams of Columbus had been realised by the discovery of new continents across the main.
The Advancement of Learning was, therefore, the first -work in Bacon’s great series. That series he styled the “‘Instauratio Magna,”’ and under the first head of “ Parti- tiones Scientiarum ”’ he placed this book. It was to be a chart of the lands already discovered and known; so as to direct the attention of the adventurer without loss of time or labour to those parts which had not yet been explored. Then came the Novum Organum ; a ‘“‘ Method ”’ or instru-
Introduction ix
ment by means of which men should arrive at these novelties ——the ship, in fact, of his frontispiece, on board of which (to use his own motto),—
Multi pertransibunt, et augebitur scientia.
After that, the ‘‘ Instauratio’’ was to be composed of successive works, ending with a “‘ Philosophia secunda,”’ or complete system of knowledge. This, however, he felt must be left to posterity.
Whoever, therefore, desires to acquaint himself with Bacon’s philosophical works must begin with the Advance- ment, referring to the De Augmentis Scientiarum from time to time. Then, having thus become familiar with the style of the great thinker, he will be able to go on to that noble work, the Novum Organum ; wherein are contained the seeds of marvellous wisdom, of knowledge which has grown and flourished to this day; and has affected for ever the course and fortunes of learning.
In preparing this edition of the Advancement of Learning for the general reader, I have aimed at three things — a faithful text, full verification of quotations, and brevity and simplicity of notes.
As to the first of these matters, there was but little diffi- culty. The variations in the text are very few, and very unimportant. Wherever it was possible, I have followed the edition of 1605, leaving myself little scope for conjecture.
As to the next point, I had the work already done for me, to a great extent, both in the edition of Mr. Markby, and in the De Augmentis of the great Ellis and Spedding edition. I have been able here and there to supply missing references, and have carefully verified those already found for me.
But with respect to notes, it is unnecessary that I say more than that their aim is to be as unobtrusive as possible, and that I hope they may be useful.
Lastly, I subjoin a brief analysis of the work.
Learning, with proofs, divine and human, of its dignity, orre- sponds with De Augmentis, Bk. 1.)
Boox II. (On the main subject.) Commended to kings as nursing fathers. (De Augm. ii. pref.)
Learning is twofold—Divine and Human. Divine postponed. (De Augm. ii.)
HumAN LEARNING is threefold—I. History (which answers to the
Book I. (Pveliminary.) Briefly removes the prejudices a ea
x Bacon
Memory). II. Poesy (to Imagination). III. Philosophy (éo Reason).
I. History. 1. Natural. (a) Of Creatures. (b) Marvels. (c) Arts.
2. Civil. (a2) Memorials. (6) Antiquities. {c) Perfect History. i. Chronicles. a. Ancient. B. Modern. 11. Lives. iii. Narrations. iv. Annals. v. Cosmography.
3. Ecclesiastical. (a) Of the Church. (b) Of Prophecy. (c) Of Providence.
4. Literary, or appendices to History.
II. Poesy. (Herein is no deficiency.) 1. Narrative. 2. Representative. 3. Allusive or Parabolical.
III. Philosophy. (De Augm. iii.) 1. Divine (or Natural Theology, not=Divinity). Discussion of the Philosophia Prima.
2. Natural. Zt. Science.
(1) Physical (of material and efficient causes).
(2) Metaphysical (of formal and final causes), and under Metaphysical come Mathematics, pure and mixed.
u.. Pandence.
(1) Experimental.
(2) Philosophical.
(3) Magical.
3. Human. (De Augm. iv.) i. Segregate (t.e. of individual men) of (a) Body and (bd)
Mind, first considered in combination with respect to
(a) Discovery and (8) Impression, and then separately;
Introduction X1
(a) Body. (a) Medicine. (8) Cosmetic Art. (y) Athletics. (6) Sensual Arts. (5) Mind. (a) Its Nature (with two Appendices on Divina-
tion and Fascination). (8) Its Functions. (De Augm. v.)
A. Intellectual, whose Arts are four.
(i.) Of Invention.
(a) Of Arts (deficient). (8) Of Speech.
(ii.) Of Judgment, whose Methods are— (a) Of Direction (Analytics). (b) Of Caution (Elenches). (iii.) Of Custody. (a) By Writing. (6) By Memory. (a) Prenotion. (8) Emblem.
(iv.) Of Tradition. (De Augm. vi.) (a) Its organ—speech, or writing (grammar). (6) Its method (Logic). (c) Its illustration (Rhetoric). (With appendices.)
B. Moral. (De Augm. vii.)
(i.) Of the Nature of Good (omitting the summum bonum, as belonging to another life). (1) Private. (a) Active. (b) Passive.
(a) Conservative. (8) Perfective.
(2) Relative. (a) Of man as citizen. (6) Of man as social being.
(ii.) Of Moral Culture.
ii. Congregate. (De Augm. viii.) (a) In Conversation. (5) In Negotiation (with rules for self-advancement). (c) In Government (with notes on Laws).
X11 Bacon
In Conclusion. (De Augm. ix.) Theology—refers to man’s Reason and Will. Discussed as to— 1. The nature (or manner) of the Revelation. (a) Its Limits. (b) Its Sufficiency. (c) Its Acquisition.
2. The thing revealed. (a) Matter of Belief. (a) Faith. (8) Manners.
(Lb) Matter of Service. (a) Liturgy (8) Government.
The following list gives the chief editions of Bacon’s works:—
Essays, 1597 (2nd edition, 1598; 3rd edition, 1606; 5th edition, newly written, 1625); Advancement of Learning, 1605, 1629, 1633; De Sapientia Veterum, 1609, 1617, 1633, 1634; The Wisdome of the Ancients, done into English by Sir A. G. Knight, 1619, 1658; (The) New Atlantis, 1660; Novum Organum, 1620, 1645; Life of Henry VII., 1622, 1629; De Augmentis Scientiarum, 1623, 1635, 1645, expanded from the Advance- ment of Learning, translated in Latin under the supervision of Bacon; Apophthegmes, New and Old, 1624 [B.M. 1625]; Sylva Sylvarum, pub- lished after the author’s death by W. Rawley, 1627, 1635.
COLLECTED Works: Opera omnia que extant. Philosophica, Moralia Politica, Historica, 1665 Opera Omnia. Life of Francis Bacon, by Dr. Rawley. Edited by J. Blackbourne, 1730. Bacon’s works, with Life, Mallet’s, 1740 and 1753. Montagu’s, 17 vols., 1825-26. Works, originally collected and revised by R. Stephens and J. Locker, published after their deaths by T. Birch, 5 vols., 1765. Works, collected and edited by J. Spedding, R. L. Ellis and D. D. Heath, 14 vols., 1857-74.
ADVANCEMENT OF LEARNING
THE FIRST BOOK To the King
THERE were under the law, excellent King, both daily Sacri- fices and free-will offerings; the one proceeding upon ordinary Observance, the other upon a devout cheerfulness : in like manner there belongeth to Kings from their servants both tribute of duty and presents of affection. In the former of these I hope I shall not live to be wanting, accord- ing to my most humble duty, and the good pleasure of your Majesty’s employments: for the latter, I thought it more respective to make choice of some oblation, which might rather refer to the propriety and excellency of your indivi- dual person, than to the business of your crown and state.
Wherefore, representing your Majesty many times unto my mind, and beholding you, not with the inquisitive eye of presumption, to discover that which the Scripture telleth me is inscrutable,’ but with the observant eye of duty and admiration; leaving aside the other parts of your virtue and fortune, I have been touched, yea, and possessed with an extreme wonder at those your virtues and faculties, which the Philosophers call intellectual; the largeness of your capacity, the faithfulness of your memory, the swiftness of your apprehension, the penetration of your judgment, and the facility and order of your elocution: and I have often thought that of all the persons living that I have known, your Majesty were the best instance to make a man of Plato’s opinion,” that all knowledge is but remembrance, and that the mind of man by nature knoweth all things, and hath but her own native and original notions * (which by _ the strangeness and darkness of this tabernacle of the body APYOV. XXV. 3. * Phado, i. 72.
* The edition 1605 has motions, a word which misses the point— -editions 1629 and 1633 read notions.
2 Bacon
are sequestered) again revived and restored: such a light of nature I have observed in your Majesty, and such a readi- ness to take flame and blaze from the least occasion pre- sented, or the least spark of another’s knowledge delivered. And as the Scripture saith of the wisest king, That his heart was as the sands of the sea ;+ which though it be one of the largest bodies, yet it consisteth of the smallest and finest portions; so hath God given your Majesty a composition of understanding admirable, being able to compass and com- prehend the greatest matters, and nevertheless to touch and apprehend the least; whereas it should seem an impossi- bility in nature for the same instrument to make itself fit for great and small works. And for your gift of speech, I call to mind what Cornelius Tacitus saith of Augustus Cesar: Augusto profiuens, et que principem deceret, eloquentia fut.” For, if we note it well, speech that is uttered with labour and difficulty, or speech that favoureth of the affectation of art and precepts, or speech that is framed after the imitation of some pattern of eloquence, though never so excellent; all this hath somewhat servile, and holding of the subject. But your Majesty’s manner of speech is indeed prince-like, flowing as from a fountain, and yet streaming and branching itself into nature’s order, full of facility and felicity, imita- ing none, and inimitable by any. And as in your civil estate there appeareth to be an emulation and contention of your majesty’s virtue with your fortune; a virtuous disposi- tion with a fortunate regiment; a virtuous expectation (when time was) of your greater fortune, with a prosperous possession thereof in the due time; a virtuous observation of the laws of marriage, with most blessed and happy fruit of marriage; a virtuous and most Christian desire of peace, with a fortunate inclination in your neighbour princes there- unto: so likewise, in these intellectual matters, there seemeth to be no less contention between the excellency of your Majesty’s gifts of nature, and the universality and perfection * of your learning. For I am well assured that this which I shall say is no amplification at all, but a positive and measured truth; which is, that there hath not been since Christ’s time any King or temporal Monarch, which has been so learned in all literature and erudition, divine and 4x Kings lv. 29. Tac. Annal. xiii. 3. 8 Edition 1605 has profection.
Advancement of Learning 3
human. For let a man seriously and diligently revolve and peruse the succession of the emperors of Rome; of which Cesar the Dictator, who lived some years before Christ, and Marcus Antoninus were the best learned; and so descend, to the emperors of Grecia, or of the West; and then to the lines of France, Spain, England, Scotland, and the rest, and he shall find this judgment is truly made. For it seemeth much in a King, if, by the compendious extractions of other men’s wits and labours, he can take hold of any superficial ornaments and shows of learning; or if he countenance and prefer learning and learned men: but to drink indeed of the true fountains of learning, nay, to have such a fountain of learning in himself, in a King, and in a King born, is almost a miracle. And the more, because there is met in your Majesty a rare conjuction as well of divine and sacred literature, as of profane and human; so as your Majesty standeth invested of that triplicity, which in great venera- tion was ascribed to the ancient Hermes; the power and fortune of a king, the knowledge and illumination of a priest,
_and the learning and universality of a philosopher.’ is
propriety inherent? and individual attribute in your Majesty deserveth to be expressed not only in the fame and admiration of the present time, nor in the history or tradi- of the ages succeeding, but also in some solid work, fixed memorial, and immortal monument, bearing a character or signature both of the power of a King, and the difference and perfection of such a King.
Therefore I did conclude with myself, that I could not make unto your Majesty a better oblation than of some Treatise tending to that end, whereof the sum will consist of these two parts; the former, concerning the excell of Learning and Knowledge, and the_excellency of the ment and. true glory in the augme the latter, what the particular acts and works are, which have been embraced and undertaken for the Advancement of Learning; and again, what defects and undervalues I find in such particular acts: to the end, that though I can- not positively or affirmatively advise your Majesty, or
1 Marsilius Ficinus, Arg. ad Herm. Trism.—Et philosophus maxi- mus, et sacerdos maximus, et rex maximus.
* Propriety inherent ; the logical ‘‘ Proprium quod consequitur essentiam rei.’’
es 8)
4 Bacon
propound unto you framed particulars; yet I may excite your princely cogitations to visit the excellent treasure of your own mind, and thence to extract particulars for this purpose, agreeably to your magnanimity and wisdom.
In the entrance to the former of these, to clear the way, and as it were to make silence, to have the true_testimonies concerning the dignity of Leaming to be better heard, without the interruption of tacit objections, I think good to deliver it from the discredits and disgraces which it hath received; all from ignorance; but ignorance severally disguised, appearing sometimes in the zeal and jealousy of Divines; sometimes in the severity and arrogancy of Politiques; and sometimes in the errors and imperfections of learned men themselves.
(1 I hear the former sort say, that Knowledge is of those things which are to be accepted of with great limitation and caution; that the aspiring to overmuch knowledge was the original temptation and sin whereupon ensued the fall of man; that Knowledge hath in it somewhat of the serpent, and therefore where it entereth into a man it makes him swell; Scientia inflat ;1 that Salomon gives a censure, That there 1s no end of making books, and that much reading is weariness of the flesh ;* and again in another place, That in spacious knowledge there 1s much contristation, and that he that increaseth knowledge increaseth anxiety ;* that St. Paul gives a caveat, That we be not spotled through vain philosophy,* that experience been arch-heretics, how learned times have been inclined_to atheism, and how the contemplation of second causes derogate from our dependence upon God, who is the first cause.
To discover then the ignorance and error of this opinion, and the misunderstanding in the grounds therof, it may well appear these men do not observe or consider that it was the pure knowledge of nature and universality, a knowledge by the light whereof man did give names unto other crea- tures in paradise,® as they were brought before him, accord-
11 Cor. viii. 1. *Eccl. xii. 12. * Ecel. 1. 18; FCCIen, sae ® See Gen. ii. and iii.
Advancement of Learning 5
ing unto their proprieties, which gave the occasion to the fall: but it was the proud knowledge of good and evil, with an intent in man to give law unto himself, and to depend no more upon God’s commandments, which was the form of the temptation. Neither is it any quantity of knowledge, how great soever, that can make the mind of man to swell; for nothing can fill, much less extend the soul of man, but God and the contemplation of God; and therefore Salomon, speaking of the two principal senses of inquisition, the eye and the ear, affirmeth that the eye is never satisfied with seeing, nor the ear with hearing ;1 and if there be no fulness, then is the continent greater than the content: so of know- ledge itself, and the mind of man, whereto the senses are but reporters, he defineth likewise in these words, placed after that Kalendar or Ephemerides, which he maketh of the diversities of times and seasons for all actions and purposes; and concludeth thus:{ God hath made all things beautiful, or decent, in the true return of their seasons: Also he hath placed the world in man’s heart, vet cannot man find out the work which God worketh from the beginning to the end :* declaring
not obscurely, that God hath framed the mind of man asa “
mirror or glass, capab]l the universal world, , and joyful to receive the impression thereof, as the eye
~
joyeth to receive light; and not only delighted in beholding «_.
the variety of things and vicissitude of times, but raised also to find out and discern the ordinances and decrees, which throughout all those changes are infallibly observed) And although he doth insinuate that the supreme or simmary law of nature, which he calleth the work which God worketh from the beginning to the end, is not possible to-be found-out- by man; yet that doth not derogate from the capacity of the mind, but may be referred to the impediments, as of shortness of life, 111 conjunction of labours, ill tradition of knowledge over from hand to hand, and many other incon- veniences, whereunto the condition of man is subject. For that nothing parcel of the world is denied to man’s inquiry and invention, he doth in another place rule over, when he saith, The spirit of man is as the lamp of God, wherewtth he searcheth the inwardness of all secrets.* If then such be the capacity and receipt of the mind of man, it is manifest that there is no danger at all in the proportion or quantity of
+ Eccl. i. 8. * Eccl. iii. 2. * Prov. x%. 2).
B 719
6 Bacon
‘ knowledge, how large soever, lest it should make it swell or
Heat Comipess itself; no, but itis merely the quality of know ledge, which, be it in quantity more or less, if it be taken without the true corrective thereof, hath in it some nature of venom or malignity, and some effects of that venom, which is ventosity or swelling. This corrective spice, the mixture whereof maketh Knowledge so sovereign, is Charity, which the Apostle immediately addeth to the former clause: for so he saith, Knowledge bloweth up, but Charity burldeth up, not unlike unto that which he delivereth in another place: If I spake, saith he, with the tongues of men_and angels, and had not charity, it were but as a tinkling cymbaL,;} not but that
_ it 1s an excellent thing to speak with the tongues of men and angels, but because, if it be severed from charity, and not referred to the good of men and mankind, it hath rather a sounding and unworthy glory, than a meriting and substan- tial virtue. And as for that censure of Salomon, concerning the excess of writing and reading books, and the anxiety of spirit which redoundeth from knowledge; and that admoni- tion of St. Paul, That we be not seduced by vain pepe: let those places be rightly understo
excellently set forth the true bounds and limitations, zhesdl by human knowledge is confined and circumscribed; and yet without any such contracting or coarctation, but that it may comprehend all the universal | nature of things; for ‘these limitations are three: the first, “That we do not so place our felicity in knowledge, as we forget our mortality: the secondaT hat we make application of our knowledge, to give ourselves repose and contentment, and not distaste or repining : the third3JZhat we do not presume by the contemplation of nature to attain to the mysteries of God. For as touching the first of these, Salomon doth excellently expound himself in another place of the same book, where he saith: ? I saw well that knowledge recedeth as far from ignorance as light doth from darkness ; and that the wise man’s eyes keep watch in his head, whereas the fool roundeth about in darkness : but withal I learned, that the same mortality involveth them both. And for the second, certain it is, there is no vexation or anxiety of mind which resulteth from knowledge otherwise than merely by accident; for all knowledge and wonder (which is the seed of knowledge) is is an impression of pleasure in itself:
¥ Cor. Sit, %, * Eccl. ii. ¥3, 14.
Advancement of Learning 5
but when men fall to framing conclusions out of their know- ledge, applying it to their particular, and ministering to themselves thereby weak fears or vast desires, there groweth that carefulness and trouble of mind which is spoken of: for then knowledge is no more Lumen siccum, whereof Hera- clitus the profound ! said, Lumen siccum optima anima ; but it becometh Lumen madidum, or maceratum, being steeped _and infused in the humours of the affections.2_ And as for the third point, it deserveth to be a little stood upon, and not to be lightly passed over: for if any man shall think by
view and inquiry into these sensible and material things to
pain that heht. whereby he may reveal unto himself the Be re-or Will of Gad. then indeed is he spoiled By vain. philosophy: for the contemplation of God’s creatures and works produceth (having regard to the works and creatures themselves) knowledge, but having regard to God, no perfect knowledge, but wonder, which is broken knowledge. And therefore it was most aptly said by one of Plato’s school,? That the sense of man carrieth a resemblance with the sun, which, as we see, openeth and revealeth all the terrestrial globe ; but then again it obscureth and concealeth the stars and celestial globe : so doth the sense discover natural things, but it darkeneth and shutteth up divine. And hence it is true that it hath proceeded, that divers great learned men have been heretical, whilst they have sought to fly up to the secrets of the Deity by the waxen wings of the senses. And as for the conceit that too much knowledge should incline a man to Atheism,* and that the ignorance of second causes should make a more devout dependence upon God, which is the first cause; first, it is good to ask the question which Job asked of his friends: Wall you lie for God, as one man will do for another, to gratify him?® For certain it is that God
1 0 oxorecvos. My raxvs ‘“Hpaxdelrov én’ éupardr eteo BiBdov- Tod ’deciou pdra To SvcBaros arpamirés* “Oppvn kal oxéros éoriv adduarerov, Ay 5€ ce wiorns Kisaydayn, pavepov ANapmpdrep’ jediov. Diog. Laert. ix.
* Avyn Enph ~uxh codwrary. A corruption of avy yuyh copwrdrn. (See note in Ellis and Spedding’s edition.) The phrase occurs in Stobeus, cf. Ritter, Hist. Philos. vol. i. Heraclitus.
* Philo Jud. de Somn.
“See Bacon’s Essays—On Atheism. ® Job xi. 9.
:
8 Bacon
worketh nothing in nature but by second causes: and if they would have it otherwise believed, it is mere imposture, as it were in favour towards God; and nothing else but to ffer to the Author of Truth the unclean sacrifice of a lie. ut farther, it is an assured truth, and a conclusion of dean that a little or-superficial knowledge of Philo- sopn hy may incline the mind of man to Atheism, but a pastes proces ing therein doth bring the mind back again ‘0 Re Aeon : for in the entrance of Philosophy, when the oad causes, which are next unto the senses, do offer them- selves to the mind of man, if it dwell and stay there it may induce some oblivion of the highest cause; but when a man asseth on farther, and seeth the dependence of causes, and the works of Providence; then, according to the allegory of e poets, he will easily believe that the highest link of nature’s chain must needs be tied to the foot of Jupiter’s hair.) ') To conclude therefore, let no man upon a weak uae of sobriety or an ill-applied moderation think or maintain, that a man can search too far, or be too well studied in the book of God’s word, or in the book of God’s works; divinity or philosophy: but rather let men endeav- our an endless progress or proficience in both; only let men beware that they apply both to charity, and not to swelling; to use, and not to ostentation; and again, that they do not unwisely mingle or confound these learnings together. E22) And{as for the disgraces which Learning receiveth from Politig ues, they be of this nature; that Learning doth soften men’sminds, .and makes them moreunapt for thehonout and exercise of arms; nag doth mar an er ’s dispo- siti matter of government and policy, in making them too curious and irresolute by variety of reading, or too peremptory or positive by strictness of rules and axioms, or too immoderate and overweening by reason of the great- ness of examples, or too incompatible and differing from the times by reason of the dissimilitude of examples; or at least, thatZit doth divert men’s travails from action and business, and bringeth them to a love of leisure and private-
ness; and thatyit doth bring into states a relaxation of discipline, whilst eyery man is more ready to argue than
_ to obey and execute) Out of this conceit, Cato,? surnamed
the Censor, one of the wisest men indeed that ever lived, 1 tiom., fi. vins-t6: 2 See Pliny, Nat. Hist. vii. 31.
Advancement of Learning 9 | _ when Carneades the philosopher came in embassage to
Rome, and that the young men of Rome began to flock about him, being allured with the sweetness and majesty of his eloquence and learning, gave counsel in open senate that they should give him his dispatch with all speed, lest he should infect and enchant the minds and affections of the youth, and at unawares bring in an alteration of the manners and customs of the state.! Out of the same con- ceit or humour did Virgil, turning his pen to the advantage of his country, and the disadvantage of his own profession, make a kind of separation between policy and government, and between arts and sciences, in the verses so much renowned, attributing and challenging the one to the Romans and leaving and yielding the other to the Grecians:
Tu regere imperio populos, Romane, memento, He tibi erunt artes, etc.?
So likewise we see that Anytus, the accuser of Socrates, laid it as an article of charge and accusation against him, that he did, with the variety and power of his discourses and disputations, withdraw young men from due reverence to
_ the laws and customs of their country, and that he did profess a dangerous and pernicious science, which was, to make the worse matter seem the better, and to suppress truth by force of eloquence and speech.
I.) But these, and the like imputations, have rather a countenance of gravity than any ground of justice: for experience doth warrant, that both in persons and in times,
_ there hath been a meeting and concurrence in Learning | _ and Arms, flourishing and excelling in the same men and the same ages. For, as for men, there cannot be a better nor the like instance, as of that pair, Alexander the Great and Julius Cesar the Dictator; whereof the one was Aristotle’s _ scholar in philosophy, and the other was Cicero’s rival in _ eloquence: or if any man had rather call for scholars that were great generals, than generals that were great scholars, let him take Epaminondas the Theban, or Xenophon the Athenian; whereof the one was the first that abated the power of Sparta, and the other was the first that made way to the overthrow of the monarchy of Persia. And this con-
1 Plut. vit. Cat. *Virg, En. vi. 851. 3 Plato, Apol. Soc. i. 19, 24.
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currence is yet more visible in times than in persons, by how much an age is a greater object than a man. For both in Egypt, Assyria, Persia, Grecia, and Rome, the same times that are most renowned for arms, are likewise most ad- mired for learning, so that the greatest authors and philo- sophers, and the greatest captains and governors have lived in the same ages. Neither can it otherwise be: for as in man the ripeness of strength of the body and mind cometh much about an age, save that the strength of the body cometh the more early:} so in states Arms and Learning, whereof the one correspondeth to the body, the other to the soul of,man, have a concurrence or near sequence in times.
(2.)(And for matter of Policy and Government, that leatning should rather hurt, than enable thereunto, is a thing very improbable: we see it is accounted an error to commit a natural body to empiric physicians, which com- monly have a few pleasing receipts whereupon they are confident and adventurous, but know neither the causes of diseases, nor the complexions of patients, nor peril of accidents, nor the true method of cures: we see it is a like error to rely upon advocates or lawyers, which are only men of practice and not grounded in their books, who are many times easily surprised when matter falleth out besides their experience, to the prejudice of the causes they handle)
so by like reason it cannot be but a matter of doubtful consequence if states be managed by empiric Statesmen,
not well mingled with men grounded in learning. But contrariwise, it is almost without instance contradictory that ever any government was disastrous that was in the hands of learned governors.?, For howsoever it hath been ordinary with politic men to extenuate and disable learned men by the names of Pedantes ; yet in the records of time it appeareth, in many particulars, that the governments of princes in minority (notwithstanding the infinite disadvan- tage of that kind of state) have nevertheless excelled the government of princes of mature age, even for that reason which they seek to traduce, which is, that by that occasion the state hath been in the hands of Pedantes ; for so was the
state of Rome for the first five years, which are so much
1 Cf. Aristotle, Rhet. ii. 14, 4, where he says that the body reaches perfection at the age of 35 (75), and the mind at 49 (7 <7). *See Plato, icp. Vv. 493,
Advancement of Learning 4
magnified, during the minority of Nero, in the hands of Seneca, a Pedanti ; so it was again, for ten years’ space or more, during the minority of Gordianus the younger, with great applause and contentation in the hands of Mistheus, a Pedanti : so was it before that, in the minority of Alex- ander Severus, in like happiness, in hands not much unlike, by reason of the rule of the women, who were aided by the teachers and preceptors. Nay, let a man look into the government of the bishops of Rome, as, by name, into the government of Pius Quintus, and Sextus Quintus, in our times, who were both at their entrance esteemed but as pedantical! friars, and he shall find that such popes do greater things, and proceed upon truer principles of estate, than those which have ascended to the papacy from an education and breeding in affairs of estate and courts of princes; for although men bred in learning are perhaps to seek in points of convenience and accommodating for the present, which the Italians call Ragioni di stato, whereof the same Pius Quintus could not hear spoken with patience, terming them inventions against religion and the moral virtues; yet on the other side, to recompense that, they are _
perfect_in those same plain grounds of religion, justice,
_ honour, and moral virtue, which if they be well and watch-
(SAAS SRE Se AE ee A Ae fully pursued, there will be seldom use of those other, no
more than of physic in a sound or well dieted body. Neither can the experience of one man’s life furnish examples and precedents for the events of one man’s life: for, as it hap- peneth sometimes that the grandchild, or other descend- ants, resembleth the ancestor more than the son; so many times occurrences of present times may sort better with
ancient examples than with those of the latter or immedia-
ate times; and lastly, the wit of one man can no more
_countervail learning than one man’s means can hold way
with a common purse. ( 3) (And as for those particular seducements, or jndisposi-
tions of the mind for policy and government, which Learning
is pretended to insinuate; if it be granted that any such
thing be, it must be remembered withal, that Learning ministereth in every of them greater strength of medicine
or remedy than it offereth cause of indisposition or infirmity.
1 Edition 1605, prejudicial. The Latin has “ fraterculis verum
eer. : ~ ? “8 S(MAR UK ARLE We
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For if by a secret operation it make men perplexed and irresolute, on the other side by plain precept it teacheth them when and upon what ground to resolve; yea, and how to carry things in suspense without prejudice, till they resolve; if it make men positive and regular, it teacheth them what. things are in their nature demonstra- tive, and what are conjectural, and as well the use of distinctions and exceptions, as the latitude of principles and rules. If it mislead by disproportion or dissimili- tude of examples, it teacheth men the force of circum- stances, the errors of comparisons, and all the cautions
of application; so that in all these it doth rectify more_
effectually t than it can ‘an_pervert) And these medicines it conveyeth into men’s minds much more forcibly by the quickness and penetration of examples. For let a man look into the errors of Clement the seventh, so lively de- scribed by Guicciardine,! who served under him, or into the errors of Cicero, painted out by his own pencil in his Epistles to Atticus, and he will fly apace from being irresolute. Let him look into the errors of Phocion, and he will beware how he be obstinate or inflexible. Let him but read the fable of Ixion,” and it will hold him from being vaporous or imagina- tive. Let him look into the errors of Cato the second, and he will never be one of the Antipodes, to tread opposite to the present world.®
(4). And for the conceit that Learning should dispose men to leisure and privateness, and make men slothful; it were a strange thing if that which accustometh the mind to a er petual motion an whereas contrariwiselit may be truly affirmed, that no kind of men love business for itself but those that are learned ; for other persons love it for profit, as a hireling, that loves the work for the wages; or for honour, as because it beareth them up in the eyes of men, and refresheth their reputation, which otherwise would wear; or because it putteth them in mind of their fortune, and giveth them occasion to pleasure and displeasure; or because it exerciseth some faculty wherein they take pride, and so entertaineth them in good humour and pleasing conceits towards themselves; or because it advanceth any other their ends. So that, as
1 Guicciard. xvi. 5. 2 Pind. Pyth. il. 21, seq. * Cic. ad Ait. ii. 1.
Advancement of Learning 13
it is said of untrue valours, that some men’s valours are in the eyes of them that look on; so such men’s industries are in the eyes of others, or at least in regard of their own designments: only learned men love business as an action according to nature, as agreeable to health of mind as
XeIcise j health of ing pleasure in the action — itself, and not in the purchase} for that of all men they are
the most indefatigable, if it be towards any business which can hold or detain their mind.
And if any man be laborious in reading and study and yet idle in business and_action, it groweth from some weakness of body or softness-of spirit; such as Seneca speaketh of: Quidam tam sunt umbratiles, ut putent in turbido esse quicquid in luce est ;+ and not of Learning: well may it be that such a point of a man’s nature may make him give himself to Learning, but it is not learning that breedeth any such point in his nature.
And that Learning should take up too much time or leisure; I answer, the most active or busy man that hath been or can be, hath, no question, many vacant times of leisure, while he expecteth the times and returns