of love essay by francis bacon

Of Love by Francis Bacon Summary

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Of Love by Francis Bacon

THE STAGE is more beholding to love, than the life of man. For as to the stage, love is ever matter of comedies, and now and then of tragedies; but in life it doth much mischief; sometimes like a siren, sometimes like a fury. You may observe that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent) there is not one that hath been transported to the mad degree of love: which shows that great spirits and great business do keep out this weak passion. You must except nevertheless Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man: and therefore it seems (though rarely) that love can find entrance not only into an open heart, but also into a heart well fortified, if watch be not well kept. It is a poor saying of Epicurus, Satis magnum alter alteri theatrum sumus [Each is to another a theatre large enough]; as if man, made for the contemplation of heaven and all noble objects, should do nothing but kneel before a little idol, and make himself a subject, though not of the mouth (as beasts are), yet of the eye; which was given him for higher purposes. It is a strange thing to note the excess of this passion, and how it braves the nature and value of things, by this; that the speaking in a perpetual hyperbole is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man’s self; certainly the lover is more. For there was never proud man thought so absurdly well of himself as the lover doth of the person loved; and therefore it was well said, That it is impossible to love and to be wise. Neither doth this weakness appear to others only, and not to the party loved; but to the loved most of all, except the love be reciproque. 1 For it is a true rule, that love is ever rewarded either with the reciproque or with an inward and secret contempt. By how much the more men ought to beware of this passion, which loseth not only other things, but itself! As for the other losses, the poet’s relation doth well figure them: that he that preferred Helena quitted the gifts of Juno and Pallas. For whosoever esteemeth too much of amorous affection quitteth both riches and wisdom. This passion hath his floods in very times of weakness; which are great prosperity and great adversity; though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore show it to be the child of folly. They do best, who if they cannot but admit love, yet make it keep quarter 2; and sever it wholly from their serious affairs and actions of life; for if it check 3 once with business, it troubleth men’s fortunes, and maketh men that they can no ways e true to their own ends. I know not how, but martial men are given to love: I think it is but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man’s nature a secret inclination and motion towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable; as it is seen sometime in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth and embaseth it.

Of Love by Francis Bacon – Summary & Analysis

Of love – francis bacon.

Francis Bacon’s essay Of Love delves into the complexities of the concept of love. The article begins by drawing parallels between love and the theatre. According to Bacon, love is similar to a stage in that it contains comedy, tragedy, mischief, and fury. As with stage productions, love is multidimensional.

It is difficult to concur with Bacon’s views and assertions about love being the child of folly. Here, we witness a one-sided approach to love. When a man is either in a condition of tremendous affluence or great suffering, the desire of love is at its peak. If a guy is incapable of resisting love, he should at the very least keep it within reason. He should avoid allowing his love to interfere with his life’s business, as this could jeopardise his money. It may be prudent to keep love under check and avoid interfering with business. Undoubtedly, a lover must make sacrifices for the sake of his love. However, the reality remains that love is a magnificent and exquisite thing. Love is a multifaceted entity entity An ‘entity’ is a 'thing’ or ‘idea’ which is considered a whole and separate from other things or ideas. It’s another very academic word, which is used in law, philosophy etc. The joint venture bore the names of both parent companies but was in reality an entirely separate legal entity. " data-gt-translate-attributes='[{"attribute":"data-cmtooltip", "format":"html"}]' tabindex=0 role=link>entity . It is one of humanity’s most motivating and ennobling interests. Bacon makes no mention of love’s raptures.

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In a nutshell, the essay reveals Bacon’s philosophical views on love. For him, love is more important onstage than in real life. However, love creates more havoc in real life. It may push a man away from his career; it may also fuel jealousy in a man. According to Bacon, kneeling before a lady for the sake of love is silly. Men’s perceptions of things are distorted by love. Despite all sacrifice, love has the potential to defeat its own object. For Helen, Paris sacrificed everything. Both success and adversity are precisely proportionate to love. Love is the offspring of insanity. If it cannot be resisted, it should be limited. It has the potential to ruin someone is life. The essay’s objective is to describe love and its effects on various types of individuals. The article reminds readers that regardless of who they are, love will have an effect on them. There is no way out.

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Of Love by Francis Bacon Summary and Analysis

Bacon’s essay Of Love is about the evils of depraving and unchecked love , the goodness of marital love and the purity of universal love and the consequences of the three .

Table of Contents

Reality of love

Bacon starts the essay by describing the form of love portrayed on the stage and in stories and plays. It is unrealistic as it is often filled with ecstasy and triumph. It is shown to be noble and in a lot of ways easy to understand.

But in real life, love is far more mischievous and difficult to understand. It demands sacrifices, compromises and offers a lot more sorrow and torment than shown on the stage. Life of love can have a catastrophic end.

They have been entranced by the madness of romance. On the flipside, there have been wise people who have refused to be conquered by the allurements of love and used their intellect and wits to remain to the snares and tricks of flirtation and temptation.

Let History be the Guide

Another man of the fabled triumvirate was Claudius who was also given the reign of one-third of Rome. While Antonius was impulsive and easily swayed by the desires of the heart, Claudius was wise, content and showed restraint.

Consequently, Antonius chased temptation and strayed into disrepute, Claudius gained praise for his unerring resolution, sagacity and influence.

For him, great warriors enslaved to the wiles of their paramour and object of desires are an abomination. The sight of a strong man dancing to the whims of his beloved woman is an unfortunate reality.

It devalues their standing and importance. People who are love-struck eulogize in exaggeration about the beauty and qualities of their beloved and such heady praise only cloud their sanity and rationality.

Courting Womanly Affections

Firstly, in case the woman does not reciprocate the feelings, she labels the man as pathetic and spineless being and treats him with sheer contempt. Another outcome is that she reciprocates it and he becomes imprisoned by her beauty and affection.

Bacon warns the men who have such romantic ambitions to be aware of such consequences of amorous pursuits. It can lead to complete devastation and ruin.

He goes on to admonish men who are chasing wild pleasures of the senses and womanly courtship. In their craving for carnal gratification, they end up sacrificing their wealth, health and sanity.

In moments of vulnerability when men pull their guards down, they are inundated by such passions and desires and it leads to further misery. In moments of adversity and drudgery, such desires are rare and infrequent.

It is compared to childish folly . Such follies if unchecked can turn into capitulation of health, riches, professional accomplishments etc. It can distract men from going after the truly great and noble endeavours in life.

Now, Bacon compares the weakness of men for women to that of wine. Be it brave warriors or might statesmen, all men are susceptible to the allure of a fine wine and beautiful woman.

According to Bacon, men are innately designed to satiate the need to love. They are born with the instincts to seek and spread the love. But if this love is extrapolated and spread universally instead of being reserved for one person (or a small group), it can be truly noble.

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Of Love – Francis Bacon – Complete Explanation

by Francis Bacon

Complete explanation of the essay alongside the original text

Explanation

Romance is generally portrayed somewhat unrealistically in plays, theaters, and in stages. Love is shown to be mostly as a human very noble trait that leads to joy, ecstasy, and a sense of fulfilment. In very small number of instances, love leads to tragedy and sorrow. It brings with it ends that are dark and foreboding. The consequence leads to disaster.

You may observe, that amongst all the great and worthy persons [whereof the memory remaineth, either ancient or recent] there is not one, that hath been transported to the mad degree of love: which shows that great spirits, and great business, do keep out this weak passion.

Many great men of today who have been besotted leading to a tumultuous and eventful phase in their lives. History, also, has in its record many great men who have been swayed by turbulent winds of romance that has tended to throw them off their feet. However, there are umpteen instances where wise and sagacious men have refused to be gripped by such a distracting passion. They have not allowed their wisdom and intellectual pursuits to be held hostage to any form of infatuation.

You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man: and therefore it seems [though rarely] that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept.

Marcus Antonius, the able, ambitious and powerful member of the royalty was given the right to rule over almost a third of the Roman empire. Appius Cladius, the second member of the triumvirate, was also given a third of the empire to rule over. Antonius was amorous, un-restrained, and impulsive. He had little control of his heart that wandered wildly in pursuit of love and lust. Apius Cladius, his friend and compatriot, was a sober, contented and sage-like person of great wisdom and restraint. He never let his desires to overwhelm him and influence his decisions. So, he never erred, never strayed, and never brought himself to disrepute while chasing romantic passions.

It is a poor saying of Epicurus, Satis magnum alter alteri theatrum sumus; as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel before a little idol, and make himself a subject, though not of the mouth [as beasts are], yet of the eye; which was given him for higher purposes.

Bacon cites the case of the Greek philosopher Epiurus who advocated discipline, restraint and self-control in leading on’s lives. In his writings, he has cautioned against the perils of chasing worldly pleasures that invariably ravage our lives. He said, “Satis magnum alter alteri theatrum sumus” which literally means, ‘we are big enough theater for one another’. Through this sermon, he says that we all can live our lives in full, without getting into conflicts, revenge, and other such misdeeds. He deprecates the way valiant men of great worth kneel before the women of their love looking so miserable and small. Such capitulation is unwarranted, and degrading for worthy and gifted men.

It is a strange thing, to note the excess of this passion, and how it braves the nature, and value of things, by this; that the speaking in a perpetual hyperbole, is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man’s self; certainly the lover is more. For there was never proud man thought so absurdly well of himself, as the lover doth of the person loved; and therefore it was well said, That it is impossible to love, and to be wise.

Unfettered love is a passion that invariably overwhelms, and thus, undermines a man. In a way it devalues him and trivializes his standing before others. In romantic discourses, exaggeration of the beauty and persona of the beloved is routinely resorted to. Such effusive praise or embellishment looks apt only in romance, and not in practical life. A lover who sacrifices his discerning power to pour honeyed words on his woman obviously compromises with his intelligence, and power of judgment. In the process, he devalues his inner self. No man with some amount of pride in him will ever lavish so much of undeserved praise on his beloved. So, Bacon feels, indulging in superfluous praise of his woman is both demeaning and unbecoming. Such men can not be said to be wise at all.

Neither doth this weakness appear to others only, and not to the party loved; but to the loved most of all, except the love be reciproque. For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt. By how much the more, men ought to beware of this passion, which loseth not only other things, but itself! As for the other losses, the poet’s relation doth well figure them: that he that preferred Helena, quitted the gifts of Juno and Pallas.

Such penchant to flatter the woman becomes easily evident as a weakness of character to others in the society. When the lady does not feel like reciprocating the love, she treats the romantic overtures as a pathetic weakness of the man’s character. Love of a man towards a woman can lead to two consequences. Either the lady would enthusiastically reciprocate it, or it would create a secret contempt towards the man making the unsolicited proposition. So, men must be aware of such passion that could prove to be wasteful and ruinous. It could lead to self-doubt and loss of self-esteem in the man’s mind. Bacon reminds his readers about the lover, unduly infatuated by Helena, lost the two loveliest women, Juno and Pallas.

For whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom. This passion hath his floods, in very times of weakness; which are great prosperity, and great adversity; though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore show it to be the child of folly. They do best, who if they cannot but admit love, yet make it keep quarters; and sever it wholly from their serious affairs, and actions, of life; for if it check once with business, it troubleth men’s fortunes, and maketh men, that they can no ways be true to their own ends.

The men who see nothing in this world except sensual pleasures amidst women bring ruin onto themselves. In their senseless pursuit of carnal pleasures, they lose both wealth and wisdom. During unguarded times, such passions come rushing as floods swamping the lover miserably. Such overpowering of the lover by passion happens more during times of great prosperity. Rarely, during times of adversity, urge for carnal pleasures inundate the lover’s mind. Both during times of great happiness and affluence, and during periods of sorrow, want and distress, yearning for carnal pleasures get accentuated. So, such a slide to a state when the man is gripped by passion can be termed as ‘a child of folly’. Unbridled pursuit of sensual pleasures, if allowed to continue, might ruin business, profession, health and wealth. Men can seldom follow their noble goals of their lives.

I know not how, but martial men are given to love: I think, it is but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man’s nature, a secret inclination and motion, towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable; as it is seen sometime in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.

Warriors, army generals, and professional fighting men have a special attraction for both wine and women. They seem to compensate the dangers they face in the battlefields with the pleasures derived from the company of sensuous women. However, there is another angle to the trait of ‘love’ so ingrained in human nature. Instead of loving a single person or a group, if he expands his love much farther, he makes it universal. Such love in indeed very benign, very noble. People belonging to certain religious orders have such love inherent in them. Love arising out of marriage is at the root of creation of mankind, love of friends ennobles it, but philandering love debases the man.

Click here for explanations of more essays by Francis Bacon.

Of Unity In Religion – Francis Bacon – Complete Explanation
Of Envy – Francis Bacon – Complete Explanation
Of Friendship – Francis Bacon – Complete Explanation
Of Ambition – Francis Bacon – Complete Explanation
Of Marriage and Single Life – Francis Bacon – Complete Explanation
Of Anger – Francis Bacon – Complete Explanation
Of Death – Francis Bacon – Complete Explanation
Of Wisdom for a Man’s Self – Francis Bacon – Complete Explanation
Of Travel – Francis Bacon – Complete Explanation
Of Revenge – Francis Bacon – Complete Explanation

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Essays by Francis Bacon

Sir Francis Bacon
Non-fiction
Essay, treatise
16th century
17th century
Collections
Philosophical literature

THE ESSAYS OR COUNSELS, CIVIL AND MORAL, OF FRANCIS Ld. VERULAM VISCOUNT ST. ALBANS

Of Truth Of Death Of Unity in Religion Of Revenge Of Adversity Of Simulation and Dissimulation Of Parents and Children Of Marriage and Single Life Of Envy Of Love Of Great Place Of Boldness Of Goodness and Goodness of Nature Of Nobility Of Seditions and Troubles Of Atheism Of Superstition Of Travel Of Empire Of Counsel Of Delays Of Cunning Of Wisdom for a Man’s Self Of Innovations Of Dispatch Of Seeming Wise Of Friendship Of Expense Of the True Greatness of Kingdoms and Estates Of Regiment of Health Of Suspicion Of Discourse Of Plantations Of Riches Of Prophecies Of Ambition Of Masques and Triumphs Of Nature in Men Of Custom and Education Of Fortune Of Usury Of Youth and Age Of Beauty Of Deformity Of Building Of Gardens Of Negotiating Of Followers and Friends Of Suitors Of Studies Of Faction Of Ceremonies and Respects Of Praise Of Vain-glory Of Honor and Reputation Of Judicature Of Anger Of Vicissitude of Things Of Fame

THE RIGHT HONORABLE

MY VERY GOOD LORD

THE DUKE OF BUCKINGHAM

HIS GRACE, LORD

HIGH ADMIRAL OF ENGLAND

EXCELLENT LORD:

SALOMON saies; A good Name is as a precious oyntment; And I assure my selfe, such wil your Graces Name bee, with Posteritie. For your Fortune, and Merit both, have been Eminent. And you have planted Things, that are like to last. I doe now publish my Essayes; which, of all my other workes, have beene most Currant: For that, as it seemes, they come home, to Mens Businesse, and Bosomes. I have enlarged them, both in Number, and Weight; So that they are indeed a New Worke. I thought it therefore agreeable, to my Affection, and Obligation to your Grace, to prefix your Name before them, both in English, and in Latine. For I doe conceive, that the Latine Volume of them, (being in the Universall Language) may last, as long as Bookes last. My Instauration, I dedicated to the King: My Historie of Henry the Seventh, (which I have now also translated into Latine) and my Portions of Naturall History, to the Prince: And these I dedicate to your Grace; Being of the best Fruits, that by the good Encrease, which God gives to my Pen and Labours, I could yeeld. God leade your Grace by the Hand. Your Graces most Obliged and faithfull Servant,

FR. ST. ALBAN

WHAT is truth? said jesting Pilate,and would not stay for an answer. Certainly there be, that delight in giddiness, and count it a bondage to fix a belief; affecting free-will in thinking, as well as in acting. And though the sects of philosophers of that kind be gone, yet there remain certain dis- coursing wits, which are of the same veins, though there be not so much blood in them, as was in those of the ancients. But it is not only the difficulty and labor, which men take in finding out of truth, nor again, that when it is found, it imposeth upon men’s thoughts, that doth bring lies in favor; but a natural, though corrupt love, of the lie itself. One of the later school of the Grecians, examineth the matter, and is at a stand, to think what should be in it, that men should love lies; where neither they make for pleasure, as with poets, nor for advan- tage, as with the merchant; but for the lie’s sake. But I cannot tell; this same truth, is a naked, and open day-light, that doth not show the masks, and mummeries, and triumphs, of the world, half so stately and daintily as candle-lights. Truth may perhaps come to the price of a pearl, that showeth best by day; but it will not rise to the price of a diamond, or carbuncle, that showeth best in varied lights. A mixture of a lie doth ever add pleasure. Doth any man doubt, that if there were taken out of men’s minds, vain opinions, flattering hopes, false valuations, imaginations as one would, and the like, but it would leave the minds, of a number of men, poor shrunken things, full of melancholy and indisposition, and unpleasing to themselves?

One of the fathers, in great severity, called poesy vinum daemonum, because it fireth the imagina- tion; and yet, it is but with the shadow of a lie. But it is not the lie that passeth through the mind, but the lie that sinketh in, and settleth in it, that doth the hurt; such as we spake of before. But how- soever these things are thus in men’s depraved judgments, and affections, yet truth, which only doth judge itself, teacheth that the inquiry of truth, which is the love-making, or wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoying of it, is the sovereign good of human nature. The first creature of God, in the works of the days, was the light of the sense; the last, was the light of reason; and his sabbath work ever since, is the illumina- tion of his Spirit. First he breathed light, upon the face of the matter or chaos; then he breathed light, into the face of man; and still he breatheth and in- spireth light, into the face of his chosen. The poet, that beautified the sect, that was otherwise in- ferior to the rest, saith yet excellently well: It is a pleasure, to stand upon the shore, and to see ships tossed upon the sea; a pleasure, to stand in the win- dow of a castle, and to see a battle, and the adven- tures thereof below: but no pleasure is comparable to the standing upon the vantage ground of truth (a hill not to be commanded, and where the air is always clear and serene), and to see the errors, and wanderings, and mists, and tempests, in the vale below; so always that this prospect be with pity, and not with swelling, or pride. Certainly, it is heaven upon earth, to have a man’s mind move in charity, rest in providence, and turn upon the poles of truth.

To pass from theological, and philosophical truth, to the truth of civil business; it will be ac- knowledged, even by those that practise it not, that clear, and round dealing, is the honor of man’s nature; and that mixture of falsehoods, is like alloy in coin of gold and silver, which may make the metal work the better, but it embaseth it. For these winding, and crooked courses, are the goings of the serpent; which goeth basely upon the belly, and not upon the feet. There is no vice, that doth so cover a man with shame, as to be found false and perfidious. And therefore Montaigne saith pret- tily, when he inquired the reason, why the word of the lie should be such a disgrace, and such an odious charge? Saith he, If it be well weighed, to say that a man lieth, is as much to say, as that he is brave towards God, and a coward towards men. For a lie faces God, and shrinks from man. Surely the wickedness of falsehood, and breach of faith, cannot possibly be so highly expressed, as in that it shall be the last peal, to call the judgments of God upon the generations of men; it being foretold, that when Christ cometh, he shall not find faith upon the earth.

MEN fear death, as children fear to go in the dark; and as that natural fear in children, is increased with tales, so is the other. Certainly, the contemplation of death, as the wages of sin, and passage to another world, is holy and relig- ious; but the fear of it, as a tribute due unto nature, is weak. Yet in religious meditations, there is some- times mixture of vanity, and of superstition. You shall read, in some of the friars’ books of mortifica- tion, that a man should think with himself, what the pain is, if he have but his finger’s end pressed, or tortured, and thereby imagine, what the pains of death are, when the whole body is corrupted, and dissolved; when many times death passeth, with less pain than the torture of a limb; for the most vital parts, are not the quickest of sense. And by him that spake only as a philosopher, and nat- ural man, it was well said, Pompa mortis magis terret, quam mors ipsa. Groans, and convulsions, and a discolored face, and friends weeping, and blacks, and obsequies, and the like, show death terrible. It is worthy the observing, that there is no passion in the mind of man, so weak, but it mates, and masters, the fear of death; and therefore, death is no such terrible enemy, when a man hath so many attendants about him, that can win the combat of him. Revenge triumphs over death; love slights it; honor aspireth to it; grief flieth to it; fear preoccupateth it; nay, we read, after Otho the em- peror had slain himself, pity (which is the tender- est of affections) provoked many to die, out of mere compassion to their sovereign, and as the truest sort of followers. Nay, Seneca adds niceness and satiety: Cogita quamdiu eadem feceris; mori velle, non tantum fortis aut miser, sed etiam fastidiosus potest. A man would die, though he were neither valiant, nor miserable, only upon a weariness to do the same thing so oft, over and over. It is no less worthy, to observe, how little alteration in good spirits, the approaches of death make; for they appear to be the same men, till the last instant. Augustus Caesar died in a compliment; Livia, con- jugii nostri memor, vive et vale. Tiberius in dissi- mulation; as Tacitus saith of him, Jam Tiberium vires et corpus, non dissimulatio, deserebant. Ves- pasian in a jest, sitting upon the stool; Ut puto deus fio. Galba with a sentence; Feri, si ex re sit populi Romani; holding forth his neck. Septimius Severus in despatch; Adeste si quid mihi restat agendum. And the like. Certainly the Stoics bestowed too much cost upon death, and by their great prepara- tions, made it appear more fearful. Better saith he, qui finem vitae extremum inter munera ponat naturae. It is as natural to die, as to be born; and to a little infant, perhaps, the one is as painful, as the other. He that dies in an earnest pursuit, is like one that is wounded in hot blood; who, for the time, scarce feels the hurt; and therefore a mind fixed, and bent upon somewhat that is good, doth avert the dolors of death. But, above all, believe it, the sweetest canticle is’, Nunc dimittis; when a man hath obtained worthy ends, and expectations. Death hath this also; that it openeth the gate to good fame, and extinguisheth envy. – Extinctus amabitur idem.

IN RELIGION

RELIGION being the chief band of human so- ciety, it is a happy thing, when itself is well contained within the true band of unity. The quarrels, and divisions about religion, were evils unknown to the heathen. The reason was, because the religion of the heathen, consisted rather in rites and ceremonies, than in any constant belief. For you may imagine, what kind of faith theirs was, when the chief doctors, and fathers of their church, were the poets. But the true God hath this attribute, that he is a jealous God; and therefore, his worship and religion, will endure no mixture, nor partner.We shall therefore speak a few words, concerning the unity of the church; what are the fruits thereof ; what the bounds; and what the means.

The fruits of unity (next unto the well pleasing of God, which is all in all) are two: the one, towards those that are without the church, the other, towards those that are within. For the former; it is certain, that heresies, and schisms, are of all others the greatest scandals; yea, more than corruption of manners. For as in the natural body, a wound, or solution of continuity, is worse than a corrupt humor; so in the spiritual. So that nothing, doth so much keep men out of the church, and drive men out of the church, as breach of unity. And there- fore, whensoever it cometh to that pass, that one saith, Ecce in deserto, another saith, Ecce in pene- tralibus; that is, when some men seek Christ, in the conventicles of heretics, and others, in an outward face of a church, that voice had need continually to sound in men’s ears, Nolite exire, – Go not out. The doctor of the Gentiles (the propriety of whose vocation, drew him to have a special care of those without) saith, if an heathen come in, and hear you speak with several tongues, will he not say that you are mad? And certainly it is little better, when atheists, and profane persons, do hear of so many discordant, and contrary opinions in re- ligion; it doth avert them from the church, and maketh them, to sit down in the chair of the scorners. It is but a light thing, to be vouched in so serious a matter, but yet it expresseth well the deformity. There is a master of scoffing, that in his catalogue of books of a feigned library, sets down this title of a book, The Morris-Dance of Heretics. For indeed, every sect of them, hath a diverse pos- ture, or cringe by themselves, which cannot but move derision in worldlings, and depraved politics, who are apt to contemn holy things.

As for the fruit towards those that are within; it is peace; which containeth infinite blessings. It establisheth faith; it kindleth charity; the outward peace of the church, distilleth into peace of con- science; and it turneth the labors of writing, and reading of controversies, into treaties of mortifica- tion and devotion.

Concerning the bounds of unity; the true plac- ing of them, importeth exceedingly. There appear to be two extremes. For to certain zealants, all speech of pacification is odious. Is it peace, Jehu,? What hast thou to do with peace? turn thee be- hind me. Peace is not the matter, but following, and party. Contrariwise, certain Laodiceans, and lukewarm persons, think they may accommodate points of religion, by middle way, and taking part of both, and witty reconcilements; as if they would make an arbitrament between God and man. Both these extremes are to be avoided; which will be done, if the league of Christians, penned by our Savior himself, were in two cross clauses thereof, soundly and plainly expounded: He that is not with us, is against us; and again, He that is not against us, is with us; that is, if the points funda- mental and of substance in religion, were truly discerned and distinguished, from points not merely of faith, but of opinion, order, or good in- tention. This is a thing may seem to many a matter trivial, and done already. But if it were done less partially, it would be embraced more generally.

Of this I may give only this advice, according to my small model. Men ought to take heed, of rend- ing God’s church, by two kinds of controversies. The one is, when the matter of the point contro- verted, is too small and light, not worth the heat and strife about it, kindled only by contradiction. For, as it is noted, by one of the fathers, Christ’s coat indeed had no seam, but the church’s vesture was of divers colors; whereupon he saith, In veste varietas sit, scissura non sit; they be two things, unity and uniformity. The other is, when the matter of the point controverted, is great, but it is driven to an over-great subtilty, and obscurity; so that it becometh a thing rather ingenious, than substantial. A man that is of judgment and under- standing, shall sometimes hear ignorant men dif- fer, and know well within himself, that those which so differ, mean one thing, and yet they themselves would never agree. And if it come so to pass, in that distance of judgment, which is be- tween man and man, shall we not think that God above, that knows the heart, doth not discern that frail men, in some of their contradictions, intend the same thing; and accepteth of both? The nature of such controversies is excellently expressed, by St. Paul, in the warning and precept, that he giveth concerning the same, Devita profanas vocum novi- tates, et oppositiones falsi nominis scientiae. Men create oppositions, which are not; and put them into new terms, so fixed, as whereas the meaning ought to govern the term, the term in effect gov- erneth the meaning.There be also two false peaces, or unities: the one, when the peace is grounded, but upon an implicit ignorance; for all colors will agree in the dark: the other, when it is pieced up, upon a direct admission of contraries, in funda- mental points. For truth and falsehood, in such things, are like the iron and clay, in the toes of Nebuchadnezzar’s image; they may cleave, but they will not incorporate.

Concerning the means of procuring unity; men must beware, that in the procuring, or reuniting, of religious unity, they do not dissolve and deface the laws of charity, and of human society. There be two swords amongst Christians, the spiritual and temporal; and both have their due office and place, in the maintenance of religion. But we may not take up the third sword, which is Mahomet’s sword, or like unto it; that is, to propagate religion by wars, or by sanguinary persecutions to force consciences; except it be in cases of overt scandal, blasphemy, or intermixture of practice against the state; much less to nourish seditions; to author- ize conspiracies and rebellions; to put the sword into the people’s hands; and the like; tending to the subversion of all government, which is the ordinance of God. For this is but to dash the first table against the second; and so to consider men as Christians, as we forget that they are men. Lucretius the poet, when he beheld the act of Aga- memnon, that could endure the sacrificing of his own daughter, exclaimed: Tantum Religio potuit suadere malorum.

What would he have said, if he had known of the massacre in France, or the powder treason of England? He would have been seven times more Epicure, and atheist, than he was. For as the tem- poral sword is to be drawn with great circumspec- tion in cases of religion; so it is a thing monstrous to put it into the hands of the common people. Let that be left unto the Anabaptists, and other furies. It was great blasphemy, when the devil said, I will ascend, and be like the highest; but it is greater blasphemy, to personate God, and bring him in saying, I will descend, and be like the prince of darkness; and what is it better, to make the cause of religion to descend, to the cruel and execrable actions of murthering princes, butchery of people, and subversion of states and governments? Surely this is to bring down the Holy Ghost, instead of the likeness of a dove, in the shape of a vulture or raven; and set, out of the bark of a Christian church, a flag of a bark of pirates, and assassins. Therefore it is most necessary, that the church, by doctrine and decree, princes by their sword, and all learnings, both Christian and moral, as by their Mercury rod, do damn and send to hell for ever, those facts and opinions tending to the support of the same; as hath been already in good part done. Surely in counsels concerning religion, that coun- sel of the apostle would be prefixed, Ira hominis non implet justitiam Dei. And it was a notable observation of a wise father, and no less ingenu- ously confessed; that those which held and per- suaded pressure of consciences, were commonly interested therein., themselves, for their own ends.

REVENGE is a kind of wild justice; which the more man’ s nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office. Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince’s part to pardon. And Solomon, I am sure, saith, It is the glory of a man, to pass by an offence. That which is past is gone, and irrevocable; and wise men have enough to do, with things present and to come; therefore they do but trifle with themselves, that labor in past matters. There is no man doth a wrong, for the wrong’s sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. Therefore why should I be angry with a man, for loving himself better than me? And if any man should do wrong, merely out of ill-nature, why, yet it is but like the thorn or briar, which prick and scratch, because they can do no other. The most tolerable sort of revenge, is for those wrongs which there is no law to remedy; but then let a man take heed, the revenge be such as there is no law to punish; else a man’s enemy is still before hand, and it is two for one. Some, when they take revenge, are desirous, the party should know, whence it cometh. This is the more gener- ous. For the delight seemeth to be, not so much in doing the hurt, as in making the party repent. But base and crafty cowards, are like the arrow that flieth in the dark. Cosmus, duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable; You shall read (saith he) that we are commanded to forgive our enemies; but you never read, that we are commanded to forgive our friends. But yet the spirit of Job was in a better tune: Shall we (saith he) take good at God’s hands, and not be content to take evil also? And so of friends in a proportion. This is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal, and do well. Public revenges are for the most part fortunate; as that for the death of Caesar; for the death of Pertinax; for the death of Henry the Third of France; and many more. But in private revenges, it is not so. Nay rather, vindic- tive persons live the life of witches; who, as they are mischievous, so end they infortunate.

Of Adversity

IT WAS an high speech of Seneca (after the manner of the Stoics), that the good things, which belong to prosperity, are to be wished; but the good things, that belong to adversity, are to be admired. Bona rerum secundarum optabilia; ad- versarum mirabilia. Certainly if miracles be the command over nature, they appear most in adver- sity. It is yet a higher speech of his, than the other (much too high for a heathen), It is true greatness, to have in one the frailty of a man, and the security of a God. Vere magnum habere fragilitatem homi- nis, securitatem Dei. This would have done better in poesy, where transcendences are more allowed. And the poets indeed have been busy with it; for it is in effect the thing, which figured in that strange fiction of the ancient poets, which seemeth not to be without mystery; nay, and to have some approach to the state of a Christian; that Hercules, when he went to unbind Prometheus (by whom human nature is represented), sailed the length of the great ocean, in an earthen pot or pitcher; lively describing Christian resolution, that saileth in the frail bark of the flesh, through the waves of the world. But to speak in a mean. The virtue of pros- perity, is temperance; the virtue of adversity, is fortitude; which in morals is the more heroical virtue. Prosperity is the blessing of the Old Testa- ment; adversity is the blessing of the New; which carrieth the greater benediction, and the clearer revelation of God’s favor. Yet even in the Old Testament, if you listen to David’s harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost hath labored more in de- scribing the afflictions of Job, than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without com- forts and hopes. We see in needle-works and em- broideries, it is more pleasing to have a lively work, upon a sad and solemn ground, than to have a dark and melancholy work, upon a lightsome ground: judge therefore of the pleasure of the heart, by the pleasure of the eye. Certainly virtue is like precious odors, most fragrant when they are incensed, or crushed: for prosperity doth best discover vice, but adversity doth best discover virtue.

Of Simulation AND DISSIMULATION

DISSIMULATION is but a faint kind of pol- icy, or wisdom; for it asketh a strong wit, and a strong heart, to know when to tell truth, and to do it. Therefore it is the weaker sort of politics, that are the great dissemblers.

Tacitus saith, Livia sorted well with the arts of her husband, and dissimulation of her son; attri- buting arts or policy to Augustus, and dissimula- tion to Tiberius. And again, when Mucianus encourageth Vespasian, to take arms against Vitel- lius, he saith, We rise not against the piercing judgment of Augustus, nor the extreme caution or closeness of Tiberius. These properties, of arts or policy, and dissimulation or closeness, are indeed habits and faculties several, and to be distin- guished. For if a man have that penetration of judgment, as he can discern what things are to be laid open, and what to be secreted, and what to be showed at half lights, and to whom and when (which indeed are arts of state, and arts of life, as Tacitus well calleth them), to him, a habit of dis- simulation is a hinderance and a poorness. But if a man cannot obtain to that judgment, then it is left to bim generally, to be close, and a dissembler. For where a man cannot choose, or vary in parti- culars, there it is good to take the safest, and wari- est way, in general; like the going softly, by one that cannot well see. Certainly the ablest men that ever were, have had all an openness, and frankness, of dealing; and a name of certainty and veracity; but then they were like horses well managed; for they could tell passing well, when to stop or turn; and at such times, when they thought the case indeed required dissimulation, if then they used it, it came to pass that the former opin- ion, spread abroad, of their good faith and clear- ness of dealing, made them almost invisible.

There be three degrees of this hiding and veil- ing of a man’s self. The first, closeness, reservation, and secrecy; when a man leaveth himself without observation, or without hold to be taken, what he is. The second, dissimulation, in the negative; when a man lets fall signs and arguments, that he is not, that he is. And the third, simulation, in the affirmative; when a man industriously and ex- pressly feigns and pretends to be, that he is not.

For the first of these, secrecy; it is indeed the virtue of a confessor. And assuredly, the secret man heareth many confessions. For who will open himself, to a blab or a babbler? But if a man be thought secret, it inviteth discovery; as the more close air sucketh in the more open; and as in con- fession, the revealing is not for worldly use, but for the ease of a man’s heart, so secret men come to the knowledge of many things in that kind; while men rather discharge their minds, than impart their minds. In few words, mysteries are due to secrecy. Besides (to say truth) nakedness is un- comely, as well in mind as body; and it addeth no small reverence, to men’s manners and actions, if they be not altogether open. As for talkers and futile persons, they are commonly vain and credu- lous withal. For he that talketh what he knoweth, will also talk what he knoweth not. Therefore set it down, that an habit of secrecy, is both politic and moral. And in this part, it is good that a man’s face give his tongue leave to speak. For the discovery of a man’ s self, by the tracts of his countenance, is a great weakness and betraying; by how much it is many times more marked, and believed, than a man’s words.

For the second, which is dissimulation; it fol- loweth many times upon secrecy, by a necessity; so that he that will be secret, must be a dissembler in some degree. For men are too cunning, to suffer a man to keep an indifferent carriage between both, and to be secret, without swaying the bal- ance on either side. They will so beset a man with questions, and draw him on, and pick it out of him, that, without an absurd silence, he must show an inclination one way; or if he do not, they will gather as much by his silence, as by his speech. As for equivocations, or oraculous speeches, they can- not hold out long. So that no man can be secret, except he give himself a little scope of dissimula- tion; which is, as it were, but the skirts or train of secrecy.

But for the third degree, which is simulation, and false profession; that I hold more culpable, and less politic; except it be in great and rare mat- ters. And therefore a general custom of simulation (which is this last degree) is a vice, using either of a natural falseness or fearfulness, or of a mind that hath some main faults, which because a man must needs disguise, it maketh him practise simulation in other things, lest his hand should be out of use.

The great advantages of simulation and dissi- mulation are three. First, to lay asleep opposition, and to surprise. For where a man’s intentions are published, it is an alarum, to call up all that are against them. The second is, to reserve to a man’s self a fair retreat. For if a man engage himself by a manifest declaration, he must go through or take a fall. The third is, the better to discover the mind of another. For to him that opens himself, men will hardly show themselves adverse; but will fair let him go on, and turn their freedom of speech, to freedom of thought. And therefore it is a good shrewd proverb of the Spaniard, Tell a lie and find a troth. As if there were no way of discovery, but by simulation. There be also three disadvantages, to set it even. The first, that simulation and dissi- mulation commonly carry with them a show of fearfulness, which in any business, doth spoil the feathers, of round flying up to the mark. The sec- ond, that it puzzleth and perplexeth the conceits of many, that perhaps would otherwise co-operate with him; and makes a man walk almost alone, to his own ends. The third and greatest is, that it depriveth a man of one of the most principal in- struments for action; which is trust and belief. The best composition and temperature, is to have openness in fame and opinion; secrecy in habit; dissimulation in seasonable use; and a power to feign, if there be no remedy.

AND CHILDREN

THE joys of parents are secret; and so are their griefs and fears. They cannot utter the one; nor they will not utter the other. Children sweeten labors; but they make misfortunes more bitter. They increase the cares of life; but they mitigate the remembrance of death. The perpetuity by generation is common to beasts; but memory, merit, and noble works, are proper to men. And surely a man shall see the noblest works and foun- dations have proceeded from childless men; which have sought to express the images of their minds, where those of their bodies have failed. So the care of posterity is most in them, that have no posterity. They that are the first raisers of their houses, are most indulgent towards their children; beholding them as the continuance, not only of their kind, but of their work; and so both children and creatures.

The difference in affection, of parents towards their several children, is many times unequal; and sometimes unworthy; especially in the mothers; as Solomon saith, A wise son rejoiceth the father, but an ungracious son shames the mother. A man shall see, where there is a house full of children, one or two of the eldest respected, and the young- est made wantons; but in the midst, some that are as it were forgotten, who many times, never- theless, prove the best. The illiberality of parents, in allowance towards their children, is an harmful error; makes them base; acquaints them with shifts; makes them sort with mean company; and makes them surfeit more when they come to plenty. And therefore the proof is best, when men keep their authority towards the children, but not their purse. Men have a foolish manner (both par- ents and schoolmasters and servants) in creating and breeding an emulation between brothers, dur- ing childhood, which many times sorteth to dis- cord when they are men, and disturbeth families. The Italians make little difference between chil- dren, and nephews or near kinsfolks; but so they be of the lump, they care not though they pass not through their own body. And, to say truth, in nature it is much a like matter; insomuch that we see a nephew sometimes resembleth an uncle, or a kinsman, more than his own parent; as the blood happens. Let parents choose betimes, the vocations and courses they mean their children should take; for then they are most flexible; and let them not too much apply themselves to the disposition of their children, as thinking they will take best to that, which they have most mind to. It is true, that if the affection or aptness of the children be extra- ordinary, then it is good not to cross it; but gener- ally the precept is good, optimum elige, suave et facile illud faciet consuetudo. Younger brothers are commonly fortunate, but seldom or never where the elder are disinherited.

Of Marriage

AND SINGLE LIFE

HE THAT hath wife and children hath given hostages to fortune; for they are impedi- ments to great enterprises, either of virtue or mis- chief. Certainly the best works, and of greatest merit for the public, have proceeded from the un- married or childless men; which both in affection and means, have married and endowed the public. Yet it were great reason that those that have chil- dren, should have greatest care of future times; unto which they know they must transmit their dearest pledges. Some there are, who though they lead a single life, yet their thoughts do end with themselves, and account future times imperti- nences. Nay, there are some other, that account wife and children, but as bills of charges. Nay more, there are some foolish rich covetous men, that take a pride, in having no children, because they may be thought so much the richer. For per- haps they have heard some talk, Such an one is a great rich man, and another except to it, Yea, but he hath a great charge of children; as if it were an abatement to his riches. But the most ordinary cause of a single life, is liberty, especially in certain self-pleasing and humorous minds, which are so sensible of every restraint, as they will go near to think their girdles and garters, to be bonds and shackles. Unmarried men are best friends, best masters, best servants; but not always best sub- jects; for they are light to run away; and almost all fugitives, are of that condition. A single life doth well with churchmen; for charity will hardly water the ground, where it must first fill a pool. It is indifferent for judges and magistrates; for if they be facile and corrupt, you shall have a ser- vant, five times worse than a wife. For soldiers, I find the generals commonly in their hortatives, put men in mind of their wives and children; and I think the despising of marriage amongst the Turks, maketh the vulgar soldier more base. Cer- tainly wife and children are a kind of discipline of humanity; and single men, though they may be many times more charitable, because their means are less exhaust, yet, on the other side, they are more cruel and hardhearted (good to make severe inquisitors), because their tenderness is not so oft called upon. Grave natures, led by custom, and therefore constant, are commonly loving hus- bands, as was said of Ulysses, vetulam suam praetu- lit immortalitati. Chaste women are often proud and froward, as presuming upon the merit of their chastity. It is one of the best bonds, both of chastity and obedience, in the wife, if she think her hus- band wise; which she will never do, if she find him jealous. Wives are young men’s mistresses; com- panions for middle age; and old men’s nurses. So as a man may have a quarrel to marry, when he will. But yet he was reputed one of the wise men, that made answer to the question, when a man should marry, – A young man not yet, an elder man not at all. It is often seen that bad husbands, have very good wives; whether it be, that it raiseth the price of their husband’s kindness, when it comes; or that the wives take a pride in their patience. But this never fails, if the bad husbands were of their own choosing, against their friends’ consent; for then they will be sure to make good their own folly.

THERE be none of the affections, which have been noted to fascinate or bewitch, but love and envy. They both have vehement wishes; they frame themselves readily into imaginations and suggestions; and they come easily into the eye, especially upon the present of the objects; which are the points that conduce to fascination, if any such thing there be. We see likewise, the Scripture calleth envy an evil eye; and the astrologers, call the evil influences of the stars, evil aspects; so that still there seemeth to be acknowledged, in the act of envy, an ejaculation or irradiation of the eye. Nay, some have been so curious, as to note, that the times when the stroke or percussion of an envi- ous eye doth most hurt, are when the party envied is beheld in glory or triumph; for that sets an edge upon envy: and besides, at such times the spirits of the person envied, do come forth most into the outward parts, and so meet the blow.

But leaving these curiosities (though not un- worthy to be thought on, in fit place), we will handle, what persons are apt to envy others; what persons are most subject to be envied themselves; and what is the difference between public and private envy.

A man that hath no virtue in himself, ever en- vieth virtue in others. For men’s minds, will either feed upon their own good, or upon others’ evil; and who wanteth the one, will prey upon the other; and whoso is out of hope, to attain to another’s virtue, will seek to come at even hand, by depress- ing another’s fortune.

A man that is busy, and inquisitive, is com- monly envious. For to know much of other men’s matters, cannot be because all that ado may con- cern his own estate; therefore it must needs be, that he taketh a kind of play-pleasure, in looking upon the fortunes of others. Neither can he, that mindeth but his own business, find much matter for envy. For envy is a gadding passion, and walk- eth the streets, and doth not keep home: Non est curiosus, quin idem sit malevolus.

Men of noble birth, are noted to be envious towards new men, when they rise. For the distance is altered, and it is like a deceit of the eye, that when others come on, they think themselves, go back.

Deformed persons, and eunuchs, and old men, and bastards, are envious. For he that cannot pos- sibly mend his own case, will do what he can, to impair another’s; except these defects light upon a very brave, and heroical nature, which thinketh to make his natural wants part of his honor; in that it should be said, that an eunuch, or a lame man, did such great matters; affecting the honor of a miracle; as it was in Narses the eunuch, and Agesi- laus and Tamberlanes, that were lame men.

The same is the case of men, that rise after ca- lamities and misfortunes. For they are as men fallen out with the times; and think other men’s harms, a redemption of their own sufferings.

They that desire to excel in too many matters, out of levity and vain glory, are ever envious. For they cannot want work; it being impossible, but many, in some one of those things, should surpass them. Which was the character of Adrian the Em- peror; that mortally envied poets, and painters, and artificers, in works wherein he had a vein to excel.

Lastly, near kinsfolks, and fellows in office, and those that have been bred together, are more apt to envy their equals, when they are raised. For it doth upbraid unto them their own fortunes, and pointeth at them, and cometh oftener into their remembrance, and incurreth likewise more into the note of others; and envy ever redoubleth from speech and fame. Cain’s envy was the more vile and malignant, towards his brother Abel, because when his sacrifice was better accepted, there was no body to look on. Thus much for those, that are apt to envy.

Concerning those that are more or less subject to envy: First, persons of eminent virtue, when they are advanced, are less envied. For their for- tune seemeth , but due unto them; and no man envieth the payment of a debt, but rewards and liberality rather. Again, envy is ever joined with the comparing of a man’s self; and where there is no comparison, no envy; and therefore kings are not envied, but by kings. Nevertheless it is to be noted, that unworthy persons are most envied, at their first coming in, and afterwards overcome it better; whereas contrariwise, persons of worth and merit are most envied, when their fortune continueth long. For by that time, though their virtue be the same, yet it hath not the same lustre; for fresh men grow up that darken it.

Persons of noble blood, are less envied in their rising. For it seemeth but right done to their birth. Besides, there seemeth not much added to their fortune; and envy is as the sunbeams, that beat hotter upon a bank, or steep rising ground, than upon a flat. And for the same reason, those that are advanced by degrees, are less envied than those that are advanced suddenly and per saltum.

Those that have joined with their honor great travels, cares, or perils, are less subject to envy. For men think that they earn their honors hardly, and pity them sometimes; and pity ever healeth envy. Wherefore you shall observe, that the more deep and sober sort of politic persons, in their greataess, are ever bemoaning themselves, what a life they lead; chanting a quanta patimur! Not that they feel it so, but only to abate the edge of envy. But this is to be understood, of business that is laid upon men, and not such, as they call unto themselves. For nothing increaseth envy more, than an unnecessary and ambitious engrossing of business. And nothing doth extinguish envy more, than for a great person to preserve all other infe- rior officers, in their full lights and pre-eminences of their places. For by that means, there be so many screens between him and envy.

Above all, those are most subject to envy, which carry the greatness of their fortunes, in an insolent and proud manner; being never well, but while they are showing how great they are, either by outward pomp, or by triumphing over all opposi- tion or competition; whereas wise men will rather do sacrifice to envy, in suffering themselves some- times of purpose to be crossed, and overborne in things that do not much concern them. Notwith- standing, so much is true, that the carriage of greatness, in a plain and open manner (so it be without arrogancy and vain glory) doth draw less envy, than if it be in a more crafty and cunning fashion. For in that course, a man doth but dis- avow fortune; and seemeth to be conscious of his own want in worth; and doth but teach others, to envy him.

Lastly, to conclude this part; as we said in the beginning, that the act of envy had somewhat in it of witchcraft, so there is no other cure of envy, but the cure of witchcraft; and that is, to remove the lot (as they call it) and to lay it upon another. For which purpose, the wiser sort of great persons, bring in ever upon the stage somebody upon whom to derive the envy, that would come upon them- selves; sometimes upon ministers and servants; sometimes upon colleagues and associates; and the like; and for that turn there are never wanting, some persons of violent and undertaking natures, who, so they may have power and business, will take it at any cost.

Now, to speak of public envy. There is yet some good in public envy, whereas in private, there is none. For public envy, is as an ostracism, that eclipseth men, when they grow too great. And therefore it is a bridle also to great ones, to keep them within bounds.

This envy, being in the Latin word invidia, goeth in the modern language, by the name of discontentment; of which we shall speak, in hand- ling sedition. It is a disease, in a state, like to infec- tion. For as infection spreadeth upon that which is sound, and tainteth it; so when envy is gotten once into a state, it traduceth even the best actions thereof, and turneth them into an ill odor. And therefore there is little won, by intermingling of plausible actions. For that doth argue but a weak- ness, and fear of envy, which hurteth so much the more, as it is likewise usual in infections; which if you fear them, you call them upon you.

This public envy, seemeth to beat chiefly upon principal officers or ministers, rather than upon kings, and estates themselves. But this is a sure rule, that if the envy upon the minister be great, when the cause of it in him is small; or if the envy be general, in a manner upon all the ministers of an estate; then the envy (though hidden) is truly upon the state itself. And so much of public envy or discontentment, and the difference thereof from private envy, which was handled in the first place.

We will add this in general, touching the affec- tion of envy; that of all other affections, it is the most importune and continual. For of other affec- tions, there is occasion given, but now and then; and therefore it was well said, Invidia festos dies non agit: for it is ever working upon some or other. And it is also noted, that love and envy do make a man pine, which other affections do not, because they are not so continual. It is also the vilest affec- tion, and the most depraved; for which cause it is the proper attribute of the devil, who is called, the envious man, that soweth tares amongst the wheat by night; as it always cometh to pass, that envy worketh subtilly, and in the dark, and to the prejudice of good things, such as is the wheat.

THE stage is more beholding to love, than the life of man. For as to the stage, love is ever matter of comedies, and now and then of tragedies; but in life it doth much mischief; sometimes like a siren, sometimes like a fury. You may observe, that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent) there is not one, that hath been transported to the mad degree of love: which shows that great spirits, and great business, do keep out this weak passion. You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man: and therefore it seems (though rarely) that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept. It is a poor saying of Epicurus, Satis magnum alter alteri theatrum sumus; as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel be- fore a little idol, and make himself a subject, though not of the mouth (as beasts are), yet of the eye; which was given him for higher purposes. It is a strange thing, to note the excess of this passion, and how it braves the nature, and value of things, by this; that the speaking in a perpetual hyper- bole, is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man’s self; certainly the lover is more. For there was never proud man thought so absurdly well of him- self, as the lover doth of the person loved; and therefore it was well said, That it is impossible to love, and to be wise. Neither doth this weakness appear to others only, and not to the party loved; but to the loved most of all, except the love be reci- proque. For it is a true rule, that love is ever re- warded, either with the reciproque, or with an inward and secret contempt. By how much the more, men ought to beware of this passion, which loseth not only other things, but itself! As for the other losses, the poet’s relation doth well figure them: that he that preferred Helena, quitted the gifts of Juno and Pallas. For whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom. This passion hath his floods, in very times of weakness; which are great prosperity, and great adversity; though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore show it to be the child of folly. They do best, who if they cannot but admit love, yet make it keep quarters; and sever it wholly from their serious affairs, and actions, of life; for if it check once with business, it troubleth men’s fortunes, and maketh men, that they can no ways be true to their own ends. I know not how, but martial men are given to love: I think, it is but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man’s nature, a secret inclination and motion, towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable; as it is seen sometime in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.

Of Great Place

MEN in great place are thrice servants: ser- vants of the sovereign or state; servants of fame; and servants of business. So as they have no freedom; neither in their persons, nor in their ac- tions, nor in their times. It is a strange desire, to seek power and to lose liberty: or to seek power over others, and to lose power over a man’s self. The rising unto place is laborious; and by pains, men come to greater pains; and it is sometimes base; and by indignities, men come to dignities. The standing is slippery, and the regress is either a downfall, or at least an eclipse, which is a melan- choly thing. Cum non sis qui fueris, non esse cur velis vivere. Nay, retire men cannot when they would, neither will they, when it were reason; but are impatient of privateness, even in age and sick- ness, which require the shadow; like old towns- men, that will be still sitting at their street door, though thereby they offer age to scom. Certainly great persons had need to borrow other men’s opinions, to think themselves happy; for if they judge by their own feeling, they cannot find it; but if they think with themselves, what other men think of them, and that other men would fain be, as they are, then they are happy, as it were, by report; when perhaps they find the contrary within. For they are the first, that find their own griefs, though they be the last, that find their own faults. Certainly men in great fortunes are strangers to themselves, and while they are in the puzzle of business, they have no time to tend their health, either of body or mind. Illi mors gravis incubat, qui notus nimis omnibus, ignotus moritur sibi. In place, there is license to do good, and evil; whereof the latter is a curse: for in evil, the best condition is not to win; the second, not to can. But power to do good, is the true and lawful end of aspiring. For good thoughts (though God accept them) yet, towards men, are little better than good dreams, except they be put in act; and that cannot be, without power and place, as the vantage, and commanding ground. Merit and good works, is the end of man’s motion; and conscience of the same is the accomplishment of man’s rest. For if a man can be partaker of God’s theatre, he shall like- wise be partaker of God’s rest. Et conversus Deus, ut aspiceret opera quae fecerunt manus suae, vidit quod omnia essent bona nimis; and then the sab- bath. In the discharge of thy place, set before thee the best examples; for imitation is a globe of pre- cepts. And after a time, set before thee thine own example; and examine thyself strictly, whether thou didst not best at first. Neglect not also the examples, of those that have carried themselves ill, in the same place; not to set off thyself, by tax- ing their memory, but to direct thyself, what to avoid. Reform therefore, without bravery, or scan- dal of former times and persons; but yet set it down to thyself, as well to create good precedents, as to follow them. Reduce things to the first institution, and observe wherein, and how, they have degen- erate; but yet ask counsel of both times; of the ancient time, what is best; and of the latter time, what is fittest. Seek to make thy course regular, that men may know beforehand, what they may expect; but be not too positive and peremptory; and express thyself well, when thou digressest from thy rule. Preserve the right of thy place; but stir not questions of jurisdiction; and rather as- sume thy right, in silence and de facto, than voice it with claims, and challenges. Preserve likewise the rights of inferior places; and think it more honor, to direct in chief, than to be busy in all. Embrace and invite helps, and advices, touching the execution of thy place; and do not drive away such, as bring thee information, as meddlers; but accept of them in good part. The vices of authority are chiefly four: delays, corruption, roughness, and facility. For delays: give easy access; keep times appointed; go through with that which is in hand, and interlace not business, but of necessity. For corruption: do not only bind thine own hands, or thy servants’ hands, from taking, but bind the hands of suitors also, from offering. For integrity used doth the one; but integrity professed, and with a manifest detestation of bribery, doth the other. And avoid not only the fault, but the sus- picion. Whosoever is found variable, and changeth manifestly without manifest cause, giveth sus- picion of corruption. Therefore always, when thou changest thine opinion or course, profess it plainly, and declare it, together with the reasons that move thee to change; and do not think to steal it. A servant or a favorite, if he be inward, and no other apparent cause of esteem, is commonly thought, but a by-way to close corruption. For roughness: it is a needless cause of discontent: severity breedeth fear, but roughness breedeth hate. Even reproofs from authority, ought to be grave, and not taunting. As for facility: it is worse than bribery. For bribes come but now and then; but if importunity, or idle respects, lead a man, he shall never be without. As Solomon saith, To re- spect persons is not good; for such a man will transgress for a piece of bread. It is most true, that was anciently spoken, A place showeth the man. And it showeth some to the better, and some to the worse. Omnium consensu capax imperii, nisi im- perasset, saith Tacitus of Galba; but of Vespasian he saith, Solus imperantium, Vespasianus mutatus in melius; though the one was meant of sufficiency, the other of manners, and affection. It is an assured sign of a worthy and generous spirit, whom honor amends. For honor is, or should be, the place of virtue; and as in nature, things move violently to their place, and calmly in their place, so virtue in ambition is violent, in authority settled and calm. All rising to great place is by a winding star; and if there be factions, it is good to side a man’s self, whilst he is in the rising, and to balance himself when he is placed. Use the memory of thy prede- cessor, fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone. If thou have colleagues, respect them, and rather call them, when they look not for it, than exclude them , when they have reason to look to be called. Be not too sensible, or too remembering, of thy place in conversation, and private answers to suitors; but let it rather be said, When he sits in place, he is another man.

Of Boldness

IT IS a trivial grammar-school text, but yet worthy a wise man’s consideration. Question was asked of Demosthenes, what was the chief part of an orator? he answered, action; what next? action; what next again? action. He said it, that knew it best, and had, by nature, himself no ad- vantage in that he commended. A strange thing, that that part of an orator, which is but superficial, and rather the virtue of a player, should be placed so high, above those other noble parts, of invention, elocution, and the rest; nay, almost alone, as if it were all in all. But the reason is plain. There is in human nature generally, more of the fool than of the wise; and therefore those faculties, by which the foolish part of men’s minds is taken, are most potent. Wonderful like is the case of boldness in civil business: what first? boldness; what second and third? boldness. And yet boldness is a child of ignorance and baseness, far inferior to other parts. But nevertheless it doth fascinate, and bind hand and foot, those that are either shallow in judg- ment, or weak in courage, which are the greatest part; yea and prevaileth with wise men at weak times. Therefore we see it hath done wonders, in popular states; but with senates, and princes less; and more ever upon the first entrance of bold per- sons into action, than soon after; for boldness is an ill keeper of promise. Surely, as there are mounte- banks for the natural body, so are there mounte- banks for the politic body; men that undertake great cures, and perhaps have been lucky, in two or three experiments, but want the grounds of science, and therefore cannot hold out. Nay, you shall see a bold fellow many times do Mahomet’s miracle. Mahomet made the people believe that he would call an hill to him, and from the top of it offer up his prayers, for the observers of his law. The people assembled; Mahomet called the hill to come to him, again and again; and when the hill stood still, he was never a whit abashed, but said, If the hill will not come to Mahomet, Mahomet will go to the hill. So these men, when they have promised great matters, and failed most shame- fully, yet (if they have the perfection of boldness) they will but slight it over, and make a turn, and no more ado. Certainly to men of great judgment, bold persons are a sport to behold; nay, and to the vulgar also, boldness has somewhat of the ridicu- lous. For if absurdity be the subject of laughter, doubt you not but great boldness is seldom without some absurdity. Especially it is a sport to see, when a bold fellow is out of countenance; for that puts his face into a most shrunken, and wooden pos- ture; as needs it must; for in bashfulness, the spirits do a little go and come; but with bold men, upon like occasion, they stand at a stay; like a stale at chess, where it is no mate, but yet the game cannot stir. But this last were fitter for a satire than for a serious observation. This is well to be weighed; that boldness is ever blind; for it seeth not danger, and inconveniences. Therefore it is ill in counsel, good in execution; so that the right use of bold per- sons is, that they never command in chief, but be seconds, and under the direction of others. For in counsel, it is good to see dangers; and in execution, not to see them, except they be very great.

Of Goodness & GOODNESS OF NATURE

I TAKE goodness in this sense, the affecting of the weal of men, which is that the Grecians call philanthropia; and the word humanity (as it is used) is a little too light to express it. Good- ness I call the habit, and goodness of nature, the inclination. This of all virtues, and dignities of the mind, is the greatest; being the character of the Deity: and without it, man is a busy, mischievous, wretched thing; no better than a kind of vermin. Goodness answers to the theological virtue, char- ity, and admits no excess, but error. The desire of power in excess, caused the angels to fall; the desire of knowledge in excess, caused man to fall: but in charity there is no excess; neither can angel, nor man, come in dan ger by it. The inclination to good- ness, is imprinted deeply in the nature of man; in- somuch, that if it issue not towards men, it will take unto other living creatures; as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms, to dogs and birds; inso- much, as Busbechius reporteth, a Christian boy, in Constantinople, had like to have been stoned, for gagging in a waggishness a long-billed fowl. Errors indeed in this virtue of goodness, or charity, may be committed. The Italians have an ungra- cious proverb, Tanto buon che val niente: so good, that he is good for nothing. And one of the doctors of Italy, Nicholas Machiavel, had the confidence to put in writing, almost in plain terms, That the Christian faith, had given up good men, in prey to those that are tyrannical and un- just. Which he spake, because indeed there was never law, or sect, or opinion, did so much mag- nify goodness, as the Christian religion doth. Therefore, to avoid the scandal and the danger both, it is good, to take knowledge of the errors of an habit so excellent. Seek the good of other men, but be not in bondage to their faces or fancies; for that is but facility, or softness; which taketh an honest mind prisoner. Neither give thou AEsop’s cock a gem, who would be better pleased, and hap- pier, if he had had a barley-corn. The example of God, teacheth the lesson truly: He sendeth his rain, and maketh his sun to shine, upon the just and unjust; but he doth not rain wealth, nor shine honor and virtues, upon men equally. Common benefits, are to be communicate with all; but pe- culiar benefits, with choice. And beware how in making the portraiture, thou breakest the pattern. For divinity, maketh the love of ourselves the pat- tern; the love of our neighbors, but the portraiture. Sell all thou hast, and give it to the poor, and fol- low me: but, sell not all thou hast, except thou come and follow me; that is, except thou have a vocation, wherein thou mayest do as much good, with little means as with great; for otherwise, in feeding the streams, thou driest the fountain. Neither is there only a habit of goodness, directed by right reason; but there is in some men, even in nature, a disposition towards it; as on the other side, there is a natural malignity. For there be, that in their nature do not affect the good of others. The lighter sort of malignity, turneth but to a crassness, or frowardness, or aptness to oppose, or difficulties, or the like; but the deeper sort, to envy and mere mischief. Such men, in other men’s ca- lamities, are, as it were, in season, and are ever on the loading part: not so good as the dogs, that licked Lazarus’ sores; but like flies, that are still buzzing upon any thing that is raw; misanthropi, that make it their practice, to bring men to the bough, and yet never a tree for the purpose in their gar- dens, as Timon had. Such dispositions, are the very errors of human nature; and yet they are the fittest timber, to make great politics of; like to knee tim- ber, that is good for ships, that are ordained to be tossed; but not for building houses, that shall stand firm. The parts and signs of goodness, are many. If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island, cut off from other lands, but a conti- nent, that joins to them. If he be compassionate towards the afflictions of others, it shows that his heart is like the noble tree, that is wounded itself, when it gives the balm. If he easily pardons, and remits offences, it shows that his mind is planted above injuries; so that he cannot be shot. If he be thankful for small benefits, it shows that he weighs men’s minds, and not their trash. But above all, if he have St. Paul’s perfection, that he would wish to be anathema from Christ, for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ himself

Of Nobility

WE WILL speak of nobility, first as a portion of an estate, then as a condition of particu- lar persons. A monarchy, where there is no nobil- ity at all, is ever a pure and absolute tyranny; as that of the Turks. For nobility attempers sover- eignty, and draws the eyes of the people, somewhat aside from the line royal. But for democracies, they need it not; and they are commonly more quiet, and less subject to sedition, than where there are stirps of nobles. For men’s eyes are upon the business, and not upon the persons; or if upon the persons, it is for the business’ sake, as fittest, and not for flags and pedigree. We see the Switzers last well, notwithstanding their diversity of religion, and of cantons. For utility is their bond, and not respects. The united provinces of the Low Coun- tries, in their government, excel; for where there is an equality, the consultations are more indif- ferent, and the payments and tributes, more cheerful. A great and potent nobility, addeth majesty to a monarch, but diminisheth power; and putteth life and spirit into the people, but presseth their fortune. It is well, when nobles are not too great for sovereignty nor for justice; and yet maintained in that height, as the insolency of inferiors may be broken upon them, before it come on too fast upon the majesty of kings. A numerous nobility causeth poverty, and inconvenience in a state; for it is a surcharge of expense; and besides, it being of necessity, that many of the nobility fall, in time, to be weak in fortune, it maketh a kind of disproportion, between honor and means.

As for nobility in particular persons; it is a rev- erend thing, to see an ancient castle or building, not in decay; or to see a fair timber tree, sound and perfect. How much more, to behold an ancient noble family, which has stood against the waves and weathers of time! For new nobility is but the act of power, but ancient nobility is the act of time. Those that are first raised to nobility, are com- monly more virtuous, but less innocent, than their descendants; for there is rarely any rising, but by a commixture of good and evil arts. But it is reason, the memory of their virtues remain to their pos- terity, and their faults die with themselves. Nobil- ity of birth commonly abateth industry; and he that is not industrious, envieth him that is. Besides, noble persons cannot go much higher; and he that standeth at a stay, when others rise, can hardly avoid motions of envy. On the other side, nobil- ity extinguisheth the passive envy from others, towards them; because they are in possession of honor. Certainly, kings that have able men of their nobility, shall find ease in employing them, and a better slide into their business; for people naturally bend to them, as born in some sort to command.

Of Seditions

AND TROUBLES

SHEPHERDS of people, had need know the calendars of tempests in state; which are com- monly greatest, when things grow to equality; as natural tempests are greatest about the Equinoc- tia. And as there are certain hollow blasts of wind, and secret swellings of seas before a tempest, so are there in states:

–Ille etiam caecos instare tumultus Saepe monet, fraudesque et operta tunescere bella.

Libels and licentious discourses against the state, when they are frequent and open; and in like sort, false news often running up and down, to the dis- advantage of the state, and hastily embraced; are amongst the signs of troubles. Virgil, giving the pedigree of Fame, saith, she was sister to the Giants:

Illam Terra parens, irra irritata deorum, Extremam (ut perhibent) Coeo Enceladoque sororem Progenuit.-

As if fames were the relics of seditions past; but they are no less, indeed, the preludes of seditions to come. Howsoever he noteth it right, that seditious tumults, and seditious fames, differ no more but as brother and sister, masculine and feminine; es- pecially if it come to that, that the best actions of a state, and the most plausible, and which ought to give greatest contentment, are taken in ill sense, and traduced: for that shows the envy great, as Tacitus saith; conflata magna invidia, seu bene seu male gesta premunt. Neither doth it follow, that because these fames are a sign of troubles, that the suppressing of them with too much severity, should be a remedy of troubles. For the despising of them, many times checks them best; and the going about to stop them, doth but make a wonder long-lived. Also that kind of obedience, which Tacitus speaketh of, is to be held suspected: Erant in officio, sed tamen qui mallent mandata impe- rantium interpretari quam exequi; disputing, ex- cusing, cavilling upon mandates and directions, is a kind of shaking off the yoke, and assay of dis- obedience; especially if in those disputings, they which are for the direction, speak fearfully and tenderly, and those that are against it, audaciously.

Also, as Machiavel noteth well, when princes, that ought to be common parents, make them- selves as a party, and lean to a side, it is as a boat, that is overthrown by uneven weight on the one side; as was well seen, in the time of Henry the Third of France; for first, himself entered league for the extirpation of the Protestants; and pres- ently after, the same league was turned upon him- self. For when the authority of princes, is made but an accessory to a cause, and that there be other bands, that tie faster than the band of sovereignty, kings begin to be put almost out of possession.

Also, when discords, and quarrels, and factions are carried openly and audaciously, it is a sign the reverence of government is lost. For the motions of the greatest persons in a government, ought to be as the motions of the planets under primum mobile; according to the old opinion: which is, that every of them, is carried swiftly by the highest motion, and softly in their own motion. And therefore, when great ones in their own particular motion, move violently, and, as Tacitus expresseth it well, liberius quam ut imperan- tium meminissent; it is a sign the orbs are out of frame. For reverence is that, wherewith princes are girt from God; who threateneth the dissolving thereof; Solvam cingula regum.

So when any of the four pillars of government, are mainly shaken, or weakened (which are relig- ion, justice, counsel, and treasure), men had need to pray for fair weather. But let us pass from this part of predictions (concerning which, neverthe- less, more light may be taken from that which followeth); and let us speak first, of the materials of seditions; then of the motives of them; and thirdly of the remedies.

Concerning the materials of seditions. It is a thing well to be considered; for the surest way to prevent seditions (if the times do bear it) is to take away the matter of them. For if there be fuel pre- pared, it is hard to tell, whence the spark shall come, that shall set it on fire. The matter of sedi- tions is of two kinds: much poverty, and much dis- contentment. It is certain, so many overthrown estates, so many votes for troubles. Lucan noteth well the state of Rome before the Civil War,

Hinc usura vorax, rapidumque in tempore foenus, Hinc concussa fides, et multis utile bellum.

This same multis utile bellum, is an assured and infallible sign, of a state disposed to seditions and troubles. And if this poverty and broken estate in the better sort, be joined with a want and necessity in the mean people, the danger is imminent and great. For the rebellions of the belly are the worst. As for discontentments, they are, in the politic body, like to humors in the natural, which are apt to gather a preternatural heat, and to inflame. And let no prince measure the danger of them by this, whether they be just or unjust: for that were to imagine people, to be too reasonable; who do often spurn at their own good: nor yet by this, whether the griefs whereupon they rise, be in fact great or small: for they are the most dangerous discontentments, where the fear is greater than the feeling. Dolendi modus, timendi non item. Besides, in great oppressions, the same things that provoke the patience, do withal mate the courage; but in fears it is not so. Neither let any prince, or state, be secure concerning discontentments, be- cause they have been often, or have been long, and yet no peril hath ensued: for as it is true, that every vapor or fume doth not turn into a storm; so it is nevertheless true, that storms, though they blow over divers times, yet may fall at last; and, as the Spanish proverb noteth well, The cord breaketh at the last by the weakest pull.

The causes and motives of seditions are, innova- tion in religion; taxes; alteration of laws and cus- toms; breaking of privileges; general oppression; advancement of unworthy persons; strangers; dearths; disbanded soldiers; factions grown des- perate; and what soever, in offending people, joineth and knitteth them in a common cause.

For the remedies; there may be some general preservatives, whereof we will speak: as for the just cure, it must answer to the particular disease; and so be left to counsel, rather than rule.

The first remedy or prevention is to remove, by all means possible, that material cause of sedition whereof we spake; which is, want and poverty in the estate. To which purpose serveth the opening, and well-balancing of trade; the cherishing of manufactures; the banishing of idleness; the re- pressing of waste, and excess, by sumptuary laws; the improvement and husbanding of the soil; the regulating of prices of things vendible; the moder- ating of taxes and tributes; and the like. Generally, it is to be foreseen that the population of a king- dom (especially if it be not mown down by wars) do not exceed the stock of the kingdom, which should maintain them. Neither is the population to be reckoned only by number; for a smaller num- ber, that spend more and earn less, do wear out an estate sooner, than a greater number that live lower, and gather more. Therefore the multiply- ing of nobility, and other degrees of quality, in an over proportion to the common people, doth speed- ily bring a state to necessity; and so doth likewise an overgrown clergy; for they bring nothing to the stock; and in like manner, when more are bred scholars, than preferments can take off .

It is likewise to be remembered, that forasmuch as the increase of any estate must be upon the foreigner (for whatsoever is somewhere gotten, is somewhere lost), there be but three things, which one nation selleth unto another; the commodity as nature yieldeth it; the manufacture; and the vec- ture, or carriage. So that if these three wheels go, wealth will flow as in a spring tide. And it cometh many times to pass, that materiam superabit opus; that the work and carriage is more worth than the material, and enricheth a state more; as is notably seen in the Low-Countrymen, who have the best mines above ground, in the world.

Above all things, good policy is to be used, that the treasure and moneys, in a state, be not gath- ered into few hands. For otherwise a state may have a great stock, and yet starve. And money is like muck, not good except it be spread. This is done, chiefly by suppressing, or at least keeping a strait hand, upon the devouring trades of usury, ingrossing great pasturages, and the like.

For removing discontentments, or at least the danger of them; there is in every state (as we know) two portions of subjects; the noblesse and the commonalty. When one of these is discontent, the danger is not great; for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength, except the multitude be apt, and ready to move of themselves. Then is the danger, when the greater sort, do but wait for the troubling of the waters amongst the meaner, that then they may declare themselves. The poets feign, that the rest of the gods would have bound Jupiter; which he hearing of, by the counsel of Pallas, sent for Briareus, with his hundred hands, to come in to his aid. An em- blem, no doubt, to show how safe it is for mon- archs, to make sure of the good will of common people. To give moderate liberty for griefs and dis- contentments to evaporate (so it be without too great insolency or bravery), is a safe way. For he that turneth the humors back, and maketh the wound bleed inwards, endangereth malign ulcers, and pernicious imposthumations.

The part of Epimetheus mought well become Prometheus, in the case of discontentments: for there is not a better provision against them. Epime- theus, when griefs and evils flew abroad, at last shut the lid, and kept hope in the bottom of the vessel. Certainly, the politic and artificial nourish- ing, and entertaining of hopes, and carrying men from hopes to hopes, is one of the best antidotes against the poison of discontentments. And it is a certain sign of a wise government and proceeding, when it can hold men’s hearts by hopes, when it cannot by satisfaction; and when it can handle things, in such manner, as no evil shall appear so peremptory, but that it hath some outlet of hope; which is the less hard to do, because both particu- lar persons and factions, are apt enough to flatter themselves, or at least to brave that, which they believe not.

Also the foresight and prevention, that there be no likely or fit head, whereunto discontented per- sons may resort, and under whom they may join, is a known, but an excellent point of caution. I understand a fit head, to be one that hath great- ness and reputation; that hath confidence with the discontented party, and upon whom they turn their eyes; and that is thought discontented, in his own particular: which kind of persons, are either to be won, and reconciled to the state, and that in a fast and true manner; or to be fronted with some other, of the same party, that may oppose them, and so divide the reputation. Generally, the divid- ing and breaking, of all factions and combinations that are adverse to the state, and setting them at distance, or at least distrust, amongst themselves, is not one of the worst remedies. For it is a desper- ate case, if those that hold with the proceeding of the state, be full of discord and faction, and those that are against it, be entire and united.

I have noted, that some witty and sharp speeches, which have fallen from princes, have given fire to seditions. Caesar did himself infinite hurt in that speech, Sylla nescivit literas, non po- tuit dictare; for it did utterly cut off that hope, which men had entertained, that he would at one time or other give over his dictatorship. Galba un- did himself by that speech, legi a se militem, non emi; for it put the soldiers out of hope of the dona- tive. Probus likewise, by that speech, Si vixero, non opus erit amplius Romano imperio militibus; a speech of great despair for the soldiers. And many the like. Surely princes had need, in tender matters and ticklish times, to beware what they say; especially in these short speeches, which fly abroad like darts, and are thought to be shot out of their secret intentions. For as for large discourses, they are flat things, and not so much noted.

Lastly, let princes, against all events, not be without some great person, one or rather more, of military valor, near unto them, for the repressing of seditions in their beginnings. For without that, there useth to be more trepidation in court upon the first breaking out of troubles, than were fit. And the state runneth the danger of that which Tacitus saith; Atque is habitus animorum fuit, ut pessimum facinus auderent pauci, plures vellent, omnes paterentur. But let such military persons be assured, and well reputed of, rather than factious and popular; holding also good correspondence with the other great men in the state; or else the remedy, is worse than the disease.

I HAD rather believe all the fables in the Leg- end, and the Talmud, and the Alcoran, than that this universal frame is without a mind. And therefore, God never wrought miracle, to convince atheism, because his ordinary works con- vince it. It is true, that a little philosophy inclineth man’s mind to atheism; but depth in philosophy bringeth men’s minds about to religion. For while the mind of man looketh upon second causes scat- tered, it may sometimes rest in them, and go no further; but when it beholdeth the chain of them, confederate and linked together, it must needs fly to Providence and Deity. Nay, even that school which is most accused of atheism doth most dem- onstrate religion; that is, the school of Leucippus and Democritus and Epicurus. For it is a thousand times more credible, that four mutable elements, and one immutable fifth essence, duly and eter- nally placed, need no God, than that an army of infinite small portions, or seeds unplaced, should have produced this order and beauty, without a divine marshal. The Scripture saith, The fool hath said in his heart, there is no God; it is not said, The fool hath thought in his heart; so as he rather saith it, by rote to himself, as that he would have, than that he can thoroughly believe it, or be persuaded of it. For none deny, there is a God, but those, for whom it maketh that there were no God. It ap- peareth in nothing more, that atheism is rather in the lip, than in the heart of man, than by this; that atheists will ever be talking of that their opinion, as if they fainted in it, within themselves, and would be glad to be strengthened, by the consent of others. Nay more, you shall have atheists strive to get disciples, as it fareth with other sects. And, which is most of all, you shall have of them, that will suffer for atheism, and not recant; whereas if they did truly think, that there were no such thing as God, why should they trouble themselves? Epi- curus is charged, that he did but dissemble for his credit’s sake, when he affirmed there were blessed natures, but such as enjoyed themselves, without having respect to the government of the world. Wherein they say he did temporize; though in secret, he thought there was no God. But certainly he is traduced; for his words are noble and divine: Non deos vulgi negare profanum; sed vulgi opini- ones diis applicare profanum. Plato could have said no more. And although he had the confidence, to deny the administration, he had not the power, to deny the nature. The Indians of the West, have names for their particular gods, though they have no name for God: as if the heathens should have had the names Jupiter, Apollo, Mars, etc., but not the word Deus; which shows that even those bar- barous people have the notion, though they have not the latitude and extent of it. So that against atheists, the very savages take part, with the very subtlest philosophers. The contemplative atheist is rare: a Diagoras, a Bion, a Lucian perhaps, and some others; and yet they seem to be more than they are; for that all that impugn a received re- ligion, or superstition, are by the adverse part branded with the name of atheists. But the great atheists, indeed are hypocrites; which are ever handling holy things, but without feeling; so as they must needs be cauterized in the end. The causes of atheism are: divisions in religion, if they be many; for any one main division, addeth zeal to both sides; but many divisions introduce atheism. Another is, scandal of priests; when it is come to that which St. Bernard saith, non est jam dicere, ut populus sic sacerdos; quia nec sic populus ut sacerdos. A third is, custom of profane scoffing in holy matters; which doth, by little and little, de- face the reverence of religion. And lastly, learned times, specially with peace and prosperity; for troubles and adversities do more bow men’s minds to religion. They that deny a God, destroy man’s nobility; for certainly man is of kin to the beasts, by his body; and, if he be not of kin to God, by his spirit, he is a base and ignoble creature. It destroys likewise magnanimity, and the raising of human nature; for take an example of a dog, and mark what a generosity and courage he will put on, when he finds himself maintained by a man; who to him is instead of a God, or melior natura; which courage is manifestly such, as that creature, with- out that confidence of a better nature than his own, could never attain. So man, when he resteth and assureth himself, upon divine protection and favor, gathered a force and faith, which human nature in itself could not obtain. Therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt it-

Essays of Francis Bacon The Essays or Counsels, Civil and Moral, of Francis Ld. Verulam Viscount St. Albans

THE stage is more beholding to love, than the life of man. For as to the stage, love is ever matter of comedies, and now and then of tragedies; but in life it doth much mischief; sometimes like a siren, sometimes like a fury. You may observe, that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent) there is not one, that hath been transported to the mad degree of love: which shows that great spirits, and great business, do keep out this weak passion. You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man: and therefore it seems (though rarely) that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept. It is a poor saying of Epicurus, Satis magnum alter alteri theatrum sumus; as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel before a little idol, and make himself a subject, though not of the mouth (as beasts are), yet of the eye; which was given him for higher purposes. It is a strange thing, to note the excess of this passion, and how it braves the nature, and value of things, by this; that the speaking in a perpetual hyperbole, is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man’s self; certainly the lover is more. For there was never proud man thought so absurdly well of himself, as the lover doth of the person loved; and therefore it was well said, That it is impossible to love, and to be wise. Neither doth this weakness appear to others only, and not to the party loved; but to the loved most of all, except the love be reciproque. For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt. By how much the more, men ought to beware of this passion, which loseth not only other things, but itself! As for the other losses, the poet’s relation doth well figure them: that he that preferred Helena, quitted the gifts of Juno and Pallas. For whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom. This passion hath his floods, in very times of weakness; which are great prosperity, and great adversity; though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore show it to be the child of folly. They do best, who if they cannot but admit love, yet make it keep quarters; and sever it wholly from their serious affairs, and actions, of life; for if it check once with business, it troubleth men’s fortunes, and maketh men, that they can no ways be true to their own ends. I know not how, but martial men are given to love: I think, it is but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man’s nature, a secret inclination and motion, towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable; as it is seen sometime in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.

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Francis Bacon Quotes About Love

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For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love.

It is impossible to love and to be wise.

Nuptial love makes mankind; friendly love perfects it; but wanton love corrupts and debases it.

The inquiry of truth, which is the love-making, or the wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoying of it, is the sovereign good of human nature.

The speaking in a perpetual hyperbole is comely in nothing but love.

Why should a man be in love with his fetters, though of gold?

There is in man's nature a secret inclination and motion towards love of others, which, if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable, as it is seen sometimes in friars. Nuptial love maketh mankind, friendly love perfecteth it, but wanton love corrupteth and embaseth it.

The stage is more beholding to love than the life of man. For as to the stage, love is ever matter of comedies and now and then of tragedies; but in life it doth much mischief, sometimes like a Siren, sometimes like a Fury.

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Francis Bacon

Born: January 22, 1561
Died: April 9, 1626
Occupation: Former Lord Chancellor
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Of Friendship by Francis Bacon: Summary, Line by Line Explanation

This blog post offers a thorough explanation of the essay “Of Friendship” by Francis Bacon. You will find a summary, line-by-line explanation, and the main theme of the essay, all explained in simple language.

Table of Contents

Of Friendship Summary

Francis Bacon’s “ Of Friendship ” discusses the three fruits of friendship. Bacon argues that humans inherently need companionship. Those who avoid it are more like beasts than like humans. Kings and monarchs highly value friendship. They often elevate a subordinate nearly to their status to form a bond, sometimes at the cost of their power.

The first fruit of friendship is the emotional support friendship provides. Friendship is fruitful because it offers companionship for the ailing heart. It can relieve the emotional burdens of a troubled mind, similar to how a remedy can treat a physical disease.

The next advantage is that friendship plays a critical role in problem-solving. A conversation with a true friend can remove confusion and bring clarity of thought.

A friend guides on both moral and business-related matters. However, everyone is not trustworthy. Bacon indirectly cautions readers to choose their companion carefully.

The last benefit is the holistic support a friend can offer. A friend can complete tasks that another leaves unfinished. He can also aid in accomplishing tasks that to tackle alone.

Line by Line Explanation

A discourse on solitude.

Francis Bacon begins the essay with a quote from Aristotle’s Politics (Book I, Chapter 2), “Whosoever is delighted in solitude is either a wild beast or a god” (Bacon 138).

Aristotle masterfully combines truth and untruth in one statement.

A person’s natural and secret dislike for society reflects a beast-like trait. We often observe many animals prefer isolation over groups.

However, some animals prefer to live in groups. Therefore, the comparison accurately is limited to those specific animals that avoid groups and live alone.

Contrastingly, Aristotle’s statement is untrue because living in solitude does not elevate one to the status of a god. It is true when one seeks isolation, not for the pleasure of solitude but for spiritual enlightenment.

It is a fact that not every solitude seeker seeks truth. Bacon justifies this by referencing pretentious truth-seekers such as Epimenides, Numa, Empedocles, and Apollonius.

Epimenides, the Cretan, was a Greek poet in the 7th or 6th century BC. He is “said to have fallen asleep in a cave and slept there for fifty-seven years without waking” (Pitcher 138n4).

Numa, the second king of Rome, “claimed that the goddess Egeria had taught him legislation in a grove near Rome” (Pitcher 138n5).

Empedocles, a Greek philosopher of the 5th century B. C., disappears suddenly to prove to others that he is a god. In reality, he throws himself into the flames of Mount Etna in Sicily (Pitcher 138n6).

Apollonius of Tyana was a magician of the first century, and some believed he rose from the dead.

These stories about historical people show they did neither truly understand solitude nor wanted to be truly enlightened.

Unlike them, the ancient hermits and holy fathers adopted solitude for profound philosophical discourse or enlightenment. Discussing solitude further, Bacon differentiates between physical proximity and emotional isolation.

One can feel isolated even amidst a crowd. The faces may appear as “a gallery of pictures” (138), and conversations could resemble the sound of a “tinkling cymbal” (138) in the absence of companionship.

Bacon remarks that physical presence or conversation, without an emotional bond, does not lessen loneliness. Bacon cites a quote from Erasmus’s Adages to explain his point, “Magna civitas, magna solitudo” (138). It means “A great city is a great solitude” (Pitcher 138n10).

One can feel lonely in a big city where people live closely together. However, friends in cities often live in distance compared to friends in a village or town. Finding companionship among a sea of unknown faces can be challenging. The bigger the city, the more intense the loneliness can become.

Based on the discussion, Bacon argues that true solitude is not the mere absence of people but the absence of meaningful connections. One can be lonely even in a city, but it does not make one god.

Why Does Man Need Company?

The inherent feeling of loneliness and the need for companionship drive individuals to seek friendship.

From an evolutionary perspective, staying close to others served as a defense mechanism against external threats. Thus, we have inherited this desire genetically.

Life can be unbearable, and the world may seem empty like a desert without friends. Nevertheless, if someone stays alone, they are more like a beast than a human.

The First Fruit of Friendship

Friendship offers some benefits. Bacon discusses three of them in his essay.

First, friendship is “the ease and discharge of the fullness and swellings of the heart” (139). It implies that a friend can offer relief for emotions like sadness, anger, and anxiety.

Bacon refers to a surgeon to differentiate between physical and mental health. A surgeon uses various substances for medical conditions like liver surgery.

For example, he uses sarsaparilla (Pitcher 139n12) to open the liver, steel or iron (Pitcher 139n13) to open the spleen, purified sulfur (Pitcher 139n14) for the lungs, and castoreum (Pitcher 139n15) for the brain.

Contradictorily, medicine or doctor is of no use for an ailing heart. Only a true friend can relieve one’s emotional burdens.

One needs a trustworthy friend with whom one can share grief, joys, fears, hopes, and everything that lies in the heart.

Unlike a surgeon who restores the body, a friend heals the heart with emotional empathy and understanding.

Addison also shares a similar view in his essay “ Friendship ”. He comments that a person freely shares all his feelings and thoughts about people and things and “exposes his whole soul” to his friend in a conversation between two close friends (Addison).

Friendships of Notable Figures

Kings and monarchs recognized the importance of friendship. So, they valued friendship. Forming friendships with an ordinary man was challenging because of their status.

Therefore, they raised a subordinate to their level who was almost an equal to them. Sometimes, they shared their heart with their company at the risk of their safety and power.

In Roman, these people were called “participes curarum” (139) or partners in their care. The favorites cared for and counseled the royal subjects in their time of need. As a result, their relationship intensified.

It is notable that not only did the weak and emotional princes, but the wise and headstrong rulers also sought companionship. They called their subordinates friend and allowed others to address them in the same way.

Their relationship was similar to that between two men in private relationship. It demonstrates that they valued personal connections just like anyone else.

However, such friendships often turned out unfruitful to them. Unlike other essays, “ Of Love ”, “ Of Truth ”, “ Of Marriage and Single Life ” and “ Of Studies ”, this essay does not follow brevity. Bacon gives sufficient examples to elaborate the consequence of choosing a wrong friend.

For instance, Sulla honored General Pompey by entitling him “the Great” (139). Pompey claimed to be stronger than Sulla, which enraged Sulla. Pompey insulted the Roman dictator by saying that men adored the sun rising more than the sun setting.

The second example is about Julius Caesar and Decimus Brutus. Caesar loved Decimus Brutus so much that he had willed to make Brutus his heir after his nephew. However, Brutus betrayed Caesarand killed him.

Caesar ignored warnings from his wife, Calpurnia, about his impending death. Instead, he listened to Brutus when he advised Caesar not to dismiss the senate till she saw another dream.

Brutus’s influence over Caesar was so strong that Antonius labeled him a “venefica,” or witch in a letter (140).

Similarly, Augustus placed poor Agrippa on a pedestal. He made Agrippa so powerful that it was impossible to take his power back.

When considering his daughter Julia’s marriage, Maecenas advised Augustus to either make Agrippa his son-in-law or kill him. It exemplifies the irreversible nature of such close bonds.

Tiberius expressed his trust in Sejanus in a letter, “Haec pro amicitia nostra non occultavi” (140). It means, “Out of regard for our friendship, I have not concealed these things” (Pitcher 140n25).

Septimus Severus forced his eldest son to marry the daughter of Plautianus to strengthen their bond. Septimus often supported Plautianus, even when Plautianus mistreated Septimus’s son.

Septimus wrote to the Senate in a letter, “I love the man so well, as I wish he may over-live me” (140).

Bacon differentiates the behavior of the historical figures with Trajan or Marcus Aurelius, who were known for their goodness. If these rulers were like them, one might think they acted out of pure goodness. Instead, a desperate need for companionship drove their actions, a need that even their power and family could not satisfy.

They all had wives, sons, and nephews, yet none of their family could fill the void they felt within themselves.

Concerning the consequences of choosing a wrong company, Addison also advises in his essay “Friendship” in the following words,

“If thou wouldest get a friend, prove him first, and be not hasty to credit him; for some man is a friend for his own occasion, and will not abide in the day of thy trouble” (Addison).

Both authors emphasized the importance of wise selection in friendship.

It brings us to the question: Is sharing one’s heart with others wrong? Certainly not, but one must differentiate between good and bad friends.

Philippe de Commines, a French historian, observed that his first master, Duke Charles the Hardy, never shared his secrets with anyone, especially the dark ones. As Duke Charles became older, his nature of keeping secrets began to affect his mental health.

Likewise, his second master, Lewis the Eleventh, was also reluctant to share his worries, and it too caused him distress.

In this context, Bacon cites a saying of Pythagoras, “Cor ne edito” (141). It means “Eat not the heart” (141). People who do not have friends to share their thoughts with are harming themselves internally.

Enhancement of Happiness and Mitigation of Grief

Sharing increases joy during happiness and reduces sorrow in grief. When one shares his joys with his friend, he feels happier than his friend. During distress, one feels less burdened.

Joseph Addison echoes the same view in his essay “Friendship”: “Tully was the first who observed, that friendship improves happiness and abates misery, by the doubling of our joy and dividing of our grief” (Addison)

Addison notes Marcus Tullius Cicero first observed that friendship enhances happiness and lessens suffering.

Sharing with a friend positively affects the mind, doing opposite functions, but always works. It is similar to how alchemists believed their stone could have different effects, but always help the body.

Being together strengthens and nourishes natural actions while it also softens harsh impacts. We can also notice another example in nature.

Trees grow closely together in a forest. Their intertwined roots help younger or weaker trees grow by giving them protection and nutrients. They also make themselves resilient against adverse weather. Their collective strength makes the impact of harsh weather less severe on any single tree.

Similarly, in friendships, people help each other deal with life’s challenges. During hard times, the support one receives from the other reduces the stress and makes it manageable.

Second Fruit of Friendship

The second benefit is a friend calms emotions and clarifies thoughts of the other during difficult times.

Articulating thoughts before a friend makes it easy to understand. A Friend removes all the confusion like the sun removes darkness. Therefore, an hour of discussion with a friend makes one wiser than contemplating by oneself the whole day.

Themistocles told the king of Persia that speaking unfolds thoughts like a tapestry. It reveals the detailed images inside, whereas keeping thoughts inside is like leaving the tapestry folded up with its designs hidden.

Even without taking advice from a friend, one can understand oneself by expressing thoughts. It also sharpens thinking, similar to how a stone sharpens a blade without cutting itself.

Therefore, it is better to convey one’s thoughts with even an inanimate object like a statue or painting than to keep them all to oneself.

Bacon stresses the importance of receiving good advice. He cites a statement of Greek philosopher Heraclitus, “Dry light is ever the best” (142). Heraclitus compares advice from a friend with the dry light of the sun.

Guidance from a friend is more suitable and unbiased than decisions made by personal judgment. Advice of a friend is far better than self-suggestion.

Self-flattering image and habitual thinking patterns rarely allow one to think of oneself critically. They influence one’s decisions.

Therefore, the best way to counteract self-flattery is honest advice of a friend. A genuine friend critically judges and points out the flaws of the other, similar to what Krishna did to Arjuna.

Personal and Professional Advice

A friend can offer counsel in two aspects: manner and business. The former is personal and the latter is professional.

‘Manner’ refers to personal behavior, the moral and ethical aspects of one’s character. While assessing one’s manners, the counsel of a friend is the best approach.

Criticizing oneself can sometimes be harsh. Reading moral books can also be ineffective as they may be irrelevant. One’s problems do not always fit another’s different experience. So, the best way to keep one’s character intact is to listen to a friend’s honest warnings.

People of high positions often make big mistakes for the lack of good guidance. Their actions can cause harm to both their reputation and wealth.

St. James says they resemble people who look in a mirror and forget what they look like. In such a situation, a friend’s crucial advice can point out their mistake which they might ignore.

Professional Support

Some people have a misconception that they can handle challenges alone. For instance, one thinks one can see as much as two can. A gamester can see more than an observer.

An angry man believes he is as wise as he has said over the twenty-four letters. On Bacon’s day, people regarded the alphabet “‘i’ and ‘j’ like ‘u’ and ‘v’ as the same letter.” (Pitcher 143n52). One might also think one can shoot with a musket from the arm as accurately as from a rest.

Such beliefs of being self-sufficient often lead to the downfall of a business. So, getting good advice is what solves professional problems.

Be Cautious When Seeking Help

One must choose the right person for guidance cautiously. There are mainly two risks involved.

First, one might not get honest guidance unless the counselor is one’s close friend. The pieces of advice are mostly bent to serve the adviser’s goals.

Second, a mentor might share advice with a good intention but turn out to be harmful. It is similar to that of a physician who knows the cure for the disease but does not understand the patient’s overall body.

Though the physician might fix one problem, it leads to another issue. Without the proper diagnosis of the body, he may harm the patient more than doing good, or in the worst-case scenario, he might kill the patient.

Therefore, a friend who is familiar with one’s situation and knows one’s strengths and weaknesses is the ideal counselor for both personal and professional issues. Others are not worthy because of their selfish interests.

Montaigne opines regarding this in “ On Friendship ” that when friendships are made and kept for reasons like “pleasure, profit, public or private interest”, they are not noble (Montaigne).

Therefore, sometimes asking none for help is better than getting advice from different people about different professional problems.

Third Fruit of Friendship

The third benefit of friendship is that it is like a pomegranate. One can not possibly finish all tasks on their own in a lifetime. Like a pomegranate that has various kernels, a friend offers diverse roles in a person’s life.

Sometimes, people have wishes to fulfill before passing away, such as witnessing their child’s success or completing a project. Unfortunately, many leave this world with many unfulfilled dreams behind.

In such instances, a friend can take on such responsibility and ensure the fulfillment of wishes. It is akin to granting a second chance at life.

Moreover, one can manage work only to a certain extent because of the confinement to one location. However, one can work simultaneously on multiple works with a friend’s assistance.

Thus, the saying “a friend is another himself” may not fully encapsulate the value of friendship.

There are instances where one might not comfortably express thoughts or do specific actions by oneself, but a friend can do these things on behalf of the other.

Discussing one’s achievements can sound boastful, and seeking help may be difficult for some. Yet, when a friend praises another’s accomplishments or requests help on another’s behalf, it sounds sincere.

Each of these roles demands a distinct approach to communication.

A man has various roles, such as being a parent, a spouse, or a rival. He must talk to each of them in specific ways. In friendship, both individuals can talk to suit any situation without concerning for particular role.

Thus, friendship indeed offers a multitude of benefits in life.

I'm a PhD research scholar & MPhil degree holder from DU, Assam and also a budding blogger. I have cracked CBSE NET (July 2018), NE-SLET (July 2018), and UGC-NTA-NET (June 2019).

14 Comments

The explanation was so useful for my exam.

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Of Love by Sir Francis Bacon 5 Pages 1165 Words

Sir Francis Bacon was a famous English essayist, lawyer, philosopher and statesman who had a major influence on the philosophy of science. In his time Bacon wrote sixty different essays. He devoted himself to writing and scientific work. His experiences make him an expert on the topic of love. Francis Bacon's essay Of Love is an essay about love. The purpose of the essay is to explain love and the affects it has on all kinds of people. The essay informs the reader that no matter what type of person you are love will have an effect on you. There is no escaping it. Bacon states, "For there was never proud man thought so absurdly well of himself, as the lover doth of the person loved; and therefore it was well said, that it is impossible to love, and to be wise." The translation of this statement is that love makes us do crazy things. Bacon's intended audience to his essay is everyone who has been in love or contemplated about being in love. No one type of audience is excluded from this essay because love affects everyone. The author assumes that we all know what love is but he wants us to understand that love, whether contemplated by persons with strong characters or weak characters, love has the power to affect both. The example Bacon uses is Marcus Antonius who is described as voluptuous and inordinate, meaning given to excess. He also uses the example of Appius Claudius who is described as austere and wise. These two men are very different in character, but that does not matter. Love is going to affect them in one way or another. Bacon states, "Love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept." Bacon's point of view is directly stated in the essay. It says, "By how much the more, men ought to beware of this passion, which loseth not only other things, but itself!" What Bacon is trying to say is that mankind needs to...

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Francis Bacon's Essay Of Love 5 Pages 1165 Words

Sir Francis Bacon was a famous English essayist, lawyer, philosopher and statesman who had a major influence on the philosophy of science. In his time Bacon wrote sixty different essays. He devoted himself to writing and scientific work. His experiences make him an expert on the topic of love. Francis Bacon"s essay Of Love is an essay about love. The purpose of the essay is to explain love and the affects it has on all kinds of people. The essay informs the reader that no matter what type of person you are love will have an effect on you. There is no escaping it. Bacon states, "For there was never proud man thought so absurdly well of himself, as the lover doth of the person loved; and therefore it was well said, that it is impossible to love, and to be wise." The translation of this statement is that love makes us do crazy things. Bacon"s intended audience to his essay is everyone who has been in love or contemplated about being in love. No one type of audience is excluded from this essay because love affects everyone. The author assumes that we all know what love is but he wants us to understand that love, whether contemplated by persons with strong characters or weak characters, love has the power to affect both. The example Bacon uses is Marcus Antonius who is described as voluptuous and inordinate, meaning given to excess. He also uses the example of Appius Claudius who is described as austere and wise. These two men are very different in character, but that does not matter. Love is going to affect them in one way or another. Bacon states, "Love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept." Bacon"s point of view is directly stated in the essay. It says, "By how much the more, men ought to beware of this passion, which loseth not only other things, but itself!" What Bacon is trying to say is that mankind needs to be aware of the powers of love.