The Advancement of Learning by Francis Bacon (free ebooks for android .txt) 📕

are notorious in him, to give colour that his true wants are but industries and dissimulations. For confidence, it is the last but the surest remedy--namely, to depress and seem to despise whatsoever a man cannot attain; observing the good principle of the merchants, who endeavour to raise the price of their own commodities, and to beat down the price of others. But there is a confidence that passeth this other, which is to face out a man's own defects, in seeming to conceive that he is best in those things wherein he is failing; and, to help that again, to seem on the other side that he hath least opinion of himself in those things wherein he is best: like as we shall see it commonly in poets, that if they show their verses, and you except to any, they will say, "That that line cost them more labour than any of the rest;" and presently will seem to disable and suspect rather some other line, which they know well enough to be the best in the number. But above all, in this righting and helping of a man's self in his own carriage, he must take heed he show not himself dismantled and exposed to scorn and injury, by too much dulceness, goodness, and facility of nature; but show some sparkles of liberty, spirit, and edge. Which kind of fortified carriage, with a ready rescussing of a man's self from scorns, is sometimes of necessity imposed upon men by somewhat in their person or fortune; but it ever succeedeth with good felicity.

(33) Another precept of this knowledge is by all possible endeavour to frame the mind to be pliant and obedient to occasion; for nothing hindereth men's fortunes so much as this: Idem manebat, neque idem decebat--men are where they were, when occasions turn: and therefore to Cato, whom Livy maketh such an architect of fortune, he addeth that he had versatile ingenium. And thereof it cometh that these grave solemn wits, which must be like themselves and cannot make departures, have more dignity than felicity. But in some it is nature to be somewhat vicious and enwrapped, and not easy to turn. In some it is a conceit that is almost a nature, which is, that men can hardly make themselves believe that they ought to change their course, when they have found good by it in former experience. For Machiavel noted wisely how Fabius Maximus would have been temporising still, according to his old bias, when the nature of the war was altered and required hot pursuit. In some other it is want of point and penetration in their judgment, that they do not discern when things have a period, but come in too late after the occasion; as Demosthenes compareth the people of Athens to country fellows, when they play in a fence school, that if they have a blow, then they remove their weapon to that ward, and not before. In some other it is a lothness to lose labours passed, and a conceit that they can bring about occasions to their ply; and yet in the end, when they see no other remedy, then they come to it with disadvantage; as Tarquinius, that gave for the third part of Sibylla's books the treble price, when he might at first have had all three for the simple. But from whatsoever root or cause this restiveness of mind proceedeth, it is a thing most prejudicial; and nothing is more politic than to make the wheels of our mind concentric and voluble with the wheels of fortune.

(34) Another precept of this knowledge, which hath some affinity with that we last spoke of, but with difference, is that which is well expressed, Fatis accede deisque, that men do not only turn with the occasions, but also run with the occasions, and not strain their credit or strength to over-hard or extreme points; but choose in their actions that which is most passable: for this will preserve men from foil, not occupy them too much about one matter, win opinion of moderation, please the most, and make a show of a perpetual felicity in all they undertake: which cannot but mightily increase reputation.

(35) Another part of this knowledge seemeth to have some repugnancy with the former two, but not as I understand it; and it is that which Demosthenes uttereth in high terms: Et quemadmodum receptum est, ut exercitum ducat imperator, sic et a cordatis viris res ipsae ducendae; ut quaeipsis videntur, ea gerantur, et non ipsi eventus persequi cogantur. For if we observe we shall find two differing kinds of sufficiency in managing of business: some can make use of occasions aptly and dexterously, but plot little; some can urge and pursue their own plots well, but cannot accommodate nor take in; either of which is very imperfect without the other.

(36) Another part of this knowledge is the observing a good mediocrity in the declaring or not declaring a man's self: for although depth of secrecy, and making way (qualis est via navis in mari, which the French calleth sourdes menees, when men set things in work without opening themselves at all), be sometimes both prosperous and admirable; yet many times dissimulatio errores parit, qui dissimulatorem ipsum illaqueant. And therefore we see the greatest politiques have in a natural and free manner professed their desires, rather than been reserved and disguised in them. For so we see that Lucius Sylla made a kind of profession, "that he wished all men happy or unhappy, as they stood his friends or enemies." So Caesar, when he went first into Gaul, made no scruple to profess "that he had rather be first in a village than second at Rome." So again, as soon as he had begun the war, we see what Cicero saith of him, Alter (meaning of Caesar) non recusat, sed quodammodo postulat, ut (ut est) sic appelletur tyrannus. So we may see in a letter of Cicero to Atticus, that Augustus Caesar, in his very entrance into affairs, when he was a darling of the senate, yet in his harangues to the people would swear, Ita parentis honores consequi liceat (which was no less than the tyranny), save that, to help it, he would stretch forth his hand towards a statue of Caesar's that was erected in the place: and men laughed and wondered, and said, "Is it possible?" or, "Did you ever hear the like?" and yet thought he meant no hurt; he did it so handsomely and ingenuously. And all these were prosperous: whereas Pompey, who tended to the same ends, but in a more dark and dissembling manner as Tacitus saith of him, Occultior non melior, wherein Sallust concurreth, Ore probo, animo inverecundo, made it his design, by infinite secret engines, to cast the state into an absolute anarchy and confusion, that the state might cast itself into his arms for necessity and protection, and so the sovereign power be put upon him, and he never seen in it: and when he had brought it (as he thought) to that point when he was chosen consul alone, as never any was, yet he could make no great matter of it, because men understood him not; but was fain in the end to go the beaten track of getting arms into his hands, by colour of the doubt of Caesar's designs: so tedious, casual, and unfortunate are these deep dissimulations: whereof it seemeth Tacitus made this judgment, that they were a cunning of an inferior form in regard of true policy; attributing the one to Augustus, the other to Tiberius; where, speaking of Livia, he saith, Et cum artibus mariti simulatione filii bene compostia: for surely the continual habit of dissimulation is but a weak and sluggish cunning, and not greatly politic.

(37) Another precept of this architecture of fortune is to accustom our minds to judge of the proportion or value of things, as they conduce and are material to our particular ends; and that to do substantially and not superficially. For we shall find the logical part (as I may term it) of some men's minds good, but the mathematical part erroneous; that is, they can well judge of consequences, but not of proportions and comparison, preferring things of show and sense before things of substance and effect. So some fall in love with access to princes, others with popular fame and applause, supposing they are things of great purchase, when in many cases they are but matters of envy, peril, and impediment. So some measure things according to the labour and difficulty or assiduity which are spent about them; and think, if they be ever moving, that they must needs advance and proceed; as Caesar saith in a despising manner of Cato the second, when he describeth how laborious and indefatigable he was to no great purpose, Haec omnia magno studio agebat. So in most things men are ready to abuse themselves in thinking the greatest means to be best, when it should be the fittest.

(38) As for the true marshalling of men's pursuits towards their fortune, as they are more or less material, I hold them to stand thus. First the amendment of their own minds. For the removal of the impediments of the mind will sooner clear the passages of fortune than the obtaining fortune will remove the impediments of the mind. In the second place I set down wealth and means; which I know most men would have placed first, because of the general use which it beareth towards all variety of occasions. But that opinion I may condemn with like reason as Machiavel doth that other, that moneys were the sinews of the wars; whereas (saith he) the true sinews of the wars are the sinews of men's arms, that is, a valiant, populous, and military nation: and he voucheth aptly the authority of Solon, who, when Croesus showed him his treasury of gold, said to him, that if another came that had better iron, he would be master of his gold. In like manner it may be truly affirmed that it is not moneys that are the sinews of fortune, but it is the sinews and steel of men's minds, wit, courage, audacity, resolution, temper, industry, and the like. In the third place I set down reputation, because of the peremptory tides and currents it hath; which, if they be not taken in their due time, are seldom recovered, it being extreme hard to play an after-game of reputation. And lastly I place honour, which is more easily won by any of the other three, much more by all, than any of them can be purchased by honour. To conclude this precept, as there is order and priority in matter, so is there in time, the preposterous placing whereof is one of the commonest errors: while men fly to their ends when they should intend their beginnings, and do not take things in order of time as they come on, but marshal them according to greatness and not according to instance; not observing the good precept, Quod nunc instat agamus.

(39) Another precept of this knowledge is not to embrace any matters which do occupy too great a quantity of time, but to have that sounding in a man's ears, Sed fugit interea fugit irreparabile tempus: and that is the cause why those which take their course of rising by professions of burden, as lawyers, orators, painful divines, and the like, are not commonly so politic for their own fortune, otherwise than in their ordinary way, because they want time