accidents', of tenderness of countenance, and other. But the poets and writers of histories are the best doctors of this knowledge; where we may find painted forth with great life, how affections are kindled and incited; and how pacified and refrained; and how again contained from act and further degree; how they disclose themselves, how they work, how they vary, how they gather and fortify3, how they are inwrapped one within another, and how they do fight and encounter one with another, and other the like particularities: amongst the which this last is of special use in moral and civil matters; how (I say) to set affection against affection, and to master one by another; even as we use to hunt beast with beast and fly bird with bird, which otherwise percase we could not so easily recover: upon which foundation is erected that excellent use of præmium and pœna, whereby civil states consist; employing the predominant affections of fear and hope, for the suppressing and bridling the rest. For as in the government of states it is sometimes necessary to bridle one faction with another, so it is in the government within.

Now come we to those points which are within our own command, and have force and operation upon the mind to affect the will and appetite and to alter manners: wherein they ought to have handled custom, exercise, habit, education, example, imitation, emulation, company, friends, praise, reproof, exhortation, fame, laws, books, studies: these as they have determinate use in moralities, from these the mind suffereth, and of these are such receipts and regiments compounded and described, as may seem to recover or preserve the health and good estate of the mind, as far as pertaineth to human medicine of which number we will visit 5 upon some one or two as an example of the rest, because it were too long to prosecute all; and therefore we do resume Custom and Habit to speak of.

The opinion of Aristotle seemeth to me a negligent opinion, that of those things which consist by nature nothing can be changed by custom; using for example, that if a stone be

'This is omitted in the translation.

2 This I suppose is what the French call mauvaise honte. The translation is De inutili verecundia, which is the Latin rendering of repì dvowrlas, the title of a tract by Plutarch.

This is omitted in the translation.

4 So in all the editious. Perhaps it should be are. (Hæc enim sunt illa quæ regnant in moralibus.) If as be right, we should probably read, far from these &C.

So the original.

Edd. 1629 and 1633 have insist: perhaps rightly. The translation has unum aut alterum deligemus in quibus paullulum immorabimur.

thrown ten thousand times up, it will not learn to ascend; and that by often seeing or hearing, we do not learn to see or hear the better. For though this principle be true in things wherein nature is peremptory, (the reason whereof we cannot now stand to discuss,) yet it is otherwise in things wherein nature admitteth a latitude. For he might see that a strait glove will come more easily on with use, and that a wand will by use bend otherwise than it grew, and that by use of the voice we speak louder and stronger, and that by use of enduring heat or cold we endure it the better, and the like: which later sort have a nearer resemblance unto that subject of manners he handleth than those instances which he allegeth. But allowing his conclusion, that virtues and vices consist in habit, he ought so much the more to have taught the manner of superinducing that habit: for there be many precepts of the wise ordering the exercises of the mind, as there is of ordering the exercises of the body; whereof we will recite a few.

1

The first shall be, that we beware we take not at the first either too high a strain or too weak: for if too high, in a diffident nature you discourage; in a confident nature you breed an opinion of facility, and so a sloth; and in all natures you breed a further expectation than can hold out, and so an insatisfaction on the end: if too weak of the other side, you may not look to perform and overcome any great task.

2

Another precept is, to practise all things chiefly at two several times, the one when the mind is best disposed, the other when it is worst disposed; that by the one you may gain a great step, by the other you may work out the knots and stonds of the mind, and make the middle times the more easy and pleasant.

3

Another precept is, that which Aristotle mentioneth by the way, which is to bear ever towards the contrary extreme of that whereunto we are by nature inclined: like unto the rowing against the stream, or making a wand straight by bending1 him contrary to his natural crookedness.

Another precept is, that the mind is brought to any thing better, and with more sweetness and happiness, if that where

So edd. 1629 and 1633. The original has different.

? And thence a discouragement — (id quod animum semper dejicit et confundit). So edd. 1629 and 1633. The original has easily. Possibly Bacon wrote run more easily. The translation has facile et placide delabentur. This part of the original edition is carelessly printed.

So ed. 1633. The original has bynding, and ed. 1629 binding.

unto you pretend be not first in the intention, but tanquam aliud agendo, because of the natural hatred of the mind against necessity and constraint. Many other axioms there are touching the managing of Exercise and Custom; which being so conducted, doth prove indeed another nature; but being governed by chance, doth commonly prove but an ape of nature, and bringeth forth that which is lame and counterfeit.

So if we should handle books and studies, and what influence and operation they have upon manners, are there not divers precepts of great caution and direction appertaining thereunto? Did not one of the fathers in great indignation call Poesy vinum dæmonum, because it increaseth temptations, perturbations, and vain opinions? Is not the opinion of Aristotle worthy to be regarded, wherein he saith that young men are no fit auditors of moral philosophy', because they are not settled from the boiling heat of their affections, nor attempered with time and experience? And doth it not hereof come, that those excellent books and discourses of the ancient writers (whereby they have persuaded unto virtue most effectually, by representing her in state and majesty, and popular opinions against virtue in their parasites' coats, fit to be scorned and derided,) are of so little effect towards honesty of life, because they are not read and revolved by men in their mature and settled years, but confined almost to boys and beginners? But is it not true also, that much less young men are fit auditors of matters of policy, till they have been throughly seasoned in religion and morality; lest their judgments be corrupted, and made apt to think that there are no true differences of things, but according to utility and fortune; as the verse describes it, Prosperum et felix scelus virtus vocatur; [a crime that is successful is called a virtue;] and again, Ille crucem pretium sceleris tulit, hic diadema; [the same crime is rewarded in one man with a gibbet and in another with a crown;] which the poets do speak satirically, and in indignation on virtue's behalf; but books of policy do speak it seriously and positively; for so it pleaseth Machiavel to say, that if Cæsar had been overthrown

1 Not of moral but of political philosophy. See Mr. Ellis's note, Vol. I. p. 739. That in the passage there quoted from Troilus and Cressida the observation and the error were both derived directly from the Advancement of Learning admits of little doubt. But how came Virgilio Malvezzi, in his Discorsi sopra Cornelio Tacito published in 1622, to make the same mistake? "E non è discordante da questa mia opinione Aristotele, il qual dice, che i giovani non sono buoni ascultatori delle morali." I quote from ed. 1635. The passage occurs in the address to the reader, p. 3.

he would have been more odious than ever was Catiline; as if there had been no difference but in fortune, between a very fury of lust and blood, and the most excellent spirit (his ambition reserved) of the world? Again, is there not a caution likewise to be given of the doctrines of moralities themselves (some kinds of them,) lest they make men too precise, arrogant, incompatible; as Cicero saith of Cato, In Marco Catone hæc bona quæ videmus divina et egregia, ipsius scitote esse propria; quæ nonnunquam requirimus, ea sunt omnia non a naturâ, sed a magistro: [his excellencies were his own, his defects came from the school-master]? Many other axioms and advices there are touching those proprieties and effects which studies do infuse and instil into manners. And so likewise is there touching the use of all those other points, of company, fame, laws, and the rest, which we recited in the beginning in the doctrine of morality.

But there is a kind of Culture of the Mind that seemeth yet more accurate and elaborate than the rest, and is built upon this ground; that the minds of all men are at some times in a state more perfect, and at other times in a state more depraved. The purpose therefore of this practice is to fix and cherish the good hours of the mind, and to obliterate and take forth the evil. The fixing of the good hath been practised by two means; vows or constant resolutions; and observances or exercises; which are not to be regarded so much in themselves, as because they keep the mind in continual obedience. The obliteration of the evil hath been practised by two means; some kind of redemption or expiation of that which is past; and an inception or account de novo for the time to come. But this part seemeth sacred and religious, and justly; for all good Moral Philosophy (as was said) is but an handmaid to re-✓ ligion.

Wherefore we will conclude with that last point which is of all other means the most compendious and summary, and again the most noble and effectual, to the reducing of the mind unto virtue and good estate; which is the electing and propounding unto a man's self good and virtuous ends of his life, such as may be in a reasonable sort within his compass to attain. For if these two things be supposed, that a man set before him honest and good ends, and again that he be resolute, constant,

i, e. method of culture (hujus cultura intentio et institutum).

and true unto them, it will follow that he shall mould himself into all virtue at once. And this is indeed like the work of nature; whereas the other course is like the work of the hand. For as when a carver makes an image, he shapes only that part whereupon he worketh; as if he be upon the face, that part which shall be the body is but a rude stone still, till such times as he comes to it; but contrariwise when nature makes a flower or living creature, she formeth rudiments of all the parts at one time; so in obtaining virtue by habit, while a man practiseth temperance, he doth not profit much to fortitude, nor the like; but when he dedicateth and applieth himself to good ends, look what virtue soever the pursuit and passage towards those ends doth commend unto him, he is invested of a precedent disposition to conform himself thereunto; which state of mind Aristotle doth excellently express himself, that it ought not to be called virtuous, but divine: his words are these: Immanitati autem consentaneum est opponere eam, quæ supra humanitatem est, heroicam sive divinam virtutem: and a little after, Nam ut feræ neque vitium neque virtus est, sic neque Dei: sed hic quidem status altius quiddam virtute est, ille aliud quiddam a vitio: [that which answers to the brutal degree of vice is the heroical or divine degree of virtue. . . . For as neither virtue nor vice can be predicated of a brute, so neither can it of a God: the divine condition being something higher than virtue, the brutal something different from vice]. And therefore we may see what celsitude of honour Plinius Secundus attributeth to Trajan in his funeral oration', where he said, that men needed to make no other prayers to the gods, but that they would continue as good lords to them as Trajan had been; as if he had not been only an imitation of divine nature, but a pattern of it. But these be heathen and profane passages, having but a shadow of that divine state of mind which religion and the holy faith doth conduct men unto, by imprinting upon their souls Charity, which is excellently called the bond of Perfection, because it comprehendeth and fasteneth all virtues together. And as2 it is elegantly said by Menander of vain love, which is but a false imitation of divine love, Amor melior sophista lævo ad humanam vitam, that love teacheth a man to carry himself better than the sophist or preceptor, which he calleth left-handed, because

1 The words "funeral oration are omitted in the translation. I was not a funeral oration, but a Fanegyric spoken in Trajan's presence. See above, p. 430.

So edd. 1629 and 1633. The original omits as.