fall. It is the wisdom of the fox, that thrusts out the badger, who digged and made room for him. It is the wisdom of crocodiles, who shed tears when they would devour. But that which is specially to be noted is, that those which, as Cicero says of Pompey, are sui amantes sine rivali, are many times unfortunate. And whereas they have all their time sacrificed to themselves, they become in the end themselves sacrifices to the inconstancy of fortune, whose wings they thought by their self-wisdom to have pinioned."
So in the essay upon Adversity, on which he had deeply reflected, before the edition of 1625, when it first appeared, he says: "The virtue of prosperity is temperance, the virtue of adversity is fortitude, which in morals is the more heroical virtue. Prosperity is the blessing of the Old Testament, adversity is the blessing of the New, which carrieth the greater benediction, and the clearer revelation of God's favour. 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 laboured more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes. We see in needleworks and embroideries, 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 pleasures of the heart by the pleasures of the eye. Certainly virtue is like precious odours, most fragrant when they are incensed, or crushed: for prosperity doth best discover vice, but adversity doth best discover virtue."
The essays were immediately translated into French and Italian, and into Latin by some of his friends, amongst whom were Hacket, Bishop of Litchfield, and his constant, affectionate friend, Ben Jonson.[1]
His own estimate of the value of this work is thus stated in his letter to the Bishop of Winchester: "As for my Essays, and some other particulars of that nature, I count them but as the recreations of my other studies, and in that manner purpose to continue them; though I am not ignorant that these kind of writings would, with less pains and assiduity, perhaps yield more lustre and reputation to my name than the others I have in hand."
Although it was not likely that such lustre and reputation would dazzle him, the admirer of Phodon,[2] who, when applauded, turned to one of his friends, and asked, "what have I said amiss?" although popular judgment was not likely to mislead him who concludes his observations upon the objections to learning and the advantages of knowledge, by saying, "Nevertheless, I do not pretend, and I know it will be impossible for me, by any pleading of mine, to reverse the judgment either of Æsop's cock, that preferred the barleycorn before the gem; or of Midas, that, being chosen judge be tween Apollo, president of the muses, and Pan, god of the flocks, judged for plenty; or of Paris, that judged for beauty and love against wisdom and power. For these things continue as they have been; but so will that also continue where upon learning hath ever relied, and which faileth not. 'Justificata est sapientia a filiis suis:' "[3] yet he seems to have undervalued this little work, which, for two centuries, has been favourably received by every lover of knowledge and of beauty, and is now so well appreciated, that a celebrated professor of our own times truly says: "The small volume to which he has given the title of 'Essays', the best known and the most popular of all his works, is one of those where the superiority of his genius appears to the greatest advantage; the novelty and depth of his reflections often receiving a strong relief from the triteness of the subject. It may be read from beginning to end in a few hours, and yet after the twentieth perusal one seldom fails to remark in it something overlooked before. This, indeed, is a characteristic of all Bacon's writings, and is only to be accounted for by the inexhaustible aliment they furnish to our own thoughts, and the sympathetic activity they impart to our torpid faculties."[4]
During his life, six or more editions, which seem to have been pirated, were published; and, after his death, two spurious essays "Of Death," and "Of a King," the only authentic posthumous essay being the fragment of an essay on Fame, which was published by his friend and chaplain, Dr. Rawley.
The sacred meditations, which are twelve in number,[5] are in the first edition in Latin, and have been partly incorporated into subsequent editions of the Essays, and into the Advancement of Learning.
The Colours of Good and Evil, are ten in number, and were afterwards inserted in the Advancement of Learning,[6] in his tract on Rhetoric.
Such was the nature of his first work, which was gratefully received by his learned contemporaries, as the little cloud seen by the prophet, and welcomed as the harbinger of showers that would fertilize the whole country.
- ↑ Tennison. See note (a), p. 226.
- ↑ Apothegm 30.
- ↑ See p. 184
- ↑ Dugald Stewart.
- ↑ Of the Works of God and Man.
Of the Miracles of our Saviour.
Of the Innocency of the Dove, and the Wisdom of the Serpent.
Of the Exaltation of Charity.
Of the Moderation of Cares.
Of Earthly Hope.
Of Hypocrites.
Of Impostors.
Of the several kinds of Imposture.
Of Atheism.
Of Heresies.
Of the Church and the Scripture. - ↑ See p. 216.
