126 “We are a sufficient theme for contemplation, the one for the other.”—Sen. Epist. Mor. 1. 7. (A. L. l. iii. 6.) Pope seems, notwithstanding this censure of Bacon, to have been of the same opinion with Epicurus:—

Indeed, Lord Bacon seems to have misunderstood the saying of Epicurus, who did not mean to recommend man as the sole object of the bodily vision, but as the proper theme for mental contemplation.

127 Amare et sapere vix Deo conceditur.—Pub. Syr. Sent. 15. (A. L. ii. proœ. 10.)

128 He refers here to the judgment of Paris, mentioned by Ovid in his Epistles, of the Heroines.

129 Montaigne has treated this subject before Bacon, under the title of De l’incommodité de la Grandeur. (B. iii. ch. vii.)

130 “Since you are not what you were, there is no reason why you should wish to live.”

131 “Death presses heavily upon him, who, well known to all others, dies unknown to himself.”—Sen. Thyest. ii. 401.

132 “And God turned to behold the works which his hands had made, and he saw that everything was very good.”—See Gen. i. 31.

133 “As a matter of course.”

134 Too great easiness of access.

135 Predilections that are undeserved.

136 Proverbs xxviii. 21. The whole passage stands thus in our version: “He that maketh haste to be rich shall not be innocent. To have respect of persons is not good; for, for a piece of bread, that man will transgress.”

137 “By the consent of all he was fit to govern, if he had not governed.”

138 “Of the emperors, Vespasian alone changed for the better after his accession.”—Tac. Hist. i. 49, 50 (A. L. ii. xxii. 5).

139 Plut. vit. Demosth. 17, 18.

140 It is not improbable that this passage suggested Pope’s beautiful lines in the Essay on Man, Ep. i. 125-28.

141 Auger Gislen Busbec, or Busbequius, a learned traveller, born at Comines, in Flanders, in 1522. He was employed by the Emperor Ferdinand as ambassador to the Sultan Solyman II. He was afterwards ambassador to France, where he died, in 1592. His “Letters” relative to his travels in the East, which are written in Latin, contain much interesting information. They were the pocket companion of Gibbon, and are highly praised by him.

142 In this instance the stork or crane was probably protected, not on the abstract grounds mentioned in the text, but for reasons of state policy and gratitude combined. In Eastern climates the cranes and dogs are far more efficacious than human agency in removing filth and offal, and thereby diminishing the chances of pestilence. Superstition, also, may have formed another motive, as we learn from a letter written from Adrianople, by Lady Montagu, in 1718, that storks were “held there in a sort of religious reverence, because they are supposed to make every winter the pilgrimage to Mecca. To say truth, they are the happiest subjects under the Turkish government, and are so sensible of their privileges, that they walk the streets without fear, and generally build their nests in the lower parts of the houses. Happy are those whose houses are so distinguished, as the vulgar Turks are perfectly persuaded that they will not be that year attacked either by fire or pestilence.” Storks are still protected, by municipal law, in Holland, and roam unmolested about the market-places.

143 Nicolo Machiavelli, a Florentine statesman. He wrote “Discourses on the first Decade of Livy,” which were conspicuous for their liberality of sentiment, and just and profound reflections. This work was succeeded by his famous treatise, “Il Principe,” “The Prince;” his patron, Cæsar Borgia, being the model of the perfect prince there described by him. The whole scope of this work is directed to one object—the maintenance of power, however acquired. Though its precepts are no doubt based upon the actual practice of the Italian politicians of that day, it has been suggested by some writers that the work was a covert exposure of the deformity of the shocking maxims that it professes to inculcate. The question of his motives has been much discussed, and is still considered open. The word “Machiavellism” has, however, been adopted to denote all that is deformed, insincere, and perfidious in politics. He died in great poverty, in the year 1527.

144 Vide Disc. Sop. Liv. ii. 2.

145 St. Matthew v. 45. “For he maketh his sun rise on the evil and on the good, and sendeth rain on the just and on the unjust.”

146 This is a portion of our Saviour’s reply to the rich man who asked him what he should do to inherit eternal life: “Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, take up the cross, and follow me.”—St. Mark x. 21.

147 See St. Luke xvi. 21.

148 Timon of Athens, as he is generally called (being so styled by Shakspeare in the play which he has founded on his story), was surnamed the “Misanthrope,” from the hatred which he bore to his fellow-men. He was attached to Apemantus, another Athenian of similar character to himself, and he professed to esteem Alcibiades, because he foresaw that he would one day bring ruin on his country. Going to the public assembly on one occasion, he mounted the rostrum, and stated that he had a fig-tree, on which many worthy citizens had ended their days by the halter; that he was going to cut it down for the purpose of building on the spot, and therefore recommended all such as were inclined, to avail themselves of it before it was too late.

149 A piece of timber that has grown crooked, and has been so cut that the trunk and branch form an angle.

150 He probably here refers to the myrrh-tree. Incision is the method usually adopted for extracting the resinous juices of trees; as in the India-rubber and gutta-percha trees.

151 “A votive,” and, in the present instance, a “vicarious offering.” He alludes to the words of St. Paul in his Second Epistle to Timothy ii. 10: “Therefore I endure all things for the elect’s sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory.”

152 Consideration of, or predilection for, particular persons.

153 The Low Countries had then recently emancipated themselves from the galling yoke of Spain. They were called the Seven United Provinces of the Netherlands.

154 This passage may at first sight appear somewhat contradictory; but he means to say, that those who are first ennobled will commonly be found more conspicuous for the prominence of their qualities, both good and bad.

155 Consistent with reason and justice.

156 The periods of the Equinoxes.

157 “He often warns, too, that secret revolt is impending, that treachery and open warfare are ready to burst forth.”—Virg. Georg. i. 465.

158 “Mother Earth, exasperated at the wrath of the Deities, produced her, as they tell, a last birth, a sister to the giants Cœus, and Enceladus.”—Virg. Æn. iv. 179.

159 “Great public odium once excited, his deeds, whether good or whether bad, cause his downfall.” Bacon has here quoted incorrectly, probably from memory. The words of Tacitus are (Hist. B. i. C. 7): “Inviso semel principe, seu bene, seu male, facta premunt,”—“The ruler once detested, his actions, whether good or whether bad, cause his downfall.”

160 “They attended to their duties; but still, as preferring rather to discuss the commands of their rulers, than to obey them.”—Tac. Hist. ii. 39.

161 He alludes to the bad policy of Henry the Third of France, who espoused the part of “The League,” which was formed by the Duke of Guise and other Catholics for the extirpation of the Protestant faith. When too late he discovered his error, and finding his own authority entirely superseded, he caused the Duke of Guise and the Cardinal De Lorraine, his brother, to be assassinated.

162 “The primary motive power.” He alludes to an imaginary centre of gravitation, or central body, which was supposed to set all the other heavenly bodies in motion.

163 “Too freely to remember their own rulers.”

164 “I will unloose the girdles of kings.” He probably alludes here to the first verse of the 45th chapter of Isaiah: “Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two-leaved gates.”

165 “Hence devouring usury, and interest accumulating in lapse of time; hence shaken credit, and warfare, profitable to the many.”—Lucan. Phars. i. 181.

166 “Warfare profitable to the many.”

167 “To grief there is a limit, not so to fear.”

168 “Check,” or “daunt.”

169 This is similar to the proverb now in common use: “’Tis the last feather that breaks the back of the camel.”

170 The state.

171 Though sumptuary laws are probably just in theory, they have been found impracticable in any other than infant states. Their principle, however, is certainly recognized in such countries as by statutory enactment discountenance gaming. Those who are opposed to such laws upon principle, would do well to look into Bernard Mandeville’s “Fable of the Bees,” or “Private Vices Public Benefits.” The Romans had numerous sumptuary laws, and in the Middle Ages there were many enactments in this country against excess of expenditure upon wearing apparel and the pleasures of the table.

172 He means that they do not add to the capital of the country.

173 At the expense of foreign countries.

174 “The workmanship will surpass the material.”—Ovid, Met. B. ii. l. 5.

175 He alludes to the manufactures of the Low Countries.

176 Like manure.

177 Sometimes printed engrossing, great pasturages. By engrossing, is meant the trade of engrossers—men who buy up all that can be got of a particular commodity, then raise the price. By great pasturages is meant turning corn land into pasture. Of this practice great complaints had been made for near a century before Bacon’s time, and a law passed to prevent it.—See Lord Herbert of Cherbury’s History of Henry VIII.

178 The myth of Pandora’s box, which is here referred to, is related in the Works and Days of Hesiod. Epimetheus was the personification of “Afterthought,” while his brother Prometheus represented “Forethought,” or prudence. It was not Epimetheus that opened the box, but Pandora—“All-gift,” whom, contrary to the advice of his brother, he had received at the hands of Mercury, and had made his wife. In their house stood a closed jar, which they were forbidden to open. Till her arrival, this had been kept untouched; but her curiosity prompting her to open the lid, all the evils hitherto unknown to man flew out and spread over the earth, and she only shut it down in time to prevent the escape of Hope.

179 “Sylla did not know his letters, and so he could not dictate.” This saying is attributed by Suetonius to Julius Cæsar. It is a play on the Latin verb dictare, which means either “to dictate,” or “to act the part of Dictator,” according to the context. As this saying was presumed to be a reflection on Sylla’s ignorance, and to imply that by reason thereof he was unable to maintain his power, it was concluded by the Roman people that Cæsar, who was an elegant scholar, feeling himself subject to no such inability, did not intend speedily to yield the reins of power.—Suet. Vit. C. Jul. Cæs. 77, i. and Cf. A. L. i. vii. 12.

180 “That soldiers were levied by him, not bought.”—Tac. Hist. i. 5.

181 “If I live, there shall no longer be need of soldiers in the Roman empire.”—Flav. Vop. Vit. Prob. 20.

182 “And such was the state of feeling, that a few dared to perpetrate the worst of crimes; more wished to do so; all submitted to it.”—Hist. i. 28.

183 He probably alludes to the legends or miraculous stories of the saints; such as walking with their heads off, preaching to the fishes, sailing over the sea on a cloak, &c. &c.

184 This is a book that contains the Jewish traditions, and the rabbinical explanations of the law. It is replete with wonderful narratives.

185 This passage not improbably contains the germ of Pope’s famous lines:—

186 A philosopher of Abdera; the first who taught the system of atoms, which was afterwards more fully developed by Democritus and Epicurus.

187 He was a disciple of the last-named philosopher, and held the same principles; he also denied the existence of the soul after death. He is considered to have been the parent of experimental philosophy, and was the first to teach, what is now confirmed by science, that the Milky Way is an accumulation of stars.

188 Spirit.

189 Psalm xiv. 1, and liii. 1.

190 To whose (seeming) advantage it is; the wish being father to the thought.

191 “It is not profane to deny the existence of the deities of the vulgar; but, to apply to the divinities the received notions of the vulgar, is profane.”—Diog. Laert. x. 123.

192 He alludes to the native tribes of the continent of America and the West Indies.

193 He was an Athenian philosopher, who, from the greatest superstition, became an avowed atheist. He was proscribed by the Areiopagus for speaking against the gods with ridicule and contempt, and is supposed to have died at Corinth.

194 A Greek philosopher, a disciple of Theodorus the atheist, to whose opinions he adhered. His life was said to have been profligate, and his death superstitious.

195 Lucian ridiculed the follies and pretensions of some of the ancient philosophers; but though the freedom of his style was such as to cause him to be censured for impiety, he hardly deserves the stigma of atheism here cast upon him by the learned author.

196 “It is not for us now to say, ‘Like priest like people,’ for the people are not even so bad as the priest.” St. Bernard, abbot of Clairvaux, preached the second Crusade against the Saracens, and was unsparing in his censures of the sins then prevalent among the Christian priesthood. His writings are voluminous, and by some he has been considered as the latest of the fathers of the Church.

197 “A superior nature.”

198 “We may admire ourselves, conscript fathers, as much as we please; still, neither by numbers did we vanquish the Spaniards, nor by bodily strength the Gauls, nor by cunning the Carthaginians, nor through the arts the Greeks, nor, in fine, by the inborn and native good sense of this our nation, and this our race and soil, the Italians and Latins themselves; but through our devotion and our religious feeling, and this, the sole true wisdom, the having perceived that all things are regulated and governed by the providence of the immortal Gods, have we subdued all races and nations.”—Cic. de. Harus. Respon. 9.

199 The justice of this position is, perhaps, somewhat doubtful. The superstitious man must have some scruples, while he who believes not in a God (if there is such a person), needs have none.

200 Time was personified in Saturn, and by this story was meant its tendency to destroy whatever it has brought into existence.—Plut. de Superstit. x.

201 The primary motive power.

202 This Council commenced in 1545, and lasted eighteen years. It was convened for the purpose of opposing the rising spirit of Protestantism, and of discussing and settling the disputed points of the Catholic faith.

203 Irregular or anomalous movements.

204 An epicycle is a smaller circle, whose centre is in the circumference of a greater one.

205 To account for.

206 Synods, or councils.

207 At the present day called attachés.

208 He probably means the refusing to join on the occasion of drinking healths when taking wine.

209 Something to create excitement.

210 “The heart of kings is unsearchable.”—Prov. v. 3.

211 Commodus fought naked in public as a gladiator, and prided himself on his skill as a swordsman.

212 Making a stop at, or dwelling too long upon.

213 After a prosperous reign of twenty-one years, Diocletian abdicated the throne, and retired to a private station.

214 After having reigned thirty-five years, he abdicated the thrones of Spain and Germany, and passed the last two years of his life in retirement at St. Just, a convent in Estremadura.

215 Philost. vit. Apoll. Tyan. v. 28.

216 “The desires of monarchs are generally impetuous and conflicting among themselves.”—Quoted rightly, A. L. ii. xxii. 5, from Sallust (B. J. 113).

217 He was especially the rival of the Emperor Charles the Fifth, and was one of the most distinguished sovereigns that ever ruled over France.

218 An eminent historian of Florence. His great work, which is here alluded to, is, “The History of Italy during his own Time,” which is considered one of the most valuable productions of that age.

219 Spoken badly of. Livia was said to have hastened the death of Augustus, to prepare the accession of her son Tiberius to the throne.

220 Solyman the Magnificent was one of the most celebrated of the Ottoman monarchs. He took the Isle of Rhodes from the Knights of St. John. He also subdued Moldavia, Wallachia, and the greatest part of Hungary, and took from the Persians Georgia and Bagdad. He died A. D. 1566. His wife Roxolana (who was originally a slave called Rosa or Hazathya), with the Pasha Rustan, conspired against the life of his son Mustapha, and by their instigation this distinguished prince was strangled in his father’s presence.

221 The infamous Isabella of Anjou.

222 Adulteresses.

223 He, however, distinguished himself by taking Cyprus from the Venetians in the year 1571.

224 He was falsely accused by his brother Perseus of attempting to dethrone his father, on which he was put to death by the order of Philip, B. C. 180.

225 Anselm was Archbishop of Canterbury in the time of William Rufus and Henry the First. Though his private life was pious and exemplary, through his rigid assertion of the rights of the clergy he was continually embroiled with his sovereign. Thomas à Becket pursued a similar course, but with still greater violence.

226 The great vessel that conveys the blood to the liver, after it has been enriched by the absorption of nutriment from the intestines.

227 This is an expression similar to our proverb, “Penny-wise and pound-foolish.”

228 A subdivision of the shire.

229 The Janizaries were the body-guards of the Turkish sultans, and enacted the same disgraceful part in making and unmaking monarchs, as the mercenary Prætorian guards of the Roman Empire.

230 “Remember that thou art a man.”

231 “Remember that thou art a God.”

232 “The representative of God.”

233 Isaiah ix. 6: “His name shall be called, Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”

234 Prov. xx. 18: “Every purpose is established by counsel: and with good advice make war.”

235 The wicked Rehoboam, from whom the ten tribes of Israel revolted, and elected Jeroboam their king.—See 1 Kings xii.

236 Hesiod, Theog. 886.

237 The political world has not been convinced of the truth of this doctrine of Lord Bacon; as cabinet councils are now held probably by every sovereign in Europe.

238 “I am full of outlets.”—Ter. Eun. I. ii. 25.

239 That is, without a complicated machinery of government.

240 Master of the Rolls and Privy Councillor under Henry VI., to whose cause he faithfully adhered. Edward IV. promoted him to the See of Ely, and made him Lord Chancellor. He was elevated to the See of Canterbury by Henry VII., and in 1493 received the Cardinal’s hat.

241 Privy Councillor and Keeper of the Privy Seal to Henry VII., and, after enjoying several bishoprics in succession, translated to the See of Winchester. He was an able statesman, and highly valued by Henry VII. On the accession of Henry VIII. his political influence was counteracted by Wolsey; on which he retired to his diocese, and devoted the rest of his life to acts of piety and munificence.

242 Before mentioned, relative to Jupiter and Metis.

243 Remedied.

244 “He shall not find faith upon the earth.” Lord Bacon probably alludes to the words of our Saviour, St. Luke xviii. 8: “When the Son of man cometh, shall he find faith upon the earth?”

245 He means to say, that this remark was only applicable to a particular time, namely, the coming of Christ. The period of the destruction of Jerusalem was probably referred to.

246 “’Tis the especial virtue of a prince to know his own men.”