over the will, for it is a commandment over the reason, belief, and understanding of man, which is the highest part of the mind, and giveth law to the will itself. For there is no power on earth which setteth up a throne or chair of estate in the spirits and souls of men, and in their cogitations, imaginations, opinions, and beliefs, but knowledge and learning. And therefore we see the detestable and extreme pleasure that arch-heretics and false prophets and impostors are transported with, when they once find in themselves that they have a superiority in the faith and conscience of men; so great, that if they have once tasted of it, it is seldom seen that any torture or persecution can make them relinquish or abandon it. But as this is that which the author of the Revelation calleth the depth or profoundness of Satan; so by argument of contraries, the just and lawful sovereignty over men's understanding, by force 53 of truth rightly interpreted, is that which approacheth nearest to the similitude of the divine

rule.

As for fortune and advancement, the beneficence of learning is not so confined to give fortune only to states and commonwealths, as it doth not likewise give fortune to particular persons. For it was well noted long ago, that Homer hath given more men their livings than either Sylla or Cæsar or Augustus ever did, notwithstanding their great largesses and donatives and distributions of lands to so many legions. And no doubt it is hard to say whether arms or learning have advanced greater numbers. And in case of sovereignty, we see that if arms or descent have carried away the kingdom, yet learning hath carried the priesthood, which ever hath been in some competition with empire.

Again, for the pleasure and delight of knowledge and learning, it far surpasseth all other in nature for shall the pleasures of the affections so exceed the senses, as much as the obtaining of desire o victory exceedeth a song or a dinner; and must not of consequence the pleasures of the intellect or understanding exceed the pleasures of the affections? We see in all other pleasures there is satiety, and after they be used, their verdure 54 departeth; which sheweth well they be but deceits of pleasure, and not pleasures; and that it was the novelty which pleased, and not the quality. And therefore we see that voluptuous men turn friars, and ambitious princes turn melancholy. But of knowledge there is no satiety, but satisfaction and appetite are perpetually interchangeable; and therefore appeareth to be good in itself simply, without fallacy or accident. Neither is that pleasure of small efficacy and contentment to the mind of man, which the poet Lucretius describeth elegantly,

Suave mari magno, turbantibus æquora ventis, etc.

It is a view of delight (saith he) to stand or walk upon the shore side, and to see a ship tossed with tempest upon the sea; or to be in a fortified tower, and to see two battles join upon a plain. But it is a pleasure incomparable, for the mind of man to be settled, landed, and fortified in the certainty of truth; and from thence to descry and behold the errors, perturbations, labours, and wanderings up and down of other

men.

Lastly, leaving the vulgar arguments, that by learning man excelleth man in that wherein man excelleth beasts; that by learning man ascendeth to the heavens and their motions, where in body he cannot come; and the like; let us conclude with the dignity and excellency of knowledge and learning in that whereunto man's nature doth most aspire; which is immortality or continuance; for to this tendeth generation, and raising of houses and families; to this buildings, foundations, and monuments; to this tendeth the desire of memory, fame, and celebration; and in effect, the strength of all other human desires. We see then how far the monuments of wit and learning are more durable than the monuments of power or of the hands. For have not the verses of Homer continued twenty-five hundred years or more, without the loss of a syllable or letter; during which time infinite palaces, temples, castles, cities, have been decayed

53 So edd. 1629 and 1633. The original has face.

54 verdour in the original and also in edd. 1629 and 1633. See p. 62.

and demolished? It is not possible to have the true pictures or statues of Cyrus, Alexander, Cæsar, no nor of the kings or great personages of much later years; for the originals cannot last, and the copies cannot but leese of the life and truth. But the images of men's wits and knowledges remain in books, exempted from the wrong of time and capable of perpetual renovation. Neither are they fitly to be called images, because they generate still, and cast their seeds in the minds of others, provoking and causing infinite actions and opinions in succeeding ages. So that if the invention of the ship was thought so noble, which carrieth riches and commodities from place to place, and consociateth the most remote regions in participation of their fruits, how much more are letters to be magnified, which as ships pass through the vast seas of time, and make ages so distant to participate of the wisdom, illuminations, and inventions, the one of the other? Nay further, we see some of the philosophers which were least divine and most immersed in the senses and denied generally the immortality of the soul, yet came to this point, that whatsoever motions the spirit of man could act and perform without the organs of the body they thought might remain after death; which were only those of the understanding, and not of the affection: so immortal and incorruptible a thing did knowledge seem unto them to be*. But we, that know by divine revelation that not only the understanding but the affections purified, not only the spirit but the body changed, shall be advanced to immortality, do disclaim in 55 these rudiments of the senses. But it must be remembered both in this last point, and so it may likewise be needful in other places, that in probation of the dignity of knowledge or learning I did in the beginning separate divine testimony from human; which method I have pursued, and so handled them both apart.

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 between 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; or of Agrippina, occidat matrem, modo imperet† [let him kill his mother so he be emperor], that preferred empire with condition never so detestable; or of Ulysses, qui vetulam prætulit immortalitati [that preferred an old woman to an immortality], being a figure of those which prefer custom and habit before all excellency; or of a number of the like popular judgments. For these things continue as they have been but so will that also continue whereupon learning hath ever relied, and which faileth not: Justificata est sapientia a filiis suis [wisdom is justified of her children].

[* Mr. Ellis notes that "the doctrine of the soul's immortality here referred to is that which was attributed to Aristotle and his followers, who are here contrasted with the Platonists, as being more immersed in the senses' ".]

55 So all three editions. The translation has nos autem . . . . conculcantes hæc rudimenta atque offucias sensuum, novimus etc.

["Occidat dum imperet." Tac. Ann. xiv. 9.]

THE SECOND BOOK.

TO THE KING

It might seem to have more convenience, though it come often otherwise to pass, (excellent King,) that those which are fruitful in their generations, and have in themselves the foresight of immortality in their descendants, should likewise be more careful of the good estate of future times; unto which they know they must transmit and commend over their dearest pledges. Queen Elizabeth was a sojourner in the world in respect of her unmarried life; and was a blessing to her own times; and yet so as the impression of her good government, besides her happy memory, is not without some effect which doth survive her1. But to your Majesty, whom God hath already blessed with so much royal issue, worthy to continue and represent you for ever, and whose youthful and fruitful bed doth yet promise many the like renovations, it is proper and agreeable to be conversant not only in the transitory parts of good government, but in those acts also which are in their nature permanent and perpetual. Amongst the which (if affection do not transport me) there is not any more worthy than the further endowment of the world with sound and fruitful knowledge: for why should a few received authors stand up like Hercules' Columns, beyond which there should be no sailing or discovering, since we have so bright and benign a star as your Majesty to conduct and prosper us? To return therefore where we left, it remaineth to consider of what kind those acts are, which have been undertaken and performed by kings and others for the increase and advancement of learning: wherein I purpose to speak actively without digressing or dilating.

Let this ground therefore be laid, that all works are overcomen by amplitude of reward, by soundness of direction, and by the conjunction of labours. The first multiplieth endeavour, the second preventeth error, and the third supplieth the frailty of man. But the principal of these is direction: for claudus in via antevertit cursorem extra viam [the cripple that keeps the way gets to the end of the journey sooner than the runner who goes aside]; and Salomon excellently setteth it down, If the iron be not sharp, it requireth more strength; but wisdom is that which prevaileth; signifying that the invention or election of the mean is more effectual than any inforcement or accumulation of endeavours. This I am induced to speak, for that (not derogating from the noble intention of any that have been deservers towards the state of learning) I do observe nevertheless that their works and acts are rather matters of magnificence and memory than of progression and proficience, and tend rather to augment the mass of learning in the multitude of learned men than to rectify or raise the sciences themselves. The works or acts of merit towards learning are conversant about three objects; the places of learning, the books of learning, and the persons of the learned. For as water, whether it be the dew of heaven or the springs of the earth, doth scatter and leese itself in the ground, except it be collected into some receptacle, where it may by union comfort and sustain itself; and for that cause the industry of man hath made and framed spring-heads, conduits, cisterns, and pools, which men have accustomed likewise to beautify and adorn with accomplishments of magnificence and state, as well as of use and necessity; so this excellent liquor of knowledge, whether it descend from divine inspiration or spring from human sense, would soon perish and vanish to oblivion, if it were not preserved

1 This last clause is omitted in the translation. See note p. 50.

in books, traditions, conferences, and places appointed, as universities, colleges and schools, for the receipt and comforting of the same.

The works which concern the seats and places of learning are four; foundations and buildings, endowments with revenues, endowments with franchises and privileges, institutions and ordinances for government; all tending to quietness and privateness of life, and discharge of cares and troubles; much like the stations which Virgil prescribeth for the hiving of bees:

Principio sedes apibus statioque petenda,

Quo neque sit ventis aditus, etc.

[First for thy bees a quiet station find,

And lodge them under covert of the wind 2.]

The works touching books are two: first libraries, which are as the shrines where all the relics of the ancient saints, full of true virtue and that without delusion or imposture3, are preserved and reposed; secondly, new editions of authors, with more correct impressions, more faithful translations, more profitable glosses, more diligent annotations, and the like.

The works pertaining to the persons of learned men (besides the advancement and countenancing of them in general) are two; the reward and designation of writers and inquirers concerning any parts of learning not sufficiently laboured and prosecuted.

These are summarily the works and acts, wherein the merits of many excellent princes and other worthy personages have been conversant. As for any particular commemorations, I call to mind what Cicero said, when he gave general thanks; Difficile non aliquem, ingratum quenquam præterire [it were hard to remember all, and yet ungracious to forget any]. Let us rather, according to the Scriptures, look unto that part of the race which is before us than look back to that which is already attained.

First therefore, amongst so many great foundations of colleges in Europe, I find it strange that they are all dedicated to professions, and none left free to arts and sciences at large. For if men judge that learning should be referred to action, they judge well; but in this they fall into the error described in the ancient fable; in which the other parts of the body did suppose the stomach had been idle, because it neither performed the office of motion, as the limbs do, nor of sense, as the head doth; but yet notwithstanding it is the stomach that digesteth and distributeth to all the rest. So if any man think philosophy and universality to be idle studies, he doth not consider that all professions are from thence served and supplied. And this I take to be a great cause that hath hindered the progression of learning, because these fundamental knowledges have been studied but in passage. For if you will have a tree bear more fruit than it hath used to do, it is not any thing you can do to the boughs, but it is the stirring of the earth and putting new mould about the roots that must work it. Neither is it to be forgotten that this dedicating of foundations and dotations to professory learning hath not only had a malign aspect and influence upon the growth of sciences, but hath also been prejudicial to states and governments. For hence it proceedeth that princes find a solitude in regard of able men to serve them in causes of estate, because there is no education collegiate which is free; where such as were so disposed might give themselves to histories, modern languages, books of policy and civil discourse, and other the like enablements unto service of estate.

And because founders of colleges do plant and founders of lectures do water, it followeth well in order to speak of the defect which is in public lectures; namely, in the smallness and meanness of the salary or reward which in most places is assigned unto them 4; whether they be lectures of arts, or of professions. For it is necessary to the progression of sciences that readers 5 be of the most able and sufficient men; as those which are ordained for generating and propagating of sciences, and not for transitory use. This cannot be, except

2 Dryden.

3 This clause is omitted in the De Augmentis. 4 In the De Augmentis he adds præsertim apud nos.

See note p. 50.

5 i.e. lecturers.

their condition and endowment be such as may content the ablest man to appropriate his whole labour and continue his whole age in that function and attendance; and therefore must have a proportion answerable to that mediocrity or competency of advancement which may be expected from a profession or the practice of a profession. So as, if you will have sciences flourish, you must observe David's military law, which was, That those which staid with the carriage should have equal part with those which were in the action; else will the carriages be ill attended: So readers in sciences are indeed the guardians of the stores and provisions of sciences whence men in active courses are furnished, and therefore ought to have equal entertainment with them; otherwise if the fathers in sciences be of the weakest sort or be ill-maintained,

Et patrum invalidi referent jejunia nati:

[the poor keeping of the parents will appear in the poor constitution of the offspring].

Another defect I note, wherein I shall need some alchemist to help me, who call upon men to sell their books and to build furnaces; quitting and forsaking Minerva and the Muses as barren virgins, and relying upon Vulcan. But certain it is that unto the deep, fruitful, and operative study of many sciences, specially natural philosophy and physic 6, books be not only the instrumentals; wherein also the beneficence of men hath not been altogether wanting; for we see spheres, globes, astrolabes, maps, and the like, have been provided as appurtenances to astronomy and cosmography, as well as books: we see likewise that some places instituted for physic have annexed the commodity of gardens for simples of all sorts, and do likewise command the use of dead bodies for anatomies. But these do respect but a few things. In general, there will hardly be any main proficience in the disclosing of nature, except there be some allowance for expenses about experiments; whether they be experiments appertaining to Vulcanus or Dædalus, furnace or engine, or any other kind; and therefore as secretaries and spials of princes and states bring in bills for intelligence, so you must allow the spials and intelligencers of nature to bring in their bills, or else you shall be ill advertised.

And if Alexander made such a liberal assignation to Aristotle of treasure for the allowance of hunters, fowlers, fishers, and the like, that he might compile an History of nature, much better do they deserve it that travail? in Arts of nature8. Another defect which I note, is an intermission or neglect in those which are governors in universities of consultation, and in princes or superior persons of visitation; to enter into account and consideration, whether the readings, exercises, and other customs appertaining unto learning, anciently begun and since continued, be well instituted or no; and thereupon to ground an amendment or reformation in that which shall be found inconvenient. For it is one of your Majesty's own most wise and princely maxims, that in all usages and precedents, the times be considered wherein they first began; which if they were weak or ignorant, it derogateth from the authority of the usage, and leaveth it for suspect. And therefore in as much as most of the usages and orders of the universities were derived from more obscure times, it is the more requisite they be re-examined. In this kind I will give an instance or two for example sake, of things that are the most obvious and familiar. The one is a matter which, though it be ancient and general, yet I hold to be an error; which is, that scholars in universities come too soon and too unripe to logic and rhetoric; arts fitter for graduates than children and novices: for these two, rightly taken, are the gravest of sciences; being the arts of arts, the one for judgment, the other for ornament; and they be the rules and directions how to set forth and

6 i.e. medicine.

7 travailes in the original, and also in edd. 1629 and 1633.

8 i.e. in working upon and altering nature by art. The meaning is expressed more clearly in the translation: majus quiddum debetur iis qui non in saltibus naturæ pererrant, sed in labyrinthis artium viam aperiunt: the compiler of a history of nature being likened to a wanderer through the woods, the "travailer in arts and nature" to one who makes his way through a labyrinth.