bacon essay of truth

Of Truth, by Francis Bacon

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"Of Truth" is the opening essay in the final edition of the philosopher, statesman and jurist  Francis Bacon 's "Essays or Counsels, Civil and Moral" (1625). In this essay, as associate professor of philosophy Svetozar Minkov points out, Bacon addresses the question of "whether it is worse to lie to others or to oneself--to possess truth (and lie, when necessary, to others) or to think one possesses the truth but be mistaken and hence unintentionally convey falsehoods to both oneself and to others" ("Francis Bacon's 'Inquiry Touching Human Nature,'" 2010). In "Of Truth," Bacon argues that people have a natural inclination to lie to others: "a natural though corrupt love, of the lie itself."

"What is truth?" said jesting Pilate, and would not stay for an answer. Certainly, there be that delight in giddiness, and count it a bondage to fix a belief, affecting free-will in thinking as well as in acting. And though the sects of philosophers of that kind be gone, yet there remain certain discoursing wits which are of the same veins, though there be not so much blood in them as was in those of the ancients. But it is not only the difficulty and labor which men take in finding out of truth, nor again that when it is found it imposeth upon men's thoughts, that doth bring lies in favor, but a natural though corrupt love of the lie itself. One of the later school of the Grecians examineth the matter, and is at a stand to think what should be in it, that men should love lies where neither they make for pleasure, as with poets, nor for advantage, as with the merchant; but for the lie's sake. But I cannot tell: this same truth is a naked and open daylight that doth not show the masques and mummeries and triumphs of the world half so stately and daintily as candle-lights. Truth may perhaps come to the price of a pearl that showeth best by day; but it will not rise to the price of a diamond or carbuncle, that showeth best in varied lights. A mixture of a lie doth ever add pleasure. Doth any man doubt that if there were taken out of men's minds vain opinions, flattering hopes, false valuations, imaginations as one would, and the like, but it would leave the minds of a number of men poor shrunken things, full of melancholy and indisposition, and unpleasing to themselves? One of the fathers, in great severity, called poesy vinum daemonum [the wine of devils] because it filleth the imagination, and yet it is but with the shadow of a lie. But it is not the lie that passeth through the mind, but the lie that sinketh in and settleth in it that doth the hurt, such as we spake of before. But howsoever these things are thus in men's depraved judgments and affections, yet truth, which only doth judge itself, teacheth that the inquiry of truth, which is the love-making or wooing of it; the knowledge of truth, which is the presence of it; and the belief of truth, which is the enjoying of it, is the sovereign good of human nature. The first creature of God in the works of the days was the light of the sense; the last was the light of reason; and his Sabbath work ever since is the illumination of his spirit. First he breathed light upon the face of the matter, or chaos; then he breathed light into the face of man; and still he breatheth and inspireth light into the face of his chosen. The poet that beautified the sect that was otherwise inferior to the rest, saith yet excellently well, "It is a pleasure to stand upon the shore, and to see ships tossed upon the sea; a pleasure to stand in the window of a castle, and to see a battle and the adventures thereof below; but no pleasure is comparable to the standing upon the vantage ground of truth (a hill not to be commanded, and where the air is always clear and serene), and to see the errors and wanderings and mists and tempests in the vale below"*; so always that this prospect be with pity, and not with swelling or pride. Certainly it is heaven upon earth to have a man's mind move in charity, rest in providence, and turn upon the poles of truth.

To pass from theological and philosophical truth to the truth of civil business: it will be acknowledged, even by those that practice it not, that clear and round dealing is the honor of man's nature, and that mixture of falsehood is like alloy in coin of gold and silver, which may make the metal work the better, but it embaseth it. For these winding and crooked courses are the goings of the serpent, which goeth basely upon the belly and not upon the feet. There is no vice that doth so cover a man with shame as to be found false and perfidious; and therefore Montaigne saith prettily, when he inquired the reason why the word of the lie should be such a disgrace and such an odious charge. Saith he, "If it be well weighed, to say that a man lieth, is as much as to say that he is brave towards God, and a coward towards man." For a lie faces God, and shrinks from man. Surely the wickedness of falsehood and breach of faith cannot possibly be so highly expressed as in that it shall be the last peal to call the judgments of God upon the generations of men: it being foretold that when Christ cometh, "He shall not find faith upon the earth."

*Bacon's paraphrase of the opening lines of Book II of "On the Nature of Things" by Roman poet Titus Lucretius Carus.

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Read our detailed notes on the Francis Bacon’s famous essay, “Of Truth”. Our notes cover Of Truth summary and analysis.

Of Truth by Francis Bacon Summary & Analysis

In this essay, Bacon has presented the objective truth in various manifestations.Similarly, Bacon shares with us the subjective truth, operative in social life. “OF TRUTH” is Bacon’s masterpiece that shows his keen observation of human beings with special regard to truth. In the beginning of the essay, Bacon rightly observes that generally people do not care for truth as Pilate, the governor of the Roman Empire, while conducting the trial of Jesus Christ, cares little for truth:

“What is truth? Said jesting Pilate; and would not stay for an answer.”

Advancing his essay, Bacon explores the reasons why the people do not like truth. First, truth is acquired through hard work and man is ever reluctant to work hard. Secondly, truth curtails man’s freedom. More than that the real reason of man’s disliking to truth is that man is attached to lies which Bacon says “a natural though corrupt love of the lie itself.” Man loves falsehood because, Bacon says that truth is as if the bright light of the day and would show what men, in actual, are. They look attractive and colourful in the dim light of lies.He futher adds,

“A mixture of a lie doth ever add pleasure.”

It is a fact that man prefers to cherish illusions, which make his life more interesting. With a profound observation of man’s psychology, Bacon states that if deprived of false pride and vanities, the human mind would contract like a deflated balloon and these human beings would become poor, sad and ill. However, poetic untruth is not gone unnoticed by Bacon’s piercing intellect. He says though poetic untruth is a wine of the Devil in priest’s eyes, yet it is not as harmful as the other lies are. Bacon being a literary artist illustrates this concept with an apt imagery that the poetic untruth is but the shadow of a lie. The enquiry of truth, knowledge of truth and belief of truth are compared with the enjoyment of love. Such a comparison lends the literary charm to this essay.Bacon further says in that the last act of creation was to create rational faculty, which helps in finding truth, is the finished product of God’s blessing as he says:

“… The last was the light of reason…is the illumination of his spirit.”

Bacon’s moral idealism is obvious when he advancing his argument in favour of truth asserts that the earth can be made paradise only with the help of truth. Man should ever stick to truth in every matter, do the act of charity and have faith in every matter, do the act of charity and have faith in God. Bacon’s strong belief in truth and Divinity is stated thus:

“Certainly, it is heaven upon earth, to have a man’s mind move in charity, rest in Providence, and turn upon the poles of truth.”

From the objective truth, Bacon passes judgment, to the subjective truth, which he calls “the truth of civil business”. It is the compelling quality of truth, Bacon observes, that the persons who do not practice truth, acknowledge it. Bacon’s idealistic moral attitude is obvious in these lines when he says: “….. that clear and round dealing is the honour of man’s nature; and that mixture of falsehood is like alloy in coin of gold and silver, which may make the metal work better, but it embaseth it.”

Bacon further asserts that the liars are like a snake that goes basely upon the belly and not upon the feet. Imagery comprising comparison is apt and convincing. Moreover, Bacon refers to Montaigne who is of the view that “a lie faces God and shrinks from man”. Bacon adds that falsehood is the height of wickedness and as such will invite the Judgment of God upon all human beings on Doom’s day. Therefore, Bacon concludes his essay with didacticism with a tinge of Christian morality.

In the essay, “OF TRUTH”, there is no digression. All the arguments in the essay pertain to the single main idea, truth. Bacon’s wide learning is clearly observed when he refers to Pilate (history), Lucian (Greek literature), Creation, Montaigne (a French essayist). “OF TRUTH” is enriched with striking similes and analogies, such as he equates liars as a snake moving basely on its belly, mixture of falsehood is like an alloy of gold and silver.Similarly, truth is ‘open day light’ whereas lie is ‘candle light i.e fake dim light. Truth is ‘a pearl’ i.e worthy and precious whereas ,lie is ‘a diamond’ that reflects light illusions when placed in daylight.

The essay “OF TRUTH” is not ornamental as was the practice of the Elizabethan prose writers. Bacon is simple, natural and straightforward in his essay though Elizabethan colour is also found in “OF TRUTH” because there is a moderate use of Latinism in the essay. Economy of words is found in the essay not alone, but syntactic brevity is also obvious in this essay. We find conversational ease in this essay, which is the outstanding feature of Bacon’s style. There is a peculiar feature of Bacon i.e. aphorism. We find many short, crispy, memorable and witty sayings in this essay.

Therefore, Bacon’s essay “OF TRUTH” is rich in matter and manner. This is really a council ‘civil and moral’.

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Francis Bacon

What is truth? said jesting Pilate, and would not stay for an answer. Certainly there be, that delight in giddiness, and count it a bondage to fix a belief; affecting free-will in thinking, as well as in acting. And though the sects of philosophers of that kind be gone, yet there remain certain discoursing wits, which are of the same veins, though there be not so much blood in them, as was in those of the ancients. But it is not only the difficulty and labor, which men take in finding out of truth, nor again, that when it is found, it imposeth upon men’s thoughts, that doth bring lies in favor; but a natural though corrupt love, of the lie itself. One of the later school of the Grecians, examineth the matter, and is at a stand, to think what should be in it, that men should love lies; where neither they make for pleasure, as with poets, nor for advantage, as with the merchant; but for the lie’s sake. But I cannot tell; this same truth, is a naked, and open day-light, that doth not show the masks, and mummeries, and triumphs, of the world, half so stately and daintily as candle-lights. Truth may perhaps come to the price of a pearl, that showeth best by day; but it will not rise to the price of a diamond, or carbuncle, that showeth best in varied lights. A mixture of a lie doth ever add pleasure. Doth any man doubt, that if there were taken out of men’s minds, vain opinions, flattering hopes, false valuations, imaginations as one would, and the like, but it would leave the minds, of a number of men, poor shrunken things, full of melancholy and indisposition, and unpleasing to themselves?

One of the fathers, in great severity, called poesy vinum doemonum , [the devils wine] because it filleth the imagination; and yet, it is but with the shadow of a lie. But it is not the lie that passeth through the mind, but the lie that sinketh in, and settleth in it, that doth the hurt; such as we spake of before. But, howsoever these things are thus in men’s depraved judgments, and affections, yet truth, which only doth judge itself, teacheth that the inquiry of truth, which is the love-making, or wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoying of it, is the sovereign good of human nature. The first creature of God, in the works of the days, was the light of the sense; the last, was the light of reason; and his sabbath work ever since, is the illumination of his Spirit. First he breathed light, upon the face of the matter or chaos; then he breathed light, into the face of man; and still he breatheth and inspireth light, into the face of his chosen. The poet, that beautified the sect, that was otherwise inferior to the rest, saith yet excellently well: It is a pleasure, to stand upon the shore, and to see ships tossed upon the sea; a pleasure, to stand in the window of a castle, and to see a battle, and the adventures thereof below: but no pleasure is comparable to the standing upon the vantage ground of truth (a hill not to be commanded, and where the air is always clear and serene), and to see the errors, and wanderings, and mists, and tempests, in the vale below; so always that this prospect be with pity, and not with swelling, or pride. Certainly, it is heaven upon earth, to have a man’s mind move in charity, rest in providence, and turn upon the poles of truth.

To pass from theological, and philosophical truth, to the truth of civil business; it will be acknowledged, even by those that practise it not, that clear, and round dealing, is the honor of man’s nature; and that mixture of falsehoods, is like alloy in coin of gold and silver, which may make the metal work the better, but it embaseth it. For these winding, and crooked courses, are the goings of the serpent; which goeth basely upon the belly, and not upon the feet. There is no vice, that doth so cover a man with shame, as to be found false and perfidious. And therefore Montaigne saith prettily, when he inquired the reason, why the word of the lie should be such a disgrace, and such an odious charge? Saith he, If it be well weighed, to say that a man lieth, is as much to say, as that he is brave towards God, and a coward towards men. For a lie faces God, and shrinks from man. Surely the wickedness of falsehood, and breach of faith, cannot possibly be so highly expressed, as in that it shall be the last peal, to call the judgments of God upon the generations of men; it being foretold, that when Christ cometh, he shall not find faith upon the earth.

MLA Citation

Bacon, Francis. “Of truth.” 1601. Quotidiana. Ed. Patrick Madden. 22 Jan 2007. 06 Apr 2024 <http://essays.quotidiana.org/bacon/truth/>.

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The Essays of Francis Bacon/I Of Truth

ESSAYS OR COUNSELS

CIVIL AND MORAL.

I. Of Truth.

What is Truth? [1] said jesting Pilate; and would not stay for an answer. Certainly there be that delight in giddiness; and count it a bondage to fix a belief; [2] affecting [3] free-will in thinking, as well as in acting. And though the sects of philosophers of that kind be gone, yet there remain certain discoursing [4] wits which are of the same veins, though there be not so much blood in them as was in those of the ancients. But it is not only the difficulty and labour which men take in finding out of truth; nor again that when it is found it imposeth [5] upon men's thoughts; that doth bring lies in favour; but a ​ natural though corrupt love of the lie itself. One of the later school of the Grecians examineth the matter, and is at a stand to think what should be in it, that men should love lies, where neither they make for pleasure, as with poets, [6] nor for advantage, as with the merchant; but for the lie's sake. But I cannot tell: this same truth is a naked and open day-light, that doth not shew the masks and mummeries and triumphs of the world, half so stately and daintily [7] as candle-lights. Truth may perhaps come to the price of a pearl, that sheweth best by day; but it will not rise to the price of a diamond or carbuncle, that sheweth best in varied lights. A mixture of a lie doth ever add pleasure. Doth any man doubt, that if there were taken out of men's minds vain opinions, flattering hopes, false valuations, imaginations as one would, [8] and the like, but it would leave the minds of a number of men poor shrunken things, full of melancholy and indisposition, and unpleasing to themselves? One of the Fathers, in great severity, called poesy vinum dæmonum [9] because it filleth the imagination; and yet it is but with the shadow of a lie. But it is not the lie that passeth through the mind, but the lie that sinketh in and settleth in it, that doth the hurt; such as we spake of before. But ​ howsoever [10] these things are thus in men's depraved judgments and affections, yet truth, which only doth judge itself, teacheth that the inquiry of truth, which is the love-making or wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoying of it, is the sovereign good of human nature. The first creature of God, in the works of the days, was the light of the sense; the last was the light of reason; and his sabbath work ever since, is the illumination of his Spirit. First he breathed light upon the face of the matter or chaos; then he breathed light into the face of man; and still he breatheth and inspireth light into the face of his chosen. The poet that beautified the sect that was otherwise inferior to the rest, [11] saith yet excellently well: It is a pleasure to stand upon the shore, and to see ships tossed upon the sea; a pleasure to stand in the window of a castle, and to see a battle and the adventures [12] thereof below: but no pleasure is comparable to the standing upon the vantage ground of Truth, (a hill not to be commanded, [13] and where the air is always clear and serene,) and to see the errors, and wanderings, and mists, and tempests, in the vale below; so [14] always that this prospect [15] be with pity, ​ and not with swelling or pride. Certainly, it is heaven upon earth, to have a man's mind move in charity, rest in providence, and turn upon the poles of truth. [16]

To pass from theological and philosophical truth, to the truth of civil business; it will be acknowledged even by those that practise it not, that clear and round [17] dealing is the honour of man's nature; and that mixture of falsehood is like allay [18] in coin of gold and silver, which may make the metal work the better, but it embaseth [19] it. For these winding and crooked courses are the goings of the serpent; which goeth basely upon the belly, [20] and not upon the feet. There is no vice that doth so cover a man with shame as to be found false and perfidious. And therefore Montaigne [21] saith prettily, when he inquired the reason, why the word of the lie should be such a disgrace and such an odious charge? Saith he, If it be well weighed, to say that a man lieth, ​ is as much to say, as that he is brave towards God and a coward towards men. For a lie faces God, and shrinks from man. Surely the wickedness of falsehood and breach of faith cannot possibly be so highly expressed, as in that it shall be the last peal to call the judgments of God upon the generations of men; it being foretold, that when Christ cometh, he shall not find faith upon the earth. [22]

• ↑ John xviii, 38.
• ↑ Bacon probably had in mind here the sceptical philosophy of Heraclitus of Ephesus, born about 535 B.C. , died about 475 B.C. Pyrrho, 360(?)–270(?) B.C. , and Carneades, 213(?)–129 B.C. , maintained that certainty could not be affirmed about anything. The reference may be to Democritus, 'the Abderite', born about 460 B.C. , died about 357 B.C. , called 'the laughing philosopher.' " Fleat Heraclitus, an rideat Democritus? ...shall I laugh with Democritus or weep with Heraclitus? " Robert Burton. The Anatomy of Melancholy. Partition 3. Section 4. Member 1. Subsection 3.
• ↑ Affect. To make a show of, be fond of.
• ↑ Discoursing. Possibly in the sense of discursive; i.e. roving, unsettled. But the word may mean debating, arguing.
• ↑ Impose. To exert and influence on.
• ↑ "There should always be some foundation of fact for the most airy fabric, and pure invention is but the talent of a liar." Byron. Letter to John Murray. April 2, 1817. Letters and Journals. T. Moore.
• ↑ Daintily. Delicately, elegantly, gracefully.
• ↑ As one would . That is, as one willed , or wished. The verb will has here its presentive sense, as in Philippians ii. 13 , "For it is God which worketh in you both to will and to do of his good pleasure."
• ↑ Wine of devils . Used by St. Augustine, 354–430 A.D. , Bishop of Hippo Regius in Numidia. The Confessions of Augustine. I. xvi. 26.
• ↑ Howsoever. Notwithstanding that, albeit. "And so will he do; for the man doth fear God, howsoever it seems not in him by some large jests he will make." Shakspere. Much Ado About Nothing, ii. 3.
• ↑ The poet is Titus Lucretius, born 99 or 98 B.C. , died 55 B.C. The sect is the Epicureans. Bacon quotes the thought, not the exact language, of the beginning of the second book of Lucretius's De Rerum Natura . Compare the Advancement of Learning. I. viii. 5.
• ↑ Adventure. Chance, hap, luck, fortune.
• ↑ In military tactics a high hill commands a lower one near it.
• ↑ So. Provided, or on condition.
• ↑ Prospect is active in sense, and means overlooking, looking down upon.
• ↑ "The basis of all excellence is truth." Dr. Samuel Johnson. Life of Cowley. Edited by Mrs. A.. Napier. Bohn. 1890. p. 8.
• ↑ Allay. Old form of 'alloy,' an inferior metal mixed with one of greater value. "For fools are stubborn in their way, As coins are harden'd by th' allay ." Samuel Butler. Hudibras. Part III. Canto II. 481-482.
• ↑ Embase. To reduce from a higher to a lower degree of worth or purity; to debase.
• ↑ "And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." Genesis iii. 14.
• ↑ Michel Eyquem de Montaigne, the celebrated French essayist, was born in 1533 and died in 1592. The first edition of the Essais appeared in 1580. Montaigne's thought will be found in the Essais , II. 18, where he quotes Plutarch's Life of Lysander .
• ↑ "Nevertheless when the Son of man cometh, shall he find faith on the earth?" Luke xviii. 8 .

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Of Truth – Francis Bacon – Complete Explanation

by Francis Bacon

Complete explanation of the essay alongside the original text

WHAT is truth? said jesting Pilate, and would not stay for an answer.

Explanation

Here Francis Bacon refers to Pontius Pilate, who occupied a position of influence in Emperor Tiberius’s court. For his involvement in the persecution of Jesus Christ, Pilate was not looked upon favourably by Christians. He enjoyed a somewhat sullied reputation. Here Bacon takes Pilate’s name to express how humans, in general, avoid Truth. They find Truth inconvenient and difficult to imbibe.

Certainly there be that delight in giddiness, and count it a bondage to fix a belief; affecting free-will in thinking, as well as in acting.

People do not seek Truth, and enjoy resorting to falsehood and lies. People like ambiguity , and inaccuracy, so that they can couch the harshness of Truth in convenient language.

And though the sects of philosophers, of that kind be gone, yet there remain certain discoursing wits which are of the same veins, though there be not so much blood in them as was in those of the ancients.

Bacon goes back to the ancient Greek philosophers, who often lost their way while looking to ascertain what really ‘truth’ was. He laments the fact that some of these independent-minded, free-thinking philosophers proposed that there was nothing real as ‘truth’. But, while trying to prove the contrary, they soon wavered, and came out with conflicting decisions. These types of thinkers have all but ceased to exist. The present day ones lack the rigor and verve of the ancient great minds. They are paler versions of their illustrious predecessors. Nevertheless, they, too, doubt the existence of truth, and tend to drift towards falsehood.

But it is not only the difficulty and labor which men take in finding out of truth, nor again that when it is found it imposeth upon men’s thoughts, that doth bring lies in favor; but a natural though corrupt love of the lie itself.

Undoubtedly, people do make very sincere and strenuous attempts to discover ‘truth’. They succeed, but regrettably, they find the burden and demands of ‘truth’ to be unbearable. Expediently, they abandon the pursuit of ‘truth’, and drift towards ‘lies’ knowingly very well that resorting to ‘lies’ is degrading. The world of ‘lies’ is dark, but people, somehow’ develop a fascination for lies at the expense of truth.

One of the later school of the Grecians examineth the matter and is at a stand to think what should be in it, that men should love lies, where neither they make for pleasure, as with poets, nor for advantage, as with the merchant; but for the lie’s sake.

Some Greek philosophers of later periods delved in to this matter. They tried to know why and what attracts people towards ‘lies’. In poetry, some distortion of truth adds to a poem’s literary beauty. So allowance needs to be made to accommodate fantasy and fiction as they enhance the readers’ literary pleasure. Merchants and traders resort to a certain amount of falsehood to entice the customers to buy their merchandize. But, why do common folks resort to lies despite knowing its unsavoury consequences.

But I cannot tell; this same truth is a naked and open day-light, that doth not show the masks and mummeries and triumphs of the world, half so stately and daintily as candle-lights.

‘Truth’ depicts everything very honestly, faithfully and transparently. There is no place for extravagant praise or derision, superficial description or sycophantic eulogy in ‘truth’. Emperors, heroes, military commanders and other men and women of prominence are described with the minimum laudatory language. Truth builds no artificial aura of greatness around them. So, bereft of their unrealistic praise, they appear vastly diminished in stature.

Truth may perhaps come to the price of a pearl, that showeth best by day; but it will not rise to the price of a diamond or carbuncle, that showeth best in varied lights.

A pearl shines in the day. A diamond or a carbuncle glow at night giving an unreal feeling of light in the midst of total darkness. ‘Truth’ is like a pearl. It shows what is visible to the naked eye. It can’t show anything by lighting up something unrealistically. Only ‘falsehood’ has that capacity to make something apparent in total darkness.

A mixture of a lie doth ever add pleasure. Doth any man doubt, that if there were taken out of men’s minds vain opinions, flattering hopes, false valuations, imaginations as one would, and the like, but it would leave the minds of a number of men poor shrunken things, full of melancholy and indisposition, and unpleasing to themselves?

A cocktail of lies and truth has the potency to please humans more than only lies or only truth. Bacon, paradoxically, suggests the utility of such combination of lies and truth. If everything is portrayed in their true colours with no addition of superficial praise, flaterring comments and allusions, the society will appear drab and indolent. Vanity and aggrandizement induce creativity, energy and intellectual activity. For example, if a poet is not felicitated or a player is not rewarded, how will they be motivated to reach higher levels of accomplishments? While showering praise, use of a certain amount of unreal description of one’s feat is needed. Otherwise, the praise will be bland and ineffective.

One of the fathers, in great severity, called poesy vinum dæmonum [devils’-wine], because it filleth the imagination; and yet it is but with the shadow of a lie. But it is not the lie that passeth through the mind, but the lie that sinketh in and settleth in it, that doth the hurt; such as we spake of before.

Some very revered men of great wisdom denigrated poetry saying it contained lies. They felt, the poet adds fiction, exaggerations, allusions etc. to his poem to impart it some charm and attraction for the reader. Bacon says, most of these lies actually may not stay permanently in the mind of the reader. However, a part of such falsehood does get embedded in the reader’s mind impairing the sense of the readers. This could indeed be a sad consequence of reading poetry.

But howsoever these things are thus in men’s depraved judgments and affections, yet truth, which only doth judge itself, teacheth that the inquiry of truth, which is the love-making or wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoying of it, is the sovereign good of human nature.

So, lies, undoubtedly, deprave the mind. Truth, on the other hand, remains unblemished always. It is absolute and does not lend itself to differing interpretations. Inquiry of truth is a romantic pursuit that demands indulgence of the pursuer. Knowledge of truth means owning this unique gift. When one reposes absolute faith in truth, the feeling becomes very enjoyable . It symbolizes the ultimate good of human nature.

The first creature of God, in the works of the days, was the light of the sense; the last was the light of reason; and his sabbath work ever since is the illumination of his Spirit. First he breathed light upon the face of the matter or chaos; then he breathed light into the face of man; and still he breatheth and inspireth light into the face of his chosen.

When God created the world, He gave the light of sense to the mankind. Using this, human beings could see and feel the world around them. Then God gave the power of reason. Using this, human beings could reason what was good or bad in the things happening pr being said around them. As a result, human beings got the power of enlightenment. After this, God radiated light that illuminated the world which was so disorderly then. Then His light fell on human beings to make them superior in knowledge and wisdom to other species. After this, He focused his kindly light on the face of those human beings whom He loved most.

The poet that beautified the sect that was otherwise inferior to the rest, saith yet excellently well: It is a pleasure to stand upon the shore and to see ships tossed upon the sea; a pleasure to stand in the window of a castle and to see a battle and the adventures thereof below: but no pleasure is comparable to the standing upon the vantage ground of truth (a hill not to be commanded, and where the air is always clear and serene), and to see the errors and wanderings and mists and tempests in the vale below; so always that this prospect be with pity, and not with swelling or pride. Certainly, it is heaven upon earth, to have a man’s mind move in charity, rest in providence, and turn upon the poles of truth.

When one stands in the sea beach and gets to see ships being rocked violently by the winds, it becomes a breath-taking experience. In the same way, one can stand by the window of a high castle and watch the fight raging below. This also is a unique experience. In the same way, when a human being can realize truth, he can feel as if he stands atop a high mountain enjoying its beauty and bliss. But attaining such an exalted status must not make the man to feel proud. Instead, he should be humble, and benign towards others. He should engage in charity.

To pass from theological and philosophical truth to the truth of civil business; it will be acknowledged even by those that practise it not, that clear and round dealing is the honor of man’s nature; and that mixture of falsehood is like alloy in coin of gold and silver, which may make the metal work the better, but it embaseth it. For these winding and crooked courses are the goings of the serpent; which goeth basely upon the belly, and not upon the feet. There is no vice that doth so cover a man with shame as to be found false and perfidious. And therefore Montaigne saith prettily, when he inquired the reason why the word of the lie should be such a disgrace and such an odious charge.

Theosophical and philosophical truth belong to a certain domain. While dealing with our day-to-day mundane matters, one finds it difficult to stick to the truth always. To make his business and dealings smoother, he mixes some lies to his dealings. This, at times, appears to be a practical necessity. Although, he might succeed and emerge a winner, such conduct is vile and degrading. It is like an alloy where a foreign element is added in small quantities to a metal like gold and silver to give it more strength and toughness. However, such alloying robs the silver or gold of its luster. It is like a snake that moves on its belly always, and can never stand up erect and upright. This is why, eminent men like Montaigne declared that falsehood was universally degrading and loathsome.

Saith he, If it be well weighed, to say that a man lieth, is as much to say, as that he is brave towards God and a coward towards men. For a lie faces God, and shrinks from man. Surely the wickedness of falsehood and breach of faith cannot possibly be so highly expressed, as in that it shall be the last peal to call the judgments of God upon the generations of men; it being foretold that when Christ cometh, he shall not find faith upon the earth.

When analyzed deeply, he said, it means that a person who lies is afraid of ordinary mortals and has the temerity to face God. He is a lowly soul bereft of any wisdom or intellectual heft. When the Day of the Judgment arrives, a person who has lied all his life, can not face God, and will be punished for his guilt. It has been said that gradual erosion of moral values in the world will slowly drag the earth to a state where ‘Faith’ ceases to exist.

Click here for explanations of more essays by Francis Bacon.

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On His Blindness by John Milton

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The Fall of the House of Usher by Edgar Allan Poe

Click on: http://www.englishcharity.com/the-fall-of-the-house-of-usher-by-edgar-allan-poe/

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Thank you for commenting! Do read the explanations for other Francis Bacon Essays on our blog. https://www.englishcharity.com/category/literature/francis-bacon-literature/

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Of Truth by Francis Bacon | Summary, Analysis, Explanations

Of Truth by Francis Bacon

Table of Contents

Of Truth Summary

Man bears always a great curiosity to know what is truth? Bacon here, has given us a conception about truth in his essay which he begins with the reference of Pilate. Pilate, the ancient Roman Governor of Judaca, was however, indifferent in knowing the definition of truth, for he was skeptic. Certainly there are some people who delight in frequent changing their believe and they consider that to remain fixed in a belief is a type of mental captivity which hampers man’s free-will in thoughts as well as in actions. There were some skeptic philosophers in Greece, who supported fickleness in belief. According to their view, whatever a man took to believe was true. Till now, some persons prefer alternation of belief.

It is very difficult and toilsome job to discover truth. But it is discovered that truth imposes upon man’s thought. When a truth is discovered, man cannot change his opinion anymore, because he is bound by truth then. Man has a corrupt, but natural love for lie from the ancient time. The poets tell lies in order to make interesting their compositions and to give pleasure to his readers. The businessmen told lies to gain more commercial profit. But the case of man is much different Men tell lies for the lie’s sake.

Truth is like broad day-light in which the things are seen in their original form and shape. But falsehood is like candle-light where the things lose their original glory and genuinely. Under this faint light, the artificial things show up very magnificent which they are not actually Truth gives greater pleasure when a lie has been added to it. That is why man cannot live without falsehood. If the malpractices like vain opinions, false hopes, wrong Valuations, are taken out of man’s mind, his mind will be full of melancholy and illness. Man has a great love for lie that keeps him happy

An early writer of Church described poetry as the wine of the devils because it gives rise to fancies in the mind and encourages lies Poetry tells lies which are received by the mind and then forgotten and so, it does not hurt us for they do not settle down in the mind. But such harm is done by those lies which sink into the mind and settle down there.

The man who understand truth, realize also the value of it. Truth alone is capable of judging its nature or defining itself. The inquiry of truth is the love-making of it, the knowledge of truth is the presence of it, and the belief of truth is the enjoying of it. These three ideas are taught by truth itself. Truth is the supreme good of human nature.

God has created in his six working days all the creatures. – inanimate as well as animate. The first thing God created was the light and the final thing. He created was the rational faculty which he bestowed upon man. In leisure, God began to illuminate the minds of men by grace of divine truths. First God infused light upon the face of matter or chaos. Then he infused light into the face of man. Even now and always he inspires light into the face of that person whom He gives special favour.

The poet Lucretius’ observation was excellent the greatest pleasure for a man was the realization of truth and not any pleasure of the world is comparable to it. Standing upon the vantage-ground of truth, a man can best see the errors, wanderings, lies, follies and foibles prevailing in the world. The outlook of this man should be replete with pity, not with pride or arrogance. All the reasonings of human beings should be based upon truth

Not only theological and philosophical truth, the truth of everyday social life is much important. When we go to deal with men, we should follow clear and direct way of dealing, because clear-cut and straightforward manner of conduct is the supreme honour of men’s nature. Men generally admix falsehood with truth to gain advantages easily. But the mixture of falsehood debases his humanity and lowers his degree. Falsehood brings man disgrace and odium. Montaigne said rightly that, in telling a lie, man is brave towards God and a coward towards men. It is because man has no courage to tell a lie to his brethren.

The wickedness of falsehood and loss of faith will come under the penalty on the Doomsday when God will appeal to call all human beings for the final judgement. In far-off future, when Christ will come on the second Dooms –day, he shall not find men’s belief in God.

Of Truth Explanations

“What is truth’? said jesting Pilate, and would not stay for an answer.”

It is an eternal query what truth is. Men are pursuit to know truth from the ancient time, but hitherto they cannot find out the definition of truth. They went on investigating from various corner, searched many books, many doctrines, logic, but yet failed to discover truth. At last they cling to an idea that truth cannot be discovered it is unattainable. Actually, men have undergone simply a cursory quest for truth. It is not easy to discover truth, moreover it is a toilsome and mammoth task to discover it. Men do not possess the mind to strive for truth. Not only that men do not care properly to know it. Men love lies more than truth and love to change their very opinions. If truth is discovered, it will act as a kind of restraint upon the minds of men. Then men cannot do according to his own whim. That is why each and every man remains indifferent to know what truth is. To give this idea Bacon cited the example of Pilate, the ancient Roman Governor of Judaea, who is not an exception to common human nature and who acts here as a representative of mankind. He also asked the definition of truth, but in a light-hearted manner. Bacon explains that people generally get much pleasure in frequent changing of their opinions. They think truth a captivity which affects free will in thinking as well as in acting. They aim at complete and unrestricted freedom of thought, opinion and action. So, when they search for truth, they only show a mere cursory quest for it, just like Pilate.

Bacon attempts to test, refine and bring to the perfection, first, man’s conceptions and then, human nature itself. Here, too, Bacon first cited an example of individual and then used it to all human beings. “What is truth?”- is an excerpt from the Bible: John 18.38 . It is very difficult to decide why Pilate was perhaps justified in not waiting for the answer to his question. This effort of the human spirit to fight the fears and limitations of the human condition may perhaps rank as the noblest expression of Bacon’s philosophic mind. There is a slight touch of obscurity here for the uninitiated reader.

“But I cannot tell : this same truth is a naked and open day light, that doth not show the masques and mummeries and triumphs of the world half so stately and daintily as candle-lights.”

Human beings are somehow or other attracted by lies. They have a natural, though corrupt, love for lies. Poets make use of lies in their compositions in order to cater pleasure to readers. Businessmen tell lies for gaining more commercial profits. But why common people tell lies for the lie’s sake is not clear. It is the common habit of people to hide their real face and figure and character under false hood. Lie hides the original matter of the things and shows what is artificial. Men know well the greatness of truth, yet they follow lies and use masques, mummeries and triumphs, Masque is an entertainment consisting of dancing and other diversions of performers whose faces are disguised in masks. Mummery is also a popular, primitive entertainment in which the performers make sports and gestures without speaking, Triumphs are magnificent because pompous shows are provided to people for amusement. All these are the various types of false hood which hides the genuine shape. It is the difference between truth and lie. Truth is like open daylight while lie is like the faint and dim light of the candle. The faint light of candle shows up the cheap and artificial things very magnificent and attractive. But in daylight the original shape is seen and it shows things what they are. Sun is sublime, Sun-shine is sublime and so is truth. There is nothing superior to truth, nothing brighter than truth.

The passage gives expression to ideas which are noble and worthy of the highest appreciation. Bacon relates truth as stable, pure and serene. He gives here, vivid simile and metaphor in order to elucidate his ideas. The comparison between truth and daylight and between die and candle-light is excellent and remarkable. Bacon is right that truth is not so alluring as a lie or falsehood. The sentences are written in compact and terse style of which Bacon is a master.

“Truth may perhaps come to the price of a pearl, that showeth best by day, but it will not rise to the price of a diamond or carbuncle, that showeth best in varied lights.”

Bacon points out that truth, in comparison with lie and falsehood, is more stable, pure and serene. Truth is like clear, open daylight which does not show the masques, mummeries and triumphs of the world as so magnificent and attractive as candle lights show them. Yet, people follow the path of falsehood. It is because falsehood hides the original form and shows what is artificial, just like candlelight shows up the simple things the most attractive and magnificent. But truth is like open daylight always showing things in their original form. Nothing is comparable to truth in its sublimity, purity and sanctity. Truth is like pearl which is seen to the best advantage in day-light. Falsehood is like diamond or carbuncle which is seen best in varied lights. Truth is one and always the same. It always appears with its original form and never hides itself in masks. Though the price of pearl is lower than that of diamond or carbuncle, but pearl is more sublime, pure and holy than these precious stones which like falsehood assumes various forms in varied lights. Diamond or carbuncle becomes more attractive at night and thus distracts the belief of the people. That is why, truth is always compared to a pearl, the lustre of which can best be appreciated in daylight and it never be compared to a diamond or a carbuncle which can be best admired in the artificial light of candles and lamps. Truth lacks the charm of verity which falsehood has. So truth is indispensible for glorification and purification of human life.

The passage gives expression to ideas which are noble and worthy of the highest appreciation. There is a didactic tone submerged here. The object of the writer is to instill into the mind of his readers a love of truth Bacon gives us very vivid similes and metaphors in order to illustrate his ideas. The comparison between truth and pearl and between falsehood and carbuncle is excellent and notable. The sentences are written in condensed and aphoristic style of which Bacon is the master. Above all, the passage epitomizes the theme: it does not matter, whether the price is high or low; but it is the genuineness that matters.

“A mixture of a lie doth ever add pleasure.”

Bacon points out that there is a giddiness in man’s nature. Men get more delight in changing their opinions now and then. They do not want to remain fixed on any truth Human mind has a corrupt love for lies. It seems that human beings are somehow or other attracted by lies. Lies told by poets in their composition add delight and taste. The traders tell lies to gain more. But why people take the shelter of lies for lie’s sake is not clear. They feel a certain proneness to lies. Even Bacon is unable to explain it. It is perhaps the main fact that truth gives more pleasure when a lie is added to it. People enjoy much delight and pleasure in admixing falsehood with truth. Human mind is fond of gain opinions, false hopes. In other words, human beings retain falsehood for whole time. If the vain opinions, flattering hopes, wrong judgments were to be taken out of human mind, his mind would be full of melancholy and illness. All these different types of falsehood give people a strange kind of pleasure and keep them happy. Bacon warns us at last. Though falsehood gives our mind pleasure, it is harmful some time. Lies which are received by the mind and then forgotten cannot harm us. But lies which sink into the mind and settle down there forever, hurt us.

The sentence reveals Bacon’s wisdom and gives expression to ideas which are noble and worthy of the appreciation. Nobody will disgrace with Bacon when he says falsehood has a pleasing effect upon a human being. This sentence shows Bacon’s gift of compression. It is epigrammatic and can be used as a quotation in need.

“For a lie faces God, and shrinks from man”.

Truth, in comparison with falsehood, is more stable, pure and serene. It shows us the path of victory to follow. It is so clear as open daylight is, it is so graceful and dignified as a pearl is. Nothing is comparable to truth in its sublimity, purity and sanctity. Yet people constantly tell lies and follow the path of falsehood. Human beings have a natural and corrupt love for lies. With the passing of time, they became too much desperate and reckless in telling lies. They even ignore the honour and dignity of God. They tell hundreds of lies in their everyday life but take oath in the name of God and thus they defy God. But human beings never tell lies to his fellowmen. They cannot trust his brethren. They always get afraid of being unlocked of their secrecy and that is why they cannot tell the truth to their fellow men so desperately and courageously as they tell the lies facing God. In this connection Bacon cited Montaigne who said very logically and aptly that, in telling a lie, man is brave towards God and a coward towards men. A liar does not have the courage to tell the truth to his fellow human beings, but he has the courage to tell a lie defying God. To tell a lie men come face to face of God, but remain far away from man. Here lies the paradox. Bacon feels that the whole world has been submerged under the wickedness of falsehood. In far-off future, when Christ will come on this earth on the second Doomsday, he will certainly not find man’s faith on God.

The sentence is the fruit of high meditation. If gives expression to ides which are noble and worthy of the highest appreciation. Bacon is right that while a man tells a lie, his cowardliness is revealed. It is an illustration of Bacon’s gift of compression. It also implies Bacon’s love of quotations. The quotation from Montaixne is very effective for the purpose for which it has been introduced: “For a lie faces God, and shrinks from man”

“Certainly it is heaven upon earth to have a men’s mind move in charity rest in providence, and turn upon the poles of truth”.

Bacon is here enunciating a noble principle. He uplifts the ideas of charity and truth and teaches us to submit whole-heartedly to the will of god. He relates truth as stable, pure, and sacred. The man who can be able to realize truth, he can feel the heavenly bliss. The greatest pleasure for a man is the realization of truth. Nothing is comparable to the pleasure that comes out of truth. It is a pleasure to stand upon the shore and to see ships tossed upon the sea, it is also a pleasure to stand in front of window of a castle and to see a battle and the adventures thereof. But no pleasure is comparable to the standing upon the vantage ground of truth and to survey the errors, false hoods, mistakes and injustices prevailing in the world. While dealing with truth man’s outlook should be full of pity. All the reasonings of human being should be based upon truth. Human beings will be capable of enjoying the bliss of paradise in spite of staying on earth of their mind become replete with kindness, humanity faith on God and, above all, truth.

“Bacon here says that a man’s mind should move in charity’ as the universe is moved by the ‘primum mobile’: rest in providence as the universe rests in infinite space and revolve around truth as the spheres, revolve around the celestial poles.” It expresses the ideas which are noble and worthy of the highest appreciation. The passage also illustrates Bacon’s gift of compression. A great sublime ideal is laid within these few words.

“and that mixture of falsehood is like allay in coin of gold and silver, which may make the metal work the better, but it embaseth it”.

People have a common proneness and inclination to falsehood. It is a corrupt love for lies. The fact is not clear why men give more preference to lies than truth, although they know it very well that truth will show the right path to victory. Truth gives more pleasure when a lie is added to it. If the notion of false hopes, vain opinions and wrong judgments is cut-off from man’s mind, he will feel himself miserable. Falsehood gives people a strange kind of pleasure. But it can never be ignored that, and even people who themselves do not practice truth will admit that direct and straightforward conduct shows honorable and noble quality of human nature. Yet men go to mix lies with truth to gain more conveniences in practical life. But false hood undoubtedly lowers and degrades a man. The mixture of falsehood is like alloy which is mixed into gold or silver. The admixture of an alloy, though makes the metal more flexible and easier to work, but it debases the substance. To strengthen the fact, Bacon compares false hood and dishonest practices with the crooked and twisting movements of the snakes. As the serpent follows the winding way, not straight, it is the lowest creature that moves upon its belly. So if a man tells lies and follows the cooked ways of society, he will remain in the lowest condition than others.

This passage gives expression to ideas which are noble and worthy of the highest appreciation. The object of the writer is to instill into the mind of the readers a kind of love for truth and a kind of contempt for falsehood. Here lies Bacon’s compact and condensed style. Bacon’s comparison here, is excellent. The alloy makes the metal work better, but it lessens the value of the metal. Similarly, falsehood may be useful from the practical and business point of view, but it lowers the dignity of the individual who tells a lie

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Critical Appreciation of "Of Truth" by Francis Bacon

"Of Truth" by Francis Bacon invites a critical appreciation that extends beyond its historical context, delving into the profound philosophical and psychological dimensions that Bacon explores. The essay serves as a thought-provoking commentary on the human experience, truth-seeking, and the intricate relationship between truth and falsehood. Here's a detailed analysis:

1. Literary Craftsmanship:

Bacon's literary craftsmanship is evident in the essay's concise yet profound style. His use of vivid metaphors and similes, comparing truth to open daylight and falsehood to candlelight, contributes to the clarity of his arguments. The aphoristic quality of his sentences enhances the impact of his insights, showcasing a masterful command of language.

2. Psychological Insight:

The essay offers a keen insight into the complexities of human psychology. Bacon's portrayal of Pilate as a skeptic indifferent to the pursuit of truth serves as a poignant representation of humanity's tendency to evade deeper philosophical inquiries. The recognition of the corrupt love for lies and the pleasure derived from their combination with truth reveals a nuanced understanding of the human psyche.

3. Philosophical Depth:

Bacon elevates the discourse to philosophical heights by exploring metaphysical dimensions. The metaphorical comparison of truth to a pearl, shining best in daylight, and falsehood to a diamond or carbuncle, shining best in varied lights, introduces a profound contemplation on the nature of reality. The vision of heaven on earth, where the mind aligns with charity, providence, and truth, reflects Bacon's philosophical depth.

4. Ethical Considerations:

An ethical undercurrent runs through the essay, as Bacon addresses the consequences of falsehood. The analogy of falsehood as an alloy in the coin of gold and silver emphasizes the practical advantages it may bring but also underscores the debasement it introduces. This ethical stance reflects Bacon's concern for the moral integrity of individuals and society.

5. Societal Critique:

Bacon subtly critiques societal norms, pointing to the paradox of individuals being brave towards God but cowardly towards fellow humans when confronted with the truth. The prediction of a future lacking faith in God implies a skeptical view of societal values. This socio-cultural critique adds layers of meaning to the essay.

6. Timeless Relevance:

The themes explored in "Of Truth" retain their relevance across temporal and cultural boundaries. The human struggle with truth, the allure of falsehood, and the ethical considerations associated with honesty are universal, ensuring the enduring significance of the essay.

7. Emotional Resonance:

Bacon strikes a delicate balance between reason and emotion. While providing logical arguments for the supremacy of truth, he acknowledges the emotional pleasure derived from falsehood. This dual approach adds emotional resonance to the essay, acknowledging the intricate interplay between rationality and human emotions.

In conclusion, the critical appreciation of "Of Truth" unveils its layers of meaning, showcasing Bacon's literary prowess, psychological acuity, philosophical depth, ethical considerations, societal critique, and its timeless relevance in understanding the intricacies of the human condition.

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51 Francis Bacon: Essays

Introduction.

by Mary Larivee and Rithvik Saravanan

Francis Bacon (1561-1626), the English philosopher, was instrumental in the development of the Scientific Revolution in the late 18th century even though he had passed away centuries before.  The “Scientific Revolution” was an important movement that emphasized Europe’s shift toward modernized science in fields such as mathematics, physics, astronomy, biology, and chemistry (Grant). It was an extension of the Renaissance period, which then led to the Enlightenment which brought advances across all areas of human endeavor. Francis Bacon, in particular, is remembered today primarily for the “scientific method” as a way of establishing what is true from what is false perception (a method that still lies at the heart of modern science). Bacon’s primary focus in his writings revolved around the practice of inductive reasoning, which he believed to be a complement to practical observation (Grant). Most people before this period followed the Aristotelian methodology for scientific arguments. This idea maintained that “if sufficiently clever men discussed a subject long enough, the truth would eventually be discovered” (“History – Francis Bacon.”). However irrational this sounds, the Scientific Revolution helped replace this outdated system of thinking with Bacon’s scientific method. Bacon argued that any proper argument required “evidence from the real world” (“History – Francis Bacon.”). His revolutionary ideas about empirical information helped propel him toward political and societal importance and fame.

Literary Context

Francis Bacon had a passion for metaphors, analogies, and vivid imagery. He was a rhetorical writer and his essays highlight his wisdom and incisive mind. His first book was released in 1597 followed by later editions with added essays that were released in 1612 and 1625. Each essay that Bacon wrote reveals his knowledge of Latin and draws on ancient Roman wisdom through axioms and proverbs. Additionally, Bacon uses wit as a way of getting his point across to his audience and this indeed causes the reader to reflect on his or her own beliefs and values. A key aspect of Bacon’s literature is its “terseness and epigrammatic force” (De). By managing to pack all of his thoughts and ideas into quick, brief statements, Bacon deepens the reach and impact of his work. His writing deviated from the typical Ciceronian style of the time, which was characterized by “melodious language, clarity, and forcefulness of presentation” (“Ciceronian.”). His statements are meaningful particularly because they are straight and to the point. The brevity of his ideas also facilitates the communication of his arguments, which is significant because, at the time, a solid, meaningful education was hard to come by. As such, Bacon’s work helped spread the notions that would eventually bear fruit with the discoveries of the Scientific Revolution.

Historical Context

Francis Bacon’s Essays cover a wide variety of topics and styles, ranging from individual to societal issues and from commonplace to existential. Another important aspect of the appeal of Bacon’s essays are that they weigh the argument at hand with multiple points of view. Bacon’s essays were received at the time with great praise, adoration, and reverence (Potter). He was noted for borrowing ideas from the works of historical writers such as Aristotle (Harmon), and, as such, he represents a continuation of this philosophical school of thought. Another important impact of the Scientific Revolution and Bacon’s literature is that it allowed common people of the era to question old, traditional beliefs. They began to consider everything with reason, which led to a greater sense of self as well as moral and ethical standards. By having the opportunity to judge for themselves, the people were able to advance society a step closer to a form of democracy.

Francis Bacon Essays is a collection of eight of the famous philosopher’s many essays. Each dissertation contains words of wisdom that have proven to be enlightening for many generations that followed. From “Truth” to “Of Superstition” and “Marriage and Single Life”, Bacon covers a wide range of intriguing topics in order to challenge the human mind to think deeply; as he himself writes: “Read not to contradict and confute, nor to believe and take for granted, nor to find talk and discourse, but to weigh and consider” (Bacon). The philosopher not only provides a framework for the genre of the modern essay but also provides his readers a code to live by.

Works Cited

“Ciceronian.” Dictionary.com , n.d., www.dictionary.com/browse/ciceronian. 23 Oct. 2020.

De, Ardhendu. “Rhetorical Devices as Used by Francis Bacon in His Essays.” A.D.’s English Literature: Notes and Guide , 07 Apr. 2011, ardhendude.blogspot.com/2011/04/rhetorical-devices-used-by-francis.html. Accessed 23 Oct. 2020.

Grant, Edward. The Foundations of Modern Science in the Middle Ages: Their Religious, Institutional, and Intellectual Contexts . Cambridge University Press, 1996.

Harmon, William. The Oxford Book of American Light Verse. Oxford University Press, 1979.

“History – Francis Bacon.” History , British Broadcasting Corporation, 2014, www.bbc.co.uk/history/historic_figures/bacon_francis.shtml. Accessed 24 Oct. 2020.

Potter, Vincent G. Readings in Epistemology: from Aquinas, Bacon, Galileo, Descartes, Locke, Berkeley, Hume, Kant. Fordham University Press, 1993.

Discussion Questions

• Why do you think Francis Bacon chose to enlighten and inspire his readers as opposed to other writers of his time who focused more on classic folklore tales?
• Why do you think Francis Bacon choose the topics that he did? Who or what do you think had a major influence on his writings?
• What are the goals and intentions behind Bacon’s use of rhetorical questioning?
• What are some common themes and ideas from Francis Bacon’s Essays that can be applied to general situations and contemporary society?
• From the ideas presented in this reading, how do you think Francis Bacon’s work affected government policies throughout history, including modern day governmental standards?

Further Resources

• Detailed biography of Franics Bacon’s life
• Analytical article of Francis Bacon’s impact on the Scientific Revolution
• List of Francis Bacon’s most significant accomplishments
• Compilation of Francis Bacon’s literature
• Stanford Encyclopedia of Philosophy entry on Francis Bacon
• Discussion video of Francis Bacon’s “Of Studies”

Reading: From Essayes

I. of truth..

What is truth? said jesting Pilate; and would not stay for an answer. Certainly there be that delight in giddiness; and count it a bondage to fix a belief; affecting free-will in thinking, as well as in acting. And though the sects of philosophers of that kind be gone, yet there remain certain discoursive wits, which are of the same veins, though there be not so much blood in them as was in those of the ancients. But it is not only the difficulty and labour which men take in finding out of truth, nor again, that when it is found, it imposeth upon men’s thoughts, that doth bring lies in favour, but a natural though corrupt love of the lie itself. One of the later schools of the Grecians examineth the matter, and is at a stand to think what should be in it, that men should love lies; where neither they make for pleasure, as with poet; nor for advantage, as with the mer chant, but for the lie’s sake. But I cannot tell: this same truth is a naked and open daylight, that doth not show the masks, and mummeries, and triumphs of the world, half so stately and daintily as candlelights. Truth may perhaps come to the price of a pearl, that showeth best by day, but it will not rise to the price of a diamond or carbuncle, that showeth best in varied lights. A mixture of a lie doth ever add pleasure. Doth any man doubt, that if there were taken out of men’s minds, vain opinions, flattering hopes, false valuations, imaginations as one would, and the like, but it would leave the minds of a number of men, poor shrunken things, full of melancholy and indisposition, and unpleasing to themselves? One of the fathers, in great severity, called poesy “vinum dæmonum,”; because it filleth the imagination, and yet it is but with the shadow of a lie. But it is not the lie that passeth through the mind, but the lie that sinketh in, and settleth in it, that doth the hurt, such as we spake of before. But howsoever these things are thus in men’s depraved judgments and affections, yet truth, which only doth judge itself, teacheth, that the inquiry of truth, which is the love-making, or wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoying of it, is the sovereign good of human nature. The first creature of God, in the works of the days, was the light of the sense: the last was the light of reason; and his Sabbath work ever since, is the illumination of his Spirit. First, he breathed light upon the face of the matter, or chaos; then he breathed light into the face of man; and still he breatheth and inspireth light into the face of his chosen. The poet that beautified the sect, that was otherwise inferior to the rest, saith yet excellently well: “It is a pleasure to stand upon the shore, and to see ships tossed upon the sea: a pleasure to stand in the window of a castle, and to see a battle, and the adventures thereof below: but no pleasure is comparable to the standing upon the vantage ground of truth, (a hill not to be commanded, and where the air is always clear and serene,) and to see the errors, and wanderings, and mists, and tempests in the vale below:” so always that this prospect be with pity, and not with swelling or pride. Certainly, it is heaven upon earth, to have a man’s mind move in charity, rest in providence, and turn upon the poles of truth.

To pass from theological and philosophical truth, to the truth of civil business; it will be acknowledged even by those that practise it not, that clean and round dealing is the honour of man’s nature, and that mixture of falsehood is like alloy in coin of gold and silver, which may make the metal work the better, but it embaseth it. For these winding and crooked courses are the goings of the serpent; which goeth basely upon the belly, and not upon the feet. There is no vice that doth so cover a man with shame as to be found false and perfidious; and therefore Montaigne saith prettily, when he inquired the reason, why the word of the lie should be such a disgrace, and such an odious charge, saith he, “If it be well weighed, to say that a man lieth, is as much as to say, that he is brave towards God, and a coward towards men. For a lie faces God, and shrinks from man.” Surely the wickedness of falsehood and breach of faith cannot possibly be so highly expressed, as in that it shall be the last peal to call the judgments of God upon the generations of men: it being foretold, that when “Christ cometh,” he shall not “find faith upon the earth.”

VIII. OF MARRIAGE AND SINGLE LIFE.

He that hath wife and children hath given hostages to fortune; for they are impediments to great enterprises, either of virtue or mischief. Certainly the best works, and of greatest merit for the public, have proceeded from the unmarried or childless men; which, both in affection and means, have married and endowed the public. Yet it were great reason that those that have children should have greatest care of future times, unto which they know they must transmit their dearest pledges. Some there are, who, though they lead a single life, yet their thoughts do end with themselves, and account future times impertinences; nay, there are some other that account wife and children but as bills of charges; nay more, there are some foolish rich covetous men, that take a pride in having no children, because they may be thought so much the richer; for, perhaps, they have heard some talk, “Such an one’s a great rich man” and another except to it. “Yea, but he hath a great charge of children;” as if it were an abatement to his riches: but the most ordinary cause of a single life is liberty, especially in certain self-pleasing and humorous minds, which are so sensible of every restraint, as they will go near to think heir girdles and garters to be bonds and shackles. Unmarried men are best friends, best masters, best servants; but not always best subjects; for they are light to run away; and almost all fugitives are of that condition. A single life doth well with churchmen, for charity will hardly water the ground where it must first fill a pool. It is indifferent for judges and magistrates; for if they be facile and corrupt, you shall have a servant five times worse than a wife. For soldiers, I find the generals commonly, in their hortatives, put men in mind of their wives and children; and I think the despising of marriage among the Turks maketh the vulgar soldier more base. Certainly wife and children are a kind of discipline of humanity; and single men, though they may be many times more charitable, because their means are less exhaust, yet, on the other side, they are more cruel and hardhearted, (good to make severe inquisitors,) because their tenderness is not so oft called upon. Grave natures, led by custom, and therefore constant, are commonly loving husbands, as was said of Ulysses, “vetulam suam prætulit immortalitati.” Chaste women are often proud and froward, as presuming upon the merit of their chastity. It is one of the best bonds, both of chastity and obedience, in the wife, if she think her husband wise; which she will never do if she find him jealous. Wives are young men’s mistresses, companions for middle age, and old men’s nurses; so as a man may have a quarrel to marry when he will: but yet he was reputed one of the wise men, that made answer to the question when a man should marry:—”A young man not yet, an elder man not at all.” It is often seen, that bad husbands have very good wives; whether it be that it raiseth the price of their husband’s kindness when it comes, or that the wives take a pride in their patience; but this never fails, if the bad husbands were of their own choosing, against their friends consent, for then they will be sure to make good their own folly.

XI. OF GREAT PLACE.

Men in great place are thrice servants; servants of the sovereign or state, servants of fame, and servants of business; so as they have no freedom, neither in their persons, nor in their actions, nor in their times. It is a strange desire to seek power and to lose liberty; or to seek power over others, and to lose power over a man’s self. The rising unto place is laborious, and by pains men come to greater pains; and it is sometimes base, and by indignities men come to dignities. The standing is slippery, and the regress is either a downfall, or at least an eclipse, which is a melancholy thing: “Cum non sis qui fueris, non esse cur velis vivere.” Nay, retire men cannot when they would, neither will they when it were reason; but are impatient of privateness even in age and sickness, which require the shadow: like old townsmen, that will be still sitting at their street door, though thereby they offer age to scorn. Certainly great persons had need to borrow other men’s opinions to think themselves happy; for if they judge by their own feeling, they cannot find it: but if they think with themselves what other men think of them, and that other men would fain be as they are, then they are happy as it were by report, when, perhaps, they find the contrary within; for they are the first that find their own griefs, though they be the last that find their own faults. Certainly men in great fortunes are strangers to themselves, and while they are in the puzzle of business they have no time to tend their health either of body or mind: “Illi mors gravis incubat, qui notus nimis omnibus, ignotus moritur sibi.” In place there is license to do good and evil; whereof the latter is a curse: for in evil the best condition is not to will; the second not to can. But power to do good is the true and lawful end of aspiring; for good thoughts (though God accept them,) yet towards men are little better than good dreams, except they be put in act; and that cannot be without power and place, as the vantage and commanding ground. Merit and good works is the end of man’s motion; and conscience of the same is the accomplishment of man’s rest; for if a man can be partaker of God’s theatre, he shall likewise be partaker of God’s rest: “Et conversus Deus, ut aspiceret opera, quaæ fecerunt manus suæ, vidit quod omnia essent bona nimis;” and then the sabbath. In the discharge of the place set before thee the best examples; for imitation is a globe of precepts; and after a time set before thine own example; and examine thyself strictly whether thou didst not best at first. Neglect not also the examples of those that have carried themselves ill in the same place; not to set off thyself by taxing their memory, but to direct thyself what to avoid. Reform, therefore, without bravery or scandal of former times and persons; but yet set it down to thyself, as well to create good precedents as to follow them. Reduce things to the first institution, and observe wherein and how they have degenerated; but yet ask counsel of both times; of the ancienter time what is best; and of the latter time what is fittest. Seek to make thy course regular, that men may know be forehand what they may expect; but be not too positive and peremptory; and express thyself well when thou digressest from thy lure. Preserve the right of thy place, but stir not questions of jurisdiction; and rather assume thy right in silence, and “de facto,” than voice it with claims and challenges. Preserve likewise the rights of inferior places; and think it more honour to direct in chief than to be busy in all. Embrace and invite helps and advices touching the execution of thy place; and do not drive away such as bring thee information as meddlers, but accept of them in good part. The vices of authority are chiefly four; delays, corruption, roughness, and facility. For delays give easy access: keep times appointed; go through with that which is in hand, and interlace not business but of necessity. For corruption, do not only bind thine own hands or thy servant’s hands from taking, but bind the hands of suitors also from offering; for integrity used doth the one; but integrity professed, and with a manifest detestation of bribery, doth the other; and avoid not only the fault, but the suspicion. Whosoever is found variable, and changeth manifestly without manifest cause, giveth suspicion of corruption; therefore, always when thou changest thine opinion or course, profess it plainly, and declare it, together with the reasons that move thee to change, and do not think to steal it. A servant or a favourite, if he be inward, and no other apparent cause of esteem, is commonly thought but a by-way to close corruption. For roughness, it is a needless cause of discontent; severity breedeth fear, but roughness breedeth hate. Even reproofs from authority ought to be grave, and not taunting. As for facility, it is worse than bribery; for bribes come but now and then; but if importunity or idle respects lead a man, he shall never be without; as Solomon saith, “To respect persons is not good, for such a man will transgress for a piece of bread.” It is most true that was anciently spoken, “A place showeth the man; and it showeth some to the better and some to the worse;” “omnium consensu capax imperii, nisi imperasset,” saith Tacitus of Galba; but of Vespasian he saith, “solus imperantium, Vespasianus mutatus in melius;” though the one was meant of sufficiency, the other of manners and affection. It is an assured sign of a worthy and generous spirit, whom honour amends; for honour is, or should be, the place of virtue; and as in nature things move violently to their place and calmly in their place, so virtue in ambition is violent, in authority settled and calm. All rising to great place is by a winding stair; and if there be factions, it is good to side a man’s self whilst he is in the rising, and to balance himself when he is placed. Use the memory of thy predecessor fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone. If thou have colleagues, respect them; and rather call them when they looked not for it, than exclude them when they have reason to look to be called. Be not too sensible or too remembering of thy place in conversation and private answers to suitors; but let it rather be said, “When he sits in place he is another man.”

XVII. OF SUPERSTITION.

It were better to have no opinion of God at all than such an opinion as is unworthy of him; for the one is unbelief, the other is contumely; and certainly superstition is the reproach of the Deity. Plutarch saith well to that purpose: “Surely,” saith he, “I had rather a great deal men should say there was no such man at all as Plutarch, than that they should say that there was one Plutarch, that would eat his children as soon as they were born:” as the poets speak of Saturn: and, as the contumely is greater towards God, so the danger is greater towards men. Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation: all which may be guides to an outward moral virtue, though religion were not; but superstition dismounts all these, and erecteth an absolute monarchy in the minds of men: therefore atheism did never perturb states; for it makes men wary of themselves, as looking no further, and we see the times inclined to atheism (as the time of Augustus Cæsar) were civil times: but superstition hath been the confusion of many states, and bringeth in a new “primum mobile,” that ravisheth all the spheres of government. The master of superstition is the people, and in all superstition wise men follow fools; and arguments are fitted to practice, in a reversed order. It was gravely said, by some of the prelates in the council of Trent, where the doctrine of the schoolmen bare great sway, that the schoolmen were like astronomers, which did feign eccentrics and epicycles, and such engines of orbs to save phenomena, though they knew there were no such things; and, in like manner, that the schoolmen had framed a number of subtle and intricate axioms and theorems, to save the practice of the church. The causes of superstition are, pleasing and sensual rites and ceremonies; excess of outward and pharisaical holiness; over great reverence of traditions, which cannot but load the church; the stratagems of prelates for their own ambition and lucre; the favouring too much of good intentions, which openeth the gate to conceits and novelties; the taking an aim at divine matters by human, which cannot but breed mixture of imaginations; and, lastly, barbarous times, especially joined with calamities and disasters. Superstition, without a veil, is a deformed thing: for as it addeth deformity to an ape to be so like a man, so the similitude of superstition to religion makes it the more deformed: and, as wholesome meat corrupteth to little worms, so good forms and  orders corrupt into a number of petty observances. There is a superstition in avoiding superstition, when men think to do best if they go furthest from the superstition formerly received; therefore care would be had that (as it fareth in ill purgings) the good be not taken away with the bad, which commonly is done when the people is the reformer.

XXXIII. OF PLANTATIONS.

Plantations are amongst ancient, primitive, and heroical works. When the world was young, it begat more children; but now it is old, it begets fewer; for I may justly account new plantations to be the children of former kingdoms. I like a plantation in a pure soil; that is, where people are not displanted to the end to plant in others; for else it is rather an extirpation than a plantation. Planting of countries is like planting of woods; for you must make account to lose almost twenty years profit, and expect your recompense in the end: for the principal thing that hath been the destruction of most plantations, hath been the base and hasty drawing of profit in the first years. It is true, speedy profit is not to be neglected, as far as may stand with the good of the plantation, but no further. It is a shameful and unblessed thing to take the scum of people and wicked condemned men, to be the people with whom you plant; and not only so, but it spoileth the plantation; for they will ever live like rogues, and not fall to work, but be lazy, and do mischief, and spend victuals, and be quickly weary, and then certify over to their country to the discredit of the plantation. The people wherewith you plant ought to be gardeners, ploughmen, labourers, smiths, carpenters, joiners, fishermen, fowlers, with some few apothecaries, surgeons, cooks, and bakers. In a country of plantation, first look about what kind of victual the country yields of itself to hand; as chestnuts, walnuts, pineapples, olives, dates, plums, cherries, wild honey, and the like, and make use of them. Then consider what victual, or esculent things there are which grow speedily and within the year: as parsnips, carrots, turnips, onions, radish, artichokes of Jerusalem, maize, and the like: for wheat, barley, and oats, they ask too much labour; but with pease and beans you may begin, both because they ask less labour, and because they serve for meat as well as for bread; and of rice likewise cometh a great increase, and it is a kind of meat. Above all, there ought to be brought store biscuit, oatmeal, flour, meal, and the like, in the beginning, till bread may be had. For beasts, or birds, take chiefly such as are least subject to diseases, and multiply fastest; as swine, goats, cocks, hens, turkeys, geese, house-doves, and the like. The victual in plantations ought to be expended almost as in a besieged town; that is, with certain allowance: and let the main part of the ground employed to gardens or corn, be to a common stock; and to be laid in, and stored up, and then delivered out in proportion; besides some spots of ground that any particular person will manure for his own private use. Consider, likewise, what commodities the soil where the plantation is doth naturally yield, that they may some way help to defray the charge of the plantation; so it be not, as was said, to the untimely prejudice of the main business, as it hath fared with tobacco in Virginia. Wood commonly aboundeth but too much: and therefore timber is fit to be one. If there be iron ore, and streams whereupon to set the mills, iron is a brave commodity where wood aboundeth. Making of bay-salt, if the climate be proper for it, would be put in experience: growing silk likewise, if any be, is a likely commodity: pitch and tar, where store of firs and pines are, will not fail; so drugs and sweet woods, where they are, cannot but yield great profit; soap-ashes likewise, and other things that may be thought of; but moil not too much under ground, for the hope of mines is very uncertain and useth to make the planters lazy in other things. For government, let it be in the hands of one, assisted with some counsel; and let them have commission to exercise martial laws, with some limitation; and, above all, let men make that profit of being in the wilderness, as they have God always, and his service before their eyes; let not the government of the plantation depend upon too many counsellors and undertakers in the country that planteth, but upon a temperate number; and let those be rather noblemen and gentle men, than merchants; for they look ever to the present gain: let there be freedoms from custom, till the plantation be of strength; and not only freedom from custom, but freedom to carry their commodities where they may make their best of them, except there be some special cause of caution. Cram not in people, by sending too fast, company after company; but rather hearken how they waste, and send supplies proportionably; but so as the number may live well in the plantation, and not by surcharge be in penury. It hath been a great endangering to the health of some plantations, that they have built along the sea and rivers in marish and unwholesome grounds: therefore, though you begin there, to avoid carriage and other like discommodities, yet build still rather upwards from the stream, than along. It concerneth likewise the health of the plantation that they have good store of salt with them, that they may use it in their victuals when it shall be necessary. If you plant where savages are, do not only entertain them with trifles and gingles, but use them justly and graciously, with sufficient guard nevertheless; and do not win their favour by helping them to invade their enemies, but for their defence it is not amiss: and send oft of them over to the country that plants, that they may see a better condition than their own, and commend it when they return. When the plantation grows to strength, then  it is time to plant with women as well as with men; that the plantation may spread into generations, and not be ever pieced from without. It is the sinfullest thing in the world to forsake or destitute a plantation once in forwardness; for, besides the dishonour, it is the guiltiness of blood of many commiserable persons.

XLVII. OF NEGOTIATING.

It is generally better to deal by speech than by letter; and by the mediation of a third than by a man’s self. Letters are good when a man would draw an answer by letter back again; or when it may serve for a man’s justification afterwards to produce his own letter; or where it may be danger to be interrupted, or heard by pieces. To deal in person is good, when a man’s face breedeth regard, as commonly with inferiors; or in tender cases, where a man’s eye upon the countenance of him with whom he speaketh, may give him a direction how far to go; and generally, where a man will reserve to himself liberty either to disavow or to expound. In choice of instruments, it is better to choose men of a plainer sort, that are like to do that that is committed to them, and to report back again faithfully the success, than those that are cunning to contrive out of ether men’s business somewhat to grace themselves, and will help the matter in report, for satisfaction sake. Use also such persons as affect the business wherein they are employed, for that quickeneth much; and such as are fit for the matter, as bold men for expostulation, fair-spoken men for persuasion, crafty men for inquiry and observation, froward and absurd men for business that doth not well bear out itself. Use also such as have been lucky and prevailed before in things wherein you have employed them; for that breeds confidence, and they will strive to maintain their prescription. It is better to sound a person with whom one deals afar off, than to fall upon the point at first; except you mean to surprise him by some short question. It is better dealing with men in appetite, than with those that are where they would be. If a man deal with another upon conditions, the start of first performance is all; which a man can reasonably demand, except either the nature of the thing be such, which must go before: or else a man can persuade the other party, that he shall still need him in some other thing; or else that he be counted the honester man. All practice is to discover, or to work. Men discover themselves in trust, in passion, at unawares; and of necessity, when they would have somewhat done, and cannot find an apt pretext, if you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or these that have interest in him, and so govern him. In dealing with cunning persons, we must ever consider their ends, to interpret their speeches; and it is good to say little to them, and that which they least look for. In all negotiations of difficulty, a man may not look to sow and reap at once; but must prepare business, and so ripen it by degrees.

XXXVII. OF MASQUES AND TRIUMPHS.

These things are but toys to come amongst such serious observations; but yet, since princes will have such things, it is better they should be graced with elegancy, than daubed with cost. Dancing to song, is a thing of great state and pleasure. I understand it that the song be inquire, placed aloft, and accompanied by some broken music; and the ditty fitted to the device. Acting in song, especially in dialogues, hath an extreme good grace; I say acting, not dancing, (for that is a mean and vulgar thing;) and the voices of the dialogue would be strong and manly, (a base and a tenor, no treble,) and the ditty high and tragical, not nice or dainty. Several quires placed one over against another, and taking the voice by catches anthem-wise, give great pleasure. Turning dances into figure is a childish curiosity; and generally let it be noted, that those things which  I here set down are such as do naturally take the sense, and not respect petty wonderments. It is true, the alterations of scenes, so it be quietly and without noise, are things of great beauty and pleasure; for they feed and relieve the eye before it be full of the same object. Let the scenes abound with light, especially coloured and varied; and let the masquers, or any other that are to come down from the scene, have some motions upon the scene it self before their coining down; for it draws the eye strangely, and makes it with great pleasure to desire to see that it cannot perfectly discern. Let the songs be loud and cheerful, and not chirpings or pulings: let the music likewise be sharp and loud, and well placed. The colours that show best by candle-light, are white, carnation, and a kind of sea-water green and ouches, or spangs, as they are of no great cost, so they are of most glory. As for rich embroidery, it is lost and not discerned. Let the suits of the masquers be graceful, and such as become the person when the vizards are off; not after examples of known attires; Turks, soldiers, mariners, and the like. Let anti-masques not be long; they have been commonly of fools, satyrs, baboons, wild men antics, beasts, spirits, witches, Ethiopes, pigmies turquets, nymphs, rustics, Cupids, statues moving and the like. As for angels, it is not comical enough to put them in anti-masques; and any thing that is hideous, as devils, giants, is, on the other side as unfit; but chiefly, let the music of them be recreative, and with some strange changes. Some sweet odours suddenly coming forth, without any drops falling, are, in such a company as there is steam and heat, things of great pleasure and refreshment. Double masques, one of men another of ladies, addeth state and variety; but all is nothing except the room be kept clean and neat.

For jousts, and tourneys, and barriers, the glories of them are chiefly in the chariots, wherein the challengers make their entry; especially if they be drawn with strange beasts; as lions, bears camels, and the like; or in the devices of their entrance, or in bravery of their liveries, or in the goodly furniture of their horses and armour. But enough of these toys.

L. OF STUDIES.

Studies serve for delight, for ornament and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business; for expert men can execute, and perhaps judge of particulars, one by one: but the general counsels, and the plots and marshalling of affairs come best from those that are learned. To spend too much time in studies, is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humour of a scholar: they perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need pruning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation. Read not to contradict and confute, nor to believe and take for granted, nor to find talk and discourse, but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things. Reading maketh a full man; conference a ready man; and writing an exact man; and, therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know that he doth not. Histories make men wise; poets witty; the mathematics subtile; natural philosophy deep; moral, grave; logic and rhetoric, able to contend “Abeunt studia in mores;” nay, there is no stond or impediment in the wit, but may be wrought out by fit studies: like as diseases of the body may have appropriate exercises; bowling is good for the stone and reins, shooting for the lungs and breast, gentle walking for the stomach, riding for the head, and the like; so, if a man’s wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again; if his wit be no apt to distinguish or find differences, let him study the schoolmen, for they are “Cymini sectores;” if he be not apt to beat over matters, and to call upon one thing to prove and illustrate another, let him study the lawyer’s cases: so every defect of the mind may have a special receipt.

Source Text:

Bacon, Francis. Bacon’s Essays and Wisdom of the Ancients . Little, Brown, and Company, 1884, is licensed under no known copyright.

An Open Companion to Early British Literature Copyright © 2019 by Allegra Villarreal is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License , except where otherwise noted.

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Of Truth Critical Analysis by Sir Francis Bacon along with Summary

The world knows Sir Francis Bacon for his worldly wisdom. He had made an analysis of the world and in “Of Truth”, he guided his readers on how to get success even in critical situations. Alexander Pope called Bacon the meanest kind of person because of his worldly philosophy. Bacon always focuses on worldly benefits and rarely talks about the fruits of eternal life. In “Of Truth”, he speaks in favor of the truth; he also differentiates it from lie and forces us to speak the truth in every situation. He supports his arguments through solid quotations.

Bacon also answers some of the old skeptical people, who were against the truth. He does not exaggerate truth but put reality in front of his readers. A person can only become honest if he speaks the truth. A lie may delight a person but it does not honor him. Let’s see what else he says.

“Of Truth” Summary and Critical Analysis:

Sir Francis Bacon starts his essay while referring the Ancient Roman Governor Pilate, who made the situation critical without doing an analysis of truth. Pilate asked for truth but did not wait for it. If he would have known the truth, he may have not passed the judgment to crucify the Christ. He then talks about skeptical minds, who are not easily convincible. He doubts that Pilate was also skeptical. Definitely, there are people who do not have strong beliefs. Numerous people are there in the world, who change their minds frequently. They consider that fixed beliefs are a sign of mental slavery. Whenever they think or take decisions, they use their free will; they stubbornly ignore every belief. In Greeks, there was a school of philosophers having skeptics. They may have died now but skeptical people are there even today in this world.

Why Do Not People Speak the Truth?

There are many reasons behind not speaking the truth. One of them is that discovery of truth requires efforts and time. Let us do a critical analysis of this truth from real life example. There are many courts in every country; each court has thousands of cases; in every case, either the defendant or the plaintiff is right. Every case has been heard for many years in order to find out who is speaking the truth. Secondly, both the parties (plaintiff and defendant) struggle to prove themselves right. Indeed Sir Francis Bacon is right. Effort and time are required to discover the truth. The second reason, which Bacon provides for not speaking the truth, is that it is hard to digest. When it is discovered people hardly believe it.

Then he talks about lies. He is of the view that lies attract people but no one adopts truth. He is confused that why people tell a lie for the sake of a lie. Nevertheless, he understands that poets sell lie because it gives pleasure to human beings. Traders tell lies because they want to sell their goods but lie for the sake of lie is not understandable.

How Is The Truth Different from Lie?

Bacon gives a real-life example. He says that if the audience sees a spectacle on the stage in daylight it will look as it is. On the other hand, if the same show is presented with candlelight then it will attract more people; it would definitely give pleasure to the audience. Lie, in the same way, has a beautiful and shiny cover, due to which people like lie instead of truth. However, if the truth were mixed with a lie then it would also give pleasure. Moreover, people have created their own false beliefs, judgments, and opinions. If these things were snatched from them, their condition would become miserable as these things give them hope and strange kind of pleasure.

Critical Analysis of “Of Truth” Shows that Poetry is Harmful?

Is poetry a lie? If so, is it harmful? No, Bacon does not think so. Early writers of the church called poetry a devil’s wine. It is because it exaggerates things and is full of fancies. It also takes a person in the world of imagination; therefore, they called poetry a lie and harmful to human beings. Bacon agrees that the poetry is a lie but he denies the second allegation. He says that it is not harmful at all. He divides lies into two categories; short-term and long-term. Poetry tells lie but people soon forget it; therefore, it causes no harm to them. Only those lies are harmful that sink in the mind and are difficult to forget.

Truth Ends Pride:

The light was the first thing, which the God had created. Then He bestowed men, rational faculty. Since then, He is illuminating the human minds. Bacon advises that whenever a person takes a decision, he should rely on his rationality. It would be based upon truth. He quotes Lucretius, who says that realization of truth is the greatest pleasure in the world. When someone realizes the truth, he becomes aware of its importance. He also recognizes his false beliefs and silly hopes. Truth also nips the pride in the bud due to which a person becomes pitiful.

Importance of Truth:

If we deeply do critical analysis “Of Truth” then we realize that Bacon truth has its own significance. Falsehood brings disgrace and truth brings honor. Even those persons, who do not speak truth, know its worth. Furthermore, the truth is required not only in the field of theology and philosophy but also in every field of life. Bacon refers Montaigne, who says that a liar is always brave towards God but coward towards humans. By telling a lie, a liar directly challenges God. He knows that he has to face God on doomsday yet he promotes falsehood. Thus, he is brave enough to get punishment in enteral life.

At the end of the essay, we find some morality. Bacon tries his best to convince his readers and compels them to speak the truth. The last argument, which he advances, is the “fear of doomsday”. A liar would be punished on the Day of Judgment, says Sir Francis Bacon.

Conclusion of “Of Truth Critical Analysis”:

To conclude, Bacon in this essay persuades people to speak the truth at any cost. He appreciates those people who stick with the truth. Thus, his tone in this essay is didactic; style is lucid and examples are rich. Solid references from Greeks, Romans, other subjects and various philosophers demonstrate experience and knowledge of the writer in every field of life. It seems that he has made critical analysis of his experiences and then written “Of Truth”. In short, the whole essay is worth reading for the person, who wants success in both the worlds.

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Understanding Truth in "Of Truth" by Francis Bacon

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Of Truth | Francis Bacon | Summary | Questions Answers

Table of Contents

Of Truth By Francis Bacon | Summary

Introduction : Of Truth is an aphoristic essay written by Francis Bacon. He begins this essay with a quotation from Pilate, who asks “What is truth?” According to Bacon, truth is a belief that binds the mind and restricts free choice in thinking and acting. The Greek philosophers who questioned the limits of human knowledge are no longer alive, yet some still do. Men go through numerous challenges in order to understand the truth, but once they do, it limits their thinking and they want to go back to lying. Love, according to Bacon, is a corrupt yet inherent human tendency. Bacon, like the Greek philosopher Lucian, wonders what causes a man to love lying because it does not provide delight as poetry does or provide profit as business does.

Summary of “Of Truth”

Francis Bacon’s essay Of Truth is one of his more famous essays. The essay begins by making a genial observation: it mocks those who refuse to admit that there is objective truth that needs to be acknowledged by all. Bacon almost laughs as he says that people oft have a natural love of lying even when lying yields no notable advantage. ‘Truth’ resembles light, but Bacon opines that many people prefer to flirt with darkness because they take some pleasure in lies and take to lying almost without need. Bacon who might have had faced a debacle with allegations labeled against him at the ripe age of 60; however, asserts that truth is the greatest good that a man can possess. Where does Truth come from and why it is so important? Bacon has the answer – he asserts that Truth comes from God and consequently it brings us close to God, and naturally truth provides us with greatest pleasure.

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This essay of Bacon is structured in an interesting manner. It begins with the mentioning Pilate, a symbolic Christ-killer and enemy of God, but it ends by elaborately celebrating God’s goodness and creativity. Pontius Pilate it is said had interrogated Jesus before his crucifixion, Jesus proclaimed that “Everyone on the side of truth listens to me.” (John 18:37). To this, Pilate had mockingly replied: “What is truth?” and thereafter left Jesus to address the Jewish clergy who were hell bent on getting Christ crucified even over a Barabbas (v. 38). True there is no official record of Jesus’ reply to Pilate but Christians largely believe that Pilate had looked down upon Truth. Jesus does say this to his disciple Thomas, “I am the way, and the truth, and the life” (John 14:6). Pilate was dismissive of truth; God, on the other hand, created truth and personifies truth. The the essay though framed by references especially relevant to Christians, Bacon leads to the conclusion that truth is God. Does it not remind us of the Indian thought: Satyam Sivam Sundaram (Truth is God). Bacon does cite various classical authorities and discusses various classical opinions to augment his belief. Not all classical philosophers believed in the existence of truth but there would be some who like the Christians agreed that truth should be highly valued. Bacon is wit personified. He says lying is found oft attractive and truth pain boring, so people would tell lie even when there is no benefit from it. Bacon takes the essay back to the debate initiated by Plato: Poets told lies. Bacon like most of his contemporaries suggested that the lies told by the poets were not harmful in nature. Almost Aristotelian in argument, he says poetic untruth is shadow lie. Finally he ends the essay by aligning himself to the Christian doctrine of truth. Unlike the two essays of our discussion, this essay sees a number of allusions which are used to drive the basic idea of the essay home. Bacon raises serious questions and pushes the readers to think. Apart from allusion , imagery of light and darkness is used effectively: Truth may perhaps come to the price of a pearl, that showeth best by day; but it will not rise to the price of a diamond, or carbuncle, that showeth best in varied lights.

What strikes again is the persuasive nature of Bacon and he does it with such smoothness, that he does not sound like a preacher. The essay is not ornamental like contemporary Elizabethan essays but is straight and simple. There is also a moderate use of Latinism in the essay. Of Truth is indicative of the greatness of Bacon’s mind and art. That he wasa philosopher and gifted with practical reasoning sense is also revealed. Bacon talks of subjective truth that is functional in social life. After reading the essay, we are likely to conclude that Bacon is also a moralist. What are the other aspects of Bacon that we will notice is revealed through the essay? He is a keen observer of human mind and behavior. He candidly says that like in the time of Pilate there would be people who do not care about truth. Bacon reasons as to why people do tell lies! First, truth is acquired through hard work and man is not enthusiastic about hard work. Secondly, truth curtails man’s freedom. Thirdly Bacon says “a natural though corrupt love of the lie itself.” Further he says: “A mixture of a lie doth ever add pleasure.” In the bright light of truth, man fears exposure. Bacon states that if deprived of false pride and vanities, the human mind would be deflated and would look poor and sad. He uses the idea of truth to create a utopia suggesting that truth can make the earth a paradise: “Certainly, it is heaven upon earth, to have a man’s mind move in charity, rest in Providence, and turn upon the poles of truth.” Also Bacon presents the need of truth in civic life: “….. that clear and round dealing is the honour of man’s nature; and that mixture of falsehood is like alloy in coin of gold and silver, which may make the metal work better, but it embaseth it.” The liar virtually has no salvation. Bacon uses the imagery of a snake to present the state of a liar. Bacon takes to the French essayist Montaigne who is of the view that “a lie faces God and shrinks from man” to reiterate his point. It is with this that Bacon concludes that untruth is equal to wickedness. He uses the imagery of the alloy to pin his point. At no point in the essay does it digress, it is single in tone in trying to prove that truth could only salvage man.

Questions and Answers

Q. What is the main theme of the essay of truth?

Answer: In Francis Bacon’s essay “Of Truth,” the author extols the value of truth and critically explains that there are many people who do not place much value on truth, as they find lies more interesting. Bacon asserts that truth comes straight from God, so our relationship with truth brings humans closer to God.

Q. What is truth according to Francis Bacon?

Answer: Bacon says that truth is a belief that binds the mind and hinders free will in thinking and acting. The Greek philosophers who questioned the possibilities of human knowledge are no longer there, but there are still some people who question the same.

Answer : His writing style is aphoristic which means a compact, condensed and epigrammatic style of writing. He was expert in expressing truth in a few possible words with beauty. His essays are an example of this aphoristic style. His essay “Of Truth” has many examples of the aphoristic style.

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Of Truth by Francis Bacon Summary

Table of Contents

Introduction

Francis Bacon was a prose writer of renaissance age, a great philosopher and pioneer of scientific thoughts. He had set some goals in his life. One is to serve his country, second is to serve the church and the other is to learn the truth.

His interest in his science and reasoning lead him to write critically about the aspects of life. He wrote many essays which till today receives appreciation and is up to date. Being an essayist his aim was to share the wisdom of his life.

Style of Writing

Bacon’s style is most remarkable for his preciseness. He has a great command of condensation of the sentences. Each sentence of his essay contains multiple meanings and references. He combines wisdom with brevity and his short, pithy sayings become famous as mottoes and useful expressions.

His writing style is aphoristic which means a compact, condensed and epigrammatic style of writing. He was expert in expressing truth in a few possible words with beauty. His essays are an example of this aphoristic style. His essay “Of Truth” has many examples of the aphoristic style.

Humans and Truth & Lie

Of truth is Bacon’s great work of prose which shows his keen observation of human beings with their attributes of truth and lie. In the beginning, he states that people generally do not care for the truth.

He gives the example of Pilate, the governor of the Roman Empire while conducting the session with Jesus Christ, does not pay attention to the truth and said: “what is the truth? Said Jesting Pilate, and would not stay for an answer.”

Reason Why People Hate Truth

Moving on he describes the reasons why people do not like the truth. First, the truth is difficult to acquire without hard work and man is ever reluctant to work hard. Moreover, truth makes people bound to a certain fact. It diminishes freedom.

According to Bacon truth is like a bright day which shows the real self. Truth is like a pearl that shows what is visible to the naked eye. It cannot show anything by adding unrealistic elements. Falsehood can show something apparent in dark.

Lies and Pleasure

People lie because it covers their real personality. Bacon rightly says that “A mixture of a lie doth ever add pleasure.” The mixture of truth and lie makes things interesting and pleases everyone.

He states if everything is presented as its real colour with no additional praise, flattering comments, and illusions the society will become indolent.

Same is the case with poets. They add false praises in their poetry to reach a higher level of accomplishments. Truth is utmost important in every aspect of life civil or business.

A bit of lie added to truth is like making an alloy of copper and gold. It becomes easier to work with these metals but at the same times, it makes it impure.

Lie is Like Snake

Bacon compares lie with a snake crawling on its belly instead of walking on its feet. The false person has to let his head down because he feels guilty all the time due to his habit of speaking falsehood all the time to earn benefits in business. There is no shameful act than to be a liar.

Bacon quotes Montaigne who said that “a liar is a man who is brave towards God but is coward towards men.”  He emphasizes on the wickedness of the falsehood by saying that these are the negative qualities of men which will call upon the judgment of God upon mankind.

Therefore Bacon concludes his essay with didacticism by giving a tinge of Christian morality. The essay is rich in manner and matter. This is a council, civil and moral and should be read slowly to understand the lucid and condensed prose style of Bacon.

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