The Advancement of Learning Page #19

The Advancement of Learning, published by Francis Bacon in 1605, is a foundational text in the history of science and philosophy. In this work, Bacon advocates for empirical research and the systematic organization of knowledge, laying the groundwork for the scientific method. The book critiques existing scholarly practices and proposes a new approach to learning based on observation and experimentation. It marks a significant shift towards modern scientific inquiry.

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

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

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

    “Suave mari magno, turbantibus æquora ventis, &c.”

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

(6) Lastly, leaving the vulgar arguments, that by learning man excelleth
man in that wherein man excelleth beasts; that by learning man ascendeth
to the heavens and their motions, where in body he cannot come; and the
like: let us conclude with the dignity and excellency of knowledge and
learning in that whereunto man’s nature doth most aspire, which is
immortality, or continuance; for to this tendeth generation, and raising
of houses and families; to this tend buildings, foundations, and
monuments; to this tendeth the desire of memory, fame, and celebration;
and in effect the strength of all other human desires.  We see then how
far the monuments of wit and learning are more durable than the monuments
of power or of the hands.  For have not the verses of Homer continued
twenty-five hundred years, or more, without the loss of a syllable or
letter; during which the infinite palaces, temples, castles, cities, have
been decayed and demolished?  It is not possible to have the true
pictures or statues of Cyrus, Alexander, Cæsar, no nor of the kings or
great personages of much later years; for the originals cannot last, and
the copies cannot but leese of the life and truth.  But the images of
men’s wits and knowledges remain in books, exempted from the wrong of
time and capable of perpetual renovation.  Neither are they fitly to be
called images, because they generate still, and cast their seeds in the
minds of others, provoking and causing infinite actions and opinions in
succeeding ages.  So that if the invention of the ship was thought so
noble, which carrieth riches and commodities from place to place, and
consociateth the most remote regions in participation of their fruits,
how much more are letters to be magnified, which as ships pass through
the vast seas of time, and make ages so distant to participate of the
wisdom, illuminations, and inventions, the one of the other?  Nay,
further, we see some of the philosophers which were least divine, and
most immersed in the senses, and denied generally the immortality of the
soul, yet came to this point, that whatsoever motions the spirit of man
could act and perform without the organs of the body, they thought might
remain after death, which were only those of the understanding and not of
the affection; so immortal and incorruptible a thing did knowledge seem
unto them to be.  But we, that know by divine revelation that not only
the understanding but the affections purified, not only the spirit but
the body changed, shall be advanced to immortality, do disclaim in these
rudiments of the senses.  But it must be remembered, both in this last
point, and so it may likewise be needful in other places, that in
probation of the dignity of knowledge or learning, I did in the beginning
separate divine testimony from human, which method I have pursued, and so
handled them both apart.

(7) Nevertheless I do not pretend, and I know it will be impossible for
me, by any pleading of mine, to reverse the judgment, either of Æsop’s
cock, that preferred the barleycorn before the gem; or of Midas, that
being chosen judge between Apollo, president of the Muses, and Pan, god
of the flocks, judged for plenty; or of Paris, that judged for beauty and
love against wisdom and power; or of Agrippina, occidat matrem, modo
imperet, that preferred empire with any condition never so detestable;
or of Ulysses, qui vetulam prætulit immortalitati, being a figure of
those which prefer custom and habit before all excellency, or of a number
of the like popular judgments.  For these things must continue as they
have been; but so will that also continue whereupon learning hath ever

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