The Advancement of Learning. Francis Bacon
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this, that he had so good a trumpet of his praises as Homer’s verses; secondly, in the judgment or solution he gave touching that precious cabinet of Darius, which was found among his jewels (whereof question was made what thing was worthy to be put into it, and he gave his opinion for Homer’s works); thirdly, in his letter to Aristotle, after he had set forth his books of nature, wherein he expostulateth with him for publishing the secrets or mysteries of philosophy; and gave him to understand that himself esteemed it more to excel other men in learning and knowledge than in power and empire. And what use he had of learning doth appear, or rather shine, in all his speeches and answers, being full of science and use of science, and that in all variety.
(12) And herein again it may seem a thing scholastical, and somewhat idle to recite things that every man knoweth; but yet, since the argument I handle leadeth me thereunto, I am glad that men shall perceive I am as willing to flatter (if they will so call it) an Alexander, or a Cæsar, or an Antoninus, that are dead many hundred years since, as any that now liveth; for it is the displaying of the glory of learning in sovereignty that I propound to myself, and not a humour of declaiming in any man’s praises. Observe, then, the speech he used of Diogenes, and see if it tend not to the true state of one of the greatest questions of moral philosophy: whether the enjoying of outward things, or the contemning of them, be the greatest happiness; for when he saw Diogenes so perfectly contented with so little, he said to those that mocked at his condition, “were I not Alexander, I would wish to be Diogenes.” But Seneca inverteth it, and saith, “Plus erat, quod hic nollet accipere, quàm quod ille posset dare.” There were more things which Diogenes would have refused than those were which Alexander could have given or enjoyed.
(13) Observe, again, that speech which was usual with him, – “That he felt his mortality chiefly in two things, sleep and lust;” and see if it were not a speech extracted out of the depth of natural philosophy, and liker to have come out of the mouth of Aristotle or Democritus than from Alexander.
(14) See, again, that speech of humanity and poesy, when, upon the bleeding of his wounds, he called unto him one of his flatterers, that was wont to ascribe to him divine honour, and said, “Look, this is very blood; this is not such a liquor as Homer speaketh of, which ran from Venus’ hand when it was pierced by Diomedes.”
(15) See likewise his readiness in reprehension of logic in the speech he used to Cassander, upon a complaint that was made against his father Antipater; for when Alexander happened to say, “Do you think these men would have come from so far to complain except they had just cause of grief?” and Cassander answered, “Yea, that was the matter, because they thought they should not be disproved;” said Alexander, laughing, “See the subtleties of Aristotle, to take a matter both ways, pro et contra, &c.”
(16) But note, again, how well he could use the same art which he reprehended to serve his own humour: when bearing a secret grudge to Callisthenes, because he was against the new ceremony of his adoration, feasting one night where the same Callisthenes was at the table, it was moved by some after supper, for entertainment sake, that Callisthenes, who was an eloquent man, might speak of some theme or purpose at his own choice; which Callisthenes did, choosing the praise of the Macedonian nation for his discourse, and performing the same with so good manner as the hearers were much ravished; whereupon Alexander, nothing pleased, said, “It was easy to be eloquent upon so good a subject; but,” saith he, “turn your style, and let us hear what you can say against us;” which Callisthenes presently undertook, and did with that sting and life that Alexander interrupted him, and said, “The goodness of the cause made him eloquent before, and despite made him eloquent then again.”
(17) Consider further, for tropes of rhetoric, that excellent use of a metaphor or translation, wherewith he taxeth Antipater, who was an imperious and tyrannous governor; for when one of Antipater’s friends commended him to Alexander for his moderation, that he did not degenerate as his other lieutenants did into the Persian pride, in uses of purple, but kept the ancient habit of Macedon, of black. “True,” saith Alexander; “but Antipater is all purple within.” Or that other, when Parmenio came to him in the plain of Arbela and showed him the innumerable multitude of his enemies, specially as they appeared by the infinite number of lights as it had been a new firmament of stars, and thereupon advised him to assail them by night; whereupon he answered, “That he would not steal the victory.”
(18) For matter of policy, weigh that significant distinction, so much in all ages embraced, that he made between his two friends Hephæstion and Craterus, when he said, “That the one loved Alexander, and the other loved the king:” describing the principal difference of princes’ best servants, that some in affection love their person, and other in duty love their crown.
(19) Weigh also that excellent taxation of an error, ordinary with counsellors of princes, that they counsel their masters according to the model of their own mind and fortune, and not of their masters. When upon Darius’ great offers Parmenio had said, “Surely I would accept these offers were I as Alexander;” saith Alexander, “So would I were I as Parmenio.”
(20) Lastly, weigh that quick and acute reply which he made when he gave so large gifts to his friends and servants, and was asked what he did reserve for himself, and he answered, “Hope.” Weigh, I say, whether he had not cast up his account aright, because hope must be the portion of all that resolve upon great enterprises; for this was Cæsar’s portion when he went first into Gaul, his estate being then utterly overthrown with largesses. And this was likewise the portion of that noble prince, howsoever transported with ambition, Henry Duke of Guise, of whom it was usually said that he was the greatest usurer in France, because he had turned all his estate into obligations.
(21) To conclude, therefore, as certain critics are used to say hyperbolically, “That if all sciences were lost they might be found in Virgil,” so certainly this may be said truly, there are the prints and footsteps of learning in those few speeches which are reported of this prince, the admiration of whom, when I consider him not as Alexander the Great, but as Aristotle’s scholar, hath carried me too far.
(22) As for Julius Cæsar, the excellency of his learning needeth not to be argued from his education, or his company, or his speeches; but in a further degree doth declare itself in his writings and works: whereof some are extant and permanent, and some unfortunately perished. For first, we see there is left unto us that excellent history of his own wars, which he entitled only a Commentary, wherein all succeeding times have admired the solid weight of matter, and the real passages and lively images of actions and persons, expressed in the greatest propriety of words and perspicuity of narration that ever was; which that it was not the effect of a natural gift, but of learning and precept, is well witnessed by that work of his entitled De Analogia, being a grammatical philosophy, wherein he did labour to make this same Vox ad placitum to become Vox ad licitum, and to reduce custom of speech to congruity of speech; and took as it were the pictures of words from the life of reason.
(23) So we receive from him, as a monument both of his power and learning, the then reformed computation of the year; well expressing that he took it to be as great a glory to himself to observe and know the law of the heavens, as to give law to men upon the earth.
(24) So likewise in that book of his, Anti-Cato, it may easily appear that he did aspire as well to victory of wit as victory of war: undertaking therein a conflict against the greatest champion with the pen that then lived, Cicero the orator.
(25) So, again, in his book of Apophthegms, which he collected, we see that he esteemed it more honour to make himself but a pair of tables, to take the wise and pithy words of others, than to have every word of his own to be made an apophthegm or an oracle, as vain princes, by custom of flattery, pretend to do. And yet if I should enumerate divers of his speeches, as I did those of Alexander, they are truly such as Solomon noteth, when he saith, Verba sapientum tanquam aculei, et tanquam clavi in altum defixi: whereof I will only recite three, not so delectable for elegancy, but admirable for vigour and efficacy.
(26) As first, it is reason he be thought a master of words, that could with one word appease a mutiny in his army, which was thus: The Romans, when their generals did speak to their army, did use the word Milites,but when the magistrates spake to the people they did use the word Quirites.