Chapter 36
LX. to King James).
Ros. The single and peculiar life is bound,
With all the strength and armour of the mind,
To keep itself from noyance ; but much more
That spirit upon whose weal depend and rest
The lives of many. The cease of majesty
Dies not alone ; but, like a gulf, doth draw
What's near it with it : it is a massy ichccl
Fix'd on the summit of the highest mount,
To whose huge spokes ten thousand lesser things
Are mortised and adjoin'd ; which, when it falls,
Each small anncxmeut, petty conse<pience,
Attends the boisterous ruin. Never alone
Did the king sigh, but with a general groan.
(" Hamlet," act iii. sc. 3.)
One of Bacon's metaphors is the "wheel," which he employs in
various ways to illustrate movement, connection, and carriage : —
PARALLELS. 203
" The commodity as Nature yieldeth it, the manufacture ; and
the vecture or carriage, so that if these ivliccU go wealth aWII flow
as in a spring-tide" (Essay on "Seditions and Troubles").
" As if they were dead images and engines moved only by the
wheels of custom " (" Custom and Education ").
" But that the wheels of his mind keep way with the toheels of
his Fortune " (" Of Fortune ").
Fortune's furious, fickle wheel.
(•' Henry V.," act iii. sc. 6.)
Fortune from her wheel.
(" As You Like It," act i. sc. 2.)
Fortune break her wheel provoked.
("Antony and Cleopatra," act iv. sc. 13.)
Though Fortune's malice overthrow my state,
My mind exceeds the compass of her wheel.
(" 3 King Henry VI.," act iv. sc. 3.)
"Corrupt statesman, you that think by your engines and
motions to govern the wheel of fortune " (" Reply of the Squire ").
" Attend, you beadsnum of the muses, you take your pleasure
in a wilderness of variety ; 1)ut it is best of shadows " (" Reply
of the Squire ").
For I will be thy headsman, Valentine.
("Two Gentlemen of Verona," act i. sc. 1.)
" I have been the keeper of your seal, and now am your heads-
man" (Letter to the King, 5th Sept. 1621, pub. 1763, Birch,
p. 278). Bacon signs this letter " Your Majesty's faithful, poor
servant and beadsnum."
Thy very headsmen learn to bend their Ijows
Of double-fatal yew against thy state.
("Richard II.," act iii. sc. 2.)
" This is the quality of things, in their nature excellent and pre-
dominant, that though they do not extenuate and impoverish the
substance of things adjoining them, yet they darken and shadow them"
204 PARALLELS.
(" Colours of Good ;ind Evil," p. 214, " Advancement of Learning,"
1640).
For. Tliat light wc see is burning in my hall,
How far that little candle throws his beams !
So shines a good deed in a nanghty world.
Ncr. "When the moon shone, we did not see the candle.
Par. So doth the greater glory dim the less :
A snbstitiite shines brightly as a king
Until a king be by, and then his state
Empties itself, as doth an inland brook
Into the main of waters. Music ! hark !
I^cr. It is your music, madam, of the house.
Tor. Xothing is good, I see, without respect :
Jlethinks it sounds much sweeter than by day.
Ncr. Silence bestows that virtue on it, tmidam.
("Merchant of Venice," act v. so. 1.)
"Many times a suspension of a small decision engageth and
implicates us in more necessities than if we had determined of
somewhat" (Essays).
Our indiscretion sometimes serves us well,
When our deep plots do pall.
{" Hamlet," act v. sc. 2.)
Omission to do what is necessary
Seals a commission to a blank of danger.
("Troilus and Cressida," act iii. sc. 2.)
Suspicion always haunts the guilty mind.
The thief doth fear each bush an officer.
("3 Henry VI.," act v. sc. 6.)
" Suspicions amongst thoughts are like kits amongst birds, they
ever Jiy by Twilight" ("Suspicion").
Macb. 0, full of scorpions is my mind, dear wife !
Thou know'st that Bani^uo, and his Fleance, lives.
Lady M. But in them nature's copy's not eterne.
Macb. There's comfort yet ; they ai'e assailable ;
Then be thou jocund : ere tlic bat hathfloitii
His cloistered flight, ere to black Hecate's summons
The shard-borne beetle with his drowsy hums
Hath rung night's yawning peal, there shall be done
A deed of dreadful note.
(" Macbeth," act iii. sc. 2.)
PARALLELS. 205
" An ill man is always ill ; but he is then worst of all when he
pretends to be a saint " (Bacon).
'Tis too much proved, that with devotion's visage,
And pious action, we do sugar o'er
The devil himself.
("Hamlet," act iii. sc. 1.)
" Good things never appear in their full beauty, till they hirn
their bach and be going away " (" Colours of Good and Evil, 6).
This is repeated in the plays in many forms. For example,
Antony, on hearing of his wife Fulvia's death, exclaims : —
Forbears me
There's a great Spirit gone, thus did I desire it :
What our contempts doth often hurl from us,
JVc wish it ours again. The present pleasure,
By resolution lowering, does become
The opposite of itself : She's good being gone,
The hand could pluck her back, that shoved her on.
("Antony and Cleopatra," act i. sc. 1.)
And the eblVd man.
Ne'er loved, till ne'er worth love.
Comes fear' d by being laek'd.
("Antony and Cleopatra," act i. sc. 1.)
It so falls out,
That what we have, we prize not to the worth.
Whiles we enjoy it ; but being lacked a.nd. lost,
Why then we rack the value.
("Much Ado about Nothing," act iv. sc. 1.)
Bacon writes : " That a man do not dismantle himself, and
expose his person to scorn and injmy by his too much goodness
and facility of nature" ("De Augmentis," Book VIII., p. 413).
"That there are times when a man's virtues may l>e his
undoing" (lb.).
" Errors indeed in this virtue of goodness or charity may be
committed. The Italians have an ungracious proverb, Tanto
buon che vol niente : So good that he is good for nothing" ("Goodness
of Nature ").
2o6 PARALLELS.
Poor lionest Lord, brought low by his own lieart,
Undone by goodness.
(" Timon of Athens," act iv. sc. 2.)
" Guicciardine maketh the same judgment (not of a particular
person, but of the Avisest state of Europe, the Senate of Venice,
when he saycth their 2^>'os])eriti/ had made them secure, and under
weighers of perils" (Bacon to King James I., July 31, 1617,
Cabala, Birch, 1G54).
All know security
Is mortaVs chiefcst enemy.
("Macbeth," act iii. sc. 5.)
The wound of peace is surety
Surety secure.
(" Troilus and Cressida," act ii. sc. 2.)
In a letter to King James I., Bacon writes of England : — " The
fields growing every day by the improvement of grounds, from
the desert to the garden; the city grown from wood to brick,
your sea-walls or Pomerium of your island surveyed, &c." (Letter,
2nd Jan. 1618, Cabala, Birch, 1654).
Compare : —
Serv. Why sliould we in the compass of a pale
Keep law and form and due proportion,
Showing, as in a model, our firm estate,
AVhen our sca-%vallcd garden, the whole land,
Is full of weeds, her fairest flowers choked up.
Her fruit-trees all unpruned, her hedges ruin'd,
Her knots disorder'd and her wholesome herbs
Swarming \\\i\\ caterpillars ?
("Richard II.," act iii. sc. 4.)
Note the expressions " sea-walled," " sea-Avalls."
Like one
Who having unto truth, by telling of it,
Made such a sinner of his memory
To credit his own lie.
(" Tempest," act i. sc. 2.)
This idea is repeated (page 32, Book I., "Advancement of
Learning," 1640) thus: — "An inquisitive man is a prattler; so
PARALLELS. 207
upon the like reason, a credulous man is a deceiver. As we see it
in Fame and Kumours, that he that will easily believe Rumours,
will as easily augment rumours; which Tacitus -wdsely notes in
these words, Fingunt simid creduntcpie (" They invent and at the
same time believe their own inventions ") ; such affinity there is
between a propensity to deceive and a facility to believe."
But curst the gentle gusts,
And he that loos' d them forth their brazen caves,
And bid them blow towards England's blessed shore,
Or turn our stern upon a dreadful rock :
Yet Mollis would not be a murderer.
("2 King Henry YL," act iii. sc. 2.)
"The Poets feigned ^olus his kingdom to be placed under
ground in dens and aives, where the Avind's prison was, out of which
they were at times let forth" {"'^a.tnral History of "Winds," p. 17,
" Resuscitatio ").
" And all this while I have been a little imperfect in my foot.
But I have taken pains more like the beast idth four legs than
like a man with scarce two legs" (Letter to Buckingham, 8th
June 1617, Birch, 1654).
This is some monster of the island v:ith four legs.
(" Tempest," act ii. sc. 2.)
\st Gent. "Well : there went but a pair of sheares between us.
I/uc. I grant : as there may between the lists and the velvet,
Thou art the list.
1st Gent. And thou the velvet.
(" Measure for Measure.")
"All Avhich authorities and presidents may overweigh Aris-
totle's opinion that would have us change a rich wardrobe for a
pair of sheares" ("Advancement of Learning," Book IL, p. 52,
1605).
" He had gotten for his purpose, or beyond his purpose, two
instruments, Empson and Dudley (whom the people esteemed as
2o8 PARALLELS.
his hi)rse-leeckes and shearers" ("History of King Henry VHI.,"
p. 209).
Let us to Franco ; like Jwrsc-lccches, my boys,
To suck, to suck, the very blood to suck.
(" King Henry V.," act ii. so. 3.)
In memory of lier when she is dead.
Her ashes in an urn more precious
Tliuii the richjeiccU'd coffer of Darius,
Transported shall be at high festivals.
("1 King Henry VI.," act i. sc. 6.)
" Secondly, in the judgment or solution he gave touching that
jrrec'mis cabinet of Darius, which was found amongst his jewels "
("Two Books of Advancement of Learning," Book I, p. 59,
Wright).
This is an allusion to the finding amongst the spoils taken by
Alexander the Great from Darius, of a richly jewelled cabinet.
Pliny describes it in these words (L. vii. c. 29) : — " Itaque
Alexander magnns inter spolia iJarii Persarum JRegis unguentorum
scrinio aipto, dc" Strabo also mentions this coffer (L. xiii.).
Alexander placed Homer's loorks in it, as alone wmihy of such
a chest. It was covered with precious stones and pearls.
(Quintus Curtius, Freinshemii, Supplem., 1, 4, 3, 1724.) This
coffer had been used as a receptacle for unguents and incense
by the Persian king, and on this account the rare edition of
Homer's works preserved in it by Alexander was called
"^ varthecio." Bacon introduces this story upon page 52 of
the "Advancement of Learning," 1640, with, we are convinced,
allusion to Shakespeare by analogy.
" The ripeness or unripeness of the occasion (as we said) must
ever be well weighed" (" Delays ").
That we would do,
We should do when we would ; for this " would" changes,
And hath abatements and delays as many
As there are tongues, are bauds, are accidents.
(" Hamlet," act iv. sc. 7.)
PARALLELS, 209
" Affected dispatch is one of the most dangerous things to busi-
ness that can be. It is like that which the Physicians call Pre-
digestion, or hasty digestion ; which is sure to fill the body full of
crudities and secret seeds of disease. Therefore, measure no dis-
patch by the times of sitting, but by the advancement of the busi-
ness. And as in races, it is not the large stride, or high lift, that
makes the speed, so in business, the keeping close to the matter,
and not taking too much of it at once, procureth Dispatch. I
knew a wise man that had it for a by-word, when he saw men
hasten to a conclusion : Stay a little, that tve rimy make an end the
sooner" ("Dispatch ").
We may outrun,
By violent swiftness, that which we run at,
And lose by over-running. Know you not,
The fire, that mounts the liquor till it run o'er,
In seeming to augment it, wastes it ?
("Henry VIIL," act i. sc. 1.)
Too swift arrives as tardy as too slow.
(" Romeo and Juliet," act ii. sc. 6.)
" Perfectly wicked and desjierately impious persons do not
corrupt public manners so much as they do who seem to have
some soundness and goodness in them, and are diseased but in part "
("Advancement of Learning," Book III., p. 134, 1640).
An evil soul producing holy witness
Is like a villain with a smiling cheek,
A goodly api^lc rotten at the core.
("Merchant of Venice," act i. sc. 3.)
But here upon this hanh and school of time
We'd jump the life to come.
(" Macbeth," act i. sc. 7.)
This expression hank, as applied to time, is peculiar, and only
to be refound in Bacon's works : —
Compare : — " These examples confirmed me much in a resolu-
tion to spend my time wholly in writing ; and to put forth that
poor talent, or half talent, or what it is, that God hath given
0
2IO PARALLELS.
me, not as heretofore to particular exchanges, l)ut to 'ban'k& <incl
mounts of perpetuity" (" Epistle to Bishop Andrews ").
" Adversity is not without comforts and hopes. Adversity is
the blessings of the New (Testament). It was an high speech of
Seneca (after the manner of the Stoics), That the good things which
belong to Prosperity are to he wished ; hut the good things that belong
to Adversity are to he admired" (" Of Adversity ").
Where arc Ave going to rcfind this profound philosophy outside
the Bible, or outside Shakespeare's supposed plays 1
Sweet are the uses of adversity,
Which like the toad, ugly and venomous,
Wears yet a precious jewel in his head.
("As You Like It.")
" Certainly, Vertue is like preciuus odours, most fragrant when they
are incens'd or crushed " (Essay on " Adversity "). The imagery
between the play and the Essay differs, but the philosophy is
identical, and Bacon shows the same metaphor, loving mind,
as the poetical passage betrays.
" Vertue is like a rich stone, best plain set " (" Beauty ").
"The most precious things have the most pernicious keepers"
("Advancement of Learning," II., Book XVII, p. 12, 1605).
"Whereunto they say the Toad-stone* likewise helpeth " (" Syl.
Syl," Cent, x., 968).
" If you be wise you are a fool, if you be a fool you are
wise" ("Loquacity," Antitheta Rerum, xxxi., "Advancement of
Learning," 1640).
The fool dotli think he is wise, but the wise man knows himself to be a
fool. ("As You Like It," act v. sc. 1.)
" Silence is a candidate for 'Truth" (" Loquacity," xxxi., Anti-
theta Rerum, "Advancement of Learning," 1640).
* " Quare, if the stone taken out of the toad's head be not of the like
vertue" ("Sylv.," Exj). 967).
PARALLELS. 21
Ant. Thou art a soldier only ; speak no more.
Eno. TJuU truth ahoichl be tiilent I had almost forgot.
(" Antony and Cleopatra," act ii. so. 2.)
" Better, saith he, Qui finem vitce extremum inter Munera fonat
Natune. It is as natural to die as to be born ; and to a little
infant, perhaps the one is as painful as the other " (" Death ").
Seeing that Death, a necessary end,
AVill come, when it will come.
("Julius Cfesar," act ii.)
" And as in the tides of 'people once up, there want not commonly
stirring winds to make them more rough" (p. 164, "History of King
Henry VII.").
Ay, now begins a second storm to rise ;
For this is he that moves both wind and tide.
("3 King Henry VI.," act iii. sc. 3.)
0 then began the Tem2:)est of my soul.
("King Richard III.," act i. sc. 4.)
" The conscience of good intentions, however succeeding, is a
more continual joy to nature, than all the i^rovision which can be
made for security and repose " (Bacon).
I feel within me
A peace above all earthly dignities,
A still and quiet conscience.
(" King Henry VIII.," act iii. sc. 2.)
A good conscience will make any possible satisfaction.
(" King Henry IV.," second part, act v. sc. 5.)
" The winds gave wings to men ; for by their assistance men
are carried up through the air and fly ; not through the air
indeed, hut upon the sea, and a wide door is laid open to com-
merce " (Entry into the " History of the Winds ").
Bacon is of course here alluding to the sails of shijDs as wings.
212 PARALLELS.
Compare : —
Sal. Your mind is tossing on tlie Ocean
There where your argosies witli portly sail,
Like Signiors and rich Burghers on the Hood,
Or as it were the pageants of the sea,
Do over-peere tlie petty traffic([uers
That curtsy to them, do them reverence
As they fiy by them with their Woven Wings.
.(" Merchant of Venice," act i. sc. 1.)
" And it is worth the noting that however Pedants have been
the derision and scorn of Theatres, as the apes of Tyranny," &c.
(Book I, " De Augmentis ").
In the plays we find Pedants always ridiculed. Of Malvolio : —
Sir To. And Cross-gartered ?
Maria. Most villainously ; like a pedant that keeps a school i' the church.
("Twelfth Night," act iii. sc. 2.)
Here is the idea of tyranny in context with criticism and a
Pedant : —
Biron. A critic, nay, a night-M'atch constable ;
A domineering 2'>cdant o'er the boy.
("Love's Labour's Lost," act iii. sc. 1.)
I tell thee what, Antonio —
I love thee, and it is my love that speaks —
There are a sort of men whose visages
Do cream and mantle like a standing pond,
And do a wilful stillness entertain.
With purpose to be dress'd in an opinion
Of wisdom, gravity, profound conceit,
As who should say, " I am Sir Oracle,
And when I ope my Hjjs let no dog bark ! "
0 my Antonio, I do know of these
That therefore only are reputed wise
For saying nothing, Avhen, I am very sure,
If they should sjieak, would almost damn those ears
Which, hearing them, would call their lirothers fools.
(" Merchant of Venice," act i. sc. 1.)
The whole of Bacon's Essay upon ^^ Seeming Wise" is but a
prose paraphrase or sermon \\\)(n\. this text. " So certainly there
PARALLELS. 213
ai'e in point of wisdom and sufficiency, that do nothing or little very
solemnly ; Magno conatu nugas. Some are so close and reserved
as they will not show their wares but by a dark light, and seem
always to keep back somewhat. Some help themselves with
countenance and gesture, and are "vvise by signs " (" Seeming
Wise").
"It is more j)leasing to have a lively wcyrh upon a sad and solemn
ground, than to have a dark and melancholy work upon a light-
some ground ; judge therefore of the pleasure of the heart by
the pleasure of the eye " (" Adversity").
Aiul like bright metal on a sullen (fround :
My reformation glittering o'er my fault,
Shall show more goodly, and attract more eyes,
Than that which hath no foil to set it off.
(" Henry IV.," act i. sc. 2.)
" In third place I set down reputation, because of the peremp-
tory tides and currents it hath, which if they he not taken in their
due time are seldom recovered, it being extreme hard to play an
after-game of reputation " (Book II., page 304, " Proficience and
Advancement ").
There is a tide in the affairs of men,
Which taken at the Flood, leads on to Fortune.
And we must take the current when it serves.
(" Julius Cffisar," act iv. sc. 3.)
"Fortune began to take place in the king (as with a strong
tide), his affections and thoughts unto the gathering and heaping
up of treasure " (" King Henry VIL," p. 209).
Tiinon. My Lord in heart ; and let the health go round.
Sec. Lord. Let it flow this way, my good Lord.
Apem. Flow this way ! A brave fellow ! He keeps his tides 2vcll.
(" Timon of Athens," act i. sc. 2.)
" And therefore, as secretaries and spials of princes and states
bring in bills for intelligence, so you must allow the spicds and
214 PARALLELS.
intelligencers of nature to bring in their bills ; or else you shall
be ill advertised" ("Advancement of Learning," Book II.,
p. 10).
This word "intelligencers" is very rare, used in the sense
of an informer or spial (that is a spy) : —
Richard yet lives, hell's black intelligencer.
("Richard III.," act iv. sc. 4, 71.)
" But yet their trust towards them, had rather been as to good
Sjpials, and good whisperers ; than good magistrates and officers "
(Essay, " Of Deformity ").
But will the King
Digest this letter of the Cardinals ?
(" Henry VIII.," act iii. sc. 2.)
"Some books are to be tasted, others to be swallowed, and
some few to be chewed and digested" (" Studies ").
Heaven in my month,
As if I did but only chetv his name.
("Measure for Measure," act ii. sc. 4.)
" Suspicions that the mind of itself gathers are but buzzes ; but
suspicions that are artificially nourished, and p)ut into men's heads by
the tales and whisperings of others have stings " (" Suspicion ").
There be moe waspR that hu~z al)Out his nose
Will make this sting the sooner.
("Henry VIII.," act iii. sc. 2.)
" For he that turneth the humours hack, and maJceth the wound
bleed inwards, endangereth malign ulcers and pernicious Impos-
thunuiti'ins " (" Seditions and Troubles ").
This is the imjwsthume of much wealth and peace,
That inv:ard hreaTcs, and shows no cause without
Why the man dies.
(" Hamlet," act iv. sc. 3.)
" Titus Manlius took his son's life for giving l)attle against the
PARALLELS. 215
})rohibition of his General " (Letters to the Lords, Cabala,
1G17).
In the play of " Titus Andronicus," Titm takes his son's life
(act i. sc. 1).
Mutius. My Lord, you pass not here.
Titus. What villain boy !
Barr'st me my way in Rome ? [Stabbing Mutius.]
Mutius. Help, Lucius, help ! [Dies.]
Lucius. My Lord, you are unjust, and more than so
In wrongful quarrel you have slain yaur son.
" Secondly, that you beware of delaying and putting off a busi-
ness" (Lib. VIIL, p. 373, "De Augmentis," translation 1640).
The flighty purpose never is o'ertook
Unless the deed go with it.
("Macbeth," act iv. sc. 1.)
In Bacon's translation of the 104th Psalm Ave find these two
lines : —
But who can blaze thy beaiities, Lord, aright 1
They turn the brittle beams of mortal sight.
The alliteration here is remarkable, and shows the author was
no novice in the art of poetry. This " affecting of the letter " is
most conspicuous in the versification of the plays : —
The i)raiseful Princess pierc'd and prick'd
A pretty pleasing Pricket ;
Some say a sore, but not a sore.
Till now made sore with shooting.
( ' ' Love's Labour's Lost. )
The blind cow-boy's butt-shaft.
("Romeo and Juliet," act ii. sc. 4.)
" But even, without that, a man learneth of himself, and
bringeth his own thoughts to light, and loheUeth his wits as against
a stone " (Essay on " Friendship ").
Compare —
Peradventure this is not Fortune's work neither, but Nature's, who per-
2i6 PARALLELS.
ceiveth our natural wits too dull to reason of such a Goddess, liatli sent
this Natural for our tchetstone, for always the dulness of the fool is the
whetstone of the wits. ("As You Like It," act i. sc. 1.)
" The Muses are seen in the company of Passion : and there is
almost no affection so depraved and vile which is not soothed by
some kind of learning" ("Do Augmentis," II. xiii.; "Wisdom,"
A 24).
In Law what plea so tainted and corrupt,
But being seasoned with a gi'acious voice,
Obscures the show of evil ? In Religion,
"^.Vliat damned error, but some sober brow
Will bless it, and approve it with a text ?
(" Merchant of Venice," aet iii. sc. 2, 75.)
The two lines from the Psalm reveal the hand that wrote
Macbeth. The " walking woods " remind us of " Great Birnara
wood that moves to Dunsinane." In the plays we repeatedly find
use of the Avord ^^ floods" in context with ^' skips" : —
There do the stately ships plough up the floods,
The Greater Navies look like walking woods.
(Psalm civ.)
Our great navtjs rigged.
("Antony and Cleopatra," act iii. sc. 5, 20.)
Rich burghers of the flood.
(" Merchant of Venice," act i. sc. 1, 10.)
The embarked traders on the flood.
(" Midsummer Night's Dream," aet ii. sc. 1, 127.)
" And whereas Pan is reported to have called the Moon aside
into a high shadowed wood, seems to appertain to the convention
between sense and heavenly or divine things. For the case of Endy-
mion and Pan are different ; the moon of her own accm-d came to
Endymion as he was asleep" (" De Augmentis," II. xiii.).
Peace, ho ! the moon sleeps with Endymion,
And would not be aicakcned.
(" Mercliant of Venice," act v. sc. 1, 109.)
PARALLELS. 217
The moon sleeps with Eiidymioii every day.
(Marlowe's "Ovid," act i. sc. 13, 43.)
" There is iio man of judgment that looketh into the nature of
these times, luit Avill easily descry that the Avits of these days are
too much refined for any man to walk iuvidhle " (" Obs. on a
Libel ").
We steal as in a castle, cocksure : we have the receipt of fernseed : vje
icalk iiivisiblc. ("1 Henry IV.," act ii. se. 1, 95.)
"And knowing for the other point that envy ever accompanieth
greatmss, though never so well deserved " (" Envy ").
As full of cniy at Ms greatness.
("Troilus and Cressida," act ii. sc. 1.)
"The moon so constant in inconstancy" (Trans. 104th Psalm).
" I will preserve, therefore, even as the heavenly bodies them-
selves do, a variable constancy" ("Thema Cseli").
Oil, swear not by the moon, the incoiistant vioon,
That monthly changes in her circled orb.
Lest that thy love prove likewise variable.
(" Romeo and Juliet," act ii. sc. 2, 109.)
" Now for the evidence against this Lady, I am sorry I must
rip up. I shall first show you the purveyance or provision of the
poisons ; that they were seven in number, brought to this Lady
and by her billetted and laid up till they might be used ; and
this done with an oath or vow of secrecy which is like the
Egyptian darkness, a gross and palpable darkness that may be
felt" ("Speech against Somerset," 1616).
There is no darkness but ignorance, in which thou art more puzzled
than the Egyptians in their fog. (" Twelfth Night," act iv. sc. 2, 46.) *
* The preceding seven parallels have already appeared in the Bacon Journal
under the author's name.
2i8 PARALLELS.
"Amongst Avhich that of all others is the most frequent, where
the question is, of a great deal of good to ensue of a small injustice "
("Advancement of Learning," Book II., xxi. 2),
To do a gi-eat right, do a little wrong.
(" Merchant of Venice," act iv. sc. 1, 216.)
" Xevertheless, since I perceive that this cloud still hangs over the
hmise" ("Resuscitatio," 1671, Part I., p. 40. "Speech delivered
by Sir Francis Bacon in the Lower House about the L^ndei-takers.
Parliament," 12th Tac).
Now is the winter of onr discontent
Made glorious summer by this son of York :
And all the clouds that loured tqMU our house
In the deep bosom of the ocean Iniried.
("Richard III.")
" It is certain that the best governments, yea, and the best of
men, are like the best precious stones, wherein every flaw or
icicle or grain, are seen and noted more than in those that are
generally foul and corrupted" ("Resuscitatio," 1671, Part I., p.
79. His Lordship's Speech in the Parliament, being Lord Chan-
cellor, to the Speaker's excuse).
Thou art a traitor and a miscreant ;
Too good to be so, and too bad to live,
Since the more fair and christal is the sky,
The uglier seem the clouds that in it fly.
("Richard II.," sc. 1.)
" Sir Fulko Grevill had much private access to Queen Elizabeth,
which he used honourably, and did many men good; yet he
would say merrily of himself, That he tvas like RoBiN GoODFELLOW,
for ivhen maids sjnlt the milk-ca)/, or kept any racket, they zvoidd lay it
upon Robin, so what tales the ladies about the Queen told her,
or other bad offices that they did, they Avould put it upon him "
(235, p. 172, Blackbourne's Works, vol. i.).
Fai. Either I mistake your shape and making quite.
Or else you are that shrewd and knavish sprite
PARALLELS. 219
CalVd Rohin Ooodfcllow : arc not yoiv he
That frights the maidens of the villa/icry ;
Skim milk, and sometimes lahour in the quern
And bootless make the breathless housewife churn
And sometime make the drink to bear no barm ;
Mislead night-wanderers, laughing at their harm ?
Those that Hobgoblin call you and sweet Puck,
You do their work, and they shall have good luck :
Are not you he 'I
Puck. Tliou speak'st aright ;
I am that merry wanilerer of the night.
I jest to Oberon and make him smile
When I a fat and bean-fed horse beguile,
Neighing in likeness of a filly foal :
And sometime lurk I in a gossip's bowl.
In very likeness of a roasted crab.
And when she drinks, against her lips I bob
And on her wither d dewla}) four the ale.
The wisest aunt, telling the saddest tale,
Sometime for three-foot stool mistaketh me ;
Then slip I from her bum, down topples she,
And "tailor" cries, and falls into a cough ;
And then the whole quire hold their hips and laugh,
And waxen in their mirth and neeze and swear,
A merrier hour was never wasted there.
But, room, fairy ! here comes Oberon.
(" Midsummer Night's Dream," act ii. sc. 1.)
The entire characters of the Fairy mythology introduced into
the " Midsummer Night's Dream," are borrowed from Hugh de
Bordeaux {Huon de Bonrdemix), and are given by Hazlitt under
the title, "Fairy Mythology of Shakespeare." Oberon, Titania,
and Puck deal in a species of magic closely allied to Nature, for
the former two call themselves ^^ parents and original " of Nature.
Indeed, it is hardly asking too much to assume that there is
something suspiciously near the subject, to find Bacon introducing
this book of Hiwn de Bourdeanx, in context with " Natural Magic."
"As for the Natural Magic (which flies abroad in many men's
books) containing certain credulous and superstitious traditions
and observations of synipatliies and antipathies, and of hidden and
specific properties, with some experiments commonly frivolous, —
strange, rather, for the art of conveyance and disprisement than the
2 20 PARALLELS.
thing itself ; surely he shall not much err who shall say that this
sort of magic is as far diftering in truth of nature from such a
knowledge as we require, as the Books of the Jests of Arthur of
Britain or of Huon of Bourdeaux differ from Csesar's Commentaries,
in truth of story" ("De Augmentis," III. v.).
Here then Ave have proof positive that Bacon was acquainted
with the source from which Oberon and Puck are drawn. It is
another link in the interminable chain of evidence to find him
familiar with this poetical and magical class of literature, belong-
ing to the Arthurian romance cycle. It is just in the character
of " Natural Magic " that Puck, Obei'on, and Titania are intro-
duced. Bacon goes on to say "the operation of this superficial
and degenerate Natural Magic upon men is like some soporiferous
drugs, which procure sleep, and withal exhale into the fancy,
merry, and pleasant dreams in sleep." Observe that the title of
the play in which Oberon and Puck are introdviced is " A Mid-
summer Night's Dream," which concludes with these words —
Puck. If we shadows liave ott'ended,
Think but this and all is mended,
That you liave but slumber'd here,
AVhile these visions did appear.
• And this weak and idle theme,
No more yielding l)ut a dream.
So that we have the reprehension of the play as merely a dream
insisted upon in the same way by Shakespeare.
" So as a vertuous man will be vertuous in solitudine and not
only in theatre, though percase it will be more strong by glory
and fame, as an heat tvhich is doubled hy reflexion" ("Colours of
Good and Evil," 3).
Ulyss. A strange fellow here
Writes me : "That man, how dearly ever parted,
How much in having, or without or in,
Cannot make boast to have that which he hath.
Nor feels not what he owes, but by reflection ;
As when his virtues shining upon others
PARALLELS. 221
Heat them and they retort that heat again
To the first giver."
Achil. Tliis is not strange, Ulysses.
The beauty that is borne here in the face
The bearer knows not, but connnends itself
To others' eyes ; nor doth the eye itself.
That most pure spirit of sense, behold itself,
Not going from itself ; but eye to eye opposed
Salutes each other with each other's form ;
For speculation turns not to itself.
Till it hath travell'd and is mirror'd there
Where it may see itself. This is not strange at all.
Ulyss. I do not strain at the position, —
It is familiar, — but at the author's drift ;
"Who, in his circumstance, expressly proves
That no man is the lord of any thing.
Though in and of him there be much consisting.
Till he communicate his parts to others ;
Nor doth he of himself know them for aught
Till he behold them form'd in the applause
Where they're extended ; who, like an arch, reverberates
The voice again, or, like a gate of steel
Fronting the sun, receives and renders back
His figure and his heat.
("Troilus and Cressida.")
Note the complete panillel of the word "heat," twice used,
and the metaphor of the sun, as producing " light," " glory,"
" fame." We may refind in this passage Bacon's study of " Echoes
and their Reflections," in the " Sylva Sylvarum,"
Who like an arch reverberates,
The voice again.
Bacon, in one of the subtlest analogies between "Visi])les
and Audibles " (sight and sound) ever made, describes the cause
of a repeated echo, and its gradual extinction, by the splendid
simile of two opposite mirrors in a room, reflecting the apart-
ment and each other over and over again, each image becoming
in perspective fainter and fainter. Thus an " echo," he AVTites,
" in a chapel or vaulted place, is tossed like a ball, backwards and
forwards, from wall to Avail, getting weaker and tueaher at each
reflection." The mind capable of this striking and beautiful
illustration of two senses (so unlike as sight and hearing) by each
222 PARALLELS.
other, must indeed have been a very marvellous one, and we may
see in the above passage the influence of these studies of " Reflec-
tion" introduced to bear upon Fame and Glory.
" For the motions of the greatest persons in a government ought
to be as the motions of the Planets, under Frimum Mobile, according
to the old opinion, which is that everyone of them is carried
swiftly by the highest motion, and softly in their own motion.
And therefore, when great ones in their own particular motion,
move violently, and as Tacitus expresseth it well, ' Liberias, quam
ut iTnperantium meminissent,' it is a sign the orbs are out of frame"
(" Seditions and Troubles ").
This comparison of well-ordered government to the motions of
the planets, is to be refound in "Troilus and Cressida." The
^^ hollow factions," reigning in the "Grtecian tents," Ulysses de-
clares are owing to want of sul)ordination, or of a head to
govern : —
Degree being vizarded
The uuwoithiest shows as fairly in the mask.
The heavens themselves, the planets and this centre
Observe degree, priority and place,
Insisture, course, proportion, season, form.
Office and custom, in all line of order ;
And therefore is the glorious planet Sol
In noble eminence enthroned and s[)hered
Amidst the other ; whose medicinable eye
Connects the ill aspects of planets evil.
And posts, like the commandment of a king,
Sans check to good and bad : but when the planets
In evil mixture to disorder wander.
What plagues and what portents ! what mutiny !
What raging of the sea ! shaking of earth !
Commotion in the winds ! frights, changes, liorrors,
Divert and crack, rend and deracinate
The unity and married calm of states
Quite from their fixure !
("Troilus and Cressida," act i. sc. 3.)
" So when any of the four pillars of government are shaken or
weakened (which are Religion, Justice, Counsel, and Treasure)
PARALLELS. 223
men had need to px'ay for ftd>- wc.aiker^'' ("Seditions and
Troubles ").
0 when tlegi'ee is shakcd,
Which is the ladder to all high designs
Then enterprise is sick.
(Acti. so. 3.)
"Also when discords, and quarrels, iind fadiom are carried
openly and audaciously, it is a sign the reverence of government
is lost " (" Seditions and Troubles ").
Nest. ;Most wisely hath Ulysses here discover'd
The fever whereof all our power is sick.
Ulysses. And look, how many Grtecian tents do stand
Hollow upon this plain, so many hollow factions.
Bacon's Essays upon " Faction " and " Seditions and Troubles,"
are full of direct applications to passages in such plays, as
" Coriolanus," " Troilus and Cressida," " Julius Csesar " (where
we have the factions of Brutus and Cassius), " Antony and
Cleopatra" (factions of Pompey, and finally of Csesar against
Antony, &c.). In his Essay upon " Faction," he again repeats :
" The motions of Factions under kings ought to be like the
motions (as the astronomers si:)eak) of the inferior orbs ; which
may have their proper motions, hut yd still are quietly carried htj the
higher motion of Primum Mobile " (" Faction ").
This is a magnificent and striking application, of the particular
dependence and independence of the several degrees of well-
ordered government, to the laws of the solar system.
Bacon's comprehension of the balance of power in Kingcraft
may be illustrated from his Essay on " Empire " : — " The answer
of Apollonius to Vespasian is full of excellent instruction ;
Vespasian asked him, ' IVliat tvas Nero's overthrow ? ' He answered,
' Nero could touch and tune the harp well ; but in government
sometimes he ^(,sed to vnnd the pins too high, sometimes to let them
down too low.' And certain it is, that nothing destroyeth an-
2 24 PARALLELS.
thority so much as the unequal and untimely enterchange of power
pressed too far, and relaxed too much " (" Emj^ire ").
By ^^enterchange" Bacon seems to mean " m^enmssio?^," that is
"pressing too far," and "relaxing too much," from one exti'eme
to the other. " To speak now of the true temi^er of empire ; it is
a thing rare and hard to keep : for both temj)er and distemper
consist of contraries. But it is one thing to mingle contraiies, another
to enterchange them " (" Empire ").
" To mingle contraries " signifies balance, temperance, and evi-
dently Bacon had applied this law of opposites to almost every-
thing, to appetites, passions, affections, as Ave refind in the plays.
He had evidently worked this idea out as a great moral law, far
deeper than it is possible as yet to apprehend in its full force,
and is applied as a law to the play of passion against passion,
affection against affection in the plays. " For who knows not that
the doctrine of contraries are the same, though they be opposite
in use ? " (Book VL, p. 209, " Advancement of Learning ").
Ulysses. Fie, fie upon her !
There's language in her eye, her cheek, her lip,
Nay, her foot speaks ; her wanton spirits look out
At every joint and motive of her body.
("Troilus and Cressida.")
One of Bacon's studies, which he introduces in the Foiu-th Book
of the " Advancement of Learning," is " The relationship of the
mind to the body" " How these two, namely, the mind and the body,
disclose one the other ; and how one worketh iipo^i the other, by discovery
or indication, and by impression" (Lib. IV., p. 181, "Advancement
of Learning," 1640).
Again, " The first is Physiognomy, which discovers the disposi-
tions of the mind by the lineaments of the body." " Aristotle
hath very ingeniously and diligently handled the postures of the
body, while it is at rest, hut not the gestures of the body ivhen it is in
motion ; which are no less comprehensible by art, and of greater
use" (Physiognomta Corporis in Motu, Cap. L, Sec. 3, § 1,
"Advancement of Learning." 1G40).
PARALLELS. 225
The passage from "Troilus and Cressida" leaves the impression
Ulysses reflects upon Crcssida's motions or movements.
At every joint and motive of her body.
That Bacon should have proposed to make a study of such a
sul)ject is excessively curious, and sj^eaks for his extraordinary
observing powers, showing he was a keen student of human
nature externally, as well as internally.
" So in all physiognomy the lineaments of the body will discover
those natural indications of the mind which dissimulation will
conceal or discipline will suppress " (" Natural History," Book
IX., Ex. 800).
" For it is a rule that whatsoever science is not consonant to
presuppositions, vaxxBt pray in aid of similitudes" ("Advancement
of Learning," Book II., p. 174).
A coiK^ieror that will 2>ray in aid for kindness,
Where he for grace is kneel'd to.
("Antony and Cleopatra," act v. so. 2, 27.)
Mr Aldis Wright remarks : —
Sir T. Hanmer in his note on this passages says : " Praying in
aid is a term used for a petition, made in a court of justice, for the
calling in of help from another, that hath an interest in the cause
in question " (Glossary, " Advancement of Learning ").
Bacon always uses the archaic form '' statua" for statue : —
"Encompassed also with fine rails of low statuas" ("Gardens").
Even at the base of Pompey's statua.
("Julius Cfesar," act iii. sc. 2.)
"Let the songs be loud and cheerful, and not chirpings or
pulings" (" Masques and Triumphs").
To speak puling like a beggar at Halloivmass.
(" Two Gentlemen of Verona," act ii. sc. 1.)
P
2 26 PARALLELS.
" A servant or a favourite, if he be inward, and no other ap-
parent cause of esteem, is commonly thought but a by-Avay to
close corruption" ("Great Place").
Who is most inivard with the noble duke.
(" Richard III.," act iii. so. 4.)
" I knew two that were competitors for the secretary's place in
Queen Elizabeth's time, and yet kept good quarter between
themselves" (" Cunning"),
Friend all but now
In quarter.
" Some build rather upon the uhusiwj of others " (" Cunning ").
The Moors abused by some most villianous knave.
(" Othello," act iv. sc. 2.)
" Yet the more subtile sort of them doth not only put a man
besides his answer, but doth many times abuse his judgment"
(" Advancement of Learning," Book II., ch. xiv. 3).
Whether thou bee'st he or no,
Or some enchanted trifle to ubuse me.
(" Tempest, " act V. sc. 1, 112.)
" So in most things men are ready to abuse themselves in
thinking the greatest means to be best, when it should be the
fittest."
The employment of this word " abuse " by Bacon is in the sense
of deception or falsity.
" Here is observed that in all causes the first tale possesseth
much ; in short, that the prejudice thorel)y wrought will be
hardly removed, except some abuse or falsity in the information be
detected " (" Advancement of Learning," Book II., ch. xxiii. p. 6).
" But you are much abused if you think your virtue can with-
stand the King's power" ("Advancement of Learning," Book I.,
ch. vii. p. 30). ' •
PARALLELS. 227
" In which error it seemeth Pompcy was, of whom Cicero saith,
that he was wont often to say, Sijllainihdt, ego non pofcm? Wherein
he was much abused" &c. (" Advancement of Learning," Book II.,
ch. xxiii. p. 26).
It is perfectly plain Bacon uses this word just in the place
where we should employ the word ^^ deceived" and if the reader
now Avill turn to the citations from "Othello" and "The Tempest,"
he will find how truly this applies to the sense of the context.
I am abused, and my relief
Must be to loath her.
("Othello," act iii. sc. 3.)
" Know you not of many which have made provision of laurel
for the victoiy, and have been fain to exchange it with cypress for
the funeral ? " (" Squire's Sjaeech ").
Come away, come away, death,
And in sad Cyjnrss let me he laid.
(Song, "Twelfth Night," act ii. sc. 4.)
"Some men are praised maliciously to their hurt, thereby to
stir envy and jealousy towards them ; Fessimum Genus inimicorum
lavdantium ; insomuch as it was a proverb, amongst the Grsecians,
that He that was praised to his hurt should have a push rise upon
his nose : as we say : That a blister will rise upon 07ie's tongue that
tells a lie " (" Praise ").
Paulina. I'll take't upon me :
If I prove honey mouth'd, let my tongue blister.
("Winter's Tale," act ii. sc. 2.)
" Concerning the materials of seditions, the matter of seditions is of
two kinds ; much poverty and much discontentment. It is certain so
many overthrown estates, so many votes for troubles. Lucan
noteth well the state of Rome before the civil war. . . . And
if this poverty and broken estate in the better sort, be joined with
a want and necessity in the mean people, the danger is imminent
2 28 PARALLELS.
and great. For the rebellions of the Belly are the worst " (" Of Sedi-
tions and Troubles ").
The tragedy of "Coriolanus" opens with a sedition of tlie
people caused by poverty and want.
1st Citizen. You are all resolv'd rather to die than to famish ?
1st Citizen. For the Gods know I speak this in hunger for bread, not in
thirst for revenge.
1st Citizen. First, you know Caius Martins is cliief enemy to the people.
All. We know't, we know't.
1st Citizen. Let us kill him, anfl we'll have corn at bur own price. Is't a
verdict ?
All. No more talking on't ; let it be done : away, away.
(" Coriolanus," act i. sc. 1.)
Upon this enters Menenius Agrippa, who endeavours to assuage
the people by the fable of the Belly and the Members.
Men. There was a time when all the bodij's members
RebelVcl against the belly.
Let the reader note the sedition caused by poverty and want (in
the play) and this fable, all occur upon the first page of the
tragedy (Folio 1623), and see how the prose poiirait or analysis of
all this, even to the fable of the Rebellion of the Belly, is given
by Bacon in the Essay quoted.
" For the wit and mind of man, if it work upon matter, which
is the contemplation of the creatures of God, worketh accoi'ding
to the stuff, and is limited thereby ; but if it work upon itself, as
the spider worketh his web, then it is endless " (" Advancement
of Learning," Book I. p. 20).
But spider-like,
Out of his self-drauing web he gives us note.
("Henry VIII.," act i. sc. 1.)
" Iterations are commonly loss of time" (" Of Dispatch ").
What means this iteration, woman ?
("Othello," act V. sc. 2.)
PARALLELS. 229
" 111 ;i word, a man were better relate himself to a statue or
picture, than to sufter his thoughts to pass in siiwther" ("Of
Friendship ").
Tlien must I from the smoke into the smother,
From tyrant duke unto a tyrant brother.
("As You Like It," act i. sc. 2.)
"For it is a dull thing to tire, and, as we say now, to jade any-
thing too far " (" Of Discourse ").
I do not now fool myself to let imagination j'rtfZe me.
("Twelfth Night," act ii. sc. 5.)
".Tell truly, was there never -a flout or dry hloio given .?" ("Dis-
course ").
Full of comparisons and \\o\\m\mg fiouts.
(" Love's Labour's Lost," act v. sc. 2.)
But what's your jest ?
A dry jest, sir.
(" Twelfth Kight," act i. sc. 3.)
The use of the word " augmented " is so peculiarly Baconian, and
refound under the expressions " augmentation of sciences " (see
preface to " Instauration "), that to find it in Shakespeare is
not astonishing : —
And since the quarrel
Will bear no colour, for the thing he is.
Fashion it thus : that what he is augmented.
("Julius Cfesar," act ii. sc, 2.)
" For it is reported that at the celebration of his orgies, two
famous worthies, Pentheus and Orpheus, were torn in pieces by
certain mad-enraged women " (" Fable of Dionysus ").
Compare —
The riot of the tipsy Bachanals
Tearing the Thracian singer in their rage ?
("Midsummer Night's Dream," act v. sc. 1.)
230 PARALLELS.
Mark the perfect parallelism of language and subject matter,
inasmuch as the " Thradan singer " was Orpheus ; and Bacon
introduces this in context with the history of Bacchus. Only-
three lines before the passage quoted we read : — " He took to
wife Ariadne, forsaken and left by Theseus." Considering
Theseus is the leading or chief character in the " Midsummer
Night's Dream," how convincing is this context, which finds a
further parallel in the lines : —
And make him with fair M^\q break his faitli,
With Ariadne and Antiopa ?
("Midsummer Night's Dream," act ii. sc. 1.)
For I did play a lamentable part,
(Madam) 'twas Ariadne passioning
For Theseus' perjury, and unjust flight.
(" Two Gentlemen of Verona," act iv. sc. 4.)
" An ill man is always ill ; but he is then worst of all when he
pretends to be a saint " (Bacon).
Oh what may man within him hide,
Though angel on the outward side.
("Measure for Measure," act iii. sc. 2.)
What is't I dream on ?
0 cunning enemy, that to catch a saint,
With saints doth bait thy hook !
("Measure for Measure," act ii. sc. 2.)
" Of this, however, I shall speak presently upon the question
whether the stars are real fires" ("Description of the Intellectual
Globe," p. 533).
"Another question is, are the stars true fires?" (Ihid., p. 538).
Doubt thou the stars are fire,
Doubt that the sun doth move,
Doubt truth to be a liar.
But never douljt I love.
(" Hamlet," act ii. sc. 2.)
The skies are painted with unnumbered sparks.
They are all fire, and every one doth shine.
("Julius Cresar," act iii. sc. 1.)
PARALLELS. 231
" For the fire of the dar^ is pure, perfect, and native, whereas our
fire is degenerate, like Vulcan thrown from heaven and halting
with the fall " (" Description of the Intellectual Globe," p. 538).
Bacon's view of young and old men, repeats itself in phantom
Captain Shakespeare's supposed works. Essay 43, upon " Youth
and Age," Dr Abbott sums up thus : " Youth is frank and sincere,
old age cautious and reserved. Youth is inclined to religion and
devotion by reason of its fervency, in old age piety cools."
Youth is full of pleasance, age is full of care ;
Youth like summer morn, age like winter weather ;
Youth like summer brave, age like winter bare.
Youth is full of sport, age's breath is short ;
Youth is nimble, age is lame ;
Youth is hot and bold, age is weak and cold ;
Youth is wild, and age is tame.
Age, I do abhor thee ; youth, I do adore thee ;
("Passionate Pilgrim.")
" There is no greater impedient of action than an over-curious
observance of decency, which is time and season. For as
Solomon says, ' He that observeth the Avind shall not sow, and
he that regardeth the clouds shall not reap.' A man must make
his opportunity as oft as find it " (Bacon).
Let's take the instant by the forward top ;
For we are old, and on our (juick'st decrees
The inaudible and noiseless foot of time
Steals ere we can effect them.
("All's Well that Ends AVell," act v. sc. 2.)
232 PARALLELS.
Hamlet.
Sil. "What, angi-y, Sir Tliuiio ! do you change colour?
Vol. Give him leave, madam, he is a kind of Chameleon.
(" Two Gentlemen of Verona," act ii. sc. 3.)
I can add colours to the Chameleon,
Change shapes with Proteus for advantages.
("3 King Henry YI.," act iii. sc. 2.)
In Bacon's " Wisdom of the Ancients " he describes Proteus as
one Avho could, "turn himself into all manner of forms and
wonders of Nature ; sometimes into fire, sometimes into Avater,
sometimes into the shape of beasts and the like."
In the " Sylva Sylvarum " (16, 360) we find Bacon writing : " A
Chameleon is a creature about the bigness of an ordinary lizard, his
head unproportionately big, his eyes great. He moveth his head
without the writhing of his neck (which is inflexible), as a Hog
doth." Bacon continues to tell us the Chameleon " cJianges i/.s
colours : " " If he laid upon gi'een, the green predominateth ; if
upon yellow, the yellow ; laid upon black, he looketh all black."
Is it not possible in thus introducing the parallel of a Hog, in
context with the changes of colours in the Chameleon, Bacon is
slyly alluding to his own disguise and change of colours under the
name of Hog 1 It is evident the Chameleon is thus pictin-ed
by Bacon, as an animal that can disguise its true character.
" He feedeth not only upon air, though that be his principal susten-
ance, for sometimes he taketh flies, as was said ; yet some that
have kept Chameleons a whole year together, could never perceive
that ever they fed ujjon anything else hut air" ("Natural History,"
Ex. 360).
King. How fares our cousin Hamlet ?
Hcthi. Excellent, i'faith, of the Chameleon's dish : I eat the air promis'd
cranim'd, you cannot feed capons so.
(" Hamlet," act ii. sc. 2.)
" Lucretius the Poet, when he beheld the act of Agamemnon,
that could endure the sacrificing of his own daughter, exclaimed —
PARALLELS. 233
Tautuni Rclij,ao potuit suaileru maloruni.
What would he have said if he had known of the Alassacre in
France, or the Powder Treason of England ? He would have been
seven times more epicure and atheist than he was" (" Of Unity
in Religion ").
This Essay is an example of Bacon's cautiousness in discussing
religious questions. There are certain historical events which
happened during Bacon's childhood, which must have had an ex-
traordinary effect upon his young mind. We allude to the Revolt
of the Netherlands (156G-7), the defeat of the Turks off Lepanto
(1571), the Massacre of St Bartholomew, 1572. Just at an
age when precocious children are beginning to im])ibe knowledge,
that is, at the ages of six, seven, eleven, and twelve years. Bacon
was hearing of these stirring events, at the bottom of which were
questions of religion. Well indeed must the reflection have been
drawn from him, " Alas ! Religion how powerfully couldst thou
prompt to evil!" And in the same Essay, 1612, we read: —
" The quarrels and divisions for religion were evils unknown to
the Heathen : and no marvel ; for it is the true God that is the
zealous God, and the Gods of the Heathen were good fellows." Bacon
seems to us here, to forget for a moment his caution, and to show
us the " nakedness of his mind." It is plain he contrasts Anti-
quity with his own times, to the evident disadvantage of the
latter. And it is well to notice the large classic element entering
into the plays, particularly the first and last of the Folio, viz.,
"The Tempest" and " Cymbeline," in each of which Jupiter is
introduced as some Deus ex nuicliind. In the Essay of 1612
Bacon continues : " Neither is there such a sin against the Holy
Ghost (if one should take it literally), as instead of the likeness
of a dove, to bring him down in the likeness of a Vulture or Puvven ;
nor such a scandal to their Church as out of the bark of St Peter
to set forth the fag of a large of Pirates and Assassins." * In pass-
* Compare how Hamlet falls into the hands of Pirates (act iv. sc. 6) :
"Ere we were two days old at sea, a j^iratc of very warlike appointment
Rave us chase," &c.
2 34 PARALLELS.
iiig, let us notice Ave repeatedly find this " Raven,^^ introduced in
Kosicrucian literature, in some symbolical sense connected appar-
ently with ])ersecution or clanger. In the " Chymical I^uptials of
Christian Rosy Cross " (published in Mr E. "Waite's " Real History
of the Rosicrucians "), this Rjiven is prominenth^ introduced.
AYe should like here to point out a parallel (in the play of
" Hamlet") to the line quoted by Bacon from " Lucretius " (" De
Rerum Natura," I. 95) as to the sacrificing of Agamemnon's
daughter : —
Ham. 0 Jeplithah, judge of Israel, what a treasure hadst tliou!
Pol. What a treasure had he, my lord ?
Ham. Why,
" One fair daughter, and no more.
The which he loved passing well."
Pol. [Aside\ Still on my daughter.
Ham. Am I not 1' the right, old Jeplithah 1
Pol. If you call me Jeplithah, my lord, I have a daughter that I love
passing well.
Ham. Nay, that follows not.
Pol. What follows, then, my lord ?
Ham. Why,
"As by lot, God wot,"
and then, you know,
'■ It came to ])ass, as most like it was," —
the first row of the pious chanson will show you more ; for look, where ni)''
abridgement comes.
("Hamlet," act ii. sc. 2.)
There is di dogmatic element of certainty about Polonius' character
which must have struck all students of " Hamlet." Are we sure
the references to Wittenberg (thrice) in this play do not refer to
the Reformation and Luther 1 Polonius answers to what is
summed up l^y Hamlet, as " Words, Words, Words." He thus
presents a parallel to the infallibility and endless verbal dogmas
of the Papacy, as it existed about this time. Bacon A\Tites upon
authority : —
" Now, of all the enemies that have contributed to the divorce
between the intellect and the world, anthority is the most formid-
able. Authority has substituted the little world of this or that
philosopher for the great and common world ; it has encouraged
PARALLELS. 235
indolence and suppressed inquiry. Authority must therefore l)e
first pulled down from her throne before truth can reign supreme
in the realm of philosophy" ("Introd. Essays," LXX., Abbott).
" Martin Luther, conducted (no doubt) by an higher providence,
hnt in discourse of reason, &c." ("Advancement of Learning," Book
I., iv. 2).
A beast that wants discourse of reason
"Would have mouni'd longer.
(" Hamlet," act i. sc. 2.)
Or is your blood
So madly hot, that no discourse of reason
Nor fear of bad success, in a bad cause,
Can qualify the same ?
(" Troilus and Cressida," act ii. sc. 2.)
Upon the same column and page, the quotation from the
tragedy of "Hamlet" appears, we find Wittenberg introduced
three times : —
For 3'our intent
In going back to school in IVitteiiberrj,
It is most retrograde to our desire.
(Act i. sc. 2.)
And what make you from Wittenberg, Horatio ?
(Acti. sc. 2.)
Considering Wittenberg was where Martin Luther burnt the
Pope's Bull, it may, indeed, be taken as an emblem of the Refor-
mation movement. Therefore, to find Bacon coupling Martin
Luther ^vith a parallel expression which we refind in the play
of "Hamlet" ("discourse of reason") uj)on the same column, and
only a few lines separated from Wittenberg, is a curious connec-
tion of mind which, I do not doubt, will be perceived. An
association of ideas, and a connotation of thought, may almost be
traced here, viz., " Martin Luther,^' " discourse of reason," " Wit-
tenberg." The first two we find Bacon connoting, the last two
Shakespeare. The middle term is common to both Bacon and
the author of the plays.
236 PARALLELS.
Of divination of the soul, Bacon writes : . . . " Whicli there-
fore appeareth most in sleep, in ecstasies, and near death"
(" Advancement of Learning," Book V., xi. 2).
Tliis is the very coinage of your brain,
This bodiless creation ecstasy is very cunning in.
("Hamlet," act ii. sc. 2.)
Othello (act v. sc. 1) falls in a trance, produced by Ligo work-
ing upon his jealousy. lago says to Othello : —
I shifted him away, ■
And laid good excuses upon your ecstasy.
(Act iv. sc. 1.)
" The passions of the mind work upon the body, the impressions
following. Fear causeth paleness ; trembling ; the standing of the
hair upright; starting" ("Sylva Sylvarum," Exp. 713).
Thy knotted and combined locks to part,
And each particular hair to stand on end,
Like quills upon the fretful porpentine.
(" Hamlet," act i. sc. 4.)
Your tedded hair like life in excrements
Start xbp and staml on end.
(" Hamlet," act iii. sc. 4.)
" Grief and pain cause sighing, sobbing, groaning, screaming,
and roaring" ("Sylva Sylvarum," Exp. 714).
He cried almost to roaring.
( ' ' Antony and Cleopatra, " act iii. sc. 2. )
" Laughing causeth . . . shaking of the breast and sides "
(" Sylva Sylvarum," 721).
Your Lord, I mean — laughs from free lungs, cries Oh,
Can my sides hold.
(" Cymbeline," act i. sc. .'5. )
Bacon was evidently a deep student of the Passions of the
Mind, and this is just what we should expect of a Dramatic
Artist, observing closely human nature, in order to create
truthfully.
PARALLELS. 237
" It is manifest that flies, spiders, ants, or the like small crea-
tures falling Ijy chance into amher or the gum of trees " (" Life and
Death," 21).
Their eyes pui-giiig thick amber and plum-tree gum.
("Hamlet," act ii. sc. 2.)
" It is an observation amongst country people, that years of
store of Uaics and Hips do commonly portend cold winters, and
they ascribe it to GocVs Providence, that (as the Scripture saith)
reacheth even to the falling of a sparroiv" ("Sylva Sylvarum," Exp.
737).
Hamlet. Not a whit, we defy augury : there's a special in-ovidencc in the fall
of a sparrow. (" Hamlet," act v. sc. 2.)
" But I find in Plutarch and others, that when Augustus Ccesar
visited the sepulchre of Alexander the Great, in Alexandria, he
found the body to keep his dimension " (" Sylva Sylvarum," Ex.
771).
Ham. Dost thou think Alexander looked o' this fashion i' the earth ?
Hor. E'en so.
Ham. And smelt so ? pah ! [Puts down the skull.
Hor. E'en so, my lord.
Ham. To what base uses we may return, Horatio? Why may not imagi-
nation trace the noble dust of Alexander, till he find it stopping a bung-hole?
Hor. 'Twere to consider too curiously, to consider so.
Ham. No, faith, not a jot ; but to follow him thither with modesty enough,
and likelihood to lead it : as thus : Alexander died, Alexander was buried,
Alexander returneth into dust ; the dust is earth ; of earth we make loam ;
and wliy of that loam, whereto he was converted, might they not stop a beer-
barrel ?
Imperial Ciesar, dead and turn'd to clay,
]\Iight stop a hole to keep the wind away :
0, that that earth, which kept the world in awe,
Should patch a wall to expel the winter's flaw !
(" Hamlet," act v. sc. 1.)
Note the subject is identical, viz., Alexander's dead body and
Augustus Ccesar (that is. Imperial Ceesar) in both quotations.
Hamlet puts the question to the gravedigger : —
238 PARALLELS.
Ham. How long will a man lie i' the earth ere he rot ?
First Clo. V faith, if he be not rotten before he die — as we have many
pocky corses now-a-days, that will scarce hold the laying in — he will last you
some eight year or nine year : a tanner will last yon nine year.
Ham. Why he more than another ?
First Clo. Why, sir, his hide is so tanned with his trade, that lie will keep
out water a great while ; and your icatcr is a soi-c decaycr of your whoreson
dccul body. (Act v. sc. 1.)
"The means to induce and accelerate putrefaction are first
by addinc/ some crude or watery moisture " (Ex. 329, " Natural
History ").
" That a Satyr may he a truer table of a man's life than many svich
histories" (Lib. II., p. 93, "Advancement of Learning," 1640).
So excellent a king ; that was, to this,
Hyperion to a Satyr.
(" Hamlet," act i. sc. 2.)
" The two last acts, which you did for me, in procuring the
releasement of ray fine and my Quietus est" (Letter CXXXIX.,
1702).
When he himself might his qidetus make
With a bare bodkin.
("Hamlet," act iii. sc. 1.)
" It is the life of an ox or beast always to eat, and never to exercise ;
but men are born (especially Christian men) not to cram in their
fortunes, but to exercise their virtues" (Letter LXXXL, 1702).
"What is a man,
If his chief good and market of his time
Be but to sleep and feed? A beast, no more.
Sure, he that made us with such large discourse,
Looking before and after, gave us not
That capability and God-like reason
To fust in us umised.
(" Hamlet," act iv. sc. 4.)
" We see the Switzers last well notwithstanding their diversity
of religion " ("Nobility").
Where are my Switzers ?
("Hamlet," act iv. sc. 5.)
PARALLELS. 239
" And let a man heioare how he keepeth company with choleric
and qmirrelsome jjersons ; fur they will engage him into their own
quarrels " (" Travel ").
Bcicarc of entrance to a quarrel.
("Hamlet," act i. su. 3.)
" And in his discourse let him he rather advised in his answers
than forward to tell stories" ("Advice on Travel").
Give every man thine ear ; but few thy voice.
("Hamlet," Ih.)
" For the common people understand not many excellent virtues ; the
lowest virtues draw praise from them, the middle virtues work in
them astonishment or admiration ; but of the highest virtues
they have no sense or perceiving at all. But Shows and Species
mrtutihus similes serve best with them" (" Praise ").
To split the ears of the fjrouiulUngs ; who for the most part are capahle of
nothing but inexiJlicahle dumh shotvs and noise. (" Hamlet," act ii. sc. 2.)
" Certainly he that hath a Satirical vein, as he maketh others
afraid of his wit, so he had need be afraid of other's memory "
("Of Discoui'se").
Slanders, sir, for the satirical rogue says here that old men have gi-ey
beards, that their faces are wTinkled. (" Hamlet," act ii. sc. 2.)
" The expectation [of death] brings terror, and that exceeds
the evil " (" Death ").
But that the dread of something after death,
The iindiscover'd country from whose bourne
No traveller returns, puzzles the will.
(" Hamlet," act iii. sc. 1.)
" He had such Moles perpetually working and casting to under-
mine him" ("History King Henry VH.," p. 240, 1641).
Well said old Mole, can'st work in the ground so fast ?
A worthy Pioneer.
(" Hamlet," act i. sc. 5.)
240 PARALLELS.
" Why then may we not divide philosophy into two parts, the
mine and the furnace, and make two professions or occupations of
Natural Philoso[)hers, pioneers or ivorkers in the mine and smiths or
refiners?" (Book III., "De Augmentis," chap, iii., p. 140).
It is very well worthy note the above quotation is from Bacon
upon " Sjnrits," because the Ghost of Hamlet's Father is a Sjnrit,
and is introduced as working secretly in the ground as a pioneer or
mole in the mine of the earth.
" But these three be the true Stages of Sciences, and are to men
swelled up with their own knowledge, and a daring insolence, to
invade Heaven, like the three hills of the giants.
Ter sunt conati imponere Pelio Ossam,
Scilicet atque Ossre frondosum involvere Olyinpuin."
(" Two Books Advancement of Learning," II., p. 7).
Compare : —
Lccrtcs. Now pile your dust upon the quicke and dead,
Till of this flat a mountain you have made,
To o'erto]) old Pelion, or the skyish head
Of blue Olymjnis.
Hamlet. Let them throw
Millions of acres on us ; till our ground,
Singeing his pate against the burning zone,
Make Ossa like a wart.
("Hamlet," act v. sc. 1.)
It is well worthy noting that Pelion, Ossa, and Ohjmpus are
brought in together in context, and it can hardly be doubtful
that the author of the passage from " Hamlet " had the quota-
tion from the 1st Georgic of Virgil in his mind which Bacon
gives.
"And, therefore, it is good a little to he familiar" ("Ceremonies
and Respects ").
Be thou familiar but by no means vulgar.
("Hamlet," act i. sc. 3.)
This is qualified by what precedes it : —
" And, therefore, it is good a little to keep state " {Ih.).
PARALLELS. 241
" 'Keprime to paululum, et dignitatem tucm,' keep state — repress
yourself a little and keep your dignity (The Latin edition 1638,
"Operum Moralium et Civilium").
(This 1638 Latin edition differs from all the preceding editions
of Bacon's Essays, and proves he Avas emendating works wliicli were,
to be posthainousl)/ puhliahcd.)
" And, it may he, you shall do posterity good, if out of the car-
case of dead and rotten greatness (as out of Samson's lion) there
may be honey gathered for the use of future times " (Bacon).
'Tis seldom when the hec doth leave lier comb
III the dead carrion.
("2 Henry IV.," act iv. sc. 4.)
For if the snn breed maggots in a dead dog, being a God-kissing carrion.*
(•'Hamlet.")
"Demonax, the philosopher, when he died, was asked touching
his burial. He answered. Never take care for burying me, for stink
will bury me " (Blackbourne's Works, V. i. p. 170).
But indeed, if you find him not Avithin this month, you shall nose him as
you go up the stairs into the lobby. (" Hamlet," act iv. sc. 3.)
" And as Avholesome meat corrupteth to little Avorms ; so good
forms and orders corrupt into a number of petty observances "
(" Superstition ").
King. Now, Hamlet, where's Polonius ?
Ham. At supper.
King. At supper ? Where ?
Sam. Not where he eats, but Avhere he is eaten, a certain convocation of
Avorms are e'en at him. Your worm is your only Emperor for diet.
(" Hamlet," act iv. sc. 3.)
"The history of providence containeth that excellent corre-
spondence which is betAveen God's revealed Avill and His secret
Avill, Avhich though it be so obscure as, for the most j^art, it is not
* ' ' For corruption is a reciprocal to generation. And they tAvo are as
nature's two terms, or boundaries ; and the guides to life and death "
( ' ' Natural History ").
Q
242 PARALLELS.
legible to the natural man, — no nor many times to those who
behold it from the tabernacle, — 3'et at some times it pleaseth
God, for our better estal)lishment, and the confuting of those
which are as without God in the world, to write it in such text
and capital letters that as the prophet says, ' He that runneth
may read it'" ("Advancement of Learning," Book II., iii. 2).
There's a divinity that shapes our ends,
Rougli hew them how we wilL
(" Hamlet," act v. sc. 2.)
We are in God's hands.
(" King Henry Y. ," act iii. sc. 6.)
" I might say much of the commodities that death can sell
a man, but briefly death is a friend of ours, and he that is not ready
to entertain him is not at home " (" Death ").
If it be now, 'tis not to come : if it be not to come, it will be now ; if it be
not now, yet it will come : the readiness is all. ("Hamlet," act v. sc. 2. )
Men must endure
Their going hence, even as their coming hither ;
Ripeness is all.
("King Lear," act v. sc. 2.)
In a letter to King James (concerning Peacham's trial) Bacon
writes : — " I hold it fit that myself and my fellows go to the
Tower, and so I purpose to examine him upon these points and
some others. I think also, it were not amiss to make a false fire^
as if all things Avere ready for his going down to his trial," &c.
("AVorks," V. 354).
Ophelia. The King rises.
Samlet. "What, frighted with /«?sc /re'
(" Hamlet," act ii. sc. 2.)
" And therefore we see that voluptuous men turn friars, and
ambitious Princes turn melancholy" (Book I., p. 71, "Advancement
of Learning," Wright).
PARALLELS. 243
King, There's something in his soul,
O'er which his melancholy sits on brood.
Hamlet. Sir, I lack advancement.
(" Hamlet," act iii. so. 2.)
" My letters out of the Tower were De Profundis ; and the world
is a prison" (Letter to Buckingham, 22ndJune 1621).
Gttil. Prison, my Lord ?
Ham. Denmark's a prison.
Eosin. Then is the world one.
Ham. A goodly one, in which there are many confines, wards, and
dungeons. ("Hamlet," act ii. sc. 2.)
"This kind of oppression was wont also to be resembled to
sponges, which being dry suck in strongly; not so being moist"
(Parable xxiv., Book YIIL, p. 390, "Advancement of Learning,"
1640).
Hamlet. Besides to be demanded of a simngc, what replication should be
made by the son of a king ?
Eosencrantz. Take you me for a sponge, my Lord ?
Hamlet. I, sii", that soaks uj) the King's countenance, his rewards, his
authorities (but such officers do the King best service in the end). When he
needs what you have gleaned, it is but squeezing you and sponge ymh shall he
dry again. (Act ii. sc. 2.)
" The modern languages give unto such persons, the name of
Favourites or Privadoes" ("Friendship").
In "Hamlet" we have the Corn-tiers Rosencrantz and Ghiildenstern,
who are undoubtedly the King's "favourites."
Ham. Guildenstern ? Ah, Rosencrantz ! Good lads, how do ye both ?
Eos. As the iudifterent children of the earth.
Gicil. Hapjiy, in that we are not over happy ;
On fortune's cap we are not the very button.
Ham. Nor the soles of her shoe ?
Eos. Neither, my lord.
Ham. Then you live about her waist, or iu the middle of her favour.
Gtcil. Faith her privates we.
(Act ii. sc. 2.)
244 PARALLELS.
In the Latin version of the Essays, the word " Privadoes" is
rendered " Amicomm Regis " (friends of the King), just what the
courtiers Kosencrantz and Guildenstern really are. And we
want to know why Bacon was continually altering the successive
editions of the Essays, putting in just these fine touches which
seem to corroborate contact with the plays ? Was this one
of his designs ? *
Spur, Spurred, &c.
An expression common and peculiar to both Bacon and the
plays is the simile of the word ''sjmr, spurs," as prides and incen-
tives to action.
"It is an offence (my Lords) that hath the two spurs of
offending: spes perficiendi a,nd spescelandi" (p. 59, Part I., "Resus-
citatio ").
Each man to liis stool, with tliat spur as he would to the li}) of his mistress.
("Timon of Athens.")
But love will not be spurred to what it loathes.
("Two Gentlemen of Verona," act v. so. 2.)
"What need we any spur, bnt onr own cause,
To prick us to redress ?
("■lulius C:esar," act ii. so. 1.)
The venom 'd vengeance ride u^ton our swords.
Spur them to ruthful work, rein them from ruth.
("Troilus and Cressida," act v. sc. 3.)
"As if there were two horses, and the one would do better
without the spur than the other ; but again, the other with the
spur would far exceed the doing of the former, giving him the
spur also ; yet the latter will be judged to be the better horse,
* "The composition, correction, and augmentation of these Essays stretched
over a period of thirty years. Mr Martin has noted and translated all the
important variations in the fifty-six Essays common to the two editions ; these
amount to over 1900 in number " (Introd., Arber's "Harmony of the Essays").
PARALLELS. 245
and the form as to say, T'f/.s/i, the life of fliis Jiorse is but in tlie spur "
("Colours of Good and Evil," 3).
" Glory and honour are the goads and sjittrs to virtue " (" Colours
of Good and Evil," 10).
She is a tlieiiie of honour and renown
A spin- to valiant and magnanimous deeds.
(" Troihis and Cressida," act ii. sc. 2.)
Finds brotherhood in thee no sliarjjcr spur?
(" Richard II.," act i. sc. 2.)
He tires betimes, that sjmrs too fast betimes.
(" Richard II.," act ii. sc. 1.)
From giving reins and spurs to my free speech.
('•Richard II.," act i. sc. 1.)
" Whosoever hath anything fixed in his person that doth induce
contempt, hath also a perpetual spur in himself to rescue and
deliver himself from scorn " {" Deformity ").
I have no sjmr
To prick the sides of my intent, but only
Vaulting ambition, which o'er-leaps itself,
And falls on th' other.
("Macbeth," act i. sc. 7.)
" But yet, nevertheless, it did take off from his party, that great
tie and spur of necessity to fight, and go victors out of the field "
("History of King Henry VH.," page 145, ed. 1641.)
" But yet, nevertheless, these positions Faber quisquce foiiuncB
sua', sapiens dominahitur astris ; invia virhiti nulla est via, and the
like being taken and used as spurs to industry" ("Advancement of
Learning," Book H., p. 93, 1605).
"Secondly, it deceives because necessity, and this same yac/a est
alea, awakens the powers of the Mind, a7id puts the spurs to any
enterprise" ("Colours of Good and Evil," Lib. VI., p. 289,
"Advancement of Learning").
" As for the times succeeding (I mean after the thirtieth year
of her reign), though indeed our fear of Spain, which had been
246 PARALLELS.
the sjgwr to this rigoiu'" (Elizabeth, p. 150, " Resuscitatio,"
1671).
She's tickled now, her fume needs no spurs,
She'll gallop far enough to her destruction.
("2 King Henry VI.," act i. sc. 3.)
" Besides, such excesses do excite and spur nature, which there-
upon riseth more forcibly against the disease" (" Sylva Sylvarum,"
Ex. 62).
How all occasions do inform against me,
And sp^^r my dull revenge ?
("Hamlet," act iv. sc. 4.)
Bacon's " Wisdom of the Ancients."
Cassandra. •
The first piece in Bacon's " Wisdom of the Ancients " is
Cassandra : — " The Poet's Fable that Apollo, being enamoiu-ed
of Cassandra, was by her many shifts and cunning sleights still
deluded in his desire, but yet fed on with hope, until such time
as she had drawn from him the Gift of Prophesying, and having
by such her dissimulation in the end, attained to that which from
the beginning she sought after, at last flatly rejected his suit.
Who finding himself so far engaged in his promise as that he
could not by any means revoke again his rash gift, and yet
inflamed with an earnest desire of revenge, highly disdaining
to be made the scorn of a crafty wench, annexed a penalty
to his promise, viz., that she should ever foretell the Truth, but
never be believed. So were her divinatimis always faithful, hut at
no time regarded, whereof she still found the experience, yea even in
the ruin of her own country, which she had often forewarned them of;
but they neither gave credit nor ear to her words." The following
splendid piece from " Troilus and Cressida " repeats all this in
action : —
PARALLELS. 247
Cos. [ Within] Cry, Trojans, cry !
Fri, Wliat noise ? what shriek is this ?
Tro. 'Tis our mad sister, I do know her voice.
Cas. [JFifhiii] Cry, Trojans !
Ifcd. It is Cassandra.
Enter Cassaxdua, raving,
Cas. Cry, Trojans, cry ! lend me ten thousand eyes.
And I will till them with prophetic tears.
ffcct. Peace, sister, peace !
Cas. Virgins and hoys, mid-age and wrinkled eld,
Soft infancy, that nothing canst but cry,
Add to my clamours ! let us pay betimes
A moiety of that mass of moan to come.
Cry, Trojans, cry ! i)ractise your eyes with tears !
Troy must not be, nor goodly Ilion stand ;
Our fire-brand brother, Paris, burns us all.
Cry, Trojans, cry ! a Helen and a woe :
Cry, cry ! Troy burns, or else let Helen go. [Exit.]
Sect. Now, youthful Troilus, do not these high strains
Of divination in our sister work
Some touches of remorse ? or is your blood
So madly hot that no discourse of reason,
Nor fear of bad success in a bad cause.
Can (jualify the same ?
Tro. Why, brother Hector,
We may not think the justness of each act
Such and no other than event doth form it.
Nor once deject the courage of our minds,
Because Cassandra's mad : her brain-sick raptures
Cannot distaste the goodness of a (juarrel
Which hath our several honours all engaged
To make it gracious.
(Act ii. sc. 2.)
Mark that Bacon terms Cassandra's gift '' Divination," and
Hector in the above passage.
Do not these high strains
Of divination in our sister work
Some touches of remorse ?
Enter Cassandka.
Cas, Where is my brother Hector
A/uh Here, sister ; arm'd and bloody in intent.
Consort with me in loud and dear petition,
248 PARALLELS.
Pursue we him on knees ; for I have dream'd
Of bloody turbulence, and this whole night
Hath nothing been but shapes and forms of slaughter.
(Act V. sc. 3. )
Directly we turn to Bacon's Fourth Book of the "Advance-
ment of Learning" (" De Augmentis," 1623), we find under
Divination, this : — " But the Divination nntural, which springeth
from the internal poAver of the soul, is that which we now speak
of. This is of two sorts, the one native, the other by influxion.
Native is grounded upon this supposition, that the mind when it
is withdrawn and collected into itself, and not diffus'd into organs
of the body, hath from the natvu'al power of its own essence,
some prenotion of things future. And this af)pears most in sleep;
ecstacies, propinquity of death ; more rare in waking, or when
the body is healthful and strong" (p. 210, "Advancement of
Learning," 1640). It may be seen that Andromache is presented
as having dreamt of the disasters awaiting Troy.
Prometheus.
" Prometheus, by Jupiter's command, was brought to the
mountain Caucasus, and there bound fast to a frillar that he could
not stir " (Prometheus).
Fetter'd in amorous chains
And faster bound to Aaron's charming eyes
Than is Prometheus tied to Caucasus.
("Titus Andronicus " act ii. sc. 1.)
Actceon.
" In his fable of Action Bacon writes : " Actseon having un-
awares, and as it were l)y chance, beheld Diana naked, was turned
into a stag, and devoured by his oion dogs " (X. Actaeon, " "Wisdom
the Ancients ").
Oh when mine eyes did see 01i\ia first,
Methought she purg'd the air of pestilence ;
That instant was I turned into a hart,
PARALLELS. 249
And my desires like fell and cruel homids
Ere since })ursue me.
("Twelfth Night," act i. so. 1.)
Had I the power that some say Dian had,
Thy temples should l)e planted presently
TFith horns, as teas Acta^on's ; and the hounds
Should drive uiwii thy new-transformed limbs.
C' Titus Andronicus," act ii. sc. 3.)
Junos Suitor.
" The Poets say that Jupiter, to enjoy his lustful delights, took
upon him the shape of sundry creatures, as of a hull, of an eagle,
of a swan, and of a golden shower" ("Wisdom of the Ancients,"
Juno's Suitor).
The gods themselves,
Humbling their deities to love, liave taken
The shapes of beasts upon them : Jupiter
Became a bull, and bellow'd.
("Winter's Tale," act iv. sc. 3.)
Remember, Jove, thou wast a bull for thy Europa ; love set on thy horns.
You were also Jupiter, a sivan, for the love of Leda. ("Merry Wives of
Windsor," act v. sc. 5.)
Great Jupiter upon his eagle backed.
(" Cymbeline," act v. sc. 5.)
Lcedalus.
"This Dcedalus was persecuted by Minos with great severity,
diligence, and inquiry, but he always found the means to avoid
and escape his tyranny. Lastly, he taught his son Icarus to fly,
but the office, in ostentation of this art, soaring too high, fell
into the sea and was drowned " (Daedalus or Mechanic, " Wisdom
of the Ancients," XIX.).
Glou. Why, what a peevish fool was that of Crete,
That taught his son the office of a fowl !
And yet, for all his wings, the fool was drown'd.
K. Ren. I, Dcedalus ; my jjoor boy Icarus ;
Thy father Minos, that denied our course ;
The sun that sear'd the wings of my sweet boy, &c.
("3 King Henry VI.," act v. sc. 6.)
250 PARALLELS.
Orplieus.
" And this kind of merit Avas lively set forth in that feigned
relation of Orpheus Theatre, where all beasts and birds assembled,,
which, forgetting their proper natural appetites of prey, of game, of
quarrels, stood all sociably and lovingly together, listening unto the airs
and the accords of the harp " (" Advancement of Learning," Book
I., p. 49).
Orplicus with his hite made trees
And the mountain tops that freeze
Bow themselves when he did sing
To his music, jilants and flowers
Even sprang, at sun and sliowers
These had made a lasting spring.
Everything that heard him play,
Even the billows of the sea
Hung their heads and then lay by.
In sweet music is such art,
Killing care and grief of heart,
Fall asleep, or hearing die.
(" King Henry VIII.," act iii. sc. 1.)
" For the poets feigned that Orpheus, by the vertue and sweet-
ness of his harp, did call and assemble the beasts and birds of their
nature wild and savage, to stand about him as in a Theatre"
("Considerations touching the Plantation in Ireland," 1606.
^' Kesuscitatio," Part I., p. 191, 1671).*
For Orpheus' lute was strung with poets' sinews,
"Whose golden touch could soften steel and stones ;
Make tigers tame, and huge leviathans
Forsake unsounded deeps to dance on sands.
("Two Gentlemen of Verona," act iii. sc. 2.)
* Compare Robert Fludd : — "Qualis denique erat philosophica ilia Orphei
musica admirabilis, cujus melodia Poetfe saxa etiam saltavisse finxerunt ?
Aut ilia Arionis cujus vigore et etticacia compassio et admiratio etiam piscibus
inipressa erat : credo e.quidem hoc a viventibus in occulto latere, aut saltern
perpaucissimis notum esse" (" Tractatus Apol.," Pars, ii., p. 112, 1617).
PARALLELS. 251
Horticultural Parali-els.
" For Ave see a scion or young slip grafted upon the trunk of a
tree, to shoot forth more prosperously, than if it had been set in
earth" (Book V., "Advancement of Learning," 1640, p. 227).
Pcrdita. I care not
To get slips of tliem.
Polix: We many
A gentle scion to the wildest stock.
(" "Winter's Tale," act iii. sc. 4.)
It may be seen that the words, ^^ scion" and "slips," are found
in close context in both quotations.
" For though we principally pui-sue operation and the active
part of sciences ; yet ice attend the due season of harvest ; nor go about
to reap the green herb of the blade " (Distribution Preface, p. 32,
"Advancement of Learning," 1640).
Compare : —
Birmi. Well, say I am, why should proud summer boast,
■Before the birds have any cause to slug ?
Why should I joy in any abortive birth ?
At Christmas I no more desire a rose,
Than wish a snow in May's new-fangled shows.
("Love's Labour's Lost," act i. sc. 1.)
" Nay, it were better to meet some dangers half way, though they
come nothing near, than to keep too long a watch upon their
approaches" ("Delays").
Out of this nettle danger, we pluck tliis flower safety.
("1 Henry IV.," act ii. sc. 3.)
"The caterpillar is one of the most general of worms, and
breedeth of dew and leaves ; for we see infinite number of cater-
pillars which breed upon trees and hedges, by which the leaves
of the trees or hedges are in great part consumed ; as well by their
252 PARALLELS.
breeding out of the leaf, as, hy their feeding upon the leaf" (" Sylv.
Sylv.," Ex. 728).
Thus are my blossoms blasted in the bud,
Aud caterpillars eat my leaves away.
(2 " King Henry VI.," act iii. sc. 1.)
Which tlie hot tyrant stains and soon bereaves.
As caterpillars do the tender leaves.
(" Venus and Adonis.")
In Bacon's " Natural History " (Ex. 464, Century V.) he
writes : — " As Terebration doth meliorate fruit, so upon the
like reason doth letting of plants blood; as pricking vines or other
trees after they be of some growth ; and thereby letting forth gums or
tears. ^'
This is curious horticultural lore, yet it is repeated in the fol-
lowing passage from (act iii. sc. 4) "Eichard the Second" : —
Gardener. And wound the bark the skhi of our fruit-trees,
Lest being overproud with sap and blood,
"With too much riches it confound itself?
" There are many ancient and received traditions and obser-
vations touching the sympathy and antipathy of plants : for that
some will thrive best growing near others " (" Sylva Syl varum,"
Century V., 479-480, pp. 121, 122). Bacon gives examples, and
almost always (as in the quotation), of a baser plant in contact
with a higher class. " Take common-brier, and set it amongst
violets or wall-floAvers, and see whether it will not make the
violets or wall-floAvers sweeter " (488, " Experiment "). So also
he cites examples of the corn-flower, poppy, and fumitory
growing in corn.
The strawberry grows underneath the nettle.
And wholesome berries thrive and ri))en best,
Ncighbour'd by fruit of baser quality.
(" King Henry V.," act i. sc. 1.)
" After these two noble fruits of friendship (peace in the affec-
PARALLELS. 253
tions and support of the judgment) followeth the last fruit ; Avhich
is like the pomegmmU full of mmy Tcemeh " (" Friendship ").
Lafcn. Go to, sir, you were beaten in Italy for picking
A kernel out of a j)omegranate.
(All's Well that Ends Well," act ii. sc. 3.)
" Periander, being consulted with how to preserve a tyrainiy,
l)id the messenger stand still, and he walking in a garden topp'd
all the highest flowers, signifying the cutting off and the
keeping low of the nol^ility " (" De Augmentis," VI. i.).
Go tliou, and like an executioner^
Cut off the heads of too fast-growing sprays,
That look too lofty in our coninionwealth ;
All must be even in our government.
(" Richard II.," act iii. sc. 4, 33.)
"There is use also of amlntious men in 7J?(//w?^ down the
greatness of any subject that overtops " ("Ambition").
Prospcro. Being once perfected how to grant suits.
How to deny them : who t'advance, and who
To trash for over-topping ; new created
The creatures that were mine, I say, or chang'd 'em,
Or else new found them ; having both the key.
Of officer and office, set all hearts i' th' state.
To what tune pleas'd his ear, that now he was
The ivy which had hid my princely trunk
And suck't mj' verdure out on't.
("Tempest," act i. sc. 1.)
" But it Avas ordained that this winding ivy of a Plantagenet
shoidd Jdll the tree itself" * (Bacon's " History of King Henry
VII.").
Dr Abbott Avrites : — " The cautious, jealous Cecils, in whose
time able men were suppressed of purpose " (Introduction, " What
Bacon Avas Himself," p. xxviii., Bacon's Essays).
* Ut hed(5ra serpens vires arboreds necat,
Ita m6 vetustas amplexu aunorum enecat.
(" Frag. Laberius.")
254 PARALLELS.
" A mail that is young in years i)iay be old in hours, if he have
lost no time " ("Youth and Age").
" For the experience of age in things that fall within the compass
of it directeth it."
Yet hath Sir Proteus, for that's his name,
Made use and fair advantage of his days :
His years but young, hut his experience old.
("Two Gentlemen of Verona," act ii. sc. 4.)
" Neither can justice yield her fruit wdth sweetness amongst
the briars and brambles of catching and polling" ("Indicature,"
1625).
Oh, how full of briers is this working-day world.
("As You Like It," act i. sc. 3.)
" And if any man should do wrong out of ill-nature, why, yet
it is but like the thorn or brier, which prick and scratch because
they can do no other" ("Eevenge").
Gloucester. And I — like one lost in a thorny wood,
That rends the thorns, and is rent with the thorns,
Seeking a way, and straying from the way.
("3 King Henry VI.," act iii. sc. 2.)
Custom, Habit, Use.
In Bacon's Seventh Book of the " Advancement of Learning,"
we find him discussing morality, touching the "power and energy
of custom, exercise, hahif," &c., exactly as Ave find so often incul-
cated in the plays. " We will therefore insinuate a few i:)oints
touching custom and habit. That opinion of Aristotle seemeth to
me to favour of negligence and a narrow contemplation Avhere he
asserts, that those Actions which are natural cannot be changed by
custom." Again : " But howsoever this case be determined, by
how much the more true it is, that both Virtues and Vices consist
in habit" {])]). 356, 357; 1640).
PARALLELS. 255
That monster custom who all sense doth eat
Of habits devil is angel yet in this,
That to the use of actions fair and good
He likewise gives a frock or livery
That aptly is put on.
("Hamlet," act iii. sc. 4.)
Compare again : " For custom, if it ))e wisely and skilfully
induced, proves (as it is commonly said) another nature "
("Advancement of Learning," p. 358, Book VII.).
If damned custom have not biass'd it so.
(" Hamlet," act. iii. sc. 4.)
"But custom only doth alter and subdue Nature" ("Of Nature
in Man ").
"We see also the reign or tyranny of custom" ("Of Custom
and Education ").
How %isc doth breed a habit in a man.
(" Two Gentlemen of Verona," act v. sc. 4.)
In Bacon's Essay upon " Custom and Education," he writes : —
" Many examples may be put of the force of custom, 1)oth upon
mind and body : therefore, since custom is the principal magis-
trate of man's life, let men by all means endeavour to obtain
good customs. Certainly custom is most perfect when it be-
ginneth in young years : this we call education, which is in effect
but an early custom." Again: "There is no trusting to the
force of nature, nor to the bravery of words, except it be
corroborate by custom.'^
For use almost can change the stamp of nature,
And either (master ?) the devil, or throw him out
With wondrous potency.
(" Hamlet," act iii. sc. 4.)
The tyrant custom
Hath made the flinty and steel couch of war
My thrice driven bed of down.
("Othello," act i. sc. 3.)
Naught so vile that on the earth doth live,
But to the earth some special good doth give ;
256 PARALLELS.
Kor naught so good, but strained from that fair use,
Revolts from true birth, stumbling on abuse :
Virtue itself turns vice, being misapplied ;
And vice sometimes by action dignified.
("Romeo and Juliet," act ii. sc. 3.)
Love.
" Both which times kindle Love, and make it more fervent, and
therefore show it to be the child of folly " (" Of Love ").
Valentine. To be in love where scorn is bought with coy looks.
With heart-sore sighs : one fading moment's mirth
If hap'ly won, perhaps a hapless gain ;
If lost, why then a grievous laliour won ;
However : but & folly bought with wit,
Or else a wit hy folly vanquished.
("Two Gentlemen of Verona," act i. se. 1.)
" One of the Fathers, in great severity, called Poesie Vinum.
Dcumonum, because it filleth the imagination, and yet it is but
with the shadow of a lie" ("Truth ").
" Did not one of the Fathers, in great indignation, call Poesy
Vinum Bcemonum, because it increaseth temptation, perturbations,
and vain opinions" (" Advancement of Learning," ii. 22, § 13).
The Father Bacon probably alludes to is St Augustine, and the
quotation occurs in the " Confession," i. 16, " Vinum erroris ah ebriis
doctorihus propinatum." This is referred to in Burton's "Anatomy
of Melancholy " ("Democritus to the Reader," p. 103, 1813), and
is introduced in these words : — " Frascatorius, a famous poet,
freely grants all poets to he 7imd ; so doth Scaliger ; and who doth
not? {Aut insanit homo, aut versus facit, Hor., 'Sat.' 7, 1. 2.)
Insanire luhet, i.e., versus componere, Virg., ' Eel.' 3. So Servius in-
terprets all poets are mad, a company of bitter satyrists, detractors,
or else parasitical api:)lauders ; and what is poetry itself, but
(as Austin holds) vinum erroris ah' ehriis doctorihus pivpinatum ? "
PARALLELS. 257
Rosalind. Love is nicvcly a ttiadncss, and I tell you deserves as well a dark
house and a whip as madmen do; and the reason why they are not so pun-
ished and cured is, that the lunacy is so ordinary, that the whiiij)ers are in
love too. ("As You Like It," act iii. so. 2.)
Tlie lunatic, the lover, and the poet
Are of imagination all compact.
One sees more devils tlian vast hell can hold ;
That is the madman. The lover, all as frantic.
Sees Helen's beauty in a brow of Egy}it ;
The poet's eye in a fine frenzy rolling doth glance
From heaven to earth, from eai-th to heaven.
And as imagination bodies forth the form of things
Unknown ; the poet's pen turns them to shajies
And gives to airy nothing a local habitation
And a name. — Such tricks hath strong imagination.
(" Midsummer Night's Dream.")
We find Bacon attributing Poetry in similar way to Imagina-
tion. He \vi'ites : " For Poesij which hath ever been attributed
to the imagination, is to be esteemed rather a play of the wit
than a knowledge " (Book V., p. 219, "Advancement of Learning,"
1640). In his Essay upon "Love," he writes: "You may ob-
serve, that amongst all the great and worthy persons Avhereof
the memory remaineth, either ancient or recent, there is not one
that hath been transported to the mad degree of love, and which
shows that great spirits and great business do keejD out of this'
weak passion." Here we find Bacon identifying Love with madness,
as in the above passage from the "Dream."
" It is the speech of a lover, not of a -wise man, Satis magnum
Alter alteri Theatriim sumus " (p. 23, Book I., " Advancement of
Learning," 1640).
" I may obtain the excuse of affection, for that it is not granted
to man to love and to he idse" (p. 76, Book II., "Advancement of
Learning," 1640).
The Latin quotation is from Ejncwiis, quoted by Seneca, and
this Latin author is to be traced in the plays. In " Troilus and
Cressida " we read : —
For to he wise and love,
Exceeds man's might, that dwells with Gods above,
(Act iii. so. 2.)
R
258 PARALLELS.
" And thei'efore it was well said, That it is impossible to love and
fo he wise " (Essay on " Love "). This is possibly taken from
" Publius Syrus " :—
'Eipdu d/jia (ppovilv re kov OeQ Trdpa.
Amare et Sajiere vix Deo conceditur.
(Seutentiffi.)
" That he that preferred Helena quitted the gifts of Juno and
Pallas. For whosoever esteemeth too much of amorous affection,
quitteth both riches and wisdom " (" Love ").
" Non est ejusdem amare et sanse mentis esse " (Erasmus).
" I know not how, but martial men are given to love ; I think it is
hut as they are given to wine" ("Love").
But we are soldiers,
And may that soldier a mere recreant prove
That means not, hath not, or is not in love.
("Troilus and Cressida," act i. sc. 3.)
" For it is a true rule that Love is ever rewarded either with
the reciproque or with, an inward and secret contempt " (" Of
Love," 1625).
For in revenge of my contein2)t of love,
Love hath chased sleep from my enthralled eyes.
(" Two Gentlemen of Verona," act ii. sc. 4.)
"There be none of the affections which have been noted to
fascinate or bewitch but Love and Envy" (" Envy ").
Now Romeo is beloved, and loves again,
Alike bewitch' d by the charm of looks.
(" Romeo and Juliet," act i. sc. 5.)
Falconry, Swans, &c.
Bacon's knowledge of hcnvks and hawking is not only re-
vealed in his writings, but Francis Osborne, a contemporary
writer, testifies to Bacon's ability to discuss upon hawks with
PARALLELS. 259
a Lord in these words : "So as I have heard him entertain a
country Lord in the proper terms, relating to Hawks and Dogs;
and at another time out-cant a London chyrurgeon" (Second
Part of his " Advice to his Son ").
"For no man Avill take that part except he be like a seeled,
dove, thai mounis and mounts, hecuuse he cannot see about him"
("Ambition").
This word " seeled " is a term of falconry, and means covered
up, hoodwinked ; we refind it in the plays : —
To seel her father's eyes up, close as oak.
("Othello," act iii. sc. 3.)
Compare the following scene from the Second Part of " King
Henry the Sixth," and ver}' curiously laid at Saint Allan's,*
Bacon's home : —
ACT II.
Scene I. Saint Alhan's.
Enter the King, Queen, Gloucester, Cakdinal, and Suffolk, vnth
Falconers halloing.
Queen. Believe me, lords, for flying at the brook,
I saw not better sport these seven years' day :
Yet, by your kave, the wind was very high :
And, ten to one, old Joan had not gone out.
King. But what a point, my lord, your falcon made.
And what a pitch she flew above the rest !
To see how God in all his creatures works !
Yea, man and birds are fain of climbing high.
Suf. No marvel, an it like your majesty,
My lord protector's hawks do tower so well ;
They knoio their master loves to be aloft
And bears his thoughts above his falcon's pitch.
Glou. My lord, 'tis hut a base ignoble mind,
TJuit mounts no higher than a bird can soar.
Car. I thought as much ; he would be above the clouds.
Glo%i. Ay, my lord cardinal ? how think you by that ?
Were it not good your grace could fly to heaven ?
Both Bacon and the author of the plays borrow from the
soaring of birds (or " mounting "), in order to illustrate ambition in
* The first treatise on hunting and hawking which issued from the press
was printed at St Albans, by Dame Juliana Berners.
26o PARALLELS.
lising men. Perfect knowledge of hawking is conspicuous in
the plays : —
And like tlic Haggard check * at every featlier
That conies before his eye,
("Twelfth Night," act iii. sc. 1.)
If I do prove her Haggard,
Tlioiigh that her Jesse's were my dear heartstrings,
I'd wliistle lier olf, and let her down tlie wind
To ]>rey at Fortune.
("Othello," act iii. sc. 3.)
" The Heron when she soareth high (so as sometimes she is
seen to pass over a cloud) showeth winds ; but kites flying aloft
show fair and dry weather."
Ham, I am but mad north-north-west : when tlie wind is southerly I
know a hawk from a handsaw. (Act ii. sc. 2.)
Who finds the partridge in the puttock's nest,
But may imagine how the bird was dead,
Although the kite soar with unbloodied beak ?
("2 King Henry VI.," act iii. sc. 2.)
"And for the other I could never show it hitherto to the full ;
being as a hawk tied to another's fist that might sometimes bait
and proffer, but could never fly " (Letter written after Earl of
Salisbury's death, May 29, 1612, p. 27, Birch, Letters, 1763).
Dost thou love hawking ? Thou hast hawks icill soar
Above the laorning lark.
(Introduction, " Taming of the Shrew.")
" Learning is not like a lark which can mount and sing, and
please itself and nothing else ; hut it partakes of the nature of a
hawk which am soar aloft, and can also descend and strike upon its
prey at leisure" (Works, vol. vi. p. 58).
Mr Spedding says of Bacon : " He had breeding swans and
* "For if it check once with business, it troubleth men's fortunes, and
niaketh men that they can no ways be true to their own ends" ("Love").
This word ' ' check " is a term in falconry used as ' ' stopping suddenly in flight, "
when diverted from the (puirry (Dr Abbott, "Notes and Essays").
"Kites flying aloft sliow fair and dry M-eather, . . . for tliat they
mount most into the air of that temper wherein they delight" ("Natural
History," 824).
PARALLELS. 261
feeding swans " (Works, i. 14). " I have somewhat of the French ;
I love birds as the French king doth " (Life, vii. 444).
" The hist words of those that suffer death for religion, like
the songs of dybuj swans, do wonderfully work upon the minds of
men " (" Wisdom of the Ancients," Diomedes).
"Amongst these birds there were a. few swans* which if they
got a medal ^vith a name, they used to carry it to a certain
temple consecrate to immortality. But such swans are rare in
our age " (" De Augmentis," 1640, p. 96).
'Tis strange that death should sing
I am the cygnet to this pale-faced swaji t
Who chants a doleful hymn to his own death.
("King John," v. 7.)
Fnte7' a Townsman 0/ Saint Alban's, crying, "A miracle! "
Glou. What means this noise ?
Fellow, what miracle dost thou proclaim ?
Toivns. A miracle ! a miracle !
Siif. Come to the king and tell him what miracle.
Towns. Forsooth, a blind man at Saint Alban's shrine,
Withui this half-hour, hath received his sight ;
A man that ne'er saw in his life before.
King. Now, God be praised, that to believing souls
Gives light in darkness, comfort in despair !
Enter the Mayor of Saint Alban's and his brethren, bearing Simpcox,
between two in a chair, Simpcox's Wiie following.
Car. Here comes the townsmen on procession.
To present your highness with the man.
King. Great is his comfort in this earthly vale.
Although by his sight his sin be multiplied.
* Swans were sacred, to A'pollo (see Cicero's "Tuscul," i. 30.)
t It is well worthy note that Or[iheus, whom Bacon quotes so frequently,
was, according to Plato, following the Pythagorean system of the trans-
migration of souls, turned into a swan. " Pntabant autem Pythagors,
corpora cui(iue ai)tari pro vitfe genere quod ante egisset. Quo modo et
secundum Platonem in X de legibus Orpheus a morte esset Cygntts ;
Thamyras Philomela," &c. ("De Palingenesia Veterum," Guil. Irhovii.
Amstelodami, 1733). Pythagoras declared the soul of the swan to be
immortal, because it sang as death approached. Ben Jonson wrote of
Shakespeare : —
Sweet Swan of Avon ! what a sight it were
To see thee in our waters yet appear.
262 PARALLELS.
Glou. Stcind by, iny masters : bring him near the king ;
His higlmess' pleasiire is to talk -with liim.
Kiiuj. Good fellow, tell ns here the circumstance.
That we may for thee glorify the Lord.
What, hast tliou been long blind and now restored ?
&biip. Born blind, an't please your grace.
Wife. Ay, indeed, was he.
Sihf. What woman is this ?
Wife. His wife, an't like your worsliiji.
Glou. Hadst thou been his mother, thou couldst have better told.
King. Where wert thou born ?
Simp. At Berwick in the north, an't like your.gi'ace.
King. Poor soul, God's goodness hath been great to thee :
Let never day nor night unhallow'd pass.
But still remember what the Lord hath done.
Queen. Tell me, good fellow, camest thou here by chance.
Or of devotion, to this holy shrine ?
Sim'p. God knows, of pure devotion ; being call'd
A hundred times and oftener, in my sleep,
By good Saint Alban ; who said, "Simpcox, come,
Come, offer at my shrine, and I will helj) thee."
Wife. Most true, forsooth ; and many time and oft
Myself have heard a voice to call him so.
Car. What, art thou lame ?
Simp. Ay, God Almighty help me !
S^if. How camest thou so ?
Simp. A fall olf a ti-ee.
Wife. A plum-tree, master.
Glou. How long hast thou been blind ?
Simp. O, born so, master.
Glou. What, and wouldst climb a tree ?
Simp). But that in all my life, when I was a youth.
Wife, Too true ; and bought his climbing very dear.
Glou. Mass, thou lovedst plums well, that wouldst venture so.
Simp. Alas, good master, my wife desired some damsons,
And made me climb, with danger of my life.
Glou. A subtle knave ! but yet it shall not serve.
Let me see thine eyes : wink now : now open them :
In my opinion yet thou see'st not well.
Simp. Yes, master, clear as day, I tliank God and Saint Alban.
Glou. Say'st thou me so ? Wliat colour is this cloak of?
Simp. Red, master ; red as blood.
Glo^i. Why, that's well said. Wliat colour is my gown of?
Simp. Black, forsooth ; coal-black as jet.
King. Why, then, thou know'st what colour jet is of?
Suf. And yet, I think, jet did lie never see.
Glou. But cloaks and gowns, before this day, a numy.
Wife. Never, before this day, in all liis life.
PARALLELS. 263
Gluu. Tell nie, .sirrah, what's my name?
Simp. Alas, master, I know not.
Glou. What's his name ?
Simp. I know not.
Gloti. Nor his ?
Simp. No, indeed, master.
Glo^l. What's thine of a name ?
Simp. Sannder Simjjcox, an if it please you, master.
Glou. Then, Sannder, sit there, the lyingest knave in Christendom. If
thou hadst been born blind, thou mightst as well have known all our names
as thus to name the several colours we do wear. Sight may distinguish
of colours, but suddenly to nominate them all, it is imjiossible. My lords,
Saint Alban here hath done a miracle ; and would ye not think his cunning
to be great, that could restore this cripple to his legs again ?
("2 King Henry VI.," act ii. so. 2.)
It is a remarkable thing this scene cited is laid at Saint
Allan's.
Hurnphi'ey, Duke of Eichmond, who plays so large a part in
this play (uncle to King Henry VI.), was buried in St Alban's
Abbey, and to this day his tomb is pointed out to the visitor.
It is indeed remarkable how prominently he is brought forward
in the second part of " King Henry the Sixth " (entitled in the
Folio, " The second part of King Henry the Sixth, Avith the death
of the Good Duke Humfrey "), in context with St Alban's, his
burial place. " There was a Latin inscrij^tion to the memory of
the Good Duke Humphrey, on the east wall (now removed) of
the aisle (of the abbey), %vi'itten by a master of the Grammar
School in the seventeenth century. It contained an allusion to a
religious fraud, practised by a man who pretended he had been
miraculously restored to sight at the shrine of St Alban's, and
said to have been exposed by Duke Humphrey. Shakespeare
describes the legend in the second part of 'Henry the Sixth,'
act the second, the scene being laid at St Alban's " (Mason's
" Guide to St Albans ").
In 1703 the body of the Duke Avas discovered, from the
following accidental occasion. In this year a flight of stone
steps were discovered in the chapel by a man who was digging a
grave there, for the family of Gape, leading to an arched stone
264 PARALLELS.
\'uult, where the remains of this prince were fonnd deposited in a
fluid and in a lead coffin covered with wood, which lead coffin
time had not entirely decayed. Against the wall of the east end
of the south aisle, close to the monument, was the following
inscription painted upon the wall in black : —
Pi:c Memoriae V. Opt.
Sacrum
Serotiuum.
Hie jacet Humthkedus, Dux ille Glockstimu.^ oliiu
Hexeici Sexti Protector, fraudis iiicepta^
Detector, dum ficta nolat miracula cceci :
Lumen erat patriiB, coluuien venerahili Regui,
Pacis amans, Muisq. favens melioribus, unde
Gratum ojius Oxonio, ^\\vx nunc Scola saei-a refulget
Invidia sed mulier Regno, Regi, sibi necj^iiam
Abstulit nunc humili, vix hoc dignata sepulcliro ;
Invidia rumpeute tamen, post funera vivat.
Deo Gloria.
Sacred to the 2nous memory of an excellent man.
Interred within this consecrated ground
Lies he, whom Heniiy his protector found ;
Good Humphrey, Gloucester's Duke, who well could spy
Fraud couch'd within the blind impostor's eye.
His country's delight, — the State's rever'd support.
Who peace and rising learning deign'd to court.
Whence his rich library at Oxford plac'd,
Her ample schools with sacred influence grac'd.
Yet fell beneath an envious woman's wile,
Both to herself, her king, and kingdom vile ;
Who scarce allow'd his bones this spot of land.
Yet spite of envy shall his glory stand.
The fact that this scene of the detection of the miracle-working
impostor, is laid at Saint Alban's, goes a long way to prove the
author was acquainted with the minute details of the occurrence.
That Shakespeare should have been impressed with this
incident is extremely doubtful, but that Bacon should, from his
earliest years, have been acquainted with this history, stands to
reason, seeing Gorhambury is about twenty minutes' walk from
the Abbey. Hatfield, the ancient scat of his uncle. Lord Bur-
PARALLELS. 265
leigh, is only five miles from St Albaii's, and is now the residence
of Lord Sulisbmy. Bacon shows in one line in this play how
well acquainted he was with the family history of this princely
place. For he makes Salisbury say :
But 'William of Hatfield died without an heir.
Such a detail is not likely to have come from the pen of
Shakespeare. And the putting this line in the mouth of the
Earl of Salisbury is proof positive the author was Bacon. Cecil,
Bacon's cousin, was Earl of Salisl)ury, this being the title of the
family living at Hatfield, as it is to this day. William of Hatfield
was second son to King Edward the Third.
Music.
"As musicians used to do with those that dance too long
galliards " ("Of Discourse ").
Sir Toby Belch. Why dost thou not go to church in a galliard?
I did think by the excellent constitution of thy leg, it was foi'm'd under
the star of a galliard. (Twelfth Night," act i. sc. 3.)
Notice how Music and Moonlight are introduced together in the
" Meixhant of Venice " : —
Music, hark.
Ncr. It is your music, madam, of the house.
Peace, now, the Moon sleeps svith Endymiou,
And would not be awak'd.
(Act V. sc. 1.)
How sweet the moonlight slee^is upon this bank.
Here will we sit, and let the sounds of music
Creep in our ears, soft stillness, and the night,
Become the touches of sweet hannony.
{lb.)
Compare : " There be in music certain figures, or tropes ;
266 PARALLELS.
almost agreeing Avith the figiu'es of Ehetoric ; and \\A\h the affec-
tions of the mind, and other senses. First, the division and
quavering, which please so much in music, have an agi'eement
with the glittering of light, as, the moonheamii playing on a wave "
("Sylva Sylvarum," Exp. 113).
The setting sun, and rnusic at the dose,
As the last taste of sweets, is sweetest last.
("Richard II.," act ii. sc. 1.)
How exactly this re-echoes Bacon : — " The sliding from the
close or cadence, hath an agreement in Ehetoric, which they call
Frceter expedatum" (lb.).
" It is first to be considered, what Great Motiaiis these are in
Nature, which pass without sound or noise. The Heavens turn
about in a most rapid motion, without noise to us perceived ; though
in some dreams they have been said to make an excellent music "
("Sylva Sylvarum," Cent. II., Exp. 115).
The moon shines bright : — in such a night as this,
When the sweet wind did gently kiss the trees,
Aiul they did onakc no noise.
("Merchant of Venice," act i. sc. 1.)
Soft stillness, and the night,
Become the touches of sweet harmony.
Sit, Jessica. Look, how the floor of heaven
Is thick inlaid with patines of bright gold :
There's not the smallest orb which thou liehold'st,
But in his motion like an angel sings,
Still <|uiring to the young-eyed cherubims :
Such harmony is in immortal souls ;
But whilst this muddy vesture of decay
Doth gi'ossly close it in, wc cannot hear it.
("Merchant of Venice," act i. 56.)
Bacon also Avrites : " The winds in the upper regions, Avhich
move the clouds above, which wc call the rack, and are not
perceived below, pass wifhuut noise. The loAver winds in a plain,
except they be strong, make no noise" ("Sylva Sylvarum," llo).
The student may perceive both Bacon a)id the author of the
PARALLELS. 267
plays ullude to ihe music of the Spheres, which belongs to Plato,
although we are of opinion Bacon is thinking of the fragment by
Cicero, called " The Dream of ScijAu," inasmuch as he writes,
" though in some dreams they have been said to make an excellent
music." The parallels in these passages touch not only language
but subject matter, for Cicero expresses the same idea about this
"music of the Spheres" as Plato. But it is possible Bacon
alludes to the plays, for he writes at the commencement of the
Third Book, " Poesy is as it were a dream of knowledge ; a sweet
pleasing thing, full of variations : and would be thought to be
somewhat inspired with divine rapture ; which dreams likewise
pretend."
" It is true, nevertheless, that a great light drowneth a smaller,
that it cannot he seen ; as the sun that of a glow-worm ; as well as
a gi'eat sound droAvneth the lesser " (" Sylva Sylvarum," 224).
Portia. That light we see is burning in my liall,
How far that little candle throws his beams ;
So shines a good deed in a naughty world.
Nerissa. When the moon shone we did not see the candle.
Portia. So doth the greater glory dim the less.
{" Merchant of Venice," act v. so. 1, 89.)
A few lines further on, Bacon introduces candles, showing the
identity of thought in both passages : —
" And two mndles of like light Avill not make things seem twice
as far off as one " (" Sylva Sylvarum," 224).
Bacon \vrites (Book III., " Advancement," p. 134): — "To fall
suddenly from a Discord upon a Concord commends the air, is a
rule in music, the like effect it worketh in morality and the affections."
Compare : —
Theseus. Merry and tragical ? Tedious and brief ? This is hot ice and
wondrous strange snow. How shall we find the concord of this discord?
A philosophy of opposition or contrast, as light and shadow,
indispensable to the perfection of all art, is apparent in both
268 PARALLELS.
these passages. Mark to what profound extent Bacon had
applied this law to ethics (" maixditi/ and the affections "), and let
us reflect that the art of the Dramatist depends largely upon this
turning of discord into concord or their opposites. It is evident
Bacon had rightly apprehended and studied the effect of light
and shade in the realms of passion, morality, and aftections,
which constitute the playwright's stock-in-trade and their right,
or ethical use.
" I understand it that the song be in Quire placed aloft,
and accompanied with some broken music " (" Masques and
Triumphs ").
Here is good broken imisic.
("Troilus and Cressida," act iii. sc. 1.)
But is there any else longs to see this broken viv.sie in his sides ?
("As You Like It," act i. sc. 2.)
BACON, SHAKESPEARE, AND THE
ROSICRUCTANS.
" Multos absolvemus, si oceperimus ante judicare cj^uam irasci" (" Seneca.
de Ira," lib. iii. c. 29).
" Disbelieve after inquiry, if you see cause to ; but never begin with dis-
belief. Premature condemnation is the fool's function. It goes for nothing
to say that the evidence of the truth of a proposition does not appear. Do
you see the evidence of its falsity ? Before you reject a proposition or series
of propositions, for what you suppose to be their error, take care that you
apprehend all their truth ; or as Carlyle shrewdly advises, ' Be sure that you
see, before you assume to oversee'" (" Life," p. 167, Grindon).
" Facile est ut quis Augustinum vincat, videant utruni veritate an
clamore" (Bacon's "Promus.," 263, Mrs Pott, p. 161).
CHAPTEK I.
BACON AND THE ROSICRUCIANS.
' ' I should here except some cynics, Menippus Diogenes,, that Theban
Crates, or to descend to these times, that omnisciouh only wise Fkatei;-
is'iTY OF THE RosiE Ciioss, those great theologiies, politicians, philosophers,
physicians, philologers, artists, &c., of whom, St Bridget, Albas Joacchimus,
Leicenbergius, and snch divine spirits, have prophesied, and made promise
to the world, if at least there be any such (Hen. Neuhusius makes a doubt oi'
it, Valentinus Andreas, and others), or an Elias Artifex, their Theophrastian
master ; whom, though Liliavius and many deride and carp at, yet some will
have to he tlie Renewer of all Arts and Sciences, reformer of the
WORLD AND NOW LIVING" (Burtou's "Anatomy of Melancholy." " Demo-
critus to the Reader," p. 72, 1621).
' ' Utopian parity is a kind of government, to be wished for rather than
effected, Respub. Christianopolitana, Campanella's City of the Sun,
and that New Atlantis, witty fictions but mere chimeras." Footnote —
"John Valent Andreas, Lord Verulam" (p, 60, " Democritus to the
Reader," /&.).
" Our age doth produce many such, one of the greatest (impostors) being
a stage player, a man with sufficient ingenuity for imposition" ("Rosi-
crucian Confession," 1615).
De Quincey's celebrated " Inquiry into the Origin of the Rosi-
crucians and Free-masons " is full of false statements, undigested
evidence, and superficial assumptions. For example, De Quincey
writes : " Certain follies and chimeras of the Rosicrucians (as
gold making)." This is an error almost every writer on this
subject falls into. But the Rosicrucians did not pretend, or aim at
gold making,* which was a dream of the Alchymists, with whom
they are often confounded, because many of their doctrines and
tenets are drawn from Alchymical sources, and are couched in
* The celebrated Rosicrucian, Thomas Yaughan, writes in the "Secrets
Revealed ; or, an open way to the shut palace of the King" : — "I disdain, I
loathe, I detest, this idolising of gold and silver, by the price whereof the
pomps and vanities of the world are celebrated. V\e travel through many
nations, just like vagabonds."
2 72 BACON AND THE ROSICRUCIANS.
Alchymical terms. Nor is it to be denied there were Rosi-
crucians who were Alchymists at the same time, and who might
have carried on the work of seeking for gold. But the internal
evidence afforded by the Rosicrucian Manifestoes must be our
judge. In the celebrated Rosicrucian Manifesto of 1614 (on
P the title page of the third Frankfort edition we read, " First
*■ printed at Cassel, 1616," the year Shakespeare died), entitled
" Fama Fraternitatis ; or a Discovery of the Fraternity of the
most laudable Order of the Rosy Cross": — " But now concerning,
and chiefly in this our age, thi ungodlji and accursed gold making,*
which hath gotten so much the upper hand, whereby under colour
of it, many runagates and roguish people do use great villainies,
and cozen and abuse the credit which is given them," &c, (p. 82,
L, Waites' " Real History of the Rosicrucians ").
Throughout the Rosicrucian Confessions and Manifestoes Ave
find observation and study of Nature inculcated and recom-
mended in thoroughly Baconian language, and placed before gold
making. This indeed is the striking and strange parallel numing
between Bacon's great system of Induction by experimental
research into Nature, that the Hosicrucians joined hands idfh
him. The whole of the Baconian philosophy may be summed
up in the end to discover " how far mans knowledge extendeth
in nature ? " To this was joined the overthrow of the authority
of Aristotle, which was the earliest notice we have of Bacon's
precocity when a freshman at Cambridge. The discovery of
the New World by Columbus so fired his mind, that he
applied the simile of plvs uUra,f not only to his daring method,
* "But thus you see, we maintain a trade, not for gold, silver, or jewels ;
nor for silks ; nor for spices ; nor any other commodity of matter ; but only
for God's first creature, which was Light : to have Light (I say) of the growth
of all parts of the world" ("New Atlantis"). Compare Robert Fludd : —
"Light is the cause of all energies — nihil in hoc mundo pcractum fucrit, sine
lueis mcditationc ant actu divino" ("History of the Rosicrucians," ]i. 292.
Waite, quoted from Fludd's "Tract. ApoL," 1617. De Luce).
t "Wherefore, sciences also have, as it were, their fatal columns; being
men are not excited, either out of Desire, or Hope, to penetrate farther "
(Preface, " Great Instauration ").
BACON AND THE ROSICKUCIANS. 273
but takes the emblem of a ship sailing beyond the pillars of
Hercules,* for the title-page engraving, and emblem of the
" Xovum Organum," and "Advancement of Learning," 1640. He
says : " For how long shall we let a few rereiced aiithors stand u])
like Hercules' columns, beyond which there shall be no sailing or
discovery in science, when we have so bright and benignant a
star as your Majesty to conduct and prosper us 1 " These ^'f/'w
received authors " were Aristotle, Galen, Porphyry, and others.
A Book of Nature Avas one of Bacon's cherished dreams, of
which the " Sylva Sylvarum " is an exemplar or sketch. Now
if the reader will carefully read and analyse the opening of the
" Fama Fx-aternitatis ; or a Discovery of the Fraternity of the
most laudable Order of the Rosy Cross" (1614, Cassel), he will
find all these points closely packed together.
" Seeing the only wise and merciful God in these latter days
hath poinded out so richly His mercy and goodness to mankind,
whereby we do attain more and more to the perfect knowledge
of His Son Jesus Christ and of Nature, that justly we may boast
of the happy time wherein therejs nut only discovered unto us the
half part of the tvorld, which was heretofore unknown and hidden,
but He hath also made manifest unto us many wonderful and
never heretofore seen works and creatures of Nature, and, more-
over, hath raised men, indued with great wisdom, which might
partly renew f and reduce all arts (in this our spotted and imper-
fect age) to perfection, so that finally man might thereby vtnder-
* " It is in Nature as it is in Religion ; we are still hammering of old ele-
ments, Mot seek not the America that lies beyoiid them" ("The Author to
the Reader," Thomas Vaiighan, " Anthroposophia Theomagica "). Here is
Bacon's influence visible (i.e., 'plus ultra), exemplified by a Rosicrucian.
t Fludd uses the same words: " Unde fit quod Fratres renovationeni et
restaurationeni raundi ethicam seu moralem, hoc est morum, scicntiarum, et
artiiim mstaurationern, correctionem et exaltationem, et hominum in ob-
scuritate, &c." ("Tractatus Apol.," 1617). Compare Bacon's title in chief,
" Magna Instanratio."
" Jiestabat illud unum ut res de integro tentetur inclioribus prcesldiis, utqiu-
fiat scientiarum et artium atque omnis Mimanie doctrince in univcrsum Instanr-
atio, a debitis c.vc if ata fundament is " (" Franeiscus de Verulamio sic cogitavit,"
vol. i., Phil. Wks., Spedding).
S
2 74 BACON AND THE ROSICRUCIANS.
stand his own nobleness and worth, and why he is called Micro-
cosmu.% and hotv far his handedge extendeth in Nature.
" Although the rude world herewith will be but little pleased,
but rather smile and scoff thereat ; also the pride and covetousness
of the learned is so great, it will not suffer them to agree together ;
hut were they vnifed, they might out of all those things which in
this our age God doth so richly bestow upon us, collect Librum
Naturce, or, a Perfect Method of all Arts. But such is their
opposition that they still keejD, and are loth to leave, the old course,
esteeming Porphyry, Aristotle, and Galen, yea, and that Avhich hath
but a mere show of learning, more than the clear and manifest
Light and Truth " (Waite's " Real History of the Rosicrucians ").
If this was not written or inspired by Bacon himself, all we
can say is. Bacon's claim as the protagonist or representative of
the revolt against Aristotle is seriously threatened, and Ave must
consider the author of this " Fama Fraternitatis " (supposed to
have existed in manuscript as early as 1610, as appears in a
passage in the Cassel edition of 1614) in the light of a serious
rival or plagiarist of Bacon. But nobody "wdll believe this. The
details of this passage are so Avonderfully reflected by some of
Bacon's peculiar and cherished ends, that the parallel is too strik-
ing to be either accidental, or imitation. For example, we find
the idea of scientific collaboration in physical research inculcated,
just as Ave find it in Bacon's AA'-ritings, Avhich resulted in the for-
mation of the Royal Society. A Book of Nature, " Librum
Naturce,"* or a collection of " Natural History," Avas a peculiar idea
of Bacon's, upon which Spedding comments : " He might still
indeed have hoped to arrive ultimately at an Alphabet of Nature
(his principles being probably fcAV and simple, though his pheno-
mena be enormously complex) ; but he would have found that a
dictionary or index of Nature (and such Avas to be the office of the
' Natural History ') to be complete enough for the purposes of
* "For I want this primary history to be compiled with a most religious
care, as if every particular were stated u])on oath ; seeing that is the hook of
God's works, and (so far as the majesty of heavenly may be compared with the
humbleness of earthly things) a kind of second Sei-ipture."
BACON AND THE ROSICRUCIANS. 275
the ' No%iim Organum,' must be nearly as voluminous as Nature
lierself " (Phil. Wks., vol. i. p. 385).
We read in the "Fama Fraternitatis " : "After this manner began
the Fraternity of the Eosie Cross — first l)y four jjersons only, and
by them was made the magical language and \vTiting with a lanje
dictionary" Bacon claims the exclusive copyright to this idea of
a. Lihrwn Natuwj. He writes: " Afque j^osterius hoc mine agitur ;
nunc inquam, neque unqiuun antehac. Neque enim Aristoteles, aut
Theophrastus, aut Dioscorides, aut Caius Plinius, multo minus moderni,
hiincjinem (de quo loquimur) historice naturalis unquam sihi proposuer-
tait." Bacon was wrong, for the passage cited from the " Fama "
proves there was a contemporary, Avho Avas insisting upon the
collaboration of wits with the end of collecting facts into a
Librum Naturce, or Natui'al History. In the discussion between
Spedding and Ellis (Preface to Parasceve), we find Spedding say-
ing : " You think that the difference between what Galileo did
and what Bacon wanted to be done, lay in this, that Bacon's plan
presupposed a History (or Dictionary, as you call it) of Universal
Nature, as a store-house of facts to work on?"*
Mr Ellis replies : " Bacon wanted a collection large enough to give
him the command of all the avenues to the secrets of Nature." The
importance Bacon assigned to this work cannot be over-estimated, t
He placed it in the very front and entrance to his design. And
the reader should not only study the " DescrijDtio Historiae
Naturalis et Experimentalis Qualis sufficiat et sit in ordine ad
basin et fundamenta Philosophise Verse," but Spedding's and
* "To close in a word, let no man upon a weak conceit of sobriety or ill
applied moderation, think or maintain that a man can search too far, or be
too well studied in the Book of God's v:ord, or in the Book of God's uvrks "
(Lib. I., " De Augnientis," ch. i. p. 9).
t " That if all the wits of all ages, which hitherto have been, or hereafter
ever shall be, were clubb'd together ; if all mankind had given, or should
hereafter give their minds AvhoUy to Philosophy ; and if the whole earth
were, or should be composed of nothing else but Academies, Colleges, and
Schools of learned men ; yet without such a Natural and Experimental
History as we shall now prescribe, we deny that there could be, or can be
auj- progress in philosophy and other sciences worthy of mankind." (The
description of such a Natural and Experimental History as may be sufficient
in order to the basis and foundation of true philosophy.)
276 BA CON AND THE R OSICR UCIANS.
Ellis' "Preface to the Parasceve." We cannot afford space to
illustrate the subject as we Avould like. But certainly the most
<listinctive peculiarity of the Baconian philosophy Avas just this
Collection of Natural History, which we find inculcated as a
"• Lihriim Natiiroi" in the Rosicrucian manifesto already cited,
and Avhich exists in the collection by Bacon, known as the
" Sylva Sylvarum." The " Novum Organum " is indeed an
attempt to furnish just what the " Fama " terms {in connection
with this " Librimi Natune," or collection based upon observa-
tion of natural phenomena), " a perfect method of all arts " ! And
is it not striking we find Bacon declaring, "As for the third
part, namely the ' Natural History,' that is plainly a woi"k for a
king or pope, or some College or order " ? (Letter to Father Fulgentio).
The Rosicrucians called themselves a College * and here again
we find a parallel in the fact Bacon terms his " New Atlantis,"
"the College of the six days' work." Again, "For this I find
done, not only by Plato, who ever anchors upon that shore,
but also by Aristotle, Galen, and others" (vol. vii.).
Note how Bacon couples "Aristotle" and " Galcu" together,
just as in the passage cited from the " Fama," " esteeming
Porphyry, Aristotle, and Galen," &c. ! This Father Fulgentio,
according to Tenison (" Baconiana," p. 101), was "a divine of
the republic of Venice," and the same who wrote the life of
his colleague, the excellent Father Paul. (Spedding, vol. vii.,
p. 531). Bacon's correspondence with this man illustrates the
fact he was acting in collaboration with men in Italy. And it
is noteworthy Boccalini's " Ra,gguagli di Parnasso " (from Avhich
the " Universal Reformation of the whole Wide World " is
borrowed almost line for line) was first published at Venice. In
the same letter Bacon writes, "/ work for posterity; these things
requiring ages for their accomplishment" f (" Life and Letters," vii.
* "That their college, which tliey name tlie CoUri/c of the Hohj Ghost,
can suffer no injury ; even should a lunulrcd thousand jjcrsons behold and
remark it " (Gabriel Naude).
t "As for my labours, it' any num shall ]ilease himself or others in the re-
prehension of them, certainly they shall cause me })ut up that ancient reejuest,
but of great jiatience, verbera scd audi ; let men repi'ehend as they please, so
BACON AND THE ROSICRUCIANS. 277
532). Are we certain that the Baconian philosophy was not
writen for posterity to discover, and has yet to be divulged in
practice ? This may excite a smile, yet surely we cannot laugh
at Mr Ellis : " If I may trust my own eyes and power of con-
struing Latin I must think that the Baconian 2)hilosoi)hy has yet
to come" (vol. i., p. 374, Ellis and Spedding). Upon page 52
(his) of the 1640 "Advancement of Learning," we find Bacon
using this same term " Book of Nature " : " His reprehensory
letter to Aristotle, after he had set forth his ' Booh of Nature.' " *
Again : " For I want this primary history to be compiled with
a most religious care, as if every particular were stated upon
oath, seeing that it is the book of God's works, and (so far as the
majesty of heavenly may be compared with the humbleness of
earthly things) a kind of second Scripture."
The first Rosicrucian manifesto or pamphlet published, and
Avhich made the society known openly, was entitled " A Univer-
sal Eeformation of the whole Wide World by order of the God
Apollo" (1614). George Withers furnishes us a list of "The
Great Assizes holden by Apollo and his assessours at Parnassus."
Apollo.
The Lord Verulam, Chancellor of Parnassus.
Sir Philip Sidney, High Constable of Parnassus.
William Bud^us, High Treasurer.
John Picus, Earl of Mirandula, High Chamberlain.
Julius Csesar, Scaliger.
Erasmus Roteroclam.
Justus Lipsius.
John Barklay.
John Bodine.
Isaac Casaubon.
John Selden.
Hugo Grotius.
Daniel Heinsius.
Conradus Vorstius.
&c., &c.
they observe and weigh what is spoken. Verily the appeal is lawful, if it be
made from the first cogitations of men unto the second ; and from the nearer
times to the times farther off" (Book VIII., " Advancement," 1640).
* This is a favourite and constant simile of the Rosicrucians. Robert Fludd
devotes a chapter, entitled, " Be Lih-is Dei tarn invisibilus quam visibilus,''
taken from the text of the "Confession of the Rosicrucian Fraternity," 1615,
"Licet magnus Liber Natura: omnibus pateat, tamen pauci sunt qui cum
possunt legere" ("Tractatus Apol.," 1617).
2 78 BACON AND THE ROSICRUCIANS.
Shakesjjeare's name is placed last but one. The reader Avill
see the jjarallel, in which Bacon figures as the head of some
poetic society of literati, and that the Rosicrucians aho regarded
Apollo as their ideal representative. Does this not imply poetry —
Apollo — Parnassus 1 And does not Bacon stand at the top of
the list as Apollo himself^*
But we have now to adduce an important piece of evidence.
Michael Maier was, according to De Qnincey, the first who
trans^Dlanted Rosicrucianism into England. He Avrote his first
work, Jocus Sererus, Francof., 1617. It is addressed (in a dedi-
cation Avi^itten on his road from England to Bohemia), " Omnibus
verse chymise amantibus per Germaniam." This work, De
Quincey states, " had been ivritten in England " (p. 398, " Rosicru-
cians "). And we are going to show that Maier apparently (fol-
lowing De Quincey's statement) did not bring Rosicrucianism
from Germany to England, but after his retiu^n from England
established by his efforts such an order. This is important,
because it shows Maier had been influenced by his visit to this
country. De Quincey "writes : —
" On his return to Germany he became acquainted with the
fierce controversy on the Rosicrucian sect; and as he firmly
believed in the existence of such a sect, he sought to introduce
himself to its notice; but finding this imjwssible, he set himself to
establish such an order by his own efforts ; and in his future writings
he spoke of it as already existing — going so far even as to publish its
laws (which indeed had previously been done by the author of
the Echo). From the principal work which he wi^ote on this
subject, entitled silentium post clamores,j I shall make an extract,
* Thomas Vaughan, describing the Locus Sancti Spiritus of the Rosicni-
cians : — " Vidi aliqiiando Olympicas domos, non procul a Fhiviolo et Civitate
nota, (|uas S. Spiritus vocari imagiiiainur Helicon est de quo loquor, aut
biceps Parnassus, in quo Equus Pegasus fontem aperuit perennis aqute adhuc
stillantem, in quo Diana se lavat, cui Venus et Pedissequa et Saturnus ut
Anteambulo conjunguntnr." These allusions to Olympus, Helicon, Pegasus,
.show an imdoubtod connection with Poetry.
+ "Silentium post clamores, h. e. Tractatus Apologeticus, quo causa? non
solum Clamorum (sen revelationum) Fraternitatis Germanics de R. C, sed et
BA CON AND THE R OSICIZ UCIANS. 2 7 9
because in this work it is that we meet with the first traces of
Masonry. ' Nature is yet hut half unveiled. Wind we want is
chiefly experiment and tentative inquiry. Great, therefore, are our
obligations to the Kosicrucians for labouring to supply this
Avant'" (p. 398, "Critico Inquiry into the Origin of Freemasons
and Kosicrucians," De Quincey).
The Rosicrucians declared that, " all science is based upon the
observation of facts, and facts must be perceived before they can
be observed, but the spiritual poicers of perception are not yet
sufficiently ainoinj inankind as a tohole to enable them to perceii)e
spiritual things " (Introduction to " The Secret Symbols of the
Kosicrucians, " by Franz Hartmann). Note how thoroughly this
agrees with the Baconian Philosophy by Induction, viz., "observa-.
Hon of facts." In the " De Augmentis " we find Bacon, under the
twenty-eighth deficient or star, discussing this very subject of
the difference between Perception and Sense under the title " Be
Differentia Percepdlonis et Sensus," in which he declares that, " there
is a manifest power of perception in natural bodies very much more
subtle than the senses of man."
Bacon was acquainted with all the Eosicrucian authors of note,
and quotes Fludd, Oswald Crollius, Campanella, Du Bartas,
Severinus, in his " Advancement of Learning," 1640. Spedding
points out that the same doctrine concerning the difference
Ijetween perception and sense taught by Campanella, had been
followed by Telesius, one of Bacon's favourite authors (Liber IV.,
" De Augmentis," p. 612). Spedding writes: "In the 'Novum
Organum ' Bacon perhaps intended particularly to refer to the
Mosaical philosophy of Fludd (the great English Rosicrucian),
Avho is one of the most learned of the Cabalistic writers " (p. 92,
vol. i., " Phil. Works "). One of Bacon's titles and subjects is
"Magnalia Naturae," in which he sets forth the titles of a number
of extraordinary and seemingly miraculous ends to be attained
Bilentii (seu 11011 redditre, ad singulorum vota responsioiiis) traduntur et
demoustrantur " (Autore Michaele Maiero, Imp. Consist. Coiuite, et Med.
Doct. Francof. 1617).
28o BACON AND THE ROSICRUCIANS.
or hoped for by the human race. Spedding points out this is a
favourite phrase A\dth Paracelsus.
Do we not seem to hear Bacon speaking in the words, ^^ Nature
is Jialf unveiled. JVliat we want is chiefly experiment and tentative
inquiry"? The reader must remember that Bacon stands alone,
the protagonist of this philosophy by Induction, and unless there
were two Bacons in the field at the same time, how are we to explain
the fact that the Eosicrucians were preaching the same prin-
ciples ? Somebody with a philosophic mind, and scientific bias
for inquiry and experiment into Nature, was evidently inspiring
and acting behind these Rosicrucian writings. The entire
Baconian philosophy or system is ^^ experiment and tentative in-
,quiry" writ large. Bacon Avas actively engaged in enlisting
disciples and recruits for his ends. For we read amongst his
memoranda of the 26th July 1608 : " Query, of learned men beyond
the seas to be made, and hearkening who they be that may be so
inclined." * This is curious, and furnishes evidence Bacon was a
propagandist upon the continent, either for philosophic or other
ends. And it is noteworthy, six years after this note the first
great Eosicrucian pamphlet, entitled "Die Eeformation der
Ganzen Weiten Welt," appeared, which De Quincey states "con-
tained a distinct proposition to inaugurate a secret society, hating
for its object the genercd tvelfare of mankind. This was about 1614.
It is evident the promoter of this scheme was a man endowed
with extraordinary philanthropy. Now one of the most remark-
able features in Lord Bacon's character, from his earliest years,
was his evident love for his fellow-creatures, which, except to those
acquainted Avith his Avritings, must appear almost incredible from
its consistency and strength. For example, in a letter written to
Lord Burghley, in his thirty-second year, he writes : " Lastly, I
confess that I have as vast contemplative ends as I have moderate
* Among Bacon's foreign correspondents was Father Redemptns Baranzano
(see "Life and Letters," vol. vii., p. 375, Ellis and Spedding). Upon page 79,
" Instruction a La France snr La Roze-Croix," 1623, by Naude, may be found
proof Baranzano was in correspondence with Toljias Adami, the Rosicrucian.
£A CON AND THE R OSICR UCIANS. 2 8 1
civil ends: for I have taken all knowledge to be my province, and
if I could purge it of two sorts of rovers, whereof the one with
frivolous disputations, confutations, and verbosities, the other
with blind experiments and auricular traditions and impostures,
hath committed so many spoils, I hope I should bring in indus-
trious observations, grounded conclusions, and profitable inven-
tions and discoveries \ the best state of that province. This,
whether it be curiosity, or vain glory, or nature, or pJdkmthrojmi,
is so fixed in my mind as it cannot be removed. And I do easily see
that place of any reasonable countenance doth brin/j commandment of
more wits than of a man's own ; which is the, thing I greatly affect "
(" Letters," Vol. I., 109, Ellis and Spedding). Here we find
Bacon, at an age when most men are most ambitious for private
or personal ends, seeking place in order only to conmmnd wits,
and this passage is an earlier proof of the one already cited, dated
1608, or sixteen years later. It may be replied that the Roj'al
Society was the result of all this. But it is very curious how
the origin of the Royal Society is mixed up with the history of
Masonry and of the Rosicrucians. The reader will, in Disraeli's
" Calamities and Quarrels of Authors " (p. 351), find how Stubbe
accused the Royal Society of " having adopted the monstrous
Ijrojects of Campanclla" in a work entitled " Campanella Revived,
or an Enquiry into the History of the Royal Society." The
learned author of " Nimrod " (" Discourse on certain Passages of
History and Fable ") in his article " Monarchy of the Sol Ipse,"
distinctly declares Camj^anella and his collaborateur Tobias
Adami * to have been membei's of the Rosicrucian fraternity.
* " Sieur Adami geutilhomme Allemand, aufjuel nous serous perpetuelle-
ment obligez pour les o-uvres de ce Phoenix de tons les philosophes et poli-
tii^ues Thomas Campanella" (" Instruction sur Les Freres de La Roze-Croix,"
^"aude, 162.3).
" Tob. Adami, in his Preface to the ' Realis Philosophia, ' of that excellent
Philosopher Campanella (who lives to enjoy that Fame, which many eminent
for their learning rarely possesse after death), speaks his opinion thus : — Wc
erect no sect, estctblish no Placits of Eresie, but endeavour to transcribe uni-
versale and ever-vcritablc Philosophy out of the Ancient Originall Copy of the
tvorhl : not according to variable a,nd disputable speculations, but according to
282 BACON AND THE ROSICRUCIANS.
" Now it so happens that Tobias Adami was one of the reputed
founders of the association or gang called the Illuminated Brother>i
of Rosy Cress" p. 515 (see " Struv. Not. Liter.," p. 467. Compare
" Andrese Myth. Christ.," p. 14). " Campanella had an assistant
by name Tobias Adami, who acted as his amanuensis and editor
to prepare his works for publication, and who has acquired a
certain degree of celebiity by no merit of his own, but merely by
his obstetrical services to the infernal muse of Campanella " (}).
515). Professor Fuwler Avrites : " Campanella, whose name is
frequently coupled with that of Bacon hy the German writers of the
seventeenth century, and who was celebrated in his time as the
disciple of Telesius " (Introduction " Novum Organum," p. 95).
De Quincey Avrites of Maier : "In the same year with this
book he published a work of Eol)ert Fludd's (with whom he had
lived on friendly terms in England), Be Vita, morte, et resurrectione.'
Note that Bacon in 1623 writes a work on parallel lines, " The
History of Life and Death," * in which the Rosicrucian dream of
prolonging life and restoring youth in some degree, is treated not only
seriously, but with extraordinary care and curious style. It is
also to be remarked how all these Rosicrucian works, manifestoes,
and confessions are published about the time of Shakespeare's
death, viz., 1614, 1616, 1617. + That Germany was not the source
or origin of the Rosicrucians is proved by De Q.uincey's state-
ment, " that in Germany, as there is the best reason to believe, no
regular lodge of Rosicrucians was ever established. JJes Cartes,
the Coiiducturc of sense and irrefragccble depositioas of the Architect himsclfc,
whose hand in ivorks, dissents not from his luord in writing. And if the ' Great
Instam-ation ' of the deep-mincing Philosopher, Fra. Bacon Lo. Verulam,
Chancellor of England, a icork of high expectation, and most worthyj, as of
Consideration, so of assistance, be brought to ■perfection, it loill perchance
ajipearc, that we pursue the same ends, seeing ive tread the same foot-steps ii>
traceing, and as it loere, hounding nature, by Sence cttid Experience, dr."
(Judgments upon Bacon, "Advancement of Learning," 1640).
* "Historia Vitre et Mortis," 1623.
t "Nach dem Jalir 1620 die Rosenkreuzerische giilirung, allmalilig zur
Ruhe kam und sicli am ende ganz verlor" (" Johann. Val Andreas und seiii
Zeitalter," Berlin, 1819). Almost all the Rosicrucian writings bear date 1616,
1617, 1618, 1619, just on and after Shakespeare's death !
BACON AND THE ROSICRUCIANS. 283
who had heard a great deal of talk about them in 1619, durinii;
his residence at Frankfort-on-the-Maine, sought to connect him-
self with some lodge (for which he was afterwards exposed to the
ridicule of his enemies) ; hut the impossibility of finding any body
of them formally connected together, and a perusal of the llosicniciaii
writings, satisfied him in the end that no s%ich order was in existence "
(p. 402).
This is sufficient proof Germany was not the head-quarters of
the society. " Many years after Leibnitz came to the same
conclusion. ' II me paroit,' says he in a letter to a friend, pub-
lished by Feller in the ' Otium Hannoveranum ' (p. 222), ' que
tout ce, que Ton a dit des freres de la Croix de la Kose, est une
pure invention de quelque personne ingenieuse ' (p. 402, De
Quincey). Again, ' Fratres Rosse Crucis fictitios fuisse suspicor ;
quod et Helmontius confirmavit ' " (7Z).). Leibnitz was, we think,
a German, and it goes far to show that Germany could not have
held the originators of the society, else they would have made
themselves known, or at least felt.
De Quincey ^vrites : " The exoterici, at whose head Bacon
stood, and who afterwards composed the Roj^al Society of
London, were the antagonist party of the Theosophists, Cab-
balists, and Alchemists, at the head of whom stood Fludd, and
from whom Freemasonry took its rise." We undertake to prove
this statement of De Quincey false and misleading. Anybody
acquainted with Bacon's " Two Books of the Advancement of
Learning," and the " De Augmentis " of 1623, must confess to
the Theosophical side of Bacon's writings, to say nothing of the
" Holy War," his " Confessions of Faith," translation of the
Psalms, and endless allusion to Scripture. There are seventy
citations or allusions to the Bible in the Essays alone (Preface,
" Bible Truths and Shakespeare Parallels "), and -one hundred
and fifty in the " De Augmentis." And the way he quotes is
often, if not always, in the last tvork obscured by Cabbalistical
doctrine. Space forbids our illustrating this assertion. But
Bacon's description of Natural Theology, of the knowledge of
284 BACON AND THE ROSICRUCIANS.
Angels and Spirits, in the Third Book " De Augnientis," is
entirely Theosophical and Caliljalistic. AVhat are we to say to
his collection of Parables from Solomon ; in the eighth book —
thirty-four in number, and covering twenty-four ixiges of letterpress ?
What has the Royal Society to do with this quotation repeated
twice in the " De Augnientis " : — " I am verily of opinion, that if
those commentaries of the same Solomon were noAV extant con-
cerning nature (wherein he hath written of all vegetables, from
the moss upon the wall, to the Cedar of Lebanus ; and of li\'ing
creatures), it were not unlawful to expound them according to a
natural sense" (Book VIII., p. 372, "Advancement of Learning,"
1640). The whole of the Sixth Book of this same work is purely
esoteric or Cabbalistical, in the same sense as the works of
Raymond Lully, or Baptista Porta, npon the secret delivery of know-
ledge. The system of Ciphers,* of " Notes of Things," of the
" Prudence of Private Speech," &c., prove this. And if we tui-n to
Bacon's curious " History of Life and Death," we find niunbers
of citations taken, as Spedding states, from the Avritings of
Card anus, Paracelsus, Porta, Roger Bacon, and other Alchymical
or Cabbalistical writers. But the proof lies patent in what
Bacon calls " Magnalia Naturce" a list of extraordinary preten-
sions or things he deems attainable, viz., " The Prolongation of
Life," "The Restitution of Youth in some Degree," "The Raising
of Tempests," &c. The word " Magmdia " is borrowed from Para-
celsus. The " Natural Histor}' " or " Sylva Sylvarum " is any-
thing but a scientific work, being full of extraordinary things.
Paracelsus was the herald of the Rosicrucians.
Bacon, as Professor Fowler in his " Novum Organum " points
out, believed in Astrology (Introduction, p. 26). "After begin-
ning with the remark, ' At Astrologia multa superstitione referta
est, ut vix aliquid sanum in ea reperiatur,' and rejecting various
* The general belief lias obtained, that Bacon introduced his sj'stem of
Ciphers in the "De Augnientis" of 1623, as part of the knowledge of his age
only. But close study -will reveal the fact, they arc affiliated to the entire work
as a great system of Mnemonics to restore from custody Poetry aiid History !
BACON AXD THE ROSICRUCIANS. 285
branches of the pretended science, he, nevertheless, allows that
the study of the stars may enable us to predict not only natural
events, like floods, frosts, droughts, earthquakes, &c., but wars,
seditions, transmigrations of peoples, and in short all commotions
or great revolutions of things, natural as well as civil." Pro-
fessor Fowler writes : " The curious and absurd speculations on
Sj/irit which abound in the ' Novum Organnm ' and elsewhere —
many of which seem to have been clerived from Paracelsus — I shall
frequently have occasion to call attention to in the notes. A
typical passage may be foiuid in the ' Novum Organum,' ii.
40." Professor FoAvler may consider these speculations absurd,
but it is certain they form an integral and leading feature in the
character of the Baconian Philosophy, as may be refound in the
fable of Proserpine (" Wisdom of the Ancients "), endlessly in
the " Sylva Sylvarum," and " History of Life and Death." Are
we certain that there is not something more in this doctrine
than absurdity, seeing how potent are the invisible j^ower of electri-
citij in matter? It may be remarked here, that Bacon's style
is often obscure, and that his works (as Kuno Fisher has ob-
served) are fiill of antinomies, contradicting or modifying in one
place, an assertion in another. Like the works of Shakespeare
his universality is so circular, that except upon certain subjects
like his Liductive System, it is impossible to clearly apprehend
how much he intends to withhold or convey. He tells us that
"■' the privateness of the language must exclude many readers" of the
" De Augmentis " (Letter to Dr Plafer). And this proves not
oidy he had some secret to veil and obscure, but is a caution
against accepting any of his statements unreservedly or as full
disclosures.
It is very curious and striking to find Bacon purging the
word Magia (Magic),* exactly as we find Koliert Fludd doing in
* Gabriel Naude, in his " History of Magic," writes : " We may therefore
conclude with the learned Verulani, that this fourth kind of JNIagic, Nuturalcm
Pliilosophiarii a veritate S2)cculationum ad riiagnitudinem 0})crum revocarc
nititur, it being nothing else than a practical physic, as physic is a con-
286 BACON AND THE ROSICRUCIANS.
his reply to the attacks of Libaviiis upon the pretensions of the
Eosicrucians. In this point Bacon joins hands with the latter,
declaring Natm^al Magic to l)e not supernatural but only supi'a-
sensible. This is a most important point to consider, because
Fludd disclaims for the fraternity any superhuman pretensions.
Like Bacon he bases a great part of his A\Titings upon Scripture,
and claims for science and mechanical skill power to accomplish
things deemed impossible or superhuman. He frequently cites
the works of Roger Bacon in proof, and writes : " Quare
sapientis est, quid res sit diligenter inquirere priusquani earn
temere condemnet. Communis est igitiu' opinio nomem hoc
(Magia) esse vocabulum Persicum, idem lingua sonans Persica,
quod sapientia apud Latinos. Hujus varias esse species al)
invicem exertissime difFerentes, ex philosophorum veterum et
recentiorum authoritate colliguimus, cum alia sit naturalis, alia
mathematica, alia venefica, et necromantica et alia praestigiatrix."
Again : " Magi in specie mathematica expert! absque, occulto
rerum naturalium auxilio, vel saltern exiguo virtute mathematica,
et precipue Geometrica res admirabiles, et plane stupendas
struunt atque sedificant, cujusmodi fuerunt columl3a Architas
lignea quae volabat et capita ilia asnea Eogeri Baconis, et Alberti
Magni, que locuta fuisse perhibentur. Li hac etiam parte ex-
celluisse fertur Boetius, vir maximi ingenii. Sic etiam et
egomet, hujus artis industria, taurum ligneum composui, gemitum
et mugitum more tauri naturalis per vices edentem ; draconem
alas moventem et sibilantem, ignemque et flammas in taurum
ab ore suo evomentem : lyram per se absque : viventis auxilio,
cantum symphoniarum modulantem : et multa alia quae mera arte
teuiplative magic ; and consequently, since wliat is sub-alternate to the
one is tlie same to the other, it will not be hard to disentangle it out
of an infinite web of superstitions," &c. (p. 22, 1657).
De Quincey writes: "Undoubtedly amongst the Rosicruciau titles of
honour we find that of Magus'" (p. 372, "Inquiry into the Origin of
the Freemasons and Rosicrucians "). This is undoubtedly of Persian origin,
giving in its plural form Magi. It is striking to find Bacon discussing the
" Persian Magic."
BA CON AND THE ROSICR UCIA NS. 2 8 7
mathemiitica, m\e iitdijii', iiatui-iilis snp})k'inento, iM'testure uou
potuisse, fatcor" ("Tractatus ApoL," 1617, pp. 23, 24). Aj^ain :
" Ex his igitur maiiifestum est non omnem magias speciem esse
repudiandam, cum prima ejus differentia et secunda sint lauda-
l)iles et admiral)iles ; ultimas vero pro turpissimis Diaboli soidibus
esse habeiulas, et in ultimas obliviunis oras ab hominibus rele-
gandas, cum I). Libavio putamus. Et procul dubio Fratrcs de
R. C. has Magiie species, et pra^cipue primam, cum de naturie
facultatibus arcanis loquantur, intelligei^e eo loco videntur, ubi
de Magica scriptura, et nova lingua mentionem fecerunt ; quoniam
scripturam illam characteri])us magni lil)ri Naturae factam esse
alibi agnoverunt" {lb.). In short, Fludd claims the word magic
for natural philosophy, or science after the Baconian system.
Now compare Bacon, and note he alludes to the Persian Magic
like Fludd. " But it seems requisite in this place that the word
Magia, accepted for a long time in the worst part (sense), be
restored to the ancient and honourable place. Magia amongst the
Persians Avas taken for a sublime sapience, and a science of the
harmony, and consents of universal in nature ; so those three
eastern kings, which came to adore Christ, are styled by the
name of Magi ; and Ave understand it in that sense as to be a
science which deduceth the knowledge of hidden forms to strange
and wonderful effects and operations, and as it is commonly said by
joining Actives with Passives, which discloseth the great Avonders
of nature" (Book III., p. 169, " AdA^ancement of Learning").
NoAv, here is the Avonderful parallel, for continuing the quotation
from Fludd first given (and Avhich we expressly abridged for the
sake of clearer exposition) from " Pra'stigiatrix" he continues —
" Occultissimam et arcanissimam illam physices partem, qua
mystic£e creaturarum naturalium proprietates eliciuntur Natura-
lem appellamus. Sic Sapientes regii qui Christum natum (stelld nova,
ah Oriente (luce) qumsiverunt, Magi sunt dicti, quoniam ad swnmam
rerum naturalium cogiiitionem tarn coelesliam qaam suhlunariwrn,
atfigerunt. Sub hac ipsa etiam Magorum Specie comprehensus est,
Salomon, quatenus arcanas rerum omnivm creatarum facultafes, et
288 BACON AND THE ROSICRUCIANS.
proprietates novit, dicitiu- enim omniiim plantantm naturas a cedro
inontis Lihani usque ad Hyssopum infellexisse," &c. ("Tractatus
Apolog.," Pars. I., p. 24, 1617). I hope the reader perceives
the three extraordinary parallels running between Bacon and
Fludd in these passages, viz., the subject matter — purging or
examination of the term Magia or Magic — the same allusion to
Persian Magic — the same reference to the nativity of Christ and
the star in the East, and the final identical allusion to Solomon !
But the striking part is that the famous star which appeared in
1572 is supposed by astronomers (see Mazzaroth) to have been
the star of Bethlehem. And it was this star, in connection with
the prophecy of Paracelsus, that gave rise to the Rosicrucians.*
All this receives further suspicious evidence when we reflect that
the " New Atlantis " is termed " SoloinoiiS House." Bacon again
repeats there the passage cited upon Solomon : "Ye shall under-
stand (my dear friends) that amongst the excellent acts of that
king, one above all hath the pre-eminence. It was the erection
and institution of an order or society, which we cidl Solomon's House.
The noblest foundation (as we think) that ever was upon the
earth, and the lanthorn of this kingdom. // is dedicated to the
stiuly of the works and creatures of God. Some think it beareth the
founder's name a little corrujoted, as if it should l)e Solamona's
House. But the records write it as it is spoken. So as I take
it to be denominate of the King f of the Hebrews, Avhich is
famous with you, and no stranger to us. For Ave have some
parts of his works, which Avith you are lost. Namely, that
Natural History, which lie wrote of cdl plants, from the Cedar (f
Libanus, to the moss that groweth out of the wcdl " (p. 1 8). Now,
mark the parallel. Bacon like, Solomon writes a " Natural His-
* "The Comet of 1572 was declared by Paracelsus to be Hhe sign and
harbinger of the approaching revolution,' and it will readily be believed that
his innumerable disciples would welcome a secret society whose vast claims
were founded on the philosophy of the master, whom they venerated "
Waite's "Real History of the Rosicrucians ").
t Bacon, in sj'caking of this king who symbolises with Solomon, seems tu
allude to James I. R. L. Ellis (vol. iii. " Works").
BACON AND THE ROSICRUCIANS. 289
tory " in ten centuries, and again introduces tliis passage (Cen-
tury VI., p. 113, Exp. 536), "The Scripture saith that Solomon
Avrote a 'Natural History,' from the cedar of Lihanus to the moss grow-
iiig upon the wall ; for so the best traditions have it." The reader
must see how curious it is to find Bacon telling us the founder of
the order or society of the " College of the Six Days " hears
Salomon's luoiie a little carrupted, and how strange to find Bacon
imitating Solomon's " Natural History " in the plan of his " Sylva
Sylvarum," Avhich largely deals in plants and vegetable life !
Are we sure Bacon himself was not a representative Solomon,
and the founder of the order or society of the Rosicrucians,
whom John Heydon declares to be the people of Bacon's " New
Atlantis " ? But at any rate the reader must see the absurdity
of De Quincey's statements, for he does not explain how it is
Solomon plays such a great part in Free-masonry, and in the
" New Atlantis." * If Fludd quotes Solomon, so does Bacon in the
same Avords, and in a marked and extraordinary manner, over
and over again. The weight of all this evidence can only come
home with full force and appreciation to Masons or students of
these subjects. I have the opinion of a gentleman who not only
was a member of the modern society of Rosicrucians (to which
the late Lord Lytton belonged), but is a voluminous author on
masonic subjects, that I have, " 2>nmd facie, made out my case."
This gentleman, to whom I was recommended as one of the
highest authorities in England upon this subject, declares that
the " ' New Atlantis ' is probably the key to the ritual of Free-
* Fludd repeats in the second part ("De Scientiarum Impedinieutis ").
"Xonne etiam comnienioratnra est in sacris Helirieoruni liistoriis, Solonioneui
regem ad hujus Sapientise Naturalis apicem et culnien attigisse ? Cui a Deo
concessum erat a Cedro Libani iis(jue ad Hysopuni disputasse " (p. 94). In
one of the Rosicrucian manifestoes we read : "Our philosophy also is not a
new invention, but as Adam after his fall hath received it and as Muscs and
Solomon used it."
Here we have proof of Bacon's connection with the society from his frequent
quotations and proverbs from Solomon ("Advancement of Learning"), and
chiefly in the "New Atlantis," which he calls, ''Solomon's House." The
striking point is the identity of the (quotation, repeated thrice by Bacon.
T
290 BACON AND THE ROSICRUCIANS.
masonry," and I consider the evidence of such an expert out-
weighs in value the scoffing incredulity or hostile criticism of a
multitude of outside unbelievers. Mr Hughan, to whom I refer,
is the author of " Masonic Sketches and Reprints," inaugurated
by him in 1869, and which have been heartily appreciated in
Great Britain and America.
De Quincey ascril)es to Fludd the origin of Masonry in Eng-
land—that is of modern Masonry — confessing thus the Rosi-
crucian source. The parallels shown between Fludd's works and
Bacon's endorse De Quincey's last assumption, and show Bacon's
claim to be founder stands upon a far stronger chain of e\adence
than Fludd's. Bacon, we can understand, had every object in
the world for concealing his Rosicrucian foundership. He seems
to hint at this when he so frequently quotes Solomon, to the
effect that, " The glonj of God is to conceal a thing, hid the glory of
the King is to find it aid." This he repeats frequently. It seems
almost a text illustrating the divine secrecy and reserve of his
mind, which is as subtle as Nature itself. Any confession openly
made to the effect that he Avas the founder of the order, could
hardly be expected, seeing they called themselves invisibles, and
covered themselves with a cloud. Mystery was part of their
power, a great way if not entirely, their first moving principle.
Self-sacrifice, borrowed from the example of Christ, I am certain
Avas the foundation or corner-stone of their Sjjintual Temple, the
rebuilding of which could only be effected by ages unborn. In-
tense religious faith, belief in the ultimate regeneration of man,
and the scriptural succession of times, they laboured to sow the
good seed in silence, in darkness, in self-renunciation. The sacrifice
all this implies finds its re-echo in Bacon's appeal to future ages,
in his hints of self-sacrifice, in his love for humanity, in his end-
less citations from the Bible. Judging from the Rosicrucian
Avritings only, we should expect to find in the founder and pro-
moter of this society, a man bent upon reforming philosophy by
direct appeal to Nature, yet subordinating all this to Scrijoture.
It is very certain Bacon believed in the Succession of Times, in
BACON AND THE R OS/CRUCIANS. 291
ji scrii^tural sense. Not only is this shadowed forth in his
motto from Daniel, " Many shall go to and fro, and knowledge
shall be increased," which is attached to both the title pages of
the " Novum Organum " and " Advancement of Learning " (1640),
but this as is well knoAvn is in contact with the Book of Seven
Seals mentioned in Revelation. Did Bacon take this motto from
Daniel with the thought of the context in his mind 1 " But
thou, 0 Daniel, shut %ip the ivo)-ds, and seal the Book, even to the
time of the end : many shall run to and fro, and knowledge shall
be increased " (Daniel xii. 4). This has been accepted by a
nimil>er of divines as a prophecy of the present age, and has been
wonderfully fulfilled in its latter sense. It is curious to find this
motto attached to the "Advancement of Learning," 1640, with
its mispaging, its endless enigmas, its esoteric style, its Secret
Delivery of KnoAvledge by means of Ciphers, and the "Wisdom
of Private Speech " ! The concluding book of this work - — the
ninth — deals with " Emanations from Scripture," which Bacon
calls " Utres Coelestes," where he deals with the " manner of
interpreting" which he divides into Methodical and Solute, or at
large. It is easy to see that he hints at a profound system, of
interpretation, esoteric in distinction to an exoteric system for
general use. " For this divine water, which infinitely excells
that of Jacob's Well, is dra^vn forth and delivered much after
the same manner as Natural Waters use to be out of wells ; for
these at the first draught are either receiv'd into cisterns, and
so may be convey 'd and deriv'd by many pipes for public and
pi'ivate use, or is poured forth in buckets and vessels, to be us'd
out of hand, as occasion requires " (p. 474). This seems a clear
hint for an underground interpretation — Truth being at the
bottom of a well and hidden from sight. " For it must be
remembered, that there are two points known to God ; the
author of Scripture, which man's nature cannot comprehend, that
is the secrets of the heart and the succession of times " (p. 475).
Fludd An-ites : " Nos docet Apostolus ad mysterii perfec-
tionem vel sub Ayricoke, vel Architecti, typo pertingere ; " either
292 BACON AND THE ROSICRUCIANS.
under the iiiuige of a limhandriuin who cultivates a field, w of an
architect who builds a house : and had the former type been adopted
we should have had Free-husbandmen instead of Free-masons."
Again in another place Robei^t Fludd "vmtes : " Atque sub
istiusmodi Architecti typo nos monet propheta ut redificemus
domurii Sapientioi" (see " Inquiry into the Origin of the Rosicru-
cians and Free-masons, 410, De Quincey). Now here is an extra-
ordinary parallel. Bacon's Ethics are entitled " Georgics of the
Mind " (Georgica Animi), and of course this title applies to the
culture of the character in an agricultural sense. Elsewhere Ave
23oint out how Bacon closes the " De Augmentis " Avdth an agri
cultural simile, " / have sowen unto Fosteritij and the immortal God.''
The title page of Bacon's " Advancement of Learning," translated
by Gilbert Wats, is as follows,
Francisci De Verulamio,
Architectura Scientiarum.
Here indeed is Fludd's typical emblem of architecture and
architect, applied by Bacon to himself, with regard to the "General
Idea and Project of the Instauration." And this is no casual
simile, but frequently to be refound affecting the imagery and
style of the text. For example, in the Sixth Book, writing of the
scheme, method, parts of the "Instauration": " But these are the
kinds of Method ; the parts are two ; the one of the disposition
of a whole work, or of the argument of some book ; the other of
the limitations of propositions. For there belongs to Architecture
not only the frame of the whole building, but likewise the form
and figiu"e of the columns, beams, and the like ; and Method is, as it
were, the architecture of sciences." Upon the title page prefixed to
the " Platform of the Design," we find the motto, " Deus omnia
in mensura, et numero et ordine disi^osuit." This thoroughly
agrees with the last passage, that " method is, as it were, the
Architecture of the Sciences." With regard to Fludd's statement
as to the "building of the House of Wisdom" (domum sapientiae),
we very strangely find Tenison, in " Baconiana," twice calling
Bacon's " Instauration " by this title. " The work, therefore, of
BACON AND THE ROSICRUCIANS. 293
the ' Instauration ' was an original, and a work so vast and com-
prehensive in its design, that though others in that age might
hew out this or the other pillar, yet of him alone [Bacon] it seemeth true
that he framed the xohole model of the House of Wisdom " (p. 9). The
reader perceives the architectural language Tenison employs.* And
it is still more striking to find amongst the initials of the
members or founders of the Rosicrucians, the initials F. B., with
the words " Pictor et Architectiis " following them. " After this
manner began the fraternity of the Rosie Cross, — first by four
persons only, and by them was made the magical language and
MTiting, vnth a large dictionary, which we yet daily use to God's
praise and glory, and do find gi'eat wisdom therein. They made
also the first part of the book M, but in respect that that laboiu"
was too heavy, and the unspeakable concourse of the sick
hindered them, and also whilst his new building (called Saudi
Spiritus) was now finished, they concluded to draw and receive
)'et others into their fraternity. To this end was chosen Brother
R. C, his deceased father's brother's son ; Brother B., a skilful
painter" (" Fama Fraternitatis." Waite's "Real History of the
Rosicrucians," pp. 71, 72). Who was this "Brother B., a skilful
jMinter " 1 It is excessively curious to refind these initials and
titles amongst the members' names, inscribed under the altar in
the vault, where the body of Christian Rosencreutz lay buried.
That the whole story was a splendid fiction to conceal the
names of persons living at the time, is not only proved by
Burton's testimony, 1621, who Amtes of the founder " lum
living," but by the evidence of Leibnitz and Van Helmont.
Amongst modern critics, De Quincey and Mr Waite (the
latest writer on this subject) both arrive at the same conclusion.
De Quincey says, quoting Professor J. G. Buhle's work on
this subject : "To a hoax played off by a young man of extra-
* Tenison writes : ' ' And those who have true skill in the works of the
Lord Verulam, like great masters in painting, can tell by the design, the
strength, the %cay of coloring, whether he was the author of this or the other
piece, though his name he not to it " (p. 79, " Baconiana ").
294 BACON AND THE ROSICRUCIANS.
ordinary talents in the beginning of the seventeenth century
{i.e., about 1610-14), but for a more elevated purpose than
most hoaxes involve, the reader Avill find that the whole mysteries
of Free-masonry, as now existing all over the civilized world,
after a lapse of more than two centuries, are here distinctly
traced " (p. 357, " Inquiry into the Origin of the Rosicrucians
and Free-masons "). De Quincey, who only -acts in the sense
of an expounder of Buhlc's work, agrees in the main with this
hypothesis. He conclusively proves the fictitious character of
the entire narrative concerning the discovery of Father Rosy
Cross's Grave and Vault, by showing that the statement that
the Vocabularium of Paracelsus was found in the vault before it
existed, manifestly is absurd ! " Finally, to say nothing of the
Vocabularium of Paracelsus, which must have been put into
the grave before it existed, the Rosicrucians are said to be
Protestants, though founded upwards of a century before the
Reformation. In short, the fiction is monstrous, and betrays
itself in every circumstance. Whosoever was its author must
be looked upon as the founder, in effect, of the Rosicrucian
order, inasmuch as this fiction was the accidental occasion of such an
order heijig really founded."
It seems to us highly probable that Brother B., pictoi' et
Architectus, was the Architect and Poet Painter of this society
— its originator. The reader will be surprised to find Sir
Philip Sidney, Ben Jonson, and Bacon each describing Poetry
as a kind of painting.'^
"The most notable illustration we have of the close connection
* f 1
" Pocsis, et pictura — PlaUtrch. — Poetry and Picture are arts of a like
nature, and both are busy about imitation. It was excellently said of
Plutarch, poetry was a sj^eaking picture, and picture a mute poesy. For
they both invent, feign, and devise many things, and accommodate all they
invent to the use and service of nature " ("Discoveries," Ben Jonson).
"Dc Pidura. — Whosoever loves not })icture is imperious to trutli, and all
the wisdom of poetry " {Ibid.).
" De Proyres. Pidurce. — Picture took her feigning from poetry " [Ibid.).
" Poesy composeth and introduceth at pleasure, even aspcmiting doth : whicli
indeed is the work of the imagination " (ch. i. Lib. II., "Advancement of
Learning," ltJ40).
BA CON AND THE R OSICR UCIANS. 2 9 5
of Frcc-niasonry uiul Rosicruciaiiism is in the case of Elias
Ashmole, who was initiated at Warrington, Lancashire, on the
16th October 1646, along with Colonel Henry Mainwaring, the
descendant of an ancient Cheshire family. At this meeting were
present, Mr Eich. Penket, IFardcii, Mr James Collier, Mr
Richard Sankey, Henry Littler, John Ellam, Richard Ellam,
and Hngh Brewer. These chemical adepts met at Mason's Hall,
Basinghall Street, London ; and Ashmole frequently records that
he attended the ' Feast of the Astrologers,' The association is
said to have heen formed on the model of the German society,
and of the literary association aUegorkally described in Lord Bacon's
^ Nei.v Atlantis ' as the ^ House of Solomon.' De Quincey asserts that
this is the true origin of the Society (f Free-masons .... there is
evidence that genuine operative Free-masonry adojifed Customs
from the Rosicrncians aud Templars " (" Mysteries of Antiquity,"
p. 106, Yarker).
It is most important to note that we find Nicolai, Murr, Buhle,
and De Quincey all agreeing that Freemasoiny grew out of Rosi-
crucianism. De Quincey writes : " I shall now sum up the
results of my inqr.iry into the origin and nature of Free-masonry.
L The original Free-masons were a society that arose out of the
Rosicrucian mania, certainly within the thirteen years from 163-"!
to 1646, and probably between 1633 and 1640" (p. 413). Lord
Bacon died in 1626. Again: "There is nothing in the imagery,
myths, ritual, or purposes of the elder Free-masonry, which may
not be traced to the romances of Father Rosycross, as given in
the 'Fama Fraternitatis ' " (p. 416). This is a great point
gained, because Nicolai and Murr maintain that the object of the
elder Free-masons was to build Lord Bacons imaginary Temple of
Solomon* This De Quincey will not allow. Simjsly because his
* In the Preface to the "Fama Fraternitatis," wc find the opening wonls
quoting Solomon : —
"Wisdom (sayeth Solomon) is a treasure unto men that never I'ailetli, tor
.she is bred of the power of God and an inlieritance flowing from the glory of
the Almiglity ; , . , .
"The wise King Solomon dotli testify of himself that lie upon his earnest
296 BACON AND THE ROSICRUCIANS.
mind is pi'ejudiced with the idea there could be nothing in
common between the scientific or philosophic ends proposed by
Bacon and Rosicrucianism. He seems entirely ignorant of the
great point we have adduced, that tlie ends of the Bosicrucians were
Baconian — experimental research, tentative inquiry into nature
as we have seen in the Avritings of Maier, the declarations of the
Rosicrucian manifestoes, and as the works of Robert Fludd
abundantly testify. He was not aware Bacon writes in " Valerius
Terminus " of an oral method of transmission, Avhich he pul)lishes
as one of his intentions, joined to a reserved or posthumous sys-
tem of publishing. De Quincey writes quite ignorantly of the
religious side of Bacon's writings, his endless allusions to Solomon,
and does not see any affiliating evidence in the fact Solomon was
the biblical FatJier, or {jrotagonist of the Bosicrucians, and that Bacons
College of the Six Dai/s is ccdled by him Solomon's House. De Quincey
did not know John Heydon reproduces Bacon's " Ncav Atlantis "
word for word, with the title, " Land of the Rosicrucians." He
does not suggest an exj^lanation why the elder Freemason in 1646
at a lodge meeting at Warrington adopted Bacon's two pillars,
which may be re-seen upon the title-page of the " Librum Natm\'y,"
or " Sylva Sylvarum," with which the " New Atlantis " is bound
up ! The truth is, De Quincey knew next to nothing of Bacon's
works, and occupied himself exclusively upon the problem of the
prayer and desire obtained sncli wisdom of God, that thereby he knew how
the world was made, understood tlie operation of the elements, the beginning,
ending, and middle of the times, the alterations, the days of the turning of
the sun, the change of seasons, the circuit of years and the positions of stars,
the natures of living creatures and the furies of wild beasts, the violence of
winds, the reasonings of men, the diversities of plants, the virtues of roots,
and all such things as are either secret or manifest, them he knew."
This is proof that Solomon was the authority or inspirer of the Fraternity.
With this must be compared the repeated quotations Bacon makes in his
works to Solomon. Over and over again he quotes him calling him the Holy
Philosopher. " That the glory of God is to conceal a thing, but tlie glory of
the King is to find it out : as if the Divine Nature, according to the innocent
and sweet play of children, which hide themselves to the end they may be
found, took delight to hide his works, to the end they might be fouml out "
(Preface to the " Great Instauration '').
BACON AND THE ROSICRUCIANS 297
connection of the Kosicrucians with Freemasonry only. Bacon's