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decent ideas in the most modest language. In all Aristophanes' indecency there is nothing that can allure but much that must deter. He never dresses up the most detestable vices in an amiable light; but generally, by describing them in their native colours, makes the reader disgusted with them. His abuse of the most eminent citizens may be accounted for upon similar principles. Besides, in a Republic, freedom of speech was deemed an essential privilege of a citizen. Demosthenes treats his adversaries with such language as would in our days be reckoned scurrilous enough; but it passed, in those days, without any notice or reprehension. The world is since greatly altered for the better. We have indeed retained the matter, but judiciously rejected what was offensive in the manner. In his plots too it must be owned Aristophanes is sometimes faulty. It ought however to be observed that his cotemporary comic poets did not pique themselves upon the artful management of the plot. Aristophanes has therefore the usual failing of dramatic writers, to introduce speeches and even scenes not much conducing to the business of the drama. To sum up Aristophanes' character, if we consider his just and severe ridicule of the Athenian foibles; his detestation of the expensive and ruinous war in which Greece was engaged; his pointed invectives against the factions and interested demagogues, by whom the populace was deluded, 'who bawled for freedom in their senseless mood;' his contempt of the useless and frivolous inquiries of the Sophists; his wit and versatility of style; the astonishing playfulness, originality and fertility of his imagination; the great harmony of his versification, whenever the subject required it, and his most refined elegance of language; we shall look over his blemishes, and allow that with all his faults he might be a very good citizen and was certainly an excellent poet.

184.

R. PORSON

FACTIONS. Many have an opinion not wise; that for a prince to govern his estate1, or for a great person to govern his proceedings, according to the respect of factions, is a principal part of policy; whereas, contrariwise, the chiefest wisdom is, either in ordering those things which are general, and wherein men of several factions do nevertheless agree, or in dealing with correspondence to particular per

1 estate] i. q. state

sons one by one. But I say not that the consideration of factions is to be neglected. Mean men, in their rising, must adhere; but great men, thạt have strength in themselves, were better to maintain themselves indifferent and neutral. Yet even in beginners, to adhere so moderately, as he be a man of the one faction, which is most passable1 with the other, commonly giveth best way.

LORD BACON

185. NEGLIGENCE OF LEARNED MEN. There is yet another fault (with which I will conclude this part) which is often noted in learned men, that they do many times fail to observe decency and discretion in their behaviour and carriage, and commit errors in small and ordinary points of action, so as the vulgar sort of capacities do make a judgment of them in greater matters by that which they find wanting in them in smaller. But this consequence doth often deceive men, for which I do refer them over to that which was said by Themistocles, arrogantly and uncivilly being applied to himself out of his own mouth; but, being applied to the general state of this question, pertinently and justly; when being invited to touch a lute he said, 'He could not fiddle but he could make a small town a great state.' So, no doubt, many may be well seen in the passages of government and policy, which are to seek in little and punctual occasions.

LORD BACON

186. LEARNING MAY PAY HOMAGE TO WEALTH. Not that I can tax or condemn the morigeration or application of learned men to men in fortune. For the answer was good that Diogenes made to one that asked him in mockery, 'How it came to pass that philosophers were the followers of rich men and not rich men of philosophers?' He answered soberly, and yet sharply, 'Because the one sort knew what they had need of, and the other did not.' And of the like nature was the answer which Aristippus made, when having a petition to Dionysius and no ear given to him he fell down at his feet; whereupon Dionysius stayed and gave him the hearing and granted it; and afterward some person, tender on the behalf of philosophy, reproved Aristippus, that

1
1 passable] i. e. capable of being received

he would offer the profession of philosophy such an indignity, as for a private suit to fall at a tyrant's feet: but he answered, 'It was not his fault but it was the fault of Dionysius, that had his ears in his feet.' Neither was it accounted weakness but discretion in him that would not dispute his best with Adrianus Cæsar, excusing himself 'That it was reason to yield to him that commanded thirty legions.' These and the like applications and stooping to points of necessity and convenience cannot be disallowed; for though they may have some outward baseness, yet in a judgment truly made, they are to be accounted submissions to the occasion and not to the person. LORD BACON

187. PECCANT HUMOURS OF LEARNING. Another error, that hath also some affinity with the former, is a conceit that of former opinions or sects, after variety and examination, the best hath still prevailed and suppressed the rest; so as, if a man should begin the labour of a new search, he were but like to light upon somewhat formerly rejected and by rejection brought into oblivion: as if the multitude, or the wisest for the multitude's sake, were not ready to give passage rather to that which is popular and superficial than to that which is substantial and profound; for the truth is, that time seemeth to be of the nature of a river or stream, which carrieth down to us that which is light and blown up, and sinketh and drowneth that which is weighty and solid.

LORD BACON

188. PRAISE OF KNOWLEDGE. So certainly, if a man meditate much upon the universal frame of nature, the earth with men upon it (the divineness of souls except) will not seem much other than an ant-hill, whereas1 some ants carry corn and some carry their young and some go empty, and all to-and-fro a little heap of dust. It taketh away or mitigateth fear of death or adverse fortune; which is one of the greatest impediments of virtue and imperfections of manners. For if a man's mind be deeply seasoned with the consideration of the mortality and corruptible nature of things, he will easily concur with Epictetus, who went forth one day and saw a woman weeping for her pitcher of earth that was broken; and went forth the next

2 whereas] i.q. where.

day and saw a woman weeping for her son that was dead: and thereupon said, Heri vidi fragilem frangi, hodie vidi mortalem mori.

LORD BACON

189. INQUIRY INTO THE SOUL'S NATURE. For human knowledge which concerns the mind, it hath two parts; the one that inquireth of the substance or nature of the soul or mind, the other that inquireth of the faculties or functions thereof. Unto the first of these, the considerations of the original of the soul, whether it be native or adventive and how far it is exempted from laws of matter and of the immortality thereof and many other points do appertain which have been not more laboriously inquired than variously reported; so as the travail therein taken seemeth to have been rather in a maze than in a way. But although I am of opinion that this knowledge may be more really and soundly inquired, even in nature, than it hath been; yet I hold that in the end it must be bounded by religion or else it will be subject to deceit and delusion: for as the substance of the soul in the creation was not extracted out of the mass of heaven and earth by the benediction of a 'producat,' but was immediately inspired from God: so it is not possible that it should be otherwise than by accident subject to the laws of heaven and earth, which are the subject of philosophy; and therefore the true knowledge of the nature and state of the soul must come by the same inspiration that gave the substance. LORD BACON

190. THE TRUE SOURCE OF POETRY. The more true and natural source of poetry may be discovered, by observing to what god this inspiration was ascribed by the ancients, which was Apollo or the Sun, esteemed among them the god of learning in general but more particularly of music and of poetry. The mystery of this fable means, I suppose, that a certain noble and vital heat of temper but especially of the brain is the true spring of these two parts or sciences: this was that celestial fire, which gave such a pleasing motion and agitation to the minds of those men that have been so much admired in the world, that raises such infinite images of things so agreeable and delightful to mankind; by the influence of this sun, are produced those golden and inex-. hausted mines of invention, which have furnished the world

with treasures so highly esteemed and so universally known and used in all the regions that have yet been discovered. From this arises that elevation of genius, which can never be produced by any art or study, by pains or by industry, which cannot be taught by precepts or examples; and therefore is agreed by all, to be the pure and free gift of heaven or of nature, and to be a fire kindled out of some hidden spark of the very first conception.

SIR W. TEMPLE

all.

191.

OF THE OPINION OF NECESSITY.

But this is not

For we find within ourselves a will, and are conscious of a character. Now if this, in ys, be reconcilable with fate, it is reconcilable with it in the author of nature. And besides, natural government and final causes imply a character and a will in the Governor and Designer; a will concerning the creatures whom He governs. The Author of nature then being certainly of some character or other, notwithstanding necessity; it is evident this necessity is as reconcilable with the particular character of benevolence, veracity and justice in Him, which attributes are the foundation of religion, as with any other character; since we find this necessity no more hinders men from being benevolent than cruel, true than faithless, just than unjust, or if the fatalist pleases, what we call unjust. For it is said indeed, that what upon supposition of freedom would be just punishment, upon supposition of necessity becomes manifestly unjust: because it is punishment inflicted for doing that which persons could not avoid doing. As if the necessity, which is supposed to destroy the injustice of murder for instance, would not also destroy the injustice of punishing it. J. BUTLER

192. OF MORAL DISCIPLINE. Against this whole notion of moral discipline, it may be objected, in another way; that so far as a course of behaviour, materially virtuous, proceeds from hope and fear, so far it is only a discipline and strengthening of self-love. But doing what God commands, because He commands it, is obedience, though it proceeds from hope or fear. And a course of such obedience will form habits of it. And a constant regard to veracity, justice and charity, may form distinct habits of these particular vir

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