In the early part of the year 1597, Lord Bacon’s first publication appeared. It is a small 12mo. volume, entitled “Essayes, Religious Meditations, Places of Perswasion and Disswasion.” It is dedicated

“To M. Anthony Bacon, his deare Brother.

“Louing and beloued Brother, I doe nowe like some that have an Orcharde ill Neighbored, that gather their Fruit before it is ripe, to preuent stealing. These Fragments of my Conceites were going to print, To labour the staie of them had bin troublesome, and subiect to interpretation; to let them passe had beene to aduenture the wrong they mought receiue by vntrue Coppies, or by some Garnishment, which it mought please any that should set them forth to bestow vpon them. Therefore I helde it best as they passed long agoe from my Pen, without any further disgrace, then the weaknesse of the Author. And as I did euer hold, there mought be as great a vanitie in retiring and withdrawing mens conceites (except they bee of some nature) from the World, as in obtruding them: So in these particulars I haue played myself the Inquisitor, and find nothing to my vnderstanding in them contrarie or infectious to the state of Religion, or Manners, but rather (as I suppose) medecinable. Only I disliked now to put them out, because they will be like the late new Halfepence, which, though the Siluer were good, yet the Peeces were small. But since they would not stay with their Master, but would needes trauaile abroade, I haue preferred them to you that are next my selfe, Dedicating them, such as they are, to our Loue, in the depth whereof (I assure you) I sometimes wish your Infirmities translated vppon my selfe, that her Maiestie mought haue the Seruice of so actiue and able a Mind, and I mought be with excuse confined to these Contemplations and Studies for which I am fittest, so commend I you to the Preseruation of the Diuine Maiestie: From my Chamber at Graies Inne, this 30 of Januarie, 1597. Your entire Louing Brother, Fran. Bacon.”

The Essays, which are ten in number, abound with condensed thought and practical wisdom, neatly, pressly, and weightily stated, and, like all his early works, are simple, without imagery. They are written in his favorite style of aphorisms, although each essay is apparently a continued work, and without that love of antithesis and false glitter to which truth and justness of thought are frequently sacrificed by the writers of maxims.

A second edition, with a translation of the Meditationes SacrÆ, was published in the next year; and another edition enlarged in 1612, when he was solicitor-general, containing thirty-eight essays; and one still more enlarged in 1625, containing fifty-eight essays, the year before his death.

The Essays in the subsequent editions are much augmented, according to his own words: “I always alter when I add, so that nothing is finished till all is finished,” and they are adorned by happy and familiar illustration, as in the essay of Wisdom for a Man’s Self, which concludes, in the edition of 1625, with the following extract, not to be found in the previous edition: “Wisdom for a man’s self is, in many branches thereof, a depraved thing. It is the wisdom of rats, that will be sure to leave a house somewhat before it fall. It is the wisdom of the fox, that thrusts out the badger, who digged and made room for him. It is the wisdom of crocodiles, that shed tears when they would devour. But that which is specially to be noted is, that those which (as Cicero says of Pompey) are Sui Amantes sine Rivali are many times unfortunate. And whereas they have all their time sacrificed to themselves, they become in the end themselves sacrifices to the inconstancy of Fortune, whose wings they thought, by their self wisdom, to have pinioned.”

So in the essay upon Adversity, on which he had deeply reflected before the edition of 1625, when it first appeared, he says: “The virtue of prosperity is temperance; the virtue of adversity is fortitude; which in morals is the more heroical virtue. Prosperity is the blessing of the Old Testament; adversity is the blessing of the New, which carrieth the great benediction, and the clearer revelation of God’s favor. Yet, even in the Old Testament, if you listen to David’s harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost hath labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes, and adversity is not without comforts and hopes. We see in needle-works and embroideries, it is more pleasing to have a lively work upon a sad and solemn ground than to have a dark and melancholy work upon a lightsome ground; judge, therefore, of the pleasure of the heart by the pleasure of the eye. Certainly, virtue is like precious odors, most fragrant when they are incensed, or crushed; for prosperity doth best discover vice, but adversity doth best discover virtue.”

The Essays were immediately translated into French and Italian, and into Latin, by some of his friends, amongst whom were Hacket, Bishop of Lichfield, and his constant, affectionate friend, Ben Jonson.

His own estimate of the value of this work is thus stated in his letter to the Bishop of Winchester: “As for my Essays, and some other particulars of that nature, I count them but as the recreations of my other studies, and in that manner purpose to continue them; though I am not ignorant that these kind of writings would, with less pains and assiduity, perhaps yield more lustre and reputation to my name than the others I have in hand.”

Although it was not likely that such lustre and reputation would dazzle him, the admirer of Phocion, who, when applauded, turned to one of his friends, and asked, “What have I said amiss?” although popular judgment was not likely to mislead him who concludes his observations upon the objections to learning and the advantages of knowledge by saying: “Nevertheless, I do not pretend, and I know it will be impossible for me, by any pleading of mine, to reverse the judgment either of Æsop’s cock, that preferred the barleycorn before the gem; or of Midas, that being chosen judge between Apollo, president of the Muses, and Pan, god of the flocks, judged for plenty; or of Paris, that judged for beauty and love against wisdom and power. For these things continue as they have been; but so will that also continue whereupon learning hath ever relied and which faileth not, Justificata est sapientia a filiis suis:” yet he seems to have undervalued this little work, which for two centuries has been favorably received by every lover of knowledge and of beauty, and is now so well appreciated that a celebrated professor of our own times truly says: “The small volume to which he has given the title of ‘Essays,’ the best known and the most popular of all his works, is one of those where the superiority of his genius appears to the greatest advantage, the novelty and depth of his reflections often receiving a strong relief from the triteness of the subject. It may be read from beginning to end in a few hours; and yet after the twentieth perusal one seldom fails to remark in it something overlooked before. This, indeed, is a characteristic of all Bacon’s writings, and is only to be accounted for by the inexhaustible aliment they furnish to our own thoughts and the sympathetic activity they impart to our torpid faculties.”

During his life six or more editions, which seem to have been pirated, were published; and after his death, two spurious essays, “Of Death,” and “Of a King,” the only authentic posthumous essay being the Fragment of an Essay on Fame, which was published by his friend and chaplain, Dr. Rawley.

This edition is a transcript of the edition of 1625, with the posthumous essays. In the life of Bacon1 there is a minute account of the different editions of the Essays and of their contents.

They may shortly be stated as follows:—

First edition, 1597, genuine.

There are two copies of this edition in the university library at Cambridge; and there is Archbishop Sancroft’s copy in Emanuel Library; there is a copy in the Bodleian, and I have a copy.

Second edition, 1598, genuine.

Third edition, 1606, pirated.

Fourth edition, entitled “The Essaies of Sir Francis Bacon, Knight, the Kings Solliciter Generall. Imprinted at London by Iohn Beale, 1612,” genuine. It was the intention of Sir Francis to have dedicated this edition to Henry, Prince of Wales; but he was prevented by the death of the prince on the 6th of November in that year. This appears by the following letter:—

To the Most High and Excellent Prince, Henry, Prince of Wales, Duke of Cornwall, and Earl of Chester.

It may please your Highness: Having divided my life into the contemplative and active part, I am desirous to give his Majesty and your Highness of the fruits of both, simple though they be. To write just treatises, requireth leisure in the writer and leisure in the reader, and therefore are not so fit, neither in regard of your Highness’s princely affairs nor in regard of my continual service; which is the cause that hath made me choose to write certain brief notes, set down rather significantly than curiously, which I have called Essays. The word is late, but the thing is ancient; for Seneca’s Epistles to Lucilius, if you mark them well, are but Essays; that is, dispersed meditations though conveyed in the form of epistles. These labors of mine, I know, cannot be worthy of your Highness, for what can be worthy of you? But my hope is, they may be as grains of salt, that will rather give you an appetite than offend you with satiety. And although they handle those things wherein both men’s lives and their persons are most conversant; yet what I have attained I know not; but I have endeavored to make them not vulgar, but of a nature whereof a man shall find much in experience and little in books; so as they are neither repetitions nor fancies. But, however, I shall most humbly desire your Highness to accept them in gracious part, and to conceive, that if I cannot rest but must show my dutiful and devoted affection to your Highness in these things which proceed from myself, I shall be much more ready to do it in performance of any of your princely commandments. And so wishing your Highness all princely felicity, I rest your Highness’s most humble servant,

1612.

Fr. Bacon.

It was dedicated as follows:—

To my loving Brother, Sir John Constable, Knt.

My last Essaies I dedicated to my deare brother Master Anthony Bacon, who is with God. Looking amongst my Papers this vacation, I found others of the same nature: which, if I myselfe shall not suffer to be lost, it seemeth the World will not; by the often printing of the former. Missing my Brother, I found you next; in respect of bond both of neare Alliance, and of straight Friendship and Societie, and particularly of communication in Studies. Wherein I must acknowledge my selfe beholding to you. For as my Businesse found rest in my Contemplations, so my Contemplations ever found rest in your loving Conference and Judgment. So wishing you all good, I remaine your louing Brother and Friend,

Fra. Bacon.

Fifth edition, 1612, pirated. Sixth edition, 1613, pirated. Seventh edition, 1624, pirated. Eighth edition, 1624, pirated. Ninth edition, entitled, “The Essayes or Covnsels, Civill and Morall, of Francis Lo. Vervlam, Viscovnt St. Alban. Newly enlarged. London, Printed by Iohn Haviland for Hanna Barret and Richard Whitaker, and are to be sold at the Signe of the King’s Head in Paul’s Churchyard.” 1625, genuine.

This edition is a small quarto of 340 pages; it clearly was published by Lord Bacon; and in the next year, 1626, Lord Bacon died. The Dedication is as follows, to the Duke of Buckingham:—

To the Right Honorable my very good Lo. the Duke of Buckingham his Grace, Lo. High Admirall of England.

Excellent Lo.:—Salomon saies, A good Name is as a precious Oyntment; and I assure myselfe, such wil your Grace’s Name bee, with Posteritie. For your Fortune and Merit both, haue beene eminent. And you haue planted things that are like to last. I doe now publish my Essayes; which, of all my other Workes, have beene most currant: for that, as it seemes, they come home to Mens Businesse and Bosomes. I haue enlarged them both in number and weight, so that they are indeed a new Work. I thought it therefore agreeable to my Affection, and Obligation to your Grace, to prefix your Name before them, both in English and in Latine. For I doe conceiue, that the Latine Volume of them (being in the vniuersal language) may last as long as Bookes last. My Instauration I dedicated to the King: my Historie of Henry the Seventh (which I haue now also translated into Latine), and my Portions of Naturall History, to the Prince: and these I dedicate to your Grace: being of the best Fruits, that by the good encrease which God gives to my pen and labours, I could yeeld. God leade your Grace by the Hand. Your Graces most obliged and faithfull Seruant.

Fr. St. Alban.

Of this edition, Lord Bacon sent a copy to the Marquis Fiat, with the following letter:2—

“Monsieur l’Ambassadeur mon Filz: Voyant que vostre Excellence faict et traite Mariages, non seulement entre les Princes d’Angleterre et de France, mais aussi entre les langues (puis que faictes traduire mon Liure de l’Advancement des Sciences en Francois) i’ai bien voulu vous envoyer mon Liure dernierement imprimÉ que i’avois pourveu pour vous, mais i’estois en doubte, de le vous envoyer, pour ce qu’il estoit escrit en Anglois. Mais a’ cest’heure pour la raison susdicte ie le vous envoye. C’est un Recompilement de mes Essays Morales et Civiles; mais tellement enlargiÉs et enrichiÉs, tant de nombre que de poix, que c’est de fait un ouvre nouveau. Ie vous baise les mains, et reste vostre tres affectionÉe Ami, et tres humble Serviteur.

THE SAME IN ENGLISH.

My Lord Ambassador, my Son: Seeing that your Excellency makes and treats of Marriages, not only betwixt the Princes of France and England, but also betwixt their languages (for you have caused my book of the Advancement of Learning to be translated into French), I was much inclined to make you a present of the last book which I published, and which I had in readiness for you. I was sometimes in doubt whether I ought to have sent it to you, because it was written in the English tongue. But now, for that very reason, I send it to you. It is a recompilement of my Essays Moral and Civil; but in such manner enlarged and enriched both in number and weight, that it is in effect a new work. I kiss your hands, and remain your most affectionate friend and most humble servant, &c.

Of the translation of the Essays into Latin, Bacon speaks in the following letter:—

“To Mr. Tobie Mathew: It is true my labors are now most set to have those works which I had formerly published, as that of Advancement of Learning, that of Henry VII., that of the Essays, being retractate and made more perfect, well translated into Latin by the help of some good pens which forsake me not. For these modern languages will, at one time or other, play the bankrupt with books; and since I have lost much time with this age, I would be glad, as God shall give me leave, to recover it with posterity. For the Essay of Friendship, while I took your speech of it for a cursory request, I took my promise for a compliment. But since you call for it, I shall perform it.”

In his letter to Father Fulgentio, giving some account of his writings, he says:—

“The Novum Organum should immediately follow; but my moral and political writings step in between as being more finished. These are, the History of King Henry VII., and the small book, which, in your language, you have called Saggi Morali, but I give it a graver title, that of Sermones Fideles, or Interiora Rerum, and these Essays will not only be enlarged in number, but still more in substance.”

The nature of the Latin edition, and of the Essays in general, is thus stated by Archbishop Tenison:—

“The Essays, or Counsels Civil and Moral, though a by-work also, do yet make up a book of greater weight by far than the Apothegms; and coming home to men’s business and bosoms, his lordship entertained this persuasion concerning them, that the Latin volume might last as long as books should last. His lordship wrote them in the English tongue, and enlarged them as occasion served, and at last added to them the Colors of Good and Evil, which are likewise found in his book De Augmentis. The Latin translation of them was a work performed by divers hands: by those of Dr. Hacket (late Bishop of Lichfield), Mr. Benjamin Jonson (the learned and judicious poet,) and some others, whose names I once heard from Dr. Rawley, but I cannot now recall them. To this Latin edition he gave the title of Sermones Fideles, after the manner of the Jews, who called the words Adagies, or Observations of the Wise, Faithful Sayings; that is, credible propositions worthy of firm assent and ready acceptance. And (as I think), he alluded more particularly, in this title, to a passage in Ecclesiastes, where the preacher saith, that he sought to find out Verba Delectabilia (as Tremellius rendereth the Hebrew), pleasant words; (that is, perhaps, his Book of Canticles;) and Verba Fidelia (as the same Tremellius), Faithful Sayings; meaning, it may be, his collection of Proverbs. In the next verse, he calls them Words of the Wise, and so many goads and nails given ab eodem pastore, from the same shepherd [of the flock of Israel”].

In the year 1638, Rawley published, in folio, a volume containing, amongst other works, Sermones Fideles, ab ipso Honoratissimo Auctore, prÆterquam in paucis, Latinitate donati. In his address to the reader, he says:—

Accedunt, quas priÙs Delibationes Civiles et Morales inscripserat; Quas etiam in Linguas plurimas Modernas translatas esse novit; sed eas posteÀ, et Numero, et Pondere, auxit; In tantum, ut veluti Opus Novum videri possint; Quas mutato Titulo, Sermones Fideles, sive Interiora Rerum, inscribi placuit. The title-page and dedication are annexed: Sermones Fideles sive Interiora Rerum. Per Franciscum Baconum Baronem de Vervlamio, Vice-Comitem Sancti Albani. Londini Excusum typis Edwardi Griffin. Prostant ad Insignia Regia in Coemeterio D. Pauli, apud Richardum Whitakerum, 1638.

Illustri et Excellenti Domino Georgio Duci BuckinghamiÆ, Summo AngliÆ Admirallio.

Honoratissime Domine, Salomon inquit, Nomen bonum est instar Vnguenti fragrantis et pretiosi; Neque dubito, quin tale futurum sit Nomen tuum apud Posteros. Etenim et Fortuna, et Merita tua, prÆcelluerunt. Et videris ea plantasse, quÆ sint duratura. In lucem jam edere mihi visum est Delibationes meas, quÆ ex omnibus meis Operibus fuerunt acceptissimÆ: Quia forsitan videntur, prÆ cÆteris, Hominum Negotia stringere, et in sinus fluere. Eas autem auxi, et Numero, et Pondere; In tantum, ut planÈ Opus Novum sint. Consentaneum igitur duxi, Affectui, et Obligationi meÆ, erga Illustrissimam Dominationem tuam, ut Nomen tuum illis prÆfigam, tam in Editione AnglicÂ, quam LatinÂ. Etenim, in bon spe sum, Volumen earum in Latinam (Linguam scilicet universalem), versum, posse durare, quamdiÙ Libri et LiterÆ durent. Instaurationem meam Regi dicavi: Historiam Regni Henrici Septimi (quam etiam in Latinum verti et Portiones meas Naturalis HistoriÆ, Principi): Has autem Delibationes IllustrissimÆ Dominationi tuÆ dico, CÙm sint, ex Fructibus optimis, quos Gratia divin Calami mei laboribus indulgente, exhibere potui. Deus illustrissimam Dominationem tuam manu ducat. IllustrissimÆ Dominationis tuÆ Servus Devinctissimus et Fidelis.

Fr. S. Alban.

In the year 1618, the Essays, together with the Wisdom of the Ancients, was translated into Italian, and dedicated to Cosmo de Medici, by Tobie Mathew; and in the following year the Essays were translated into French by Sir Arthur Gorges, and printed in London.

WISDOM OF THE ANCIENTS.

In the year 1609, as a relaxation from abstruse speculations, he published in Latin his interesting little work, De Sapientia Veterum.

This tract seems, in former times, to have been much valued. The fables, abounding with a union of deep thought and poetic beauty, are thirty-one in number, of which a part of The Sirens, or Pleasures, may be selected as a specimen.

In this fable he explains the common but erroneous supposition that knowledge and the conformity of the will, knowing and acting, are convertible terms. Of this error, he, in his essay of Custom and Education, admonishes his readers, by saying: “Men’s thoughts are much according to their inclination; their discourse and speeches according to their learning and infused opinions, but their deeds are after as they have been accustomed; Æsop’s Damsel, transformed from a cat to a woman, sat very demurely at the board-end till a mouse ran before her.” In the fable of the Sirens he exhibits the same truth, saying: “The habitation of the Sirens was in certain pleasant islands, from whence, as soon as out of their watchtower they discovered any ships approaching, with their sweet tunes they would first entice and stay them, and, having them in their power, would destroy them; and, so great were the mischiefs they did, that these isles of the Sirens, even as far off as man can ken them, appeared all over white with the bones of unburied carcasses; by which it is signified that albeit the examples of afflictions be manifest and eminent, yet they do not sufficiently deter us from the wicked enticements of pleasure.”

The following is the account of the different editions of this work: The first was published in 1609. In February 27, 1610, Lord Bacon wrote to Mr. Mathew, upon sending his book De Sapientia Veterum:—

“Mr. Mathew: I do very heartily thank you for your letter of the 24th of August, from Salamanca; and in recompense therefore I send you a little work of mine that hath begun to pass the world. They tell me my Latin is turned into silver, and become current: had you been here, you should have been my inquisitor before it came forth; but, I think, the greatest inquisitor in Spain will allow it. But one thing you must pardon me if I make no haste to believe, that the world should be grown to such an ecstasy as to reject truth in philosophy, because the author dissenteth in religion; no more than they do by Aristotle or Averroes. My great work goeth forward; and after my manner, I alter even when I add; so that nothing is finished till all be finished. This I have written in the midst of a term and parliament; thinking no time so possessed, but that I should talk of these matters with so good and dear a friend. And so with my wonted wishes I leave you to God’s goodness.

“From Gray’s Inn, Feb. 27, 1610.”

And in his letter to Father Fulgentio, giving some account of his writings, he says: “My Essays will not only be enlarged in number, but still more in substance. Along with them goes the little piece De Sapientia Veterum.”

In the Advancement of Learning he says:—

“There remaineth yet another use of poesy parabolical, opposite to that which we last mentioned; for that tendeth to demonstrate and illustrate that which is taught or delivered, and this other to retire and obscure it; that is, when the secrets and mysteries of religion, policy, or philosophy are involved in fables or parables. Of this in divine poesy we see the use is authorized. In heathen poesy we see the exposition of fables doth fall out sometimes with great felicity; as in the fable that the giants being overthrown in their war against the gods, the earth, their mother, in revenge thereof brought forth Fame,—

Illam Terra parens, ir irritata Deorum,

Extremam, ut perhibent, Coeo Enceladoque sororem

Progenuit,

expounded, that when princes and monarchs have suppressed actual and open rebels, then the malignity of the people, which is the mother of rebellion, doth bring forth libels and slanders, and taxations of the State, which is of the same kind with rebellion, but more feminine. So in the fable, that the rest of the gods having conspired to bind Jupiter, Pallas called Briareus, with his hundred hands, to his aid; expounded, that monarchies need not fear any curbing of their absoluteness by mighty subjects, as long as by wisdom they keep the hearts of the people, who will be sure to come in on their side. So in the fable, that Achilles was brought up under Chiron, the centaur, who was part a man and part a beast, expounded ingeniously, but corruptly by Machiavel, that it belongeth to the education and discipline of princes to know as well how to play the part of the lion in violence, and the fox in guile, as of the man in virtue and justice. Nevertheless, in many the like encounters, I do rather think that the fable was first, and the exposition then devised, than that the moral was first, and thereupon the fable framed. For I find it was an ancient vanity in Chrysippus, that troubled himself with great contention to fasten the assertions of the stoics upon the fictions of the ancient poets; but yet that all the fables and fictions of the poets were but pleasure, and not figure, I interpose no opinion. Surely, of those poets which are now extant, even Homer himself (notwithstanding he was made a kind of Scripture by the latter schools of the Grecians), yet I should without any difficulty pronounce that his fables had no such inwardness in his own meaning; but what they might have upon a more original tradition, is not easy to affirm; for he was not the inventor of many of them.”

In the treatise De Augmentis the same sentiments will be found, with a slight alteration in the expressions. He says:—

“There is another use of parabolical poesy opposite to the former, which tendeth to the folding up of those things, the dignity whereof deserves to be retired and distinguished, as with a drawn curtain; that is, when the secrets and mysteries of religion, policy, and philosophy are veiled and invested with fables and parables. But whether there be any mystical sense couched under the ancient fables of the poets, may admit some doubt; and, indeed, for our part, we incline to this opinion, as to think that there was an infused mystery in many of the ancient fables of the poets. Neither doth it move us that these matters are left commonly to school-boys and grammarians, and so are embased, that we should therefore make a slight judgment upon them, but contrariwise, because it is clear that the writings which recite those fables, of all the writings of men, next to sacred writ, are the most ancient; and that the fables themselves are far more ancient than they (being they are alleged by those writers, not as excogitated by them, but as credited and recepted before) seem to be, like a thin rarefied air, which, from the traditions of more ancient nations, fell into the flutes of the Grecians.”

Of this tract, Archbishop Tenison, in his Baconiana, says:—

“In the seventh place, I may reckon his book De Sapientia Veterum, written by him in Latin, and set forth a second time with enlargement; and translated into English by Sir Arthur Gorges; a book in which the sages of former times are rendered more wise than it may be they were, by so dexterous an interpreter of their fables. It is this book which Mr. Sandys means, in those words which he hath put before his notes on the Metamorphosis of Ovid. ‘Of modern writers, I have received the greatest light from Geraldus, Pontanus, Ficinus, Vives, Comes, Scaliger, Sabinus, Pierius, and the crown of the latter, the Viscount of St. Albans.’

“It is true, the design of this book was instruction in natural and civil matters, either couched by the ancients under those fictions, or rather made to seem to be so by his lordship’s wit, in the opening and applying of them. But because the first ground of it is poetical story, therefore, let it have this place till a fitter be found for it.”

The author of Bacon’s Life, in the Biographia Britannica, says:—

“That he might relieve himself a little from the severity of these studies, and, as it were, amuse himself with erecting a magnificent pavilion, while his great palace of philosophy was building, he composed and sent abroad, in 1610, his celebrated treatise of the Wisdom of the Ancients, in which he showed that none had studied them more closely, was better acquainted with their beauties, or had pierced deeper into their meaning. There have been very few books published, either in this or any other nation, which either deserved or met with more general applause than this, and scarce any that are like to retain it longer, for in this performance Sir Francis Bacon gave a singular proof of his capacity to please all parties in literature, as in his political conduct he stood fair with all the parties in the nation. The admirers of antiquity were charmed with this discourse, which seems expressly calculated to justify their admiration; and, on the other hand, their opposites were no less pleased with a piece from which they thought they could demonstrate that the sagacity of a modern genius had found out much better meanings for the ancients than ever were meant by them.”

And Mallet, in his Life of Bacon, says:—

“In 1610 he published another treatise, entitled, Of the Wisdom of the Ancients. This work bears the same stamp of an original and inventive genius with his other performances. Resolving not to tread in the steps of those who had gone before him, men, according to his own expression, not learned beyond certain commonplaces, he strikes out a new tract for himself, and enters into the most secret recesses of this wild and shadowy region, so as to appear new on a known and beaten subject. Upon the whole, if we cannot bring ourselves readily to believe that there is all the physical, moral, and political meaning veiled under those fables of antiquity, which he has discovered in them, we must own that it required no common penetration to be mistaken with so great an appearance of probability on his side. Though it still remains doubtful whether the ancients were so knowing as he attempts to show they were, the variety and depth of his own knowledge are, in that very attempt, unquestionable.”

In the year 1619 this tract was translated by Sir Arthur Gorges. Prefixed to the work are two letters; the one to the Earl of Salisbury, the other to the University of Cambridge, which Gorges omits, and dedicates his translation to the high and illustrious princess the Lady Elizabeth of Great Britain, Duchess of Baviare, Countess Palatine of Rheine, and chief electress of the empire.

This translation, it should be noted, was published during the life of Lord Bacon by a great admirer of his works.

The editions of this work with which I am acquainted are:—

Year.	Language.	Printer.	Place.	Size.
1609	Latin,	R.Barker,	London,	12mo.
1617	”	J. Bill,	”	”
1618	Italian,	G. Bill,	”	”
1619	English,	J. Bill,	”	”
1620	”	”	”	”
1633	Latin,	F. Maire,	Lug. Bat.,	”
1634	”	F. Kingston,	London,	”
1638	”	E. Griffin,	”	Folio.
1691	”	H.Wetstein,	Amsterdam,	12mo.
1804	French,	H. Frantin,	Dijon,	8vo.

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