The Mystery of Francis Bacon :: Chapter VI. BACON'S "TEMPORIS PARTUS MAXIMUS."

Chapter VI. BACON'S "TEMPORIS PARTUS MAXIMUS."

Francis Bacon was at Blois with Sir Amias Paulet in 1577. In the same year was published the first edition of the first part of "AcadÉmie Francoise par Pierre de la Primaudaye Esceuyer, Seignor dudict lieu et de la BarrÉe, Gentilhomme ordinaire de la chambre du Roy." The dedication, dated February, 1577 (i.e., 1578) is addressed, "Au Tres-chrestien Roy de France et de Polongne Henry III. de ce nom." The first English translation, by T. B., was "published in 1586[9], imprinted at London by Edmund Bollifant for G. Bishop and Ralph Newbery." Other parts of "The Academy" followed at intervals of years, but the first and only complete edition in English bears date 1618, and was printed for Thomas Adams. Over the dedication is the well-known archer emblem. It is a thick folio volume, with 1,038 pages double columns. It may be termed the first EncyclopÆdia which appeared in any language, and is, perhaps, one of the most remarkable productions of the Elizabethan era. Little is known of Pierre de la Primaudaye. The particulars for his biography in the "Biographie Nationale" seem to have been taken from references made to the author in the "French AcadÉmie" itself. In the French Edition, 1580, there is a portrait of a man, and under it the words "Anag. de L'auth. Par la prierÈ Dieu m'ayde." The following is an extract from the dedication:—

"The dinner of that prince of famous memorie, was a second table of Salomon, vnto which resorted from euerie nation such as were best learned, that they might reape profit and instruction. Yours, Sir, being compassed about with those, who in your presence daily discourse of, and heare discoursed many graue and goodly matters, seemeth to be a schoole erected to teach men that are borne to vertue. And for myselfe, hauing so good hap during the assemblie of your Estates at Blois, as to be made partaker of the fruit gathered thereof, it came in my mind to offer vnto your Maiestie a dish of diuers fruits, which I gathered in a Platonicall garden or orchard, otherwise called an Academie, where I was not long since with certaine yoong Gentlemen of Aniou my companions, discoursing togither of the institution in good maners, and of the means how all estates and conditions may liue well and happily. And although a thousand thoughts came then into my mind to hinder my purpose, as the small authoritie, which youth may or ought to haue in counsell amongst ancient men: the greatnes of the matter subject, propounded to be handled by yeeres of so small experience; the forgetfulness of the best foundations of their discourses, which for want of a rich and happie memorie might be in me: my iudgement not sound ynough, and my profession vnfit to set them downe in good order: briefly, the consideration of your naturall disposition and rare vertue, and of the learning which you receiuve both by reading good authors, and by your familiar communication with learned and great personages that are neere about your Maiestie (whereby I seemed to oppose the light of an obscure day, full of clouds and darkness, to the bright beames of a very cleere shining sonne, and to take in hand, as we say, to teach Minerua). I say all these reasons being but of too great weight to make me change my opinion, yet calling to mind manie goodlie and graue sentences taken out of sundry Greeke and Latine Philosophers, as also the woorthie examples of the liues of ancient Sages and famous men, wherewith these discourses were inriched, which might in delighting your noble mind renew your memorie with those notable sayings in the praise of vertue and dispraise of vice, which you alwaies loued to heare: and considering also that the bounty of Artaxerxes that great Monarke of the Persians was reuiued in you, who receiued with a cheerfull countenance a present of water of a poore laborer, when he had no need of it, thinking to be as great an act of magnanimitie to take in good part, and to receiue cheerfully small presents offered with a hartie and good affection, as to giue great things liberally, I ouercame whatsoeuer would haue staied me in mine enterprise."

It appears, therefore, that the author by good hap was a visitor at the Court of Henry III. when at Blois; that he was there studying with certain young gentlemen of Anjou, his companions; that he was a youth, and of years of small experience; that his memory might not be sufficiently rich and happy, his judgment not enough, and his profession unfit in recording the discourses of himself and his companions.

"The Author to the Reader" is an essay on Philosophy, every sentence in which seems to have the same familiar sound as essays which subsequently appeared under another name. The contents of the several chapters are enumerated thus: "Of Man," "Of the Body and Soule," etc.

The first chapter contains a description of how the "Academie" came about. An ancient wise gentleman of great calling having spent the greater part of his years in the service of two kings, and of his country, France, for many and good causes had withdrawn himself to his house. He thought that to content his mind, which always delighted in honest and vertuous things, he could not bring greater profit to the Monarchie of France, than to lay open and preserve and keep youth from the corruption which resulted from the over great license and excessive liberty granted to them in the Universities. He took unto his house four young gentlemen, with the consent of their parents who were distinguished noblemen. After he had shown these young men the first grounds of true wisdom, and of all necessary things for their salvation, he brought into his house a tutor of great learning and well reported of his good life and conversation, to whom he committed their instruction. After teaching them the Latin tongue and some smattering of Greek he propounded for their chief studies the moral philosophy of ancient sages and wise men, together with the understanding and searching out of histories which are the light of life. The four fathers, desiring to see what progress their sons had made, decided to visit them. And because they had small skill in the Latin tongue, they determined to have their children discourse in their own natural tongue of all matters that might serve for the instruction and reformation of every estate and calling, in such order and method as they and their master might think best. It was arranged that they should meet in a walking place covered over with a goodly green arbour, and daily, except Sundays, for three weeks, devote two hours in the morning and two hours after dinner to these discourses, the fathers being in attendance to listen to their sons. So interesting did these discussions become that the period was often extended to three or four hours, and the young men were so intent upon preparation for them that they would not only bestow the rest of the days, but oftentimes the whole night, upon the well studying of that which they proposed to handle. The author goes on to say:—"During which time it was my good hap to be one of the companie when they began their discourses, at which I so greatly wondered that I thought them worthy to be published abroad." From this it would appear that the author was a visitor, privileged, with the four fathers and the master, to listen to the discourses of these four young men. But, a little further on the position is changed; one of the four young men is, without any explanation, ignored, and his father disappointed! For the author takes his place, as will be seen from the following extract:—

"And thus all fower of us followed the same order daily until everie one in his course had intreated according to appointment, both by the precepts of doctrine, as also by the examples of the lives of ancient Sages and famous men, of all things necessary for the institution of manners and happie life of all estates and callings in this French Monarchie. But because I knowe not whether, in naming my companions by their proper names, supposing thereby to honour them as indeede they deserve it, I should displease them (which thing I would not so much as thinke) I have determined to do as they that play on a Theater, who under borrowed maskes and disguised apparell, do represent the true personages of those whom they have undertaken to bring on the stage. I will therefore call them by names very agreeable to their skill and nature: the first Aser which signifieth Felicity: the second Amana which is as much to say as Truth: the third Aram which noteth to us Highness; and to agree with them as well in name as in education and behaviour. I will name myself Achitob[10] which is all one with Brother of goodness. Further more I will call and honour the proceeding and finishing of our sundry treatises and discourses with this goodlie and excellent title of Academie, which was the ancient and renowned school amongst the Greek Philosophers, who were the first that were esteemed, and that the place where Plato, Xenophon, Poleman, Xenocrates, and many other excellent personages, afterward called Academicks, did propound & discourse of all things meet for the instruction and teaching of wisdome: wherein we purposed to followe them to our power, as the sequele of our discourses shall make good proofe."

And then the discourses commence.

"Love's Labour's Lost" was published in 1598, and was the first quarto upon which the name of Shakespeare was printed. The title-page states that it is "newly corrected and augmented," from which it may be inferred that there was a previous edition, but no copy of such is known. The commentators are in practical agreement that it was probably the first play written by the dramatist.

There are differences of opinion as to the probable date when it was written. Richard Grant White believes this to be not later than 1588, Knight gives 1589, but all this is conjecture.

The play opens with a speech by Ferdinand:—

"Let Fame that all hunt after in their lives,
Live registred upon our brazen Tombes,
And then grace us, in the disgrace of death:
When spight of cormorant devouring time,
Th' endevour of this present breath may buy:
That honour which shall bate his sythes keene edge,
And make us heyres of all eternitie.
Therefore brave Conquerours, for so you are,
That warre against your own affections,
And the huge Armie of the worlds desires.
Our late Edict shall strongly stand in force,
Navar shall be the wonder of the world.
Our Court shall be a little Achademe,
Still and contemplative in living Art.
You three, Berowne, Doumaine, and Longavill,
Have sworne for three yeeres terme, to live with me,
My fellow Schollers, and to keepe those statutes
That are recorded in this schedule heere.
Your oathes are past, and now subscribe your names;
That his owne hand may strike his honour downe,
That violates the smallest branch heerein:
If you are arm'd to doe, as sworne to do,
Subscribe to your deepe oathes, and keepe it to."

Four young men in the French "Academie" associated together, as in "Love's Labour Lost," to war against their own affections and the whole army of the world's desires. Dumaine, in giving his acquiescence to Ferdinand, ends:—

"To love, to wealth, to pompe, I pine and die
With all these living in Philosophie."

Philosophie was the subject of study of the four young men to the "Academie."

Berowne was a visitor, for he says:—

"I only swore to study with your grace
And stay heere in your Court for three yeeres' space."

Upon his demurring to subscribe to the oath as drawn, Ferdinand retorts:—

Well, sit you out: go home, Berowne: adue."

To which Berowne replies:—

No, my good lord; I have sworn to stay with you."

Achitob was a visitor at the Academie in France. There are other points of resemblance, but sufficient has been said to warrant consideration of the suggestion that the French "Academie" contains the serious studies of the four young men whose experiences form the subject of the play.

The parallels between passages in the Shakespeare plays and the French "Academie" are numerous, but they form no part of the present contention.

One of these may, however, be mentioned. In the third Tome the following passage occurs[11]:—

Psal. xix.: "It is not without cause that the Prophet said (The heavens declare the glory of God, and the earth sheweth the workes of his handes) For thereby he evidently teacheth, as with the finger even to our eies, the great and admirable providence of God their Creator; even as if the heavens should speake to anyone. In another place it is written (Eccles. xliii.): (This high ornament, this cleere firmament, the beauty of the heaven so glorious to behold, tis a thing full of Majesty)."

On turning to the revised version of the Bible it will be found that the first verse is thus translated: "The pride of the height, the cleare firmament the beauty of heaven with his glorious shew." The rendering of the text in "The French Academy" is strongly suggestive of Hamlet's famous soliloquy. "This most excellent canopy, this brave o'erhanging firmament, this majestical roof fritted with golden fire, why it appears to me no other than a foul and pestilent congregation of vapours." The author has forsaken the common-place rendering of the Apocrypha, and has adopted the same declamatory style which Shakespeare uses. It is strongly reminiscent of Hamlet's famous speech, Act II., scene ii.

Only one of the Shakespeare commentators makes any reference to the work. The Rev. Joseph Hunter, writing in 1844, points out that the dramatist in "As You Like It," describing the seven ages of man, follows the division made in the chapter on "The Ages of Man" in the "Academie."[12]

The suggestion now made is that the French "Academie" was written by Bacon, who is represented in the dialogues as Achitob—the first part when he was about 18 years of age, that he continued it until, in 1618, the complete work was published. In the dedication the author describes himself as a youth of immature experience, but the contents bear evidence of a wide knowledge of classical authors and their works, a close acquaintance with the ancient philosophies, and a store of general information which it would be impossible for any ordinary youth of such an age to possess. But was not the boy who at 15 years of age left Cambridge disagreeing with the teaching there of Aristotle's philosophy, and whose mental qualities and acquirements provoked as "the natural ejaculation of the artist's emotion" the significant words, "Si tabula daretur digna animum mallem," altogether abnormal?

Was the "French Academie" Bacon's temporis partus maximus? It is only in a letter written to Father Fulgentio about 1625 that this work is heard of. Bacon writes: "Equidem memini me, quadraginta abhinc annis, juvenile opusculum circa has res confecisse, quod magna prorsus fiducia et magnifico titulo 'Temporis Partum Maximum' inscripsi."[13]

Spedding says: "This was probably the work of which Henry Cuffe (the great Oxford scholar who was executed in 1601 as one of the chief accomplices in the Earl of Essex's treason) was speaking when he said that 'a fool could not have written it and a wise man would not.' Bacon's intimacy with Essex had begun about thirty-five years before this letter was written."

Forty years from 1625 would carry back to 1585, the year preceding the date of publication of the first edition in English. If Cuffe's remark was intended to apply to the "French Academy," it is just such a criticism as the book might be expected to provoke.

The first edition of "The French Academie" in English appeared in 1586, the second in 1589, the third (two parts) in 1594, the fourth (three parts) in 1602, the fifth in 1614 (all quartos), then, in 1618, the large folio edition containing the fourth part "never before published in English." It appears to have been more popular in England than it was in France. Brunet in his 1838 edition mentions neither the book nor the author, Primaudaye. The question as to whether there was at this time a reading public in England sufficiently wide to absorb an edition in numbers large enough to make the publication of this and similar works possible at a profit will be dealt with hereafter. In anticipation it may be said that the balance of probabilities justifies the conjecture that the issue of each of these editions involved someone in loss, and the folio edition involved considerable loss.

A comparison between the French and English publications points to both having been written by an author who was a master of each language rather than that the latter was a mere translation of the former. The version is so natural in idiom and style that it appears to be an original rather than a translation. In 1586 how many men were there who could write such English? The marginal notes are in the exact style of Bacon. "A similitude"—"A notable comparison"—occur frequently just as the writer finds them again and again in Bacon's handwriting in volumes which he possesses. The book abounds in statements, phrases, and quotations which are to be found in Bacon's letters and works.

One significant fact must be mentioned. The first letter of the text in the dedication in the first English translation is the letter S. It is printed from a wood block (Fig. I.). Thirty-nine years after (in 1625) when the last edition of Bacon's Essays—and, with the exception of the small pamphlet containing his versification of certain Psalms, the last publication during his life—was printed, that identical wood block (Fig. II.) was again used to print the first letter in the dedication of that book. Every defect and peculiarity in the one will be found in the other. A search through many hundreds of books printed during these thirty-nine years—1586 to 1625—has failed to find it used elsewhere, except on one occasion, either then, before, or since.

Fig. I. Fig. I.

The first letter in the text of the dedication of the 1st edition of the English translation of the "French Academie," 1586. Printed at London by G. Bollifant. The block is also used in a similar manner in the 2nd edition, 1589. Londini Impensis, John Bishop.

Fig. II. Fig. II.

The first letter in the text of the dedication of the 1625 edition of Bacon's Essays, printed in London, by John Haviland.

Both letters were printed from the same block.

Did Bacon mark his first work on philosophy and his last book by printing the first letter in each from the same block?[14]

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