Lord Bacon was was a very great man. Who does not remember Pope's lines?—
The wisest, brightest, meanest of mankind.
But his hardship was fond of wielding10 the satiric11 lash12, and that spirit leads to exaggeration. Bacon was not the meanest of mankind, Pope himself did things that Bacon would never have stooped to. Nor was Bacon the wisest and brightest of mankind. A wiser and brighter spirit was contemporary with him in the person of "a poor player." The dullards who fancy that Lord Bacon wrote the plays of Shakespeare have no discrimination. His lordship's mind might have been cut out of the poet's without leaving an incurable13 wound. Some will dissent14 from this, but be it as it may, the styles of the two men are vastly different, like their ways of thinking. Bacon's essay on Love is cynical15. The man of the world, the well-bred statesman, looked on Love as "the child of folly16," a necessary nuisance, a tragi-comical perturbation. Shakespeare saw in Love the mainspring of life. Love speaks "in a perpetual hyperbole," said Bacon. Shakespeare also said that the lover "sees Helen's beauty in a brow of Egypt," The poet knew all the philosopher knew, and more. What Bacon laughed or sneered19 at, Shakespeare recognised as the magic of the great enchanter, who touches our imaginations and kindles20 in us the power of the ideal. Exaggeration there must be in passion and imagination; it is the defect of their quality; but what are we without them? Dead driftwood on the tide; dismantled22 hulls23 rotting in harbor; anything that awaits destruction, to give its imprisoned24 forces a chance of asserting themselves in new forms of being.
Bacon was not a Shakespeare; still, he was a very great man. His writings are a text-book of worldly wisdom. His philosophical25 force is almost proverbial. Nor was he wanting in a certain "dry" poetry. No philosophical writer, not even Plato, equals him in the command of illuminative26 metaphors27; and the fine dignity of his style is beyond all praise. The words drop from his pen with exquisite28 ease and felicity. He is never in a hurry, never ruffled29. He writes like a Lord Chancellor, though with something in him above the office; and if he is now and then familiar, it is only a slight condescension30, like the joke of a judge, which does not bring him down to the level of the litigants31.
The opinions of such a man are worth studying; and as Lord Bacon is often quoted in condemnation32 of Atheism33, we propose to see what he actually says about it, what his judgment34 on this particular theme is really worth, and what allowance, if any, should be made for the conditions in which he expressed himself. This last point, indeed, is one of considerable importance. Lord Bacon lived at a time when downright heresy35, such as Raleigh and other great men of that age were accused of, could only be ventilated in private conversation. In writing it could only be hinted or suggested; and, in this respect, a writer's silence is to be taken into account; that is, we must judge by what he does not say, as well as by what he does say.
Some writers, like Letourneau, the French ethnologist, have gone to the length of arguing that Lord Bacon was a Materialist36, and that his Theistic utterances37 were all perfunctory: as it were, the pinch of incense39 which the philosopher was obliged to burn on the altars of the gods. This much at least is certain—Lord Bacon rarely speaks of religion except as a philosopher or a statesman. He is apt to sneer18 at the "high speculations40" of "theologues." There is no piety41, no unction, in his allusions43 to theology. He looks upon religion as a social bond, an agency of good government. It is impossible to say that he took a Christian44 view of things when he wrote, "I have often thought upon Death, and I find it the least of all evils"; or when he wrote, "Men fear death as children fear to go into the dark; and as that natural fear in children is increased with tales, so is the other."
Lord Bacon has an essay on Atheism, which is significantly followed by another on Superstition45. The latter is seldom referred to by religious apologists, but we shall deal with it first.
"In all superstition," he says, "wise men follow fools." This is a bold, significant utterance38. Fools are always in the majority, wise men are few, and they are obliged to bow to the power of the multitude. Kings respect, and priests organise46, the popular folly; and the wise men have to sit aloft and nod to each other across the centuries. There is a freemasonry amongst them, and they have their shibboleths47 and dark sayings, to protect them against priests and mobs.
Perhaps the story of Balaam is a subtle anticipation48 of Lord Bacon's dictum. It was the ass21 that first saw the angel. Baalam only saw it afterwards, when his wits were disordered by the wonder of a talking donkey. Thus the prophet followed the ass, as wise men follow fools.
Superstition is worse than Atheism, in Lord Bacon's judgment; the one is unbelief, he says, but the other is contumely; and "it were better to have no opinion of God at all, than such an opinion as is unworthy of him." He approves the saying of Plutarch, that he "had rather a great deal men should say there was no such man as Plutarch, than that they should say there was one Plutarch that would eat his children as soon as they were born"—which, on the part of Lord Bacon, looks like a thrust at the doctrine49 of original sin and infant damnation.
With his keen eye for "the good of man's estate," Lord Bacon remarks of superstition, that "as the contumely is greater towards God, so the danger is greater towards men."
"Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation; all which may be guides to an outward moral virtue50, though religion were not; but superstition dismounts all these, and erecteth an absolute monarchy52 in the minds of men; therefore Atheism did never perturb17 states; for it makes men wary53 of themselves, as looking no farther, and we see the times inclined to Atheism (as the time of Augustus Caesar) were civil times; but superstition hath been the confusion of many states, and bringeth in a new primum mobile that ravisheth all the spheres of government."
By "civil times" Lord Bacon means settled, quiet, orderly, progressive times—times of civilisation54. And it is rather singular that he should pick out the age immediately preceding the advent55 of Christianity. Whatever fault is in Atheism, it is no danger to human society. This is Lord Bacon's judgment, and we commend it to the attention of the fanatics of faith, who point to Atheism as a horrid56 monster, fraught57 with cruelty, bloodshed, and social disruption.
Coming now to Lord Bacon's essay on Atheism itself, we find him opening it with a very pointed58 utterance of Theism. "I had rather," he says, "believe all the fables59 in the legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind." The expression is admirable, but the philosophy is doubtful. When a man says he would rather believe one thing than another, he is merely exhibiting a personal preference. Real belief is not a matter of taste; it is determined61 by evidence—if not absolutely, at least as far as our power of judgment carries us.
"A little philosophy," his lordship says, "inclineth man's mind to Atheism, but depth in philosophy bringeth men's minds about to religion." The reason he assigns is, that when we no longer rest in second causes, but behold62 "the chain of them confederate, and linked together," we must needs "fly to providence63 and Deity64." The necessity, however, is far from obvious. All the laws, as we call them, of all the sciences together, do not contain any new principle in their addition. Universal order is as consistent with Materialism65 as with Theism. It is easy to say that "God never wrought66 miracles to convince Atheism, because his ordinary works convince it"; but, as a matter of fact, it is the God of Miracles in whom the multitude have always believed. A special providence, rather than a study of the universe, has been the secret of their devotion to "the unseen."
Lord Bacon drops below the proper level of his genius in affirming that "none deny there is a God, but those for whom it maketh that there were no God." This is but a milder expression of the incivility of the Psalmist. It is finely rebuked67 by the atheist68 Monk69 in the play of "Sir William Crichton," the work of a man of great though little recognised genius—William Smith.
For ye who deem that one who lacks of faith Is therefore conscience-free, ye little know How doubt and sad denial may enthral him To the most timid sanctity of life.
Lord Bacon, indeed, rather doubts the existence of the positive Atheist.
"It appeareth in nothing more, that Atheism is rather in the lip than in the heart of man, than by this, that Atheists will ever be talking of that their opinion, as if they fainted in it within themselves, and would be glad to be strengthened by the opinion of others: nay70 more, you shall have Atheists strive to get disciples71, as it fareth with other sects72; and, which is most of all, you shall have of them that will suffer for Atheism, and not recant; whereas, if they truly think that there is no such thing as God, Why should they trouble themselves?"
Although Lord Bacon was not the "meanest of mankind," there was certainly a lack of the heroic in his disposition73; and this passage emanated74 from the most prosaic75 part of his mind and character. "Great thoughts," said Vauvenargues, "spring from the heart." Now the heart of Lord Bacon was not as high as his intellect; no one could for a moment imagine his facing martyrdom. He had none of the splendid audacity76, the undaunted courage, the unshakable fortitude77, of his loftier contemporary, Giordano Bruno. So much truth is there in Pope's epigram, that his lordship was capable at times of grovelling78; witness his fulsome79, though magnificent, dedication80 of the Advancement81 of Learning to King James—the British Solomon, as his flatterers called him, to the amusement of the great Henry of France, who sneered, "Yes, Solomon the son of David," in allusion42 to his mother's familiarity with David Rizzio. And in this very passage of the essay on Atheism we also see the grovelling side of Lord Bacon, with a corresponding perversion82 of intelligence. Being incapable83 of understanding martyrdom, except under the expectation of a reward in heaven, his lordship cannot appreciate the act of an Atheist in suffering for his convictions. His concluding words are positively84 mean. Surely the Atheist might trouble himself about truth, justice, and dignity; all of which are involved in the maintenance and propagation of his principles. But, if the closing observation is mean, the opening observation is fatuous85. This is a strong word to use of any sentence of Lord Bacon's, but in this instance it is justifiable86. If an Atheist mistrusts his own opinion, because he talks about it, what is to be said of the Christians87, who pay thousands of ministers to talk about their opinions, and even subscribe88 for Missionary89 Societies to talk about them to the "heathen"? Are we to conclude that an Atheist's talking shows mistrust, and a Christian's talking shows confidence? What real weakness is there in the Atheist's seeking for sympathy and concurrence90? It is hard for any man to stand alone; certainly it was not in Lord Bacon's line to do so; and why should not the Atheist be "glad to be strengthened by the opinion of others"! Novalis said that his opinion gained infinitely91 when it was shared by another. The participation92 does not prove the truth of the opinion, but redeems93 it from the suspicion of being a mere60 maggot of an individual brain.
Lord Bacon then turns to the barbaric races, who worship particular gods, though they have not the general name; a fact which he did not understand. More than two hundred years later it was explained by David Hume. It is simply a proof that monotheism grows out of polytheism; or, if you like, that Theism is a development of Idolatry. This is a truth that takes all the sting out of Lord Bacon's observation that "against Atheists the very savages94 take part with the very subtilest philosophers." We may just remark that the philosophers must be very hard pressed when they call up their savage95 allies.
Contemplative Atheists are rare, says Lord Bacon—"a Diagoras, a Bion, a Lucian perhaps, and some others." They seem more than they are, for all sorts of heretics are branded as Atheists; which leads his lordship to the declaration that "the great Atheists indeed are hypocrites, which are ever handling holy things, but without feeling; so as they must needs be cauterised in the end." This is a pungent96 observation, and it springs from the better side of his lordship's nature. We also have no respect for hypocrites, and for that very reason we object to them as a present to Atheism. Religion must consume in its own smoke, and dispose of its own refuse.
The causes of Atheism next occupy Lord Bacon's attention. He finds they are four; divisions in religion, the scandal of priests, profane97 scoffing98 in holy matters, and "learned times, especially with peace and prosperity." "Troubles and adversities," his lordship says, "do more bow men's minds to religion." Which is true enough, though it only illustrates99 the line of the Roman poet that religion always has its root in fear.
It will be observed that, up to the present, Lord Bacon has not considered one of the reasons for Atheism. What he calls "causes" are only occasions. He does not discuss, or even refer to, the objections to Theism that are derived100 from the tentative operations of nature, so different from what might be expected from a settled plan; from ugly, venomous and monstrous101 things; from the great imperfection of nature's very highest productions; from the ignorance, misery102, and degradation103 of such a vast part of mankind; from the utter absence of anything like a moral government of the universe. Only towards the end of his essay does Lord Bacon begin business with the Atheists. "They that deny a God," he says, "destroy a man's nobility; for certainly man is of kin2 to the beasts by his body; and, if he be not of kin to God by his spirit, he is a base and ignoble104 creature." This is pointed and vigorous, but after all it is a matter of sentiment. Some prefer the fallen angel, others the risen ape.
Lord Bacon, like Earl Beaconsfield, is on the side of the angels. We are on the other side. A being who has done something, and will do more, however humble105 his origin, is preferable to one who can only boast of his fine descent.
Finally, his lordship takes the illustration of the dog, to whom man is "instead of a God." What generosity106 and courage he will put on, in the "confidence of a better nature than his own." So man gathereth force and faith from divine protection and favor. Atheism therefore "depriveth human nature of the means to exalt107 itself above human frailty108." But this is to forget that there may be more than one means to the same end. Human nature may be exalted109 above its frailty without becoming the dog of a superior intelligence. Science, self-examination, culture, public opinion, and the growth of humanity, are more than substitutes for devotion to a deity. They are capable of exalting110 man continuously and indefinitely. They do not appeal to the spaniel element in his nature; they make him free, erect51, noble, and self-dependent.
On the whole we are bound to say that Lord Bacon's essay on Atheism is unworthy of his genius. If it were the only piece of his writing extant, we should say it was the work of one who had great powers of expression but no remarkable111 powers of thought. He writes very finely as a strong advocate, putting a case in a way that commands attention, and perhaps admiration112 for its force and skill. But something more than this is to be expected when a really great man addresses himself to a question of such depth and importance. What then are we to conclude? Why this, that Lord Bacon dared not give the rein113 to his mind in an essay on Atheism. He was bound to be circumspect114 in a composition level to the intelligence of every educated reader. We prefer to take him where he enjoys greater freedom. Under the veil of a story, for instance, he aims a dart115 at the superstition of a special providence, which is an ineradicable part of the Christian faith.
Bion, the Atheist, being shown the votive tablets in the temple of Neptune116, presented by those who prayed to the god in a storm and were saved, asked where were the tablets of those who were drowned. Bacon tells the story with evident gusto, and it is in such things that we seem to get at his real thoughts. In a set essay on Atheism, a man of his worldly wisdom, and un-heroic temper, was sure to kneel at the regular altars. The single query117 "Why should they trouble themselves?" explains it all.
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pedants
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| n.卖弄学问的人，学究，书呆子( pedant的名词复数 ) | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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baron
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| n.男爵；(商业界等)巨头，大王 | |
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chancellor
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| n.(英)大臣；法官；(德、奥)总理；大学校长 | |
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heralds
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| n.使者( herald的名词复数 )；预报者；预兆；传令官v.预示( herald的第三人称单数 )；宣布（好或重要） | |
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fanatics
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| 狂热者，入迷者( fanatic的名词复数 ) | |
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jot
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| n.少量；vi.草草记下；vt.匆匆写下 | |
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posterity
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| n.后裔，子孙，后代 | |
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allure
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| n.诱惑力，魅力；vt.诱惑，引诱，吸引 | |
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wielding
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| 手持着使用（武器、工具等）( wield的现在分词 )； 具有； 运用（权力）； 施加（影响） | |
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satiric
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| adj.讽刺的，挖苦的 | |
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lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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dissent
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| n./v.不同意，持异议 | |
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cynical
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| adj.(对人性或动机)怀疑的，不信世道向善的 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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perturb
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| v.使不安，烦扰，扰乱，使紊乱 | |
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sneer
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| v.轻蔑；嘲笑；n.嘲笑，讥讽的言语 | |
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sneered
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| 讥笑，冷笑( sneer的过去式和过去分词 ) | |
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kindles
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| （使某物）燃烧，着火( kindle的第三人称单数 )； 激起（感情等）； 发亮，放光 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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dismantled
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| 拆开( dismantle的过去式和过去分词 )； 拆卸； 废除； 取消 | |
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hulls
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| 船体( hull的名词复数 )； 船身； 外壳； 豆荚 | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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illuminative
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| adj.照明的，照亮的，启蒙的 | |
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metaphors
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| 隐喻( metaphor的名词复数 ) | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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ruffled
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| adj. 有褶饰边的, 起皱的 动词ruffle的过去式和过去分词 | |
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condescension
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| n.自以为高人一等，贬低(别人) | |
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litigants
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| n.诉讼当事人( litigant的名词复数 ) | |
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condemnation
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| n.谴责; 定罪 | |
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atheism
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| n.无神论，不信神 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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heresy
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| n.异端邪说；异教 | |
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materialist
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| n. 唯物主义者 | |
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utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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utterance
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| n.用言语表达，话语，言语 | |
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incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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piety
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| n.虔诚，虔敬 | |
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allusion
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| n.暗示，间接提示 | |
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allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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superstition
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| n.迷信，迷信行为 | |
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organise
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| vt.组织，安排，筹办 | |
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shibboleths
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| n.（党派、集团等的）准则( shibboleth的名词复数 )；教条；用语；行话 | |
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anticipation
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| n.预期，预料，期望 | |
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doctrine
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| n.教义；主义；学说 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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wary
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| adj.谨慎的，机警的，小心的 | |
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civilisation
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| n.文明，文化，开化，教化 | |
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advent
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| n.(重要事件等的)到来，来临 | |
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horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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fraught
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| adj.充满…的，伴有(危险等)的；忧虑的 | |
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pointed
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| adj.尖的，直截了当的 | |
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fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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determined
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| adj.坚定的；有决心的 | |
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behold
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| v.看，注视，看到 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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68
atheist
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| n.无神论者 | |
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69
monk
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| n.和尚，僧侣，修道士 | |
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70
nay
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| adv.不；n.反对票，投反对票者 | |
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71
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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emanated
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| v.从…处传出，传出( emanate的过去式和过去分词 )；产生，表现，显示 | |
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prosaic
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| adj.单调的，无趣的 | |
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audacity
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| n.大胆，卤莽，无礼 | |
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fortitude
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| n.坚忍不拔；刚毅 | |
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78
grovelling
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| adj.卑下的，奴颜婢膝的v.卑躬屈节，奴颜婢膝( grovel的现在分词 )；趴 | |
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fulsome
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| adj.可恶的，虚伪的，过分恭维的 | |
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dedication
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| n.奉献，献身，致力，题献，献辞 | |
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advancement
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| n.前进，促进，提升 | |
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perversion
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| n.曲解；堕落；反常 | |
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83
incapable
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| adj.无能力的，不能做某事的 | |
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positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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fatuous
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| adj.愚昧的；昏庸的 | |
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justifiable
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| adj.有理由的，无可非议的 | |
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87
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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88
subscribe
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| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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concurrence
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| n.同意；并发 | |
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infinitely
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| adv.无限地，无穷地 | |
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participation
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| n.参与，参加，分享 | |
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redeems
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| 补偿( redeem的第三人称单数 )； 实践； 解救； 使…免受责难 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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pungent
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| adj.（气味、味道）刺激性的，辛辣的；尖锐的 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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scoffing
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| n. 嘲笑, 笑柄, 愚弄 v. 嘲笑, 嘲弄, 愚弄, 狼吞虎咽 | |
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illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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100
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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102
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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103
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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105
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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106
generosity
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| n.大度，慷慨，慷慨的行为 | |
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107
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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108
frailty
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| n.脆弱；意志薄弱 | |
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109
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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110
exalting
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| a.令人激动的，令人喜悦的 | |
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111
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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112
admiration
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| n.钦佩，赞美，羡慕 | |
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113
rein
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| n.疆绳，统治，支配；vt.以僵绳控制，统治 | |
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114
circumspect
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| adj.慎重的，谨慎的 | |
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115
dart
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| v.猛冲，投掷；n.飞镖，猛冲 | |
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116
Neptune
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| n.海王星 | |
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117
query
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| n.疑问，问号，质问；vt.询问，表示怀疑 | |
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