Off Truth

Francis Bacon (1561–1626) was a renowned philosopher, statesman, and writer who lived
during the Elizabethan and Jacobean eras in England. His influential works and
groundbreaking ideas shaped modern scientific thought and left an indelible mark on
Western philosophy.

He was Born on January 22, 1561, in London, His father, Sir Nicholas Bacon, was the Lord Keeper
of the Great Seal under Queen Elizabeth I. His mother, Anne Cooke Bacon, was an educated
scholar and translator, fostering an intellectual environment for young Bacon. He attended Trinity
College, Cambridge, where he developed a critical view of the traditional Aristotelian approach to
science and philosophy. After Cambridge, Bacon studied law at Gray's Inn, one of the Inns of
Court in London, further honing his analytical and rhetorical skills. Bacon began his career as a
lawyer, his political career began in 1584 when he was elected to the House of Commons, where
he quickly gained a reputation as a skilled orator and negotiator. In 1618, Bacon was appointed
Lord Chancellor, the highest-ranking judge in England, further solidifying his influence in the
political sphere.
Bacon is considered a pivotal figure in the Scientific Revolution, advocating for an empirical,
inductive approach to scientific inquiry. His seminal work, "Novum Organum," outlined a
systematic method for scientific investigation, laying the foundations for the modern scientific
method. Bacon also made significant contributions to the field of natural history, collecting and
categorizing observations about the natural world.
Bacon's philosophical ideas centered around empiricism, which emphasized the importance of
sensory experience and observation in acquiring knowledge. He advocated for an inductive
approach to reasoning, moving from specific observations to broader generalizations, in contrast
to the deductive methods of the past. Bacon's philosophy also reflected utilitarian principles, as
he believed that the advancement of knowledge should ultimately serve the betterment of
humanity. In his writings, Bacon identified four "idols" or mental biases that he believed hindered
the pursuit of true knowledge.
The most notable feature of Bacon’s essay is his aphoristic style. Aphorisms are straightforward
statements that state a truth. Bacon in his essays writes in an aphoristic style making general
statements. His prose was also known for its rhetorical flourish, employing various literary
devices to engage and persuade his audience. Bacon's writings were substantive and
intellectually challenging, reflecting his extensive knowledge and deep understanding of the
subjects he addressed.
Bacon's ideas and methodologies significantly influenced the development of modern scientific
thought and the advancement of empirical research. His writings on epistemology, inductive
reasoning, and the pursuit of knowledge have left a lasting mark on Western philosophy. Bacon's
unique prose style and use of aphorisms have also had a enduring influence on English literature
and rhetoric
Bacon was dedicated to the advancement of learning. He envisioned a new system of
scientific inquiry, advocating for inductive reasoning over Aristotelian deduction. He died
on April 9, 1626, due to pneumonia during his study of the preservation of meat.

Francis Bacon's essay "Of Truth" is a philosophical exploration of the nature of truth and
humanity's complex relationship with it.

"What is truth?" said jesting Pilate, and would not stay for an answer.

Bacon starts this essay “Of Truth” by citing an example from ancient Rome to emphasize
the importance of embracing the truth.

Pontius Pilate, an ancient Roman governor, passed judgement on the crucifixion of Jesus
Christ, under the pressure of the crowd, without worrying about or patiently waiting for the
revelation of truth.

Here, Bacon critiques Pilate’s erroneous decision without much worrying about the truth. If
Pilate had the patience, he would have refrained from committing such a big mistake in
history. According to Bacon, this incident stresses the importance of having a deeper
understanding of the truth.

Certainly, there be that delight in giddiness, and count it a bondage to fix a belief,
affecting free-will in thinking as well as in acting.
Bacon indicates that there are people who consider it a bondage to committing to a
particular belief. This belief, according to these people, would affect the autonomy not only
in their thinking but also in actions. So, these people would never want to fix on a particular
belief, but wish to have intellectual liberty.

And though the sects of philosophers of that kind be gone, yet there remain certain
discoursing wits which are of the same veins, though there be not so much blood in
them as was in those of the ancients.
Though the groups of ancient philosophers are no more, it’s noteworthy that there are
people still today who think in a similar manner, though they may not be as influential as the
ancient philosophers however.
But it is not only the difficulty and labor which men take in finding out of truth, nor
again that when it is found it imposeth upon men’s thoughts, that doth bring lies in
favor, but a natural though corrupt love of the lie itself.
According to Bacon, people prefer and embrace lies not only because it is difficult to
discover truth or the people have to face challenges that the truth puts forth to their thinking,
but also because humans have a natural inclination towards embracing the lie because of
an inherent love (corrupt love) for the lie itself.

One of the later school of the Grecians examineth the matter, and is at a stand to think
what should be in it, that men should love lies where neither they make for pleasure,
as with poets, nor for advantage, as with the merchant; but for the lie’s sake.
A Greek philosophical school took this topic for discussion on why some individuals have a
natural tendency to love lies. Unlike poets who make lies for pleasure and entertainment or
merchants who lie for personal advantage, this school of philosophy couldn’t come to a
conclusion why some people prefer lie for lie’s sake.

But I cannot tell: this same truth is a naked and open daylight that doth not show the
masques and mummeries and triumphs of the world half so stately and daintily as
candle-lights.
Bacon makes a beautiful comparison between truth and lie. Truth is like bright daylight that
reveals things as they really are without illusions and any fancy decorations (the masques
and mummeries), whereas the lie (the triumphs of the world) is like a candlelight which is
more glamorous, attractive and impressive.

Truth may perhaps come to the price of a pearl that showeth best by day; but it will not
rise to the price of a diamond or carbuncle, that showeth best in varied lights.
Bacon goes on to explain why some individuals prefer lies over truth. Truth might be valuable
and comparable to a pearl which looks best in daylight. Yet, it will never rise to the value of
a diamond or carbuncle, which shine "What is truth?" said jesting Pilate, and would not stay
for an answer.more impressively in different lights.

Diamond and carbuncle (the lies and illusions) shine brilliantly in various colourful lights,
whereas the pearl (the truth) shines best only in daylight.

A mixture of a lie doth ever add pleasure. Doth any man doubt that if there were taken
out of men’s minds vain opinions, flattering hopes, false valuations, imaginations as
one would, and the like, but it would leave the minds of a number of men poor
shrunken things, full of melancholy and indisposition, and unpleasing to themselves?
Here Bacon suggests that a mixture of lie and truth often gives more pleasure. He then
questions that whether anybody doubts that if people’s minds were stripped of flattering
hopes, false valuations, and imaginations, the minds of a number of men would be left to
suffer melancholy, lacking motivation, and uninspired to themselves.

One of the fathers, in great severity, called poesy vinum daemonum [the wine of
devils] because it filleth the imagination, and yet it is but with the shadow of a lie. But
it is not the lie that passeth through the mind, but the lie that sinketh in and settleth in
it that doth the hurt, such as we spake of before.
In these lines Bacon explains why one of the early Christian scholars referred to poetry as
“the wine of devils” (vinum daemonum). It is because the poetry intoxicates the imagination,
even though everyone is aware that it is based on falsehoods.

Merely passing lie never hurts the mind. But rather the lie that takes root in mind and stays
there long, causing damage over time. Such lies are harmful intoxication to individuals.

But howsoever these things are thus in men’s depraved judgments and affections, yet
truth, which only doth judge itself, teacheth that the inquiry of truth, which is the love-
making or wooing of it; the knowledge of truth, which is the presence of it; and the
belief of truth, which is the enjoying of it, is the sovereign good of human nature.
Despite the people’s flawed judgement about the value of truth, it teaches us that seeking
truth, understanding its value and believing in truth are the sovereign good for human race.
So, truth is important for the welfare of human beings.

The first creature of God in the works of the days was the light of the sense; the last
was the light of reason; and his Sabbath work ever since is the illumination of his
spirit. First he breathed light upon the face of the matter, or chaos; then he breathed
light into the face of man; and still he breatheth and inspireth light into the face of his
chosen.
According to Bacon, the first creation of God was the light of the sense that allows us to
perceive the world. And his Sabbath work (final creation) was the light of reason (the
illumination of his spirit) which enables us to understand the world.

In other words, first God breathed light into the chaotic world, and then he brought light to
human race. Ever since, God continues to inspire and bring illumination to the face of his
chosen.

The poet that beautified the sect that was otherwise inferior to the rest, saith yet
excellently well, “It is a pleasure to stand upon the shore, and to see ships tossed
upon the sea; a pleasure to stand in the window of a castle, and to see a battle and the
adventures thereof below; but no pleasure is comparable to the standing upon the
vantage ground of truth (a hill not to be commanded, and where the air is always clear
and serene), and to see the errors and wanderings and mists and tempests in the vale
below”; so always that this prospect be with pity, and not with swelling or pride.
In these lines of “Of Truth”, Bacon discusses how a poet praises the pleasure of watching
different scenes, like standing upon the seashore and seeing ships tossed upon the sea or
standing in the window of a castle and watching a battle. But the greatest pleasure is that,
according to Bacon, standing upon the elevated ground of truth and seeing errors of those
below.

Certainly it is heaven upon earth to have a man’s mind move in charity, rest in
providence, and turn upon the poles of truth.
It is a beautiful experience to have one’s mind move towards charity / filled with love and
goodwill towards others, to rest in the divine guidance, and trust on the benefits of truth is
akin to heaven upon earth.

To pass from theological and philosophical truth to the truth of civil business: it will be
acknowledged, even by those that practice it not, that clear and round dealing is the
honor of man’s nature, and that mixture of falsehood is like alloy in coin of gold and
silver, which may make the metal work the better, but it embaseth it. For these
winding and crooked courses are the goings of the serpent, which goeth basely upon
the belly and not upon the feet.
In this passage, Bacon move from discussing theological and philosophical truth to the truth
of everyday business. He declares that candid, open, honest and straightforward dealings
are fundamental to human nobility, even to the people who don’t practice it.

A mixture of falsehood and truth is akin to the impurities added to precious metals (coin of
gold and silver). Though they make them work and shine better, they ultimately degrades
their value.

Dishonest and deceitful actions are compared to the movements of a serpent. A serpent
slithers on its belly rather than walking on its foot. The comparison is made to describe that
the deceitful and dishonorable actions are low much like the movements of a serpent close
to the ground.

There is no vice that doth so cover a man with shame as to be found false and
perfidious; and therefore, Montaigne saith prettily, when he inquired the reason why
the word of the lie should be such a disgrace and such an odious charge. Saith he, “If
it be well weighed, to say that a man lieth, is as much as to say that he is brave
towards God, and a coward towards man.” For a lie faces God, and shrinks from man.
In these lines of “Of Truth”, Bacon discusses how much it is shameful for a man who is
discovered to be false and deceitful. No vice is as shameful as being discovered false and
perfidious.

Montaigne explains this act in a simple way: a liar dares to defy God but he is coward in front
of people. If one dares to defy God by telling lies, why he dares not to face fellow humans by
telling the truth.

Surely the wickedness of falsehood and breach of faith cannot possibly be so highly
expressed as in that it shall be the last peal to call the judgments of God upon the
generations of men: it being foretold that when Christ cometh, “He shall not find faith
upon the earth.”
Falsehood is wickedness and it is a serious sin that provokes God (it shall be the last peal to
call the judgments of God upon the generations of men).

“Of Truth” concludes with a prophecy about the return of Christ. When he comes back, he
will find falsehood and unfaithfulness widespread everywhere on the earth.