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. And therefore as Machiavel
well noteth (though in an evil-favoured instance,) there is no
trusting to the force of nature nor to the bravery of words, except
it be corroborate by custom. His instance is, that for the
achieving of a desperate conspiracy, a man should not rest upon the
fierceness of any man's nature, or his resolute undertakings; but
take such an one as hath had his hands formerly in blood. But
Machiavel knew not of a friar Clement, nor a Ravillac, nor a
Jaureguy, nor a Baltazar Gerard; yet his rule holdeth still, that
nature, nor the engagement of words, are not so forcible as custom.
Only superstition is now so well advanced, that men of the first
blood are as firm as butchers by occupation; and votary resolution
is made equipollent to custom even in matter of blood. In other
things the predominancy of custom is every where visible; insomuch
as a man would wonder to hear men profess, protest, engage, give
great words, and then do just as they have done before; as if they
were dead images, and engines moved only by the wheels of custom.
We see also the reign or tyranny of custom, what it is. The Indians
(I mean the sect of their wise men) lay themselves quietly upon a
stack of wood, and so sacrifice themselves by fire. Nay the wives
strive to be burned with the corpses of their husbands. The lads of
Sparta, of ancient time, were wont to be scourged upon the altar of
Diana, without so much as queching. I remember, in the beginning of
Queen Elizabeth's time of England, an Irish rebel condemned, put up
a petition to the Deputy that he might be hanged in a with, and not
in an halter; because it had been so used with former rebels. There
be monks in Russia, for penance, that will sit a whole night in a
vessel of water, till they be engaged with hard ice. Many examples
may be put of the force of custom, both upon mind and body.
Therefore, since custom is the principal magistrate of man's life,
let men by all means endeavour to obtain good customs. Certainly
custom is most perfect where it beginneth in young years: this we
call education; which is, in effect, but an early custom. So we
see, in languages the tongue is more pliant to all expressions and
sounds, the joints are more supple to all feats of activity and
motions, in youth than afterwards. For it is true that late
learners cannot so well take the ply; except it be in some minds
that have not suffered themselves to fix, but have kept themselves
open and prepared to receive continual amendment, which is exceeding
rare. But if the force of custom simple and separate be great, the
force of custom copulate and conjoined and collegiate is far
greater. For there example teacheth, company comforteth, emulation
quickeneth, glory raiseth: so as in such places the force of custom
is in his exaltation. Certainly the great multiplication of virtues
upon human nature resteth upon societies well ordained and
disciplined. For commonwealths and good governments do nourish
virtue grown, but do not much mend the seeds. But the misery is,
that the
most effectual means are now applied to the ends least to be desired. [@ Bacon, Works VI, 470-2] |
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