Francis Bacon and his secret society - Grand Lodge of Colorado

AND HIS SECRET SOCIETY. 27
works, to be parables, or figurative pieces, conveying a double
meaning to those who had knowledge enough to receive it.
These works (like the Shakespeare sonnets) are all more or less
obscure and incomprehensible in aim or form. They are,
apparently, full of allusions to other parts of his works, where
similar expressions are applied to quite different purposes.
Sometimes they are to outward appearance fragmentary, imperfect,
manifestly inaccurate or incomplete, in matters with which
Bacon was acquainted, yet permitted, nay, ordered, by him to be
so published.
It
is well known that Bacon's great desire was to be clear,
perspicuous, and easily understood. Obscurity in his writing
was, therefore, not caused by disregard of the limited comprehensions
of his readers, or by inadvertence in the choice of words,
for he was an absolute master of language and could write or
speak in any style or to any pitch, high or low, which suited his
subject. The obscurity, then, was, we are sure, intentional.
He admits as much in many places, where he confesses that be
finds it desirable " to keep some state " concerning himself and
his works, and where he, over and over again, commends the
use of reserve, secresy, ambiguous or parabolic language, of
allegory, metaphor, simile, and allusion, which are (as he says in
the preface to the Wisdom of the Ancients) a veil to hide from the
eyes of the vulgar thiDgs too deep and difficult for their comprehension.
It is desirable that this system or method, of Bacon,
should be clearly recognised and understood; it forms a very
important element in the matters which are presently to be discussed,
and since there are many persons ready to enter into
arguments connected with Bacon, but who have never read his
works, no apology is needed for reproducing passages from
various places where he speaks for himself and in no uncertain
tones:
" Parabolic poesy is of a higher character than others (narrative
or dramatic), and appears to be something sacred and venerable;
especially as religion itself commonly uses its aid as a
means of communication between divinity and humanity. But
this, too, is corrupted by the levity and idleness of wit in dealing
with allegory. It is of double use and serves for contrary