For if the matter be attentively considered, a sound argument may be drawn from Poesy, to show that there is agreeable to the spirit of man a more ample greatness, a more perfect order, and a more beautiful variety than it can anywhere (since the Fall) find in nature. And, therefore, since the acts and events which are the subjects of real history are not of sufficient grandeur to satisfy the human mind, Poesy is at hand to feign acts more heroical; since the successes and issues of actions as related in true history are far from being agreeable to the merits of virtue and vice, Poesy corrects it, exhibiting events and fortunes as according to merit and the law of providence; since true history wearies the mind with satiety of ordinary events, one like another, Poesy refreshes it , by reciting things unexpected and various and full of vicissitude. So that this Poesy conduces not only to delight but also to magnanimity and morality. Whence it may be fairly thought to partake somewhat of a divine nature; because it raises the mind and carries it aloft, accommodating the shows of things to the desires of the mind, not (like reason and history ) buckling and bowing down the mind to the nature of things.

And by these charms, and that agreeable congruity which it has with man’s nature, accompanied also with music, to gain more sweet access, it has so won its way as to have been held in honour even in the rudest ages and among barbarous peoples, when other kinds of learning were utterly excluded.

Dramatic Poesy, which has the theatre for its world, would be of excellent use if well directed. For the stage is capable of no small influence both of discipline and of corruption. Now of corruptions in this kind we have enough; but the discipline has in our times been plainly neglected. And though in modern states play-acting is esteemed but as a toy, except when it is too satirical and biting; yet among the ancients it was used as a means of educating men’s minds to virtue. Nay, it has been regarded by learned men and great philosophers as a kind of musician’s bow by which men’s minds may be played upon. And certainly it is most true, and one of the great secrets of nature, that the minds of men are more open to impressions and affections when many are gathered together that when they are alone…

But Parabolical Poesy is of a higher character than the others, 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 wits in dealing with allegory. It is of double use and serves for contrary purposes; for it serves for and infoldment; and it likewise serves for illustration. In the latter case the object is a certain method of teaching, in the former an artifice for concealment. Now this method of teaching, used for illustration, was very much in use in the ancient times…

But there remains yet another use of Poesy Parabolical, opposite to the former; wherein it serves (as I said) for an infoldment; for such things, I mean, the dignity whereof requires that they should be seen as it were through a veil; that is when the secrets and mysteries of religion, policy, and philosophy are involved in fables or parables.

Francis Bacon, De Augmentis Scientiarum, Bk II, ch xiii.

As for Narrative Poesie, or if you please Heroical (so you understand it of the matter, not of the verse) it seems to be raised altogether from a noble foundation; which makes much for the dignity of man’s nature. For seeing this sensible world is in dignity inferior to the soul of man, Poesie seems to endow human nature with that which History denies; and to give satisfaction to the mind, with, at least, the shadow of things, where the substance cannot be had. For if the matter be thoroughly considered, a strong argument may be drawn from Poesie, that a more stately greatness of things, a more perfect order, and a more beautiful variety delights the soul of man, than any way can be found in Nature since the Fall. Wherefore seeing the acts and events, which are the subject of true History, are not of that amplitude as to content the mind of man, Poesie is ready at hand to feign acts more heroical. Because true History reports the successes of business, not proportionable to the merit of virtues and vices; Poesie corrects it, and presents events and fortunes according to desert, and according to the law of Providence: because true History, through the frequent satiety and similitude of things, works a distaste and misprision in the mind of man; Poesie cheereth and refreshes the soul, chanting things rare, and various, and full of vicissitudes. So as Poesie serveth and conferreth to delectation, magnanimity, and morality; and therefore it may seem deservedly to have some participation of divineness; because it doth raise the mind, and exalt the spirit with high raptures, by proportioning the shews of things to the desires of the mind; and not submitting the mind to things, as Reason and History do. And by these allurements, and congruities, whereby it cherisheth the soul of man, joined also with consort of music, whereby it may more sweetly insinuate itself, it hath won such access that it hath been in estimation even in rude times, and barbarous nations, when other learning stood excluded.

Dramatical, or Representative Poetry, which brings the world upon the stage, is of excellent use, if it were not abused. For the instructions and corruptions of the stage may be great, but the corruptions in this kind abound; the discipline is altogether neglected in our times. For although in modern commonwealths, stage-plays be but estimed a sport or pastime, unless it draw from the satyr and be mordant; yet the care of the Ancients was that it should instruct the minds of men unto virtue. Nay, wise men and great philosophers have accounted it as the archet or musical bow of the mind. And certainly it is most true, and as it were a secret of nature, that the minds of men are more patent to affections and impressions, congregate, than solitary.

But Poesie Allusive, or Parabolical, exceeds all the rest, and seemeth to be a sacred and venerable thing, especially seeing Religion itself hath allowed it a work of that nature, and by it traffics divine commodities with men. But even this also hath been contaminate by the levity and indulgence of men’s wits about allegories. And it is of ambiguous use, and applied to contrary ends. For it serves for obscuration, and it serveth also for illustration: in this it seems there was sought a way how to teach; in that an art how to conceal. And this way of teaching which conduceth to illustration was much in use in the Ancient times: for when the inventions and conclusions of human reason (which are now common and vulgar) were in those ages strange and unusual, the understandings of men were not so capable of that subtilty, unless such discourses, by resemblances and examples, were brought down to sense. Wherefore in those first ages all were full of fables, and of parables, and of enigmas, and of similitudes of all sorts… So even at this day, and ever, there is, and hath been much life and vigour in parables; because arguments cannot be so sensible, nor examples so fit.

There is another use of Parabolical Poesie, opposite to the former, which tendeth to the folding up of those things; the dignity whereof deserves to be retired and distinguished, as with a drawn curtain: that is when the secrets and mysteries of religion, policy and philosophy are veiled, and invested with fables and parables…

Francis Bacon, Advancement of Learning (1640), Bk II, ch xiii.

Therefore, because the acts or events of true history have not that magnitude which satisfieth the mind of man, poesie feigneth acts and events greater and more heroical: because true history propoundeth the successes and issues of actions not so agreeable to the merits of virtue and vice, therefore poesie feigns them more just in retribution, and more according to revealed providence: because true history representeth actions and events more ordinary, and less interchanged, therefore poesie endueth them with more rareness, and more unexpected and alternative variations: so as it appeareth that poesie serveth and conferreth to magnanimity, morality, and to delectation. And therefore it was ever thought to have some participation in divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind into the nature of things.

Francis Bacon, Advancement of Learning (1605), Bk II.

Plato saith elegantly: ‘That virtue if she could be seen would move great love and affection’… Rhetoric paints our virtue and goodness to the life, and makes them in a sort conspicuous… Shew them to the imagination so as maybe in a lively Representation.

Francis Bacon, Advancement of Learning (1605), Bk II.

Men generally taste well knowledges drenched in flesh and blood, civil history, morality, policy, about which men’s affections, praises, fortunes do turn, and are conversant’.

Francis Bacon, Advancement of Learning (1605), Bk II.

Again: some will doubt rather than object; whether we speak of perfecting by our method Natural Philosophy only, or the other Sciences as well, Logic, Ethics, Politics. But we certainly understand that what we have said refers to all: and just as common logic which rules things by means of syllogism pertains not only to natural sciences, but to all, so ours too, which proceeds by induction, embraces all things. For we construct a History and Tables of Discovery as much of anger, fear, modesty, and the like; or of the examples of civil affairs; and no less of the mental emotions of memory, of composition and division, judgement and the rest; as of cold and heat, light, vegetation, or the like.

Francis Bacon, Novum Organum (1620), Bk I, Aph 127 (transl.).

And not only should the characters of dispositions which are impressed by nature be received into this treatise, but those which are imposed on the mind by sex, by age, by region, by health and sickness, by beauty and deformity, and the like; and again, those which are caused by fortune, as sovereignty, nobility, obscure birth, riches, want, magistracy, privateness, prosperity, adversity and the like…

Francis Bacon, De Augmentis Scientiarum (1623), Bk VII, ch iii (transl.)

The wisdom of the ancients devised a way of inducing men to study truth by means of pious frauds, the delicate Minerva secretly lurking beneath the mask of pleasure.

Richard de Bury, High Chancellor of England, A Vindication of [Epic or Dramatic] Poetry.