Of Revenge
Revenge
The
revenge that a man takes for a wrong done to him by somebody represents an
arbitrary kind of justice.Wrong should be obtained through legal means, but
revenge means setting the law at nought. By taking revenge, a man can' settle a
score with his enemy. But if he refrains from taking revenge, he shows a moral
superiority over his enemy. To forgive an enémy is a sign of an exalted heart.
It
was Solomon who said that, by ignoring a wrong that has been
done
to him, a man shows how noble he is.
Which incidents to forgive and which to
avenge?
That which belongs to the past is gone forever and
is beyond recall. An injury that was done to a man in the past should be forgotten
because those, who concern themselves with affairs of the past, are unwise and
merely waste their energy.
A man does a wrong in order to make a financial gain
or for the pleasure of it or in order to win a higher position or for some
other similar reason. There is, therefore, no point in feeling annoyed with a
man just because he is selfish." Merely because he is l1ke the thorn or
briar which can only prick and scratch but serve no useful purpose.
And
if a man does a wrong because of his malicious nature, it is best to ignore him.
A man can be forgiven for taking revenge for a wrong against which law provides
no remedy. But, in such a case, a man should be careful that his revengeful
action is such as does not bring any legal
consequences
with it because otherwise he will still be at a disadvantage as compared with
his enemy.
Critical Notes
It is generous on the part of a man to reveal his
identity to his victim when he takes revenge, because the pleasure lies not so
much in the retaliatory action but in making the enemy repent of his misdeed.
But there are some cunning and cowardly person who do not reveal their identity
when they take revenge.
Cosimo de Medici, a Duke of Florence in the
sixteenth century was of the opinion that the wrong or injury done by a friend should
never be pardoned. It is commendable to forgive an enemy for doing us a wrong,
but it is unwise to forgive a treacherous or faithless friend. However, Job was
morally superior in declaring that, if we receive favours from our friends, we
should also tolerate injuries or wrongs from them. A man who aims at revenge
keeps himself in a state of torment because he is unable to forget the wrongs
that he has suffered.
History tells us that public revenges have, by and
large, proved fortunate. Those who took revenge for the assassination of Julius
Caesar, for the murder of Pertinax, and for the killing of Henry 1 of France,
reaped a rich harvest. Revengeful persons often live miserable lives.
This essay is an excellent example of Bacon's
tendency to dilute high ideals with expediency and a utilitarian approach to
life. When Bacon says that a man, who pardons his enemies, reveals a noble heart,
be certainly aims at a high ideal. But he dilutes this high ideal by justifying
a revenge that is taken for a wrong for which there is no legal remedy. He shows
his worldly wisdom when he cautions a man wishing to take revenge by saying
that the revenge should be such as there is no law to punish. In the same way, Bacon
does not feel angry with a man who loves himself better than others. Nor does
Bacon feel annoyed with a man who does a wrong merely out of ill nature. He
compares such a man to a thorn or briar. The comparison of a spiteful man with
a thorn or briar suggests that no efforts need be made to mend or improve such men.
This means that a wrong must be accepted from a person who is by nature wicked.
Bacon is slightly off the mark when he says that a
person taking revenge finds pleasure not in doing the hurt so much as in making
the enemy repent. Bacon is, however, right when he says that a man who
meditates revenge keeps his own wounds green. He is also right when he says
that revengeful persons live miserable lives.
Bacon's attitude towards those who do wilful injury
to their friends can also be defended. There is nothing very original to
striking about the ideas expressed in this essay. However, it contains sound
advice for the average reader. This essay is more or less a lesson in morality.
It is a didactic essay and is an intelligent study of human nature.
Style
As
for style, this essay is a model of compactness. Bacon's terse and pithy manner
of writing finds a perfect illustration here.
Many
of the sentences have that aphoristic quality for which Bacon
is
famous. Here are examples of sentences which are packed with
matter
(i)
"For as for the first wrong, it does but offend the law:
but
the revenge of that wrong putteth the law out of
office."
(ti)
Therefore they do but trife with themselves, that labour
in
past matters."
(ii)
"But base and crafty cowards are like the arrow that flieth
in
the dark."
(iv)
"This is certain, that a man that studieth revenge, keeps
his
own wounds green, which otherwise would heal and do
well.'
Bacon makes a liberal use of quotations in his essays.
This
essay,
which is very brief, contains three quotations, one from Solo
mon,
another from Cosimo de Medici, and the third from Job. Thus two of these are
biblical quotations and another is historical. There are plenty of allusioons
in the essays of Bacon. There are historical allusions here to Caesar, Pertinax
and Henery IlI of France besides Cosimo de Medici.
Bacon's
essays are full of illustrations, similes, and metaphors. Men of ill-nature are
here compared to the thorn and the briar which prick and scratch, because they
do no other". Cowardly persons who take revenge in a secret manner are
compared to the arrow that flieth in the dark. Revengeful persons are compared
to witches who, being mischievous, meet a sad fate.
An
extreme condensation of style often leads to obscurity. But, though written in
an extremely condensed style, this essay is completely free from obscurity.
Bacon's meaning in every sentence of this essay is perfectly clear. Indeed,
Bacon's style is here transparently
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