nourished, and put into men's heads by the tales and whisperings of others, have stings. Certainly the best mean to clear the way in this same wood of suspicions, is frankly to communicate them with the party that he suspects; for thereby he shall be sure to know more of the truth of them than he did before; and withal shall make that party more circumspect not to give farther cause of suspicion. But this would not be done to men of base natures: for they, if they find themselves once suspected, will never be true. The Italian says, "Sospetto licentia fede;" as if suspicion did give a passport to faith; but it ought rather to kindle it to discharge itself. OF DISCOURSE. Some in their discourse desire rather com mendation of wit, in being able to hold all arguments, than of judgment in discerning what is true; as if it were a praise to know what might be said, and not what should be thought. Some have certain commonplaces and themes, wherein they are good, and want variety: which kind of poverty is for the most part tedious, and, when it is once perceived, ridiculous. The most honourable part of talk is to give the occasion; and again to moderate, and pass to somewhat else; for then a man leads the dance. It is good in discourse and speech of conversation to vary and intermingle speech of the present occasion with arguments; tales with reasons; asking of questions with telling of opinions; and jest with earnest; for it is a dull thing to tire, and, as we say now, to jade anything too far. As for jest, there be certain things which ought to be privileged from it; namely, religion, matters of state, great persons, any man's present business of importance, and any case that deserveth pity. Yet there be some that think their wits have been asleep, except they dart out somewhat that is piquant, and to the quick: that is a vein which would be bridled; "Parce, puer, stimulis, et fortius utere loris." And generally men ought to find the difference between saltness and bitterness. Certainly he that hath a satirical vein, as he maketh others afraid of his wit, so he had need be afraid of others' memory. He that questioneth much shall learn much, and content much; but especially if he apply his questions to the skill of the persons whom he asketh; for he shall give them occasion to please themselves in speaking, and himself shall continually gather knowledge. But let his questions not be troublesome, for that is fit for a poser. And let him be sure to leave other men their turns to speak. Nay, if there be any that would reign, and take up all the time, let him find means to take them off, and bring others on; as musicians use to do with those that dance too long galliards. If you dissemble some 1 times your knowledge of that you are thought to know, you shall be thought another time to know that you know not. Speech of a man's self ought to be seldom and well chosen. I knew one was wont to say in scorn, "He must needs be a wise man, he speaks so much of himself:" and there is but one case wherein a man may commend himself with good grace, and that is in commending virtue in another; especially if it be such a virtue whereunto himself pretendeth. Speech of touch towards others should be sparingly used, for discourse ought to be as a field, without coming home to any man. I knew two noblemen of the west part of England, whereof the one was given to scoff, but kept ever royal cheer in his house; the other would ask of those that had been at the other's table, "Tell truly, was there never a flout or dry blow given?" To which the guest would answer, Such and such a thing passed. The lord would say, "I thought he would mar a good dinner." Discretion of speech is more than eloquence; and to speak agreeably to him with whom we deal, is more than to speak in good words or in good order. A good continued speech, without a good speech of interlocution, shows slowness: and a good reply, or second speech, without a good settled speech, showeth shallowness and weakness. As we see in beasts, that those that are weakest in the course, are yet nimblest in the turn: as it is betwixt the greyhound and the hare. To use too many circumstances ere one come to the matter, is wearisome; to use none at all, is blunt. OF RICHES. I cannot call riches better than the baggage of virtue. The Roman word is better, "impedimenta." For as the baggage is to an army, so are riches to virtue. It cannot be spared, nor left behind, but it hindereth the march; yea, and the care of it sometimes loseth or disturbeth the victory. Of great riches there is no real use, except it be in the distribution; the rest is but conceit. So saith Solomon, "Where much is, there are many to consume it; and what hath the owner, but the sight of it with his eyes?" * The personal fruition in any man, cannot reach to feel great riches: there is a custody of them; or a power of dole and donative of them; or a fame of them; but no solid use to the owner. Do you not see what feigned prices are set upon little stones and rarities? And what works of ostentation are undertaken, because there might seem to be some use of great riches? But then you will say, they may be of use, to buy men out of dangers or troubles. As Solomon saith, "Riches are as a stronghold in the imagination of the rich man."+ But this is excellently expressed, that it is in imagination, and not always in fact. For certainly great riches have sold more men chosen that are trusted. Usury is the most certain than they have bought out. Seek not proud means of gain, though one of the worst, as that riches, but such as thou mayest get justly, use whereby a man doth eat his bread "in sudori soberly, distribute cheerfully, and leave con- vultus alieni;" and besides, doth plough upon tentedly. Yet have no abstract nor friarly Sundays. But yet certain though it be, it hath contempt of them: but distinguish, as Cicero flaws; for that the scriveners and brokers do saith well of Rabirius Posthumus; "In studio rei value unsound men, to serve their own turn. amplificandæ apparebat, non avaritiæ prædam, | The fortune in being the first in an invention, or sed instrumentum bonitati quæri." Hearken | in a privilege, doth cause sometimes a wonderful also to Solomon, and beware of hasty gathering overgrowth in riches; as it was with the first of riches: 66 Qui festinat ad divitias, non erit sugar-man in the Canaries. Therefore, if a man insons." The poets feign, that when Plutus, can play the true logician, to have as well which is riches, is sent from Jupiter, he limps, judgment as invention, he may do great matters, and goes slowly; but when he is sent from Pluto, especially if the times be fit. He that resteth he runs, and is swift of foot: meaning, that upon gains certain, shall hardly grow to great riches gotten by good means and just labour, riches. And he that puts all upon adventures, pace slowly; but when they come by the death doth oftentimes break, and come to poverty: it is of others, as by the course of inheritance, testa-good therefore to guard adventures with certainments, and the like, they come tumbling upon a man. But it might be applied likewise to Pluto, taking him for the devil. For when riches come from the devil, as by fraud, and oppression, and unjust means, they come upon speed. The ways to enrich are many, and most of them foul. Parsimony is one of the best, and yet is not innocent: for it withholdeth men from works of liberality and charity. The improvement of the ground is the most natural obtaining of riches; for it is our great mother's blessing, the earth's; but it is slow. And yet, where men of great wealth do stoop to husbandry, it multiplieth riches exceedingly. I knew a nobleman in England that had the greatest audits of any man in my time: a great grazier, a great sheepmaster, a great timber-man, a great collier, a great corn-master, a great lead-man; and so of iron, and a number of the like points of husbandry: so as the earth seemed a sea to him, in respect of the perpetual importation. It was truly observed by one, that himself came very hardly to a little riches, and very easily to great riches. For when a man's stock is come to that, that he can expect the prime of markets, and overcome those bargains, which for their greatness are few men's money, and be partner in the industries of young men, he cannot but increase mainly. The gains of ordinary trades and vocations are honest, and furthered by two things, chiefly, by diligence, and by a good name for good and fair dealing. But the gains of bargains are of a more doubtful nature, when men should wait upon others' necessity; broke by servants and instruments to draw them on; put off others cunningly that would be better chapmen, and the like practices, which are crafty and naught. As for the chopping of bargains, when a man buys, not to hold, but to sell over again, that commonly grindeth double, both upon the seller, and upon the buyer. Sharings do greatly enrich, if the hands be well "He that maketh haste to be rich, shall not be innocent."-Prov. xxviii. 20. ties that may escape losses. Monopolies, and coemption of wares for resale, where they are not restrained, are great means to enrich; especially if the party have intelligence what things are like to come into request, and to store himself beforehand. Riches gotten by service, though it be of the best rise, yet when they are gotten by flattery, feeding humours, and other servile conditions, they may be placed among the worst. As for fishing for testaments and executorships, as Tacitus saith of Seneca, "Testamenta et orbos tanquam indagine capi," it is yet worse; by how much men submit themselves to meaner persons than in service. Believe not much them that seem to despise riches; for they despise them that despair of them: and none worse when they come to them. Be not penny-wise; riches have wings, and sometimes they fly away of themselves, sometimes they must be set flying to bring in more. Men leave their riches either to their kindred, or to the public: and moderate portions prosper best in both. A great estate left to an heir, is as a lure to all the birds of prey round about, to seize on him, if he be not the better established in years and judgment. Likewise glorious gifts and foundations, are like sacrifices without salt; and but the painted sepulchres of alms, which soon will putrefy and corrupt inwardly. Therefore measure not thine advancements by quantity, but frame them by measure: and defer not charities till death: for certainly, if a man weigh it rightly, he that doth so, is rather liberal of another man's than of his own. OF AMBITION. So Ambition is like choler, which is a humour that maketh men active, earnest, full of alacrity, and stirring, if it be not stopped. But if it be stopped, and cannot have its way, it becometh adust, and thereby malign and venomous. ambitious men, if they find the way open for their rising, and still get forward, they are rather busy than dangerous; but if they be checked in their desires, they become secretly of a whole age. Honour hath three things in it: the vantage ground to do good; the approach to kings and principal persons; and the raising of a man's own fortunes. He that hath the best of these intentions, when he aspireth, is an honest man: and that prince that can discern of these intentions in another that aspireth, is a wise prince. Generally let princes and states choose such ministers as are more sensible of duty than of rising; and such as love business rather upon conscience, than upon bravery: and let them discern a busy nature from a willing mind. OF NATURE IN MEN. Nature is often hidden, sometimes overcome, seldom extinguished. Force maketh nature more violent in the return; doctrine and discourse maketh nature less importune: but custom only doth alter and subdue nature. He that seeketh victory over his nature, let him not set himself too great, nor too small tasks; for the first will make him dejected by often failings; and the second will make him a small proceeder, though by often prevailings. And at the first, let him practise with helps, as swimmers do with bladders or rushes: but after a time, let him practise with disadvantages, as dancers do with thick shoes. For it breeds great perfection, if the practice be harder than the use. Where nature is mighty, and therefore the victory hard, the degrees had need be, first to stay and arrest nature in time; like to him that would say over the four-and-twenty letters when he was angry: then to go less in quantity; as if one should, in forbearing wine, come from drinking healths, to a draught at a meal; and lastly, to discontinue altogether. But if a man have the fortitude and resolution to enfranchise himself at once, that is the best: discontent, and look upon men and matters with an evil eye, and are best pleased when things go backward; which is the worst property in a servant of a prince or state. Therefore it is good for princes, if they use ambitious men, to handle it so, as they be still progressive, and not retrograde; which, because it cannot be without inconvenience, it is good not to use such natures at all. For if they rise not with their service, they will take order to make their service fall with them. But since we have said it were good not to use men of ambitious natures, except it be upon necessity, it is fit we speak, in what cases they are of necessity. Good commanders in the wars must be taken, be they never so ambitious: for the use of their service dispenseth with the rest; and to take a soldier without ambition, is to pull off his spurs. There is also great use of ambitious men, in being screens to princes, in matters of danger and envy: for no man will take that part, except he be like a seeled dove, that mounts, and mounts, because he cannot see about him. There is use also of ambitious men in pulling down the greatness of any subject that overtops; as Tiberius used Macro in the pulling down of Sejanus. Since therefore they must be used in such cases, there resteth to speak how they are to be bridled, that they may be less dangerous. There is less danger of them, if they be of mean birth than if they be noble; and if they be rather harsh of nature, than gracious and popular; and if they be rather new raised, than grown cunning and fortified in their greatness. It is counted by some a weakness in princes to have favourites; but it is, of all others, the best remedy against ambitious great ones. For when the way of pleasuring and displeasuring lieth by the favourite, it is impossible any other should be overgreat. Another means to curb them, is to balance them by others as proud as they. But then there must be some middle counsellors to keep Optimus ille animi vindex, lædentia pectus things steady; for without that ballast the ship Vincula qui rupit, dedoluitque semel." will roll too much. At the least a prince may animate and inure some meaner persons, to be as Neither is the ancient rule amiss, to bend nature it were scourges to ambitious men. As for the as a wand to a contrary extreme, whereby to set having of them obnoxious to ruin, if they be of it right: understanding it where the contrary fearful natures it may do well: but if they be extreme is no vice. Let not a man force a habit stout and daring, it may precipitate their designs, upon himself with a perpetual continuance, but and prove dangerous. As for the pulling of them with some intermission. For both the pause down, if the affairs require it, and that it may reinforceth the new onset; and if a man that is not be done with safety suddenly, the only way not perfect be ever in practice, he shall as well is, the interchange continually of favours and practise his errors as his abilities, and induce one disgraces, whereby they may not know what to habit of both; and there is no means to help expect, and be as it were in a wood. Of ambi- this but by seasonable intermissions. But let tions, it is less harmful the ambition to prevail not a man trust his victory over his nature too in great things, than that other to appear in far; for nature will lie buried a great time, and everything; for that breeds confusion, and mars yet revive upon the occasion or temptation. Like business but yet it is less danger to have an as it was with Esop's damsel, turned from a cat ambitious man stirring in business, than great in to a woman, who sat very demurely at the dependencies. He that seeketh to be eminent board's end, till a mouse ran before her. Thereamongst able men, hath a great task; but that is fore let a man either avoid the occasion altoever good for the public. But he that plots together, or put himself often to it, that he may be the only figure amongst ciphers, is the decay be little moved with it. A man's nature is best " 30 perceived in privateness, for there is no affecta- OF CUSTOM AND EDUCATION. 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 a one as hath had But Machiavel his hands formerly in blood. knew not of a friar Clement, nor a Ravillac, nor * An allusion to the Hindoo ceremony of Suttee. of water, till they be engaged with hard ice. name. OF FORTUNE. It cannot be denied but outward accidents conduce much to fortune: favour, opportunity, But death of others, occasion fitting virtue. hands. "Faber quisque fortunæ suæ,"* saith chiefly the mould of a man's fortune is in his own the poet. And the most frequent of external causes is, that the folly of one man is the fortune "Serpens nisi serpentem as by others' errors. of another. For no man prospers so suddenly comederit non fit draco." Overt and apparent and hidden virtues that bring forth fortune; virtues bring forth praise; but there be secret The Spanish name, desemboltura, partly certain deliveries of a man's self, which have no expresseth them: when there be not stonds nor wheels of his mind keep way with the wheels of restiveness in a man's nature; but that the his fortune. For so Livy, after he had described Cato Major in these words: "In illo viro, tantum robur corporis et animi fuit, ut quocunque loco natus esset, fortunam sibi facturus videretur;" falleth upon that, that he had versatile ingenium. Therefore, if a man look sharply and attentively, he shall see fortune: for though she fortune is like the milky way in the sky; which be blind, yet she is not invisible. The way of not seen asunder, but giving light together. So is a meeting or knot of a number of small stars, are there a number of little and scarce discerned * "Every man is the architect of his own fortune." virtues, or rather faculties and customs, that make men fortunate. The Italians note some of them, such as a man would little think. When they speak of one that cannot do amiss, they will throw into his other conditions, that he hath "Poco di matto." And certainly there be not two more fortunate properties, than to have a little of the fool, and not too much of the honest. Therefore extreme lovers of their country, or masters, were never fortunate, neither can they be. For when a man placeth his thoughts without himself, he goeth not his own way. Α hasty fortune maketh an enterpriser and remover; the French hath it better, entreprenant, or remuant, but the exercised fortune maketh the able man. Fortune is to be honoured and respected, and it be but for our daughters, Confidence and Reputation. For these two felicity breedeth: the first within a man's self; the latter in others towards him. All wise men, to decline the envy of their own virtues, use to ascribe them to Providence and fortune; for so they may the better assume them: and besides, it is greatness in a man to be the care of the higher powers. So Cæsar said to the pilot in the tempest, "Cæsarem portas, et fortunam ejus." So Sylla chose the name of felix, and not of magnus: and it hath been noted, that those that ascribe openly too much to their own wisdom and policy, end unfortunate. It is written that Timotheus the Athenian, after he had, in the account he gave to the state of his government, often interlaced this speech, "And in this fortune had no part;" never prospered in anything he undertook afterwards. Certainly there be, whose fortunes are like Homer's verses, that have a slide and easiness more than the verses of other poets: as Plutarch saith of Timoleon's fortune, in respect of that of Agesilaus or Epaminondas. And that this should be, no doubt it is much in a man's self. OF YOUTH AND AGE. For A man that is young in years, may be old in hours, if he have lost no time. But that happeneth rarely. Generally youth is like the first cogitations, not so wise as the second. there is a youth in thoughts, as well as in ages. And yet the invention of young men is more lively than that of old; and imaginations stream into their minds better, and as it were more divinely. Natures that have much heat, and great and violent desires and perturbations, are not ripe for action, till they have passed the meridian of their years: as it was with Julius Cæsar and Septimius Severus. Of the latter of whom it is said, "Juventutem egit erroribus, imo furoribus, plenam." * And yet he was the ablest emperor almost of all the list. But re "He passed his youth full of errors, of madness even." posed natures may do well in youth: as it is seen in Augustus Cæsar, Cosmos Duke of Florence, Gaston de Fois, and others. On the other side, heat and vivacity in age is an excellent composition for business. Young men are fitter to invent than to judge; fitter for execution than for counsel; and fitter for new projects than for settled business. For the experience of age, in things that fall within the compass of it, directeth them; but in new things abuseth them. The errors of young men are the ruin of business; but the errors of aged men amount but to this, that more might have been done or sooner. Young men. in the conduct and manage of actions, embrace more than they can hold; stir more than they can quiet; fly to the end, without consideration of the means and degrees; pursue some few principles, which they have chanced upon absurdly; care not to innovate which draws unknown inconveniences; use extreme remedies at first; and, that which doubleth all errors, will not acknowledge or retract them; like an unready horse, that will neither stop nor turn. Men of age object too much, consult too long, adventure too little, repent too soon, and seldom drive business home to the full period; but content themselves with a mediocrity of success. Certainly it is good to compound employments of both; for that will be good for the present, because the virtues of either age may correct the defects of both: and good for succession, that young men may be learners, while men in age are actors and lastly, good for externe accidents, because authority followeth old men, and favour and popularity youth. But for the moral part, perhaps youth will have the pre-eminence, as age have for the politic. A certain Rabbin upon the text, "Your young men shall see visions, and your old men shall dream dreams;" inferreth that young men are admitted nearer to God than old; because vision is a clearer revelation than a dream.† And certainly the more a man drinketh of the world, the more it intoxicateth; and age doth profit rather in the powers of understanding, than in the virtues of the will and affections. There be some have an over-early ripeness in their years, which fadeth betimes: these are first, such as have brittle wits, the edge whereof is soon turned; such as was Hermogenes the rhetorician, whose books are exceedingly subtile, who afterwards waxed stupid. A second sort is of those that have some natural dispositions, which have better grace in youth than in age: such as is a fluent and luxuriant speech; * Joel ii. 28, quoted Acts ii. 17. "But trailing clouds of glory do we come From God, who is our home: Heaven lies about us in our infancy! Shades of the prison-house begin to close Upon the growing boy, But he beholds the light, and whence it flows, -He sees it in his joy." -Wordsworth. |