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 BACON'S ESSAYS AND WISDOM 
 OF THE ANCIENTS
 
 CRESCIT OCCULTO VELUT ARBOR ^VO 
 FAMA BACONIS
 
 PREFACE. 
 
 T is by the Eflays (fays Mr. Macaulay) 
 that Bacon is beft known to the mul- 
 titude. The Novum Organuin and 
 the De Augmentis are much talked 
 of, but litt e read. They have produced, indeed, 
 a vaft effect on the opinions of mankind ; but they 
 have produced it through the operation of inter- 
 mediate agents. They have moved the intelle6ls 
 which have moved the world. It is in the Eflays 
 alone that the mind of Bacon is brought into im- 
 mediate contadl with the minds of ordinary readers. 
 There he opens an exoteric fchool and talks to 
 plain men in language which everybody under- 
 ftands, about things in which everybody is inter- 
 efted. He has thus enabled thofe who mufl: other- 
 wife have taken his merits on trufl: to judge for 
 themfelves ; and the great body of readers have, 
 during feveral generations, acknowledged that the 
 man who has treated with fuch confummate ability 
 queftions with which they are familiar, may well be 
 fuppofed to deferve all the praife beftowed on him 
 by thofe who have fat in his inner fchool." 
 
 It is remarkable that as the incunabula of this 
 precious little Volume was the earliefl publication
 
 vi PREFACE. 
 
 of the illuftrious writer, fo the revifion and augment- 
 ation of it was his lateft hterary labour. The firft 
 edition containing only ten Effays, and thofe for 
 the moft part in a much {horter form, was printed 
 early in 1597 ; the laft which Bacon gave to the 
 world was publifhed in 1625, the year before his 
 death. 
 
 The firft Edition is a diminutive volume In 12% 
 the title of which runs as follows : " Eflaies. Re- 
 ligious Meditations, Places of perfwafion and dif- 
 fwafion. Scene and allowed. London Printed 
 for Humfrey Hooper, and are to be folde at the 
 blacke Beare in Chancery Lane." Then follows 
 the Dedication : 
 
 " To M. Anthony Bacon his deare brother: — 
 Louing and beloued Brother, I doe now like fome 
 that haue an Orcharde ill neighbored, that gather 
 their fruit before it is ripe, to preuent Healing. 
 Thefe fragments of my conceites were going to 
 print : To labour the ftaie of them had beene trou- 
 blefome, and fubje6l to interpretation : to let them 
 pafTe had beenetoaduenturethe wrongtheymought 
 receiue by vntrueCoppies, or by fome garnifliment, 
 which it mought pleafe any that Ihould fet them 
 forth to beftow vppon them. Therefore I helde it 
 beft difcretion to publifti them my felfe as they 
 pafTed long agoe from my pen, without any fur- 
 ther difgrace then the weaknefle of the Author. 
 And as I did euer hold there might bee as great a 
 vanitie in retyring and withdrawing mens conceites 
 (except they bee of fome nature) from the worlde, 
 as in obtruding them : So in thefe particulars I
 
 PREFACE. vil 
 
 have played my felfe the Inqulfitor, and find no- 
 thing, to my vnderftanding, in them contrary or 
 infedtious to the ftate of Religion or manners, but 
 rather (as I fuppofe) medicinable. Onely I dif- 
 lilced now to put them out, becaufe they wil bee 
 like the late new halfepence, which though the 
 filuer were good, yet the peeces were fmal. But 
 fmce they would not ftay with their mafter but 
 would needs trauaile abroad, I haue preferred them 
 to you that are next my felfe, dedicating them, fuch 
 as they are, to our loue, in the depth whereof 
 (I aflure you) I fometimes wifh your infirmities 
 tranflated vpon my felfe, that her Maieftie mought 
 haue the feruice of fo a6tiue and able a minde, & 
 I mought be with excufe confined to thefe con- 
 templations and ftudies for which I am fitteft, fo 
 commend I you to the preferuation of the diuine 
 Maiefty. 
 
 From my Chamber at Grayes Inne this 30 of 
 January 1597. 
 
 Your entire louing brother, 
 Fran. Bacon." 
 
 The Eflays are only ten in number, viz. i. Of 
 Studie. 2. OfDifcourfe. 3. Of ceremonies and 
 refpe6ts. 4. Of followers and frendes. 5. Of 
 Sutors. 6. Of expenfe. 7. Of Regiment of 
 health. 8. Of Honor and reputation. 9. Of Fac- 
 tion. 10. Of Negotiating. 
 
 A fecond edition was printed in the fame fmall 
 form in the next year, but with the Med'itationes 
 Sacra tranflated from the Latin of the firft imprel-
 
 viii PREFACE. 
 
 fion into Englifti. What Is called " Places of per- 
 fwafion & diflwafion" it may be proper to mention 
 is the " Table of the Colours of Good and Evil." 
 
 There are fome flight changes in the Ortho- 
 graphy of this fecond impreflion, as in the dedica- 
 tion for inftance, the word mought occurs feveral 
 times, in the fecond it is uniformly might. 
 
 Both of thefe editions are of exceeding rarity ; 
 from the fmallnefs of the volume, and from its 
 popularity fev\^ feem to have efcaped deftru6lion. 
 
 According to a MS. lift of Editions of the Ef- 
 fays, by Malone, there v^^ere reimpreffions in 1604 
 and 1606, both in 12°. In 1612, v^^hen Bacon 
 had become folicitor-general, he gave to the w^orld 
 an enlarged copy, containing thirty-eight Efl^ays. 
 This volume is a fmall 8vo. printed in a large type, 
 the title being " The EfTaies of Sr Francis Bacon, 
 knight, the King's Solliciter Generall. Imprinted 
 at London by John Beale, 1612." Of this edi- 
 tion there were fome copies, printed on large paper ; 
 but I have a copy, apparently that of King James, 
 having his Arms imprefl^ed on the vellum cover, 
 which is of the ordinary fize. Malone enumerates 
 two editions in i6i3,onein 1614, andonein 1618, 
 all in Bvo. ; and there were, it feems, editions in 
 1622, 1623, and 1624 in 4to. Not any of thefe 
 appear to have had the fan6lion of the author. 
 
 Bacon purpofed dedicating this edition to Henry 
 Prince of Wales, but the death of that promifmg 
 young prince fruftrated his intention. The De- 
 dicatory Epiftle has however been preferved. It 
 runs as follows : 
 
 " To the moft high and excellent Prince Henry
 
 PREFACE. ix 
 
 Prince of Wales.y Duke of Cornwall and Earl of 
 Chejier. 
 
 It may pleafe your HighnefTe, — Having divided 
 my life into the contemplative and a6live part, I 
 am defirous to give to his Majeftie and your High- 
 nefTe of the fruits of both, fimple though they be. 
 
 To write juft Treatifes requireth leifure in the 
 Writer, and leifure in the Reader, and therefore 
 are not fo fit, neither in regard of your Highnefs's 
 princely affairs nor in regard to my continual fer- 
 vice ; which is thecourfe that hath made me choofe 
 to write certain brief notes, fet down rather figni- 
 ficantly than curioufly, which I have called Effaies. 
 The word is late, but the thing is ancient ; for 
 Seneca^s Eptjiles to Lucilius^ if you mark them well, 
 are but Efiaies, that is, difperfed Meditations, though 
 conveyed in the form of Epiftles. 
 
 Thefe labours of mine, T know, cannot be wor- 
 thy of your HighnefTe, for what can be worthy of 
 you ? But my hope is they may be as grains of 
 fait, that will rather give you an appetite, than 
 ofTend you with fatiety. And although they handle 
 thofe things wherein both men's lives and their 
 perfons are moft converfant ; yet what I have at- 
 tained I know not ; but I have endeavoured to 
 make them not vulgar, but of a nature whereof a 
 man fhall finde much in Experience and little in 
 Books ; fo as they are neither repetitions nor fan- 
 cies. But, however, I (hall moft humbly defire 
 your HighnefTe to accept them in gracious part, 
 and to conceive that if I cannot reft, but muft flicw 
 my dutiful and devoted afTcction to your HighnefTe 
 in thofe things which proceed from myfelf, I fhall
 
 X PREFACE. 
 
 be much more ready to do it in performance of 
 any of your princely commandments. And fo 
 wifhing your Highnefle all princely felicity, I reft 
 your Highnefs's moft humble Servant, 
 
 Fra. Bacon." 
 1612. 
 
 The prince died in November, 16 12. The 
 book was therefore publiftied late in that year, and 
 is thus dedicated : 
 
 " To my loving Brother, Sr fohn Conjiable^ 
 knight. My laft EfTaies I dedicated to my deare 
 brother Majier Anthony Bacon^ who is with God. 
 Looking amongft my papers this vacation, I found 
 others of the fame Nature, which if I my felfe ftiall 
 not fuffer to be loft, it feemeth the world will not ; 
 by the often printing of the former. Miffing my 
 Brother, I found you next in refpe6l of bond both 
 of neare alliance, and of ftraight friendftiip and fo- 
 cietie, and particularly of communication in ftu- 
 dies ; wherein I muft acknowledge my felfe be- 
 holding to you. For as my bufmefTe found reft in 
 my contemplations ; fo my contemplations euer 
 found reft in your louing conference and judge- 
 ment. So wifliing you all good, I remaine 
 Your louing brother and friend, 
 
 Fra. Bacon." 
 
 In the year 1618, when Bacon had become 
 Chancellor, there appeared from the prefs of the 
 fame John Beale above-mentioned, an Italian 
 Tranflation of the EfTays and the Wifdom of the
 
 PREFACE. xi 
 
 Ancients, under the following title, " Saggi Morali 
 del Signore Francefco Bacono, Cavagliero Inglefe, 
 Gran Cancelliero D'Inghilterra. Con un altro 
 fuo Trattato Delia Sapienza degli Antichi. Tra- 
 dotti in Italiano. In Londra Appreflb di Giovanni 
 Billio, 1618." The book is a fmall Duodecimo. 
 All who have hitherto noticed this tranflation 
 have attributed it to Sir Toby Mathew, by whom 
 it was certainly given to the prefs, and dedicated 
 to Cofmo de' Medici, Grand Duke of Tufcany ; in 
 which Mathew tells us that he found the tranfla- 
 tions in the hands of his friend Sir William Caven- 
 difh, who lent them to him. His words are, " Mi 
 fono a quefti giorni venute alle mani le due opere 
 qui ftampate. L'una De Sagg'i Morali fcritta in 
 Inglefe, I'altra Delia Sapienza degli Jntichi in La- 
 tino, e le ho trovate tutte due tradotte in poter del 
 Signore Guo-lielmo Candifcio, Cavagliero Inglefe 
 nobiliffimo, di belliffime parti e moko mio Padrone, 
 chi con il beneplacito dell 'Autore me le prefto." 
 This dedication contains a highly flattering ac- 
 count of Bacon and his literary labours, which thus 
 concludes : " E poffo dir con verita (per haver io 
 havuto I'honore di pratticarlo molti anni, & quando 
 era in rninoribus^ & hora quando fta in colmo Sc 
 fiore della fua grandezza) di non haver mai fcoperto 
 in lui animo di vendetta, per qualfivoglia aggravio 
 che fe gli fofle fatto ; ne manco fentito ufcirgli di 
 bocca parola d'ingiuria contra veruno, che mi pa- 
 refle venire da paffione contra la tal perfona ; ma 
 folo (& quefto ancora molta fcarfamente) per giu- 
 dicio fattone in fangue freddo. Non e gia la fua
 
 xii PREFACE. 
 
 grandezza quel che io ammiro, ma la fua virtu ; 
 non fono li favori fattimi da lui (per infiniti che 
 fiano) che mi hanno pofto il cuore in quefti ceppi 
 & catene in che mi ritrovo ; ma fi bene il fuo pro- 
 cedere in commune ; che fe egli fofTe di conditione 
 inferiore non potrei manco honorarlo, e fi mi fofle 
 nemico io dovrei con tutto cio amar & procurar 
 de fervirlo." 
 
 That this publication was made with Bacon's 
 fan6tion I think is apparent, from two circum- 
 ftances. In the dedication we have a tranflation 
 of a great part of the letter to Prince Henry, in- 
 tended to have been prefixed to the Effays in 1612, 
 beginning, " Lo fcrivere volumi giufli, cerca otio 
 grande in chi li fcrive, & ancora in chi li ha da leg- 
 gere," he. From whence was this derived ? as it 
 had not then been publifhed. Again, The Effays 
 on Religion and Superjlition are not tranflated; but 
 to make up the number to thirty-eight, we have 
 two here tranflated, which firft appeared in the 
 fubfequently enlarged edition in 1625, " Of Honor 
 and Reputation," and " Of Seditions and Trou- 
 bles." 
 
 We have no pofitive cl ue to the name of the tranf^ 
 lator, yet from an expreflion in Bacon's letter to 
 Father Fulgentio, I think it may have been his per- 
 formance. But, what is fingular, and has hitherto 
 efcaped notice, is, that there are two editions refem- 
 bling each other in appearance, and of the fame date, 
 fome changes in the titles of the Effays having been 
 apparently deemed neceffary. In one of the copies 
 now before me the Effays contain 102 pages, the
 
 PREFACE. xiii 
 
 Wifdom of the Ancients 150 pages, and a lift of 
 Errata is appended to each. In the other copy 
 the Eflays comprife 112 pages, the laft of which 
 is blanic ; the Wifdom of the Ancients 126 pages 
 only, and there is no lift of errata, 
 
 Befide the changes in the titles of the Eflays, 
 there are alfo fome in the titles of the chapters in 
 the Wifdom of the Ancients ; and it is probable 
 that the text of the verflon is alfo revifed, but I 
 have not collated it. 
 
 There was alfo a French tranflation, printed in 
 1619, according to Malone ; this is faid to be by 
 Sir Arthur Gorges. I have not feen the book, yet 
 I fliould rather fufpe6l, as in the cafe of the Ita- 
 lian verfion, that the Editor has been miftaken for 
 the tranflator. 
 
 In his retirement, after his fall, among his other 
 literary occupations, the revifion and augmenta- 
 tion of the Effays was one of Lord Bacon's lateft 
 works ; and, in 1625, he publiflied the augmented 
 edition, which bears the following title : 
 
 " The Eftayes or Counfels Civill and Morall of 
 Francis Lo. Verulam,Vifcount St. Alban, Newly 
 written. London Printed by John Haviland for 
 Hanna Barret. 1625." It is a fmall quarto of 
 340 pages, and the following Dedication is pre- 
 fixed. 
 
 " Excellent Lo : — Salomon faies A good name 
 is as a precious ointment ; And I aflure my felfe 
 fuch wil your Grace's Name bee with Pofteritie. 
 For your Fortune and Merit both haue beene emi- 
 nent. And you haue planted Things that are like
 
 xiv PREFACE. 
 
 to laft. I doe now publifh my EJfayes^ which, of 
 all my other worlces haue beene moft Currant : 
 For that, as it feemes, they come home to Mens 
 Bufmefle and Bofomes. I haue enlarged them 
 both in Number and Weight ; So that they are 
 indeed a New Worke, I thought it therefore 
 agreeable to my AfFe61:ion and Obligation to your 
 Grace, to prefix your Name before them, both in 
 Englifh and in Latine. For I doe conceiue that 
 the Latine Volume of them (being in the Vniuer- 
 fall Language) may laft as long as Bookes laft. 
 My Injiauration I dedicated to the King : My 
 Hijiory of Henry the Seventh^ (which I have now 
 alfo tranflated into Latine) and my Portions of Na- 
 turall Hijiory to the Prince : And thefe I dedicate 
 to your Grace ; Being of the beft Fruits, that by 
 the good Encreafe, which God gives to my Pen 
 and Labours, I could yeeld : God leade your Grace 
 by the Hand. 
 
 Your Grace's moft Obliged and 
 faithful Seruant, 
 
 Fr. St. 'Alban." 
 
 He fent a copy of this, enlarged edition of the 
 Efl^ays to the Marquis d'Effiat, accompanied by 
 the following letter, which is curious, as a fpeci- 
 men of his French : 
 
 *' Monfieur I'Ambafladeur mon Fils, 
 Voyant que votre Excellence fai6l et traite Mar- 
 riages, non feulement entre les Princes d'Angle- 
 terre etde France, maisaufli entrelesLangues(puis 
 que faides traduire mon Liure de I'Advancement
 
 PREFACE. XV 
 
 des Sciences en Francois) j'ai bien voulu vous en- 
 voyer mon Livre dernierement imprime, que j'a- 
 vois pourveu pour vous, mais j'etois en doubte de 
 le vous envoyer, pour ce qu'il eftoit efcrit en Ang- 
 lois. Mais a'ceft heure pour la raifon fufdiilejele 
 vous envoye. C'efl: un Recompile?nent de mes Ef- 
 fayes Morales et Chiles; mais tellement enlargies 
 et enrichies tant de nombre que de Poid, que c'eft 
 de fait un CEuvre nouveau. Je vous baife les 
 Mains, et refte 
 
 Voftre tres AfFe61:ionee Ami, 
 
 et tres humble Serviteur." 
 
 He was not mirtaken in his own eftimation of 
 the EfTays. He faw clearly that, from their na- 
 ture, as " coming home to the bufmefs and bofoms 
 of men," they would confequently be the moft 
 popular, though not the moft important of his writ- 
 ings ; and in a letter to Dr. Andrews, Bifhop of 
 Winchefter, he fays : 
 
 " As for my EfTays, and fome other particulars 
 of that nature, I count them but as the recreation 
 of my other ftudies, and in that fort purpofe to con- 
 tinue them ; though I am not ignorant that thofe 
 kind of writings would perhaps yield more luftre 
 and reputation unto my name than thofe other 
 which I have in hand. But, I account the ufe 
 that a man (hould feek of the publifhing of his own 
 writings before his death to be but an untimely 
 anticipation of that which is proper to follow a 
 man, and not go along with him."
 
 xvi PREFACE. 
 
 In the year 1638, Dr. Rawley, who had been 
 Bacon's Chaplain, pubhflied a folio volume, con- 
 taining, amongft other works in Latin, a tranfla- 
 tion of the Eflays, under the title of " Sermones 
 Fideles, ab ipfo Honoratiffimo Audlore, praeter- 
 quam in paucis Latinitate donati." In his addrefs 
 to the reader, he fays, ''^ Jccediint quas priiis De- 
 libationes Civiles et Morales infcrlpfey-at : ^as 
 etiarn in Linguas plur'tmas Alodernas tranflatas ejfe 
 novit ; fed eas pojlea^ et Nu?nero et Pondere^ auxit; 
 In tantum^ ut veluti Opus Novum videri pojjint. 
 ^uas mutato Titulo Sermones Fideles, five Interi- 
 ora Rerum, infcribi placuit." The title-page and 
 dedication are here annexed. " Sermones Fideles, 
 five Interiora Rerum. Per Francifcum Baconum 
 Baronem de Verulamio, Vice-Comitem Sandti 
 Albani. Londini Excufum typis Edwardi Griffin. 
 Proftant ad Infignia Regia in Ccemeterio D. Pauli, 
 apud Richardton IVhitakermn^ 1638." On the 
 reverfe of the title is the following infcription : 
 " Hac^ ut Varietate deleSient^ et confilia juvent^ 
 pra:lo mandanda cenfeo.''' Johannes Coceus. 
 
 " Illuftri et Excellenti Domino Georgio Duel 
 Buckinghamiae, fummo Angliae Admirallio. Ho- 
 noratijfime Domine^ Salomon inquit, No?nen bonum 
 eji injlar unguenti fragrant'ia et pret'ioft : Neque 
 dubito quin tale futurum fit Nomen tuum apud 
 Pofteros. Etenim et Fortuna, et Merita tua, prae- 
 celluerunt. Et videris ea plantafle, qure fint du- 
 ratura. In lucem jam edere mihi vifum eft Deli- 
 bationes meas^ quae ex omnibus meis Operibus fue- 
 runt acceptiflimae : Ouia forfitan videntur, prae
 
 PREFACE. xvii 
 
 caeteris, Hominum Negotia ftringere et in finus 
 fluere. Eas autem auxi, et Numero et Pondere ; 
 In tantum, ut plane Opus Novum fint. Confen- 
 taneum io-jtur duxi, AffecStui et Obligationi meae 
 erga IlluJh-iJJi?nam Dofninationem tuam, ut Nomen 
 tuum illis praefigam, tarn in Editione AngUca quam 
 Latina. Etenim in bona fpe fum, Volumcn ea- 
 runi in Latinam (Linguam fcilicet univerfalem) 
 verfum, pofTe durare, quamdiu Libri et Literae du- 
 rent. /«/?<?«r<?//i9«^7«meamRegi dicavi : Hijloriam 
 Regni Henrici Septimi; (quam etiam in Latinum 
 verti) et Portiones meas Natiiralis Hijhr'ice^ Prin- 
 cipi : Has autem Delibationes lUuftriffimae Domi- 
 nationi tuas dico : Cum fmt ex Fru6libus optimis, 
 quosGratiadivinaCalami mei laboribus indulgente, 
 exhibere potui. Deus Illujlrijfnnam Do?}iinationem 
 tuam manu ducat. 
 
 Illuftriilimae Dominationis tuae 
 
 Servus Devinctiffimus et Fidelis, 
 Yk. St. Alban." 
 
 Of the tranflation of the EfTays into Latin, 
 Bacon thus fpeaics in a letter to his friend Sir 
 Toby Mathew : 
 
 " It is true my labours are now moft fet to have 
 thofe Works w^hich I have formerly publifhed, as 
 that of Advancement of Learnings that of Henry 
 VI I. ^ that of the EJpiys^ being retra6late and made 
 more perfect, v^^ell tranflated into Latin by the help 
 of fome good pens which forfake me not. For 
 thefe modern Languages will, at one time or other, 
 play the bankrupt with Books ; and fmce I have
 
 xviii PREFACE. 
 
 loft much time with this Age, I would be glad, as 
 God (hall give me leave, to recover it with pofte- 
 rity. For the EJfay of Friendjhip^ while I took 
 your fpeech of it for a curfory requeft, I took my 
 promife for a compliment. But fmce you call for 
 it, I {hall perform it." 
 
 And in his letter to Father Fulgentio, in which 
 he gives fome account of his writings, he fays : 
 
 " The Novum Organum fhould immediately fol- 
 low ; but my Moral and Political Writings ftep in 
 between as beino; more finifhed. Thefe are the 
 Hijiory of King Henry VI L, and the fmall book, 
 which in your language you have called Saggi Jldo- 
 rali^ but I give it a graver title, that of Sermones 
 Fideles, or Inter'iora Rerum^ and thefe Effays will 
 not only be enlarged in number, but ftill more in 
 fubftance." 
 
 Archbifhop Tenifon, in his " Baconiana," thus 
 fpeaks of the Effays, and gives us fome clue to the 
 names of the tranflators : 
 
 " The Effays, or Counfels, Civil and Moral, 
 though a by-work alfo, do yet make up a book of 
 greater weight by far than the Apophthegms, and 
 coming home to mens bufmefs and bofoms, his 
 Lordfhip entertained this perfuafion concerning 
 them, that the Latin volume might laft as long as 
 books fhould laft. His Lordftiip wrote them in 
 the Englifti tongue, and enlarged them as occafion 
 ferved, and at laft added to them the Colours of 
 Good and Evil^ which are likewife found in his book 
 De Auginentis. The Latin tranflation of them 
 was a work performed by divers hands 3 by thofe
 
 PREFACE. xix 
 
 of Dr. Racket (the Bifhop of Lichfield), Mr. Ben- 
 jamin Jonfon (the learned and judicious poet), and 
 fome others, whofe names I once heard from Dr. 
 Rawley, but I cannot now recall them. To this 
 Latin edition he gave the title of Sermones Fideles^ 
 after the manner of the Jews, who called the words 
 Adagies, or Obfervations of the wife, Faithful Say- 
 ings ; that is, credible Propofitions worthy of 
 firm afient and ready acceptance. And (as I think) 
 he alluded more particularly, in this title, to a paf- 
 fageinEcclefiaflies, [xii. io,i i.] where the Preacher 
 faith that he fought to find out Verba Deleilabilia 
 (as Tremellius rendereth the Hebrew), pleafant 
 words (that is perhaps his Book of Canticles) ; and 
 Verba Fidelia (as the fame Tremellius), Faithful 
 Sayings; meaning, it may be, his colledlion of Pro- 
 verbs. In the next verfe he calls them Words of the 
 Wife, and fo many goads and nails Jb eodempajlore^ 
 from the fame Shepherd [of the flock of IfraelJ." 
 
 The ElTays have never wanted due appreciation, 
 but it appears that, like the works of the immortal 
 poet. Bacon's cotemporary, the eftimation in 
 which they are juitly held has been gradually in- 
 creafing. Dugald Stewart, in his Dillertation pre- 
 fixed to the Encyclopaedia Britannica, in 1815, 
 thus fpeaks of them : 
 
 " Under the fame head of Ethics may be men- 
 tioned the fmall volume to which Bacon has given 
 the title of EJfays ; the beft known and moft po- 
 pular of his works. It is alfo one of thofe where 
 the fuperiority of his genius appears to the greateft 
 advantage, the novelty and depth of his reflections
 
 XX PREFACE. 
 
 often receiving a ftrong relief from the tritenefs of 
 his fubjecl. It may be read from beginning to end 
 in a i&w^ hours, and yet, after the twentieth pe- 
 rufal, one feldom fails to remark in it fomething 
 overlooked before. This indeed is a charadterif- 
 tic of all Bacon's writings, and is only to be ac- 
 counted for by the inexhauftible aliment they fur- 
 nifh to our own thoughts, and the fympathetic 
 activity they impart to our torpid faculties." 
 
 In the " Diary of a Lover of Literature," by 
 the late Mr. Green, of Ipfwich, we have the fol- 
 lowing note : 
 
 " Bacon's EfTays are fo pregnant with juft, 
 original, and ftriking obfervations on every topic 
 which is touched, that I cannot fele6l what pleafes 
 me moft. For reach of thought, variety and ex- 
 tent of view, fheer folid fenfe, and admirable faga- 
 city, what works of man can be placed in compe- 
 tition with thefe v/onderful effufions ? " Oppofite 
 this paflage Sir James Mackintofh had written in 
 the margin of his copy the emphatic reply, none ! 
 The text of the EfTays had until recently been 
 very careleffly printed, and in fome editions un- 
 warrantably altered. Even that which bears the 
 name of Mr. Bafil Montagu as editor, is not free 
 from thefe imputations ; indeed, it is hardly to be 
 believed that the proofs could have had his fuper- 
 vifion. The ufeful little edition of Mr. Markby, 
 in 1852, given with the laudable intention of mak- 
 ing it a fchool claflic, is carefully revifed, and the 
 references to the quotations are given for the firft 
 time.
 
 PREFACE. xxi 
 
 When the fheets of the prefent edition had pafTed 
 through the prefs, the annotated edition of Arch- 
 bifhop Whately made its appearance ; here the 
 Eflays of Bacon form a very difproportionate part 
 of a large odlavo volume, the Archbifhop having 
 taken them as texts or hints for long diflertations 
 and extra6ls from his own writings : the Antitheta, 
 which I have only referred to, are appended to 
 each Eflay on the fame fubjedl ; but the moft ex- 
 traordinary feature in the volume is a running ver- 
 bal commentary, furniflied by a friend, in which 
 the commoneft words, fuch as every reader of Eng- 
 lifh muft be prefumed to be acquainted with, are 
 explained, with citations of other authors who have 
 ufed the word. The writer of thefe notes has 
 manifefted on the very firft: page his deficiency in 
 at leaft one of the requifites for the office he has 
 undertaken, by the following note : " Impofe upon. 
 To lay a rejlra'int upon. Bacon's Latin original is 
 cogitationibusimponiturcaptivitas." Now nothing 
 is more certain than that the Latin tranflation was 
 not the original, or v/ritten by Bacon, a fadl which 
 a commentator on him ought to have known. But, 
 indeed, the Englifti of Bacon rarely requires a note ; 
 it is remarkably lucid and free from archaifms and 
 obfolete forms of exprcffion. 
 
 Archbifhop Whately remarks, that Bacon is 
 *' efpecially in his Eflays, one of the moft fuggef- 
 tivc authors that ever wrote ;" and it has been 
 urged that this is a good argument againfl: the ne- 
 ceflity of a commentary ; for, " the cultivated 
 readers of Bacon do not want expanfions of an 
 
 c
 
 xxii PREFACE. 
 
 author whofe compailnefs and fulnefs are his great- 
 eft charms ; and that it is doing mifchief to thofe 
 who would find in this fuggeftivenefs, if left to 
 themfelves, a valuable mental difcipline." 
 
 In preparing the following edition, the chief 
 point has been to give, by a careful collation of the 
 author's own edition a more corredl text than is to 
 be found in moft of thofe hitherto publifhed. The 
 notes are principally confined to point out the re- 
 ferences to the principal quotations ; much had 
 been done by Mr. Markby, and by two correfpond- 
 ents of that ufeful periodical, " Notes and Queries." 
 Thefe have, of courfe, been made available with 
 fome additions and corre6lions. 
 
 THE WISDOM OF THE ANCIENTS. 
 
 This interefting little work was moft probably 
 written as a relaxation from his more abftrufe fpe- 
 culations : it was compofed in Latin, and firft pub- 
 lifhed four years after he had put forth his Two 
 Books of the Advancement of Learning, under this 
 title : 
 
 '' Francifci Baconi Equitis Aurati Procuratoris 
 Secundi, Jacobi Regis Magnae Britanniae, De Sa- 
 pientia Veterum Liber, ad Inclytam Academiam 
 Cantabrigienfem." Befide the addrefs to the Uni- 
 verfity of Cambridge it was dedicated to Robert 
 Cecil in the following terms : — " Illuftriffimo Viro 
 Comiti Sarifburienfi Summo Thefaurario Angliae, 
 et Cancellario Academise Cantabrigienfis. — Quae 
 Academiae Cantabrigienfis dicantur, tibi jure Can- 
 cellarii accrefcunt; quae autem me proficifci pofiLnt
 
 PREFACE. xxiii 
 
 omnia, tibi nomine proprio debentur. lUud magis 
 videndum, num ifta, ut tibi debita, ita etiam te digna 
 fmt. — Atquequod in illis minimum eft (Ingenium 
 Authoris) id propter tuum propenfum in me ani- 
 mum, nihil officiet ; caetera dedecori non erunt. 
 Nam fi Tempus fpeiletur ; Antiquitas primasva 
 fummum venerationem habet: fi docendi Forma ; 
 Parabola veluti Area quaedam eft, in qua pretiofifH- 
 ma quaeque fcientiarum reponi confueverunt. Si 
 operis Materia ; ea Philofophia eft, vitas fcilicet, at- 
 que animae humanie, Decus fecundum. Fas fit 
 enim dixifle, quamvis, Philofophia, feculo noftro 
 veluti per Senium repuerafcens, adolefcentibus, et 
 fere pueris relinquatur : eam tamen omnium re- 
 rum, poft religionem, graviflimam, atque natura 
 humana maxime dignam efle plane cenfeo. Etiam 
 Politica, in qua te mirabile prjebes, et facultate, et 
 meritis, et fxpientifllmi Regis judicio, ab eodem 
 fonte emanat, cjufque pars magna eft. Quod fi 
 cui ifta, quae affero, vulgata efle videantur : certe 
 quid eff'ecerim, judicium meum non eft ; id tamen 
 fecutus fum, ut manifefta, etobfoleta,et Locos com- 
 munes praeterve6lus, aliquid etiam, ad Vitae ardua, 
 Scientiarum Arcana conferam. Erunt itaque cap- 
 tui vulgari, vulgaria : altiorem autem intelleitum 
 fDrtafle non deferent, fed potius (ut fpero) dedu- 
 cent : Verum dum huic operi, dignitatem nonnul- 
 1am aftruere conor, quod ad te dicatum fit ; peri- 
 culum eft, ne modeftia; fines tranfcam, cum a me 
 fit fufceptum. Tu verb illud tanquam pignus af- 
 fedlus erga te mei, et obfervantiae, et animi maxime 
 devoti accipies, eiquc praefidium nominis tui im-
 
 XXIV 
 
 PREFACE. 
 
 perties. Quare cum tot et tanta fuftineas, tem- 
 pora tua diutius non morabor, fed finem faciam, 
 tibi fcelicia omnia comprecatus, et perpetuo futurus. 
 Tibi et ftudio fuo, et benefices 
 tuis devincliflimus, 
 
 Fra. Baconus." 
 
 In February, 1610, Lord Bacon, upon fending 
 tbis book to Sir Toby Mathew thus writes : 
 
 " Mr. Mathew, — I do very heartily thank you 
 for your letter of the 24th of Auguft, from Sala- 
 manca ; and, in recompence, therefore, I fend you 
 a little work of mine that hath begun to pafs the 
 world. They tell me my Latin is turned into 
 Silver^ and become current : had you been here, 
 you {hould have been my Inquifitor before it came 
 forth ; but I think the greateft Inquifitor in Spain 
 will allow it. But one thing you muft pardon me, 
 if I make no hafte to beleeve that the world fhould 
 be grown to fuch an exftacy as to reje6l Truth in 
 Philofophy, becaufe the author diflenteth in Reli- 
 gion, no more than they do by Ariflotle or Aver- 
 roes. My great work goeth forward, and after 
 my manner, I alter even when I add ; fo that no- 
 thing is finifhed till all be finifhed. This I have 
 written in the midft of a Term and Parliament, 
 thinking no time fo poflefled, but that I fhould 
 talk of thefe matters with fo good and dear a Friend. 
 And fo, with my wonted wifhes, I leave you to 
 God's goodnefs. 
 
 From Gray's Inn, Feb. 27, 1610."
 
 PREFACE. 
 
 XXV 
 
 He had glanced at the fubjeit when he wrote 
 his Advancement of Learning — thus : 
 
 " There remaineth yet another Ufe of Poefy pa- 
 rabohcal, oppofite to that which we laft mentioned : 
 for that tendeth to demonftrate and illuflrate that 
 which is taught or delivered, and this other to re- 
 tire and obfcure it : that is, when the Secrets and 
 Myfteries of Religion, Policy, or Philofophy, are 
 involved in Fables or Parables. Of this in Divine 
 Poefy we fee the Ufe is authorized. In Heathen 
 Poefy we fee the expofition of Fables doth fall out 
 fometimes with great felicity ; as in the Fable that 
 the Giants being overthrown in their War againft 
 the Gods, the Earth, their Mother, in revenge 
 thereof brought forth Fame : 
 
 " Illam Terra parens, ira irritata Deorum, 
 Extremam, ut perhibent, Caeo Enceladoque fororem 
 Progenuit." 
 
 Expounded, that when Princes and Monarchies 
 have fupprefTed adual and open Rebels, then the 
 Malignity of the People, which is the Motherof Re- 
 bellion, doth bring forth Libels and Slanders, and 
 Taxations, of the State, which is of the fame kind 
 with Rebellion, but more feminine. So in the 
 Fable, that the reft of the Gods having confpired 
 to bind Jupiter, Pallas called Briareus with his 
 hundred hands to his aid ; expounded, that Mo- 
 narchies need not fear any curbing of their Abfo- 
 lutenefs by mighty SubjeiSls, as long as by Wifdom 
 they keep the Hearts of the People, who will be 
 fure to come in on their fide. So in the Fable, 
 that Achilles was brought up under Chiron the
 
 xxvi PREFACE. 
 
 Centaur, who was part a Man and part a Beaft, 
 expounded ingenioufly, but corruptly, by Machia- 
 vel, that it belongeth to the Education and Difci- 
 pHne of Princes to know how as well to play the 
 part of the Lion in violence, and the Fox in guile 
 as of the Man in virtue and juftice. 
 
 Neverthelefs, in many of the like encounters, 
 I do rather think that the Fable was firft, and the 
 Expofition devifed, than that the Moral was firft, 
 and thereupon the Fable framed. For I find it was 
 an ancient vanity in Chryfippus, that troubled himfelf 
 with great contention to faften the Affertions of 
 the Stoics upon the Fi6lions of the ancient Poets ; 
 but yet that all the Fables and Fi6i:ions of the 
 Poets were but pleafure and not figure, I interpofe 
 no opinion. Surely of thofe Poets which are now 
 extant, even Homer himfelf, (notwithftanding he 
 was made a kind of Scripture by the latter Schools 
 of the Grecians) yet I fhould without any difficulty 
 pronounce that his Fables had no fuch inwardnefs 
 in his own meaning ; but what they might have 
 upon a more original Tradition is not eafy to affirm ; 
 for he was not the Inventor of many of them." 
 
 The fame fentiments, with a flight alteration, 
 occur again in the Treatife De Jugtnentis^ where 
 he fays, " There is another ufe of Parabolical Poefy 
 oppofite to the former, which tendeth to the fold- 
 ing up of thofe things the Dignity whereof de- 
 ferves to be retired and diftinguifhed as with a 
 drawn curtain ; that is, when the Secrets and Myf- 
 teries of Religion, Policy, and Philofophy are 
 veiled and inverted with Fables and Parables. But
 
 PREFACE. xxvii 
 
 whether there be any myftical fenfe couched under 
 the ancient Fables of the Poets, may admit of fome 
 doubt : and, indeed, for our part, we incHne to this 
 opinion, as to think that there was an infufed Myf- 
 tery in many of the ancient Fables of the Poets. 
 Neither doth it move us that thefe matters are left 
 commonly to Schoolboys and Grammarians, and 
 fo are embafed, that we {hould therefore make 
 a flight judgment upon them ; but contrariwife, 
 becaufe it is clear that the Writings which recite 
 thefe Fables, of all the Writings of Men, next to 
 Sacred Writ,, are the moft ancient : and that the 
 Fables themfelves are far more ancient than they, 
 (being alleged by thofe Writers, not as excogitated 
 by them, but as credited and recepted before) and 
 feem to be like a thin rarified air which, from the 
 Traditions of much more ancient Nations fell into 
 the Flutes of the Grecians. And becaufe whatfo- 
 ever hath hitherto been attempted for the interpre- 
 tation of thefe Parables, by unfkilful men, not 
 learned beyond common-places, in no meafure fa- 
 tisfies us, we have thought good to place Philofophy 
 according to ancient Parables in the number of De- 
 fiderata." 
 
 Archbifhop Tenifon, in his Baconiana thus 
 fpeaks of this tradl : " In the feventh place I may 
 mention his book De Sapientici Veterum^ written 
 by him in Latin, fet forth a fccond time with en- 
 largement, and tranflated into Englifh by Sir Ar- 
 thur Gorges : A book in which the Sages of for- 
 mer times are rendered more wife than it may be 
 they were, by fo dextrous an Interpreter of their
 
 xxviii PREFACE. 
 
 Fables. It is this book which Mr. Sandys means, in 
 thofe words which he hath put before his Notes on 
 the Metamorphofes of Ovid : (' Of Modern wri- 
 ters I have received the greateft light from Gyral- 
 dus, Pontanus, Ficinus, Comes, Scaliger, Sabinus, 
 Pierius, and the crown of the latter, the Vifcount 
 of St. Albans.') The defign of this book was In- 
 ftru6lion in Natural and Civil matters, either 
 couched by the Ancients under thefe Fi6lions, or 
 rather made to feem fo by his Lordfliip's wit in the 
 opening and applying of them." 
 
 The author of the Life of Bacon in the BioQ[ra- 
 phia Britannica, fays, " That he might relieve him- 
 felf a little from the Severity of thefe Studies, and, 
 as it were, amufe himfelf with erecting a magni- 
 ficent Pavilion, while his great Palace of Philofo- 
 phy was building ; he compofed, and fent abroad 
 in 1 6 10, his celebrated Treatife Of the JVifdom of 
 the Ancients., in which he (hewed that none had 
 ftudied them more clofely, was better acquainted 
 with their beauties, or had pierced deeper into their 
 meaning. There have been very few books pub- 
 lifhed in this or in any other Nation which either 
 deferved or met with more general applaufe, and 
 fcarce any that are like to retain it longer ; for, in 
 this performance. Sir Francis Bacon gave as An- 
 gular proof of his capacity to pleafe all parties in 
 Literature, as in his political conduct he ftood fair 
 with all parties in the Nation. The admirers of 
 Antiquity were charmed with this difcourfe, which 
 feems expreffly calculated to juflify their admira- 
 tion ; and, on the other hand, their oppofitqs were
 
 PREFACE. xxix 
 
 nolefs pleafed with apiece, from which they thought 
 they could demonftrate that the Sagacity of a mo- 
 dern Genius had found out much better meanino-s 
 for the Ancients than ever were meant by them." 
 
 Mallet, in his meagre Life of Bacon, obferves 
 that " This work bears the fame ftamp of an ori- 
 ginal and inventive genius with his other perform- 
 ances. Refolving not to tread in the fteps of thofe 
 who had gone before him, he ftrikes a new track 
 for himfelf, and enters into the moft fecret recefTes 
 of this wild and fhadowy region, fo as to appear 
 new on a known and beaten fubjeil. Upon the 
 whole, if we can bring ourfelves readily to believe 
 that there is all this moral and political meaning 
 veiled under thofe Fables of Antiquity, which he 
 has difcovered in them, we muft own that it re- 
 quired no common penetration to be miflaken with 
 fo great a degree of probability on his fide. Though 
 it ftill remains doubtful whether the Ancients were 
 fo knowing as he attempts to fliew they were, the 
 variety and depth of his own knowledge are in that 
 very attempt unqueftionable." 
 
 The learned reader need not be reminded of the 
 various ingenious attempts of the Germans in re- 
 cent times to unveil the hidden meanings of the 
 Mythological Fables, but few have furpafled the 
 ingenuity and keen perception of this early attempt 
 of Bacon. 
 
 The principal editions of this work, which at- 
 tained great popularity, are :
 
 XXX PREFACE. 
 
 Tear, Language. Printer. Place. Size. 
 
 1609. Latin, R. Barker, London, i2mo. 
 
 1617. Ditto, J. Bill, Ditto, Ditto. 
 
 1 61 8. Italian, Ditto, Ditto, Ditto. 
 *^* Of this there were two impreflions with the fame date. 
 
 1619. Englifh, Ditto, Ditto, Ditto. 
 
 *^* The tranflation of Sir Arthur Gorges. 
 
 1620. Ditto, Ditto, Ditto, Ditto. 
 
 1633. Latin, F. Maire, Lugd. Bat. Ditto. 
 
 1634. Ditto, F. Kingfton, London, Ditto. 
 1638. Ditto, E. Griffin, London, Folio. 
 1691. Ditto, H. Wilftein, Amfterdam, izmo. 
 1804. French, H. Frantin, Dijon, 8vo. 
 
 The tranflation of Sir Arthur Gorges has been 
 given in the following pages, as it was publifhed 
 evidently under the fan6lion of the author, by one 
 of his greateft admirers ; and, although it would be 
 poffible to render the Latin more clofely,it has been 
 thought, that, by retaining this verfion, the volume 
 as a whole, obtains more uniformity of ftyle, carry- 
 ing the reader back to the time of its produdlion. 
 
 To dwell upon the Character and Writings of 
 this great man would now be fuperfluous, after the 
 eloquent and judicious appreciation of both in the 
 Eflay of Mr. Macaulay, and in the Literary Hif- 
 tory of Mr. Hallam. But one of the mod ftrilc- 
 ing evidences of how far the Odium Theologi- 
 cum can be carried, occurs in the recent pofthu- 
 mous work " Examen de la Philofophie de Bacon," 
 by the Count Jofeph De Maiftre, in which Bacon 
 is depi6led as a monfter of iniquity and a propaga- 
 tor of all that is falfe in Philofophy and Theology ! 
 
 This reminds us that Bacon thought fuch per- 
 verfity incredible. " I make no halle [he fays] 
 to believe that the world fhould be grown to fuch
 
 PREFACE. xxxi 
 
 an extacy a§ to rejeft Truth in Philofophy becaufe 
 the author difTenteth in Religion." 
 
 When we confider the great debt we owe to the 
 man, of whom Aubrey fays, " All that were great 
 and good loved and honoured him," it feems im- 
 poflible (fays Dugald Stewart) for a candid mind 
 not to feel a ftrono- inclination to dwell rather on 
 the fair than on the dark fide of his character. It 
 is evident, from the remarkable paflage in his de- 
 dication of the ElTays to his brother in 1597, how 
 early he felt that his vocation was rather the pri- 
 vate retirement of ftudy than public life : " I fome- 
 times wifh your infirmities tranflated upon myfelf, 
 that her Majefty might have the fervice of fo ac- 
 tive and able a mind, and I might be with excufe 
 confined to thefe contemplations and fludies for 
 which I am fitted." Happy would it have been 
 for his peace of mind had his life been fo devoted, 
 but we are reminded of Gray's lines, " Ambition 
 this fhall tempt to rife," &c. In his letter to Sir 
 Thomas Bodley, accompanying the Advancement 
 of Learning, Bacon had faid : " Knowing myfelf, by 
 inward calling, to be fitter to hold a Book, than to 
 play a part, I have led my life in civil caufes, for 
 which I was not very fit by nature, and more unfit 
 by the preoccupation of my mind." And in the 
 aff^edling allufion to the errors and misfortunesofhis 
 public life, which occurs in the eighth book of the 
 De Augmentis Scientiarum, he again recurs to this 
 contravention of his deftiny. " Ad literas potius 
 quam ad aliud quicquam natus, ad res gerendas 
 nefcio quo fato contra genium fuum abreptus."
 
 xxxii PREFACE. 
 
 This, as Dugald Stewart juftly obferves, if it 
 
 does not atone for his faults, may at leaft have fome 
 
 effe6l in foftening the afperity of our cenfures ; efpe- 
 
 cially when we confider with Cowley what he 
 
 achieved — 
 
 " In his few years, divided 'tvvixt th' excefs 
 Of low affliftion and high happinefs." 
 
 For, as Mr. Hallam has faid, " we muft give to 
 written wifdom its proper meed ; — and he may be 
 compared to thofe hberators of nations, who have 
 given them laws by which they may govern them- 
 felves, and retained no homage but their grati- 
 tude." 
 
 Nearly a century fmce the Honourable Charles 
 Yorke, in a letter to Dr. Birch, thus exprelTes 
 himfelf : " The foibles and vices of great men, 
 celebrated for their parts and adlions, too much 
 expofed to view, only confirm and comfort the vul- 
 gar in the like conduit, without teaching to that 
 vulgar the imitation of their virtues." In another 
 part of the fame letter, he fays, " Though Sir 
 Francis Bacon has been dead almoft one hundred 
 and forty years, yet I think his fame and his me- 
 mory more recent, more living, and more bright 
 than when he was alive. His faults are call in 
 the fliade by the candour of pofterity, and finer 
 colours laid over his virtues, unfuliied by envy and 
 detraftion (thofe bufy and malignant paffions of 
 contemporaries), or even by his own weaknefies." 
 
 S. W. S. 
 
 Mickleham, Auguft 21, 1856.
 
 CONTENTS. 
 
 ESSAYS. 
 
 Page 
 
 I. /^F Truth. 1625 I 
 
 z. \ / Ot Death. 1612, enlarged 1625 ... 5 
 
 3. Of Unity in Religion. 1612, rewritten 1625 . 8 
 
 4. Of Revenge. 1625 14 
 
 5. Of Adverlity. 1625 16 
 
 6. Of Simulation and Difiimulation. 1625 ... 18 
 
 7. Of Parents and Children. 1612, enlarged 1625 22 
 
 8. Of Marriage and Single Life. 1612. Slightly en- 
 
 larged 1625 25 
 
 9. Of Envy. 1625 27 
 
 10. Of Love. 1612, rewritten 1625 34 
 
 11. Of Great Place. 1612, flightly enlarged 1625 . 36 
 
 12. Of Boldnefs. 1625 41 
 
 13. Of Goodnefs, and Goodnefs of Nature. 1612, 
 
 enlarged 1625 44 
 
 14. Of Nobility. 16 12, rewritten 1625 .... 47 
 
 15. Of Seditions and Troubles. 1625 49 
 
 16. Of Atheii'm. 1612, nightly enlarged 1625 . . 59 
 
 17. Of Superltition. 16 12, (lightly enlarged 1625 . 63 
 
 18. Of Travel. 1625 65 
 
 19. Of Empire. 16 12, much enlarged 1625 ... 68 
 
 20. OfCounfel. 16 12, enlarged 1625 75 
 
 21. Of Delays. 1625 . 81 
 
 22. Of Cunning. 1612, rewritten 1625 .... 83 
 
 23. Of Wifdom for a Man's Self. 1612, enlarged 
 
 1625 I 88 
 
 24. Of Innovations. 1625 90 
 
 25. Of Difpatch. 1612 92 
 
 26. Of Seeming Wife. 16 12 94 
 
 27. Of Friendihip. 1612, rewritten 1625 ... 96 
 
 28. Of Expenfe. 1597, enlarged 1612, and again 
 
 1625 107 
 
 29. Of the true Greatnefs of Kingdoms and Eftates. 
 
 1612, enlarged 1625 . . 108
 
 XXXIV CONTENTS. 
 
 Page 
 
 30. Of Regimen of Health. 1597, enlarged 1612, and 
 
 again 1625 121 
 
 31. OfSufpicion. 1625 124. 
 
 32. OfDilcourfe. 1597, (lightly enlarged 1612, and 
 
 again 1625 126 
 
 33. Of Plantations. 1625 128 
 
 34. Of Riches. 1612, much enlarged 1625 . . . 133 
 
 35. Of Prophecies. 1625 137 
 
 36. Of Ambition. 1612, enlarged 1625 . • . . 142 
 
 37. Of Mafques and Triumphs. 1625 .... 145 
 
 38. Of Nature in Men. 1612, enlarged 1625 . . 147 
 
 39. Of Cuftom and Education. 1612, enlarged 1625 149 
 
 40. Of Fortune. 1 6 12, llightly enlarged 1625 . . 152 
 
 41. OfUfury. 1625 155 
 
 42. Of Youth and Age. 16 12, flightly enlarged 
 
 1625 160 
 
 43. Of Beauty. 16 12, llightly enlarged 1625 . . 163 
 
 44. Of Deformity. 1612, fome what altered 1625 . 165 
 
 45. Of Building. 1625 166 
 
 46. Of Gardens. 1625 172 
 
 47. Of Negotiating. 1597, enlarged 1612, very 
 
 flightly altered 1625 181 
 
 48. Of Followers and Friends. 1597, flightly en- 
 
 larged 1625 183 
 
 49. Of Suitors. 1597, enlarged 1625 186 
 
 50. Of Studies. 1597, flightly enlarged 1612, and 
 
 again 1625 188 
 
 51. Of Faction. 1597, much enlarged 1625 . . . 191 
 
 52. Of Ceremonies and Refpefl. 1597, enlarged 
 
 1625 193 
 
 53. Of Praife. 16 12, enlarged 1625 196 
 
 54. Of Vain Glory. 16 12 198 
 
 55. Of Honour and Reputation. 1597, omitted 1612, 
 
 republiflied 1625 201 
 
 56. Of Judicature. 1612 203 
 
 57. Of Anger. 1625 209 
 
 58. Of Viciflltudes of Things. 1625 . • . . . 212 
 
 APPENDIX TO ESSAYS. 
 
 1. A Fragment of an Eflay of Fame 221 
 
 2. Of a Kins . . 1 r-i .. .. u u v> ^23 
 
 A T^/r TV ..1 r laid not to be by Bacon . ;; 
 
 3. An Eflay on Death j •' 226
 
 CONTENTS. 
 
 THE WISDOM OF THE ANCIENTS. 
 
 Page 
 
 Advertisement 237 
 
 Dedication 239 
 
 Preface 243 
 
 1. Caffandra, or Divination 251 
 
 2. Typlion, or a Rebel 253 
 
 3. The Cyclops, or the Minifters of Terror . . . 256 
 
 4. Narciffus, or Self- Love 257 
 
 5. Styx, or Leagues 259 
 
 6. Pan, or Nature 262 
 
 7. Perfeus, or War 274. 
 
 8. Endymion, or a Favourite 278 
 
 9. The Sifter of the Giants, or Fame 280 
 
 10. AiRason and Pentheus, or a Curious Man . .281 
 
 11. Orpheus, or Philofophy 283 
 
 12. Coelum, or Beginnings 287 
 
 13. Proteus, or Matter 291 
 
 14. Memnon, or a Youth too forward 293 
 
 15. Tithonus, or Satiety 295 
 
 16. Juno's Suitor, or Bafenefs 296 
 
 17. Cupid, or an Atom 297 
 
 18. Diomedes, or Zeal 302 
 
 19. Dadalus, or Mcchanick 305 
 
 20. Eriilhonius, or Impofture 309 
 
 21. Deucalion, or Reftitution 310 
 
 22. Nemefis, or the Viciflitude of Things .... 311 
 
 23. Achelous, or Battle 314 
 
 24. Dionylus, or Pafllons • .316 
 
 25. Atalanta, or Gain 321 
 
 26. Prometheus, or the'Statue of Man 323 
 
 27. Scylla and Icarus, or the Middle Way . . .338 
 
 28. Sphynx, or Science 340 
 
 29. Proferpina, or Spirit 345 
 
 30. Metis, or Counlel 350 
 
 31. The Syrens, or Pleafures 351
 
 ESSAYS. 
 
 I. Of Truth. 
 
 HAT is Truth f' faid jefting Pilate, and 
 would not ftay for an Anfwer.-' Cer- 
 tainly there be that delight in Giddi- 
 nefs, and count it a Bondage to fix a 
 Belief; aft'ecting Free-will in Thinkino- as well as 
 in Ading. And though the Se6ts of Philofophers 
 of that Kind be gone, yet there remain certain dif- 
 courfing Wits, which are of the fame Veins, though 
 there be not fo much Blood in them as was in 
 thofe of the Ancients. But it is not only the 
 Difficulty and Labour which Men take in finding 
 out of Truth ; nor again, that when it is found, 
 it impofeth upon men's Thoughts, that doth bring 
 Lies in favour ; but a natural, though corrupt. 
 Love of the Lie itfelf One of the later Schools- 
 of the Grecians examineth the matter, and is at 
 a ftand to think what fhould be in it, that men 
 ftiould love Lies, where neither they make for 
 Pleafure, as with Poets ; nor for Advantage, as 
 
 ' S. John xviii. 38. 
 
 ■^ Moil probably he refers to the New Academy. 
 
 B
 
 2 ESSJTS. 
 
 with the Merchant; but for the Lie's fake. But 
 I cannot tell : This fame Truth is a naked and 
 open Daylight, that doth not (how the Mafques 
 and Mummeries, and Triumphs of the world, half 
 fo ftately and daintily, as Candlelights. Truth 
 may perhaps come to the price of a Pearl, that 
 fhoweth heft by Day ; but it will not rife to the 
 Price of a Diamond or Carbuncle, that fheweth 
 beft in varied Lights. A mixture of a Lie doth 
 ever add Pleafure. Doth any man doubt, that if 
 there were taken out of Men's Minds vain Opi- 
 nions, flattering Hopes, falfe Valuations, Imagina- 
 tions as one would, and the like ; but it would 
 leave the Minds of a Number of Men poor 
 (hrunken Things, full of Melancholy and Indif- 
 pofition, and unpleafing to themfelves ? One of 
 the Fathers,^ in great Severity, called Poefy, Vinum 
 Damonum ; becaufe it fiUeth the Imagination, and 
 yet it is but with the Shadow of a Lie. But it is 
 not the Lie that pafleth through the Mind, but 
 the Lie that finketh in and fettleth in it, that doth 
 the Hurt, fuch as we fpake of before. But how- 
 foever thefe things are thus in Men's depraved 
 Judgements and Affe6lions, yet Truth^ which only 
 doth judge itfelf, teacheth, that the Inquiry of 
 Truth^ which is the Love-making or Wooing of 
 it ; the Knowledge oi Truth ^ which is the Prefence 
 of it j and the Belief of Truth^ which is the en- 
 joying of it ; is the Sovereign Good of human 
 Nature. 
 
 ^ The allufion is probably to S. Jerome, in Ep'iftd, de duobusjlliis, 
 who lays, " Dsemonem cibus eft c.irmina Poetarum," &c.
 
 OF TRUTH. 3 
 
 The firft Creature of God, in the Works of the 
 Days, was the Light of the Senfe ; the laft was 
 the Light of Reafon ; and his Sabbath Work, ever 
 fince, is the Illumination of his Spirit. Firft he 
 breathed Light upon the Face of the Matter, or 
 Chaos ; then he breathed Light into the Face of 
 Man ; and ftill he breatheth and infpireth Light 
 into the Face of his Chofen. The Poet,^ that beau- 
 tified^ the Seel that was otherwife inferior to the 
 reft, faith yet excellently well ; It is a Pleafure to 
 Jiand upon the Shore, and to fee Ships tojl upon the 
 Sea : a Pleafure to J} and in the Window of a CaJIle^ 
 and to fee a Battle^ and the Adventures thereof be- 
 loiu : but no Pleafure is comparable to the Jlanding 
 upon the vantage Ground of Truth ; (A Hill not 
 to be commanded, and where the Air is always 
 clear and ferene) and to fee the Errors^ and JVander- 
 ings^ and Mijls^ and Tempejis^ in the Vale below : So 
 always that this Profpecl be with Pity, and not 
 with Swelling, or Pride. Certainly, it is Heaven 
 upon Earth to have a Man's Mind move in Cha- 
 rity, reft in Providence, and turn upon the Poles 
 of Truth. 
 
 To pafs from Theological and Philofophical 
 Truth, to the Truth of civil Bufinefs, it will be 
 acknowledged, even by thofe that pradife it not, 
 that clear and round dealing is the Honour of Man's 
 Nature, and that Mixture of Falfehood is like 
 Alloy in Coin of Gold and Silver, which may 
 
 * Lucretius, lib. i. ab init. It is fupeifluous to add that the paf- 
 fage isloofely paraphrafed. Comp. Advancement otLearnlng, lib. i. 
 p. 63. — Ed. 1640. 
 
 ' Biautificd, i. e. cmbelli/hed, fet off to advantage.
 
 4 ESSJTS. 
 
 make the Metal work the better, but it embafeth 
 it : for thefe winding and crooked Courfes are the 
 Goings of the Serpent ; which goeth bafely upon 
 the belly, and not upon the Feet. There is no 
 Vice that doth fo cover a Man with Shame as to 
 be found falfe and perfidious. And therefore Mon- 
 taigne faith prettily, when he enquired the reafon 
 why the Word of the Lie fhould be fuch a Dif- 
 grace, and fuch an Odious Charge ?^ Saith he, If 
 it be well weighed^ to fay that a Man lieth^ is as 
 much as to fay^ that he is brave towards God^ ayid 
 a Coiuard towards Men : For a Lie faces God, 
 and {brinks from Man. Surely the Wickednefs of 
 Falfehood and Breach of Faith cannot poffibly be 
 fo highly exprefTed as in that it fhall be the laft 
 Peal to call the Judgements of God upon the Gen- 
 erations of Men : it being foretold that when Chrift 
 Cometh, He fhall not find Faith upon the Earth. "^ 
 
 * See the i8th Effay on the fecond book Du Dejmentir. Mon- 
 taigne's words are, " C'eft un vilain vice que le mentir, eC qu'un an- 
 cien a peint bien honteufement, quand il dit, que ' c'eft donner te- 
 moignage de meprifer Dieu, et quand et quand de craindre les 
 hommes.' II n'eft pas poflible de reprefenter plus richement I'hor- 
 reur, la vilite et le defreglement : car que peut on imaginer plus vi- 
 lain, que d'eftre couart a I'endroit des hommes, et brave a I'endroit 
 deDieu?" 
 
 The ancient referred to is Plutarch in the Life of Lyfander. It 
 appears to me that Lord Bacon may have ufed Florio's verfion. 
 
 "^ Luke xviii. 8.
 
 II. of Death. 
 
 EN fear Death as Children fear to go 
 in the Dark : and as that Natural 
 Fear in Children is encreafed with 
 4^1 Tales, fo is the other. Certainly, the 
 Contemplation oi Death^ as the JVages of Sin and 
 Paflage to another World, is holy and religious ; 
 but the Fear of it, as a Tribute due unto Nature, 
 is weak. Yet in religious Meditations there is 
 fometimes Mixture of Vanity and of Siiperftition. 
 You fhall read, in fome of the Friars' Books of 
 Mortification^ that a Man fhould think with him- 
 felf what the Pain is, if he have but his Finger's 
 end prefl'ed, or tortured, and thereby imagine 
 what the Pains of Death are, when the whole 
 Body is corrupted and diffolved ; when many times 
 Death pafleth with lefs pain than the Torture of 
 a Limb ; for the mofl: vital parts are not the quick- 
 eft of Senfe. And by him that Ipake only as a 
 Philofopher and Natural Man, it was well faid ; 
 Pompa Mortis magnis terret^ quam Mors ipfa. 
 Groans and Convulfions, and a difcoloured Face, 
 and Friends weeping, and Blacks and Obfequies, 
 and the like, fhew Death Terrible.' It is worthy 
 
 ' It has been fuppofed that the reference here is to Seneca, but 
 it is undoubtedly to Montaigne, vvhofe Efl.iys were evidently much 
 in Bacon's mind. The Latin is merely a verlion of Montaigne's 
 thought : — " Je croy a la verite que ce font ccs mines et apparcils 
 eftroyables, dc quoy nous I'entourons qui nous font plus dc peur
 
 6 £ss^rs. 
 
 the obferving, that there is no Paflion in the Mind 
 of Man fo weak, but it mates and mafters the Fear 
 of Death : and therefore Death is no fuch terri- 
 ble Enemy when a man hath fo many Attendants 
 about him, that can win the Combat of him. Re- 
 venge triumphs over Death ; Love flights it ; 
 Honour afpireth to it ; Grief flieth to it ; Fear 
 pre-occupateth it : nay, we read, after Otho the 
 Emperor had flain himfelf, Pity (which is the ten- 
 dereft of AfFe6lions) provoked many to die out of 
 mere Compaffion to their Sovereign, and as the 
 truefl fort of Followers.* Nay, Seneca adds, Nice- 
 nefs and Satiety ; Cogita quam diii eadem feceris ; 
 Afori velle, non tantiim Fortis^ aut Mifer^fed etiam 
 Fajiidiofus poteji.^ A Man would die, though he 
 were neither valiant nor miferable, only upon a 
 wearinefs to do the fame thing fo oft over and 
 over. It is no lefs worthv to obferve, how little 
 alteration in good Spirits the approaches of Death 
 make ; for they appear to be the fame Men till the 
 lafl: Inftant. Augujius Ccefar died in a Compliment : 
 Livia^ conjugii nojiri ?nemor vive^ et vale.^ Tiberius 
 in Diffimulation ; as Tacitus faith of him j 'Jam 
 Tiberium Vires., et Corpus., non Dijjimulatio defere- 
 bant.^ Vefpafian in a Jeft ; fitting upon the Stool, 
 
 qu'elle : une toute nouvelle forme de vivre : les cris des meres, des 
 femmes, et des entans, la vifitation des perfonnes eftonnes eC tranfies, 
 J'afTiftance d'un nombre de valets pafles et eplorez, un chambre fans 
 jours : des cierges allumez : noftre chevet affiege de Medecins et de 
 Precheurs : fomme, toute horreur et tout eftroy autour de nous. 
 Nousvoila deja enfevelis et enterrez." — Montaigne, Effals, lib. 1. 
 c. 19. S^ue PhUoJopher, c'eji a f prendre a mourir. 
 
 ' Tacit. Hift. ii. 49. ^ Seneca ad Lucii. Epift. 77. 
 
 * Sueton, Aug. Vit. c. ico. * Tacit. Ann. vi. 50.
 
 OF DEATH. 7 
 
 Ut puto Deus fioS'' Galha with a Sentence ; Fer'i^ 
 fi ex re fit PopuU Romani •,'^ holding forth his Neck. 
 Sept'nnius Severus in Difpatch ; Adejie^fi quid iii'ihi 
 reflat agendum ;^ and the like. Certainly the Stoics 
 beftowed too much Coft upon Death, and by their 
 great preparations made it appear more fearful. 
 Better faith he, ^d Finem Vitce extremum inter 
 Munera ponit Natura.'^ It is as Natural to Die, 
 as to be Born ; and to a little Infant perhaps, the 
 one is as painful as the other. He that dies in an 
 earneft purfuit is like one that is wounded in hot 
 Blood ; who, for the time, fcarce feels the Hurt ; 
 and therefore a Mind fixed and bent upon fome- 
 what that is good doth avert the Dolours o^ Death. 
 But above all, believe it, the fweeteft Canticle is, 
 Nunc dimittis ; when a Man hath obtained worthy 
 Ends and ExpecSlations. Death hath this alfo, that 
 it openeth the Gate to good Fame, and extinguifh- 
 eth Envy :^^ 
 
 Extin^us amabitur idem}^ 
 
 * Sueton, Vefp. Vit. c. 23. ' Tacit. Hift. i. 41, 
 
 " Dio. Caff. 76. ad fin. 
 
 ^ Juv. Sat. X. 357. It IS fpatium vits in the poet. Lord Bacon 
 has here quoted from memory, but has corredlly given the fenfe of 
 the pafTage. Spatium extremum, finem, -vita, mortem irnminentem, 
 GifFord renders it, — " That reckons death a bleiring." 
 
 '" Wirli refpeft to this Eflay compare the hints given in the rhe- 
 torical common places entitled Exempla Antitbetorum in the Sixth 
 Book De Augmentis Scientiarum, Art. XII. *' Vita." 
 
 " Hor. Ep. II. i. 14.
 
 8 
 
 III. Of Unity in Religion. 
 
 £Z /G 70 A^being the chief Band of hu- 
 man Society, it is a happy thing when 
 itfelf is well contained within the true 
 Band of Unity. The Quarrels and 
 .^^ivifions about Relio-ion were evils unknown to 
 the Heathen. The Reafon was, becaufe the Re- 
 ligion of the Heathen confifted rather in Rites and 
 Ceremonies than in any conftant Belief: for you 
 may imagine what kind of Faith theirs was, when 
 the chief Do6lors and Fathers of their Church 
 were the Poets. But the true God hath this Attri- 
 bute, that he is a Jealous God ;^ and therefore 
 his worfhip and Religion will endure no Mixture 
 nor Partner. We fhall therefore fpeak a few words 
 concerning the Unity of the Church ; What are 
 the Fruits thereof; what the Bounds ; and what 
 the MeaJis ? 
 
 The Fruits of Unity (next unto the well Pleafmg 
 of God, which is all in all) are two ; the One, 
 towards thofe that are without the Church ; the 
 Other, towards thofe that are within. For the 
 Former, it is certain, that Herefies and Schifms 
 are of all others the greateft Scandals ; yea more 
 than Corruption of Manners. For as in the Na- 
 tural Body a Wound or Solution of Continuity is 
 worfe than a corrupt Humour ; fo in the Spiritual. 
 
 ' Exodus XX. 5.
 
 OF UNITT IN RELIGION. 9 
 
 So that nothing doth fo much keep Men out of 
 the Church, and drive Men out of the Church, 
 as Breach of Unity ; and therefore, whenfoever it 
 Cometh to that pafs, that one faith, Ecce in De- 
 ferto ; another faith, Ecce in penetralibus ;- that is, 
 when fome Men feek Chrift in the Conventicles 
 of Heretics, and others in an Outward Face of a 
 Church, that Voice had need continually to found 
 in Men's Ears, NoUte exire^ Go not out. The 
 Do6lor of the Gentiles (the Propriety of whofe 
 Vocation drew him to have a fpecial care of thofe 
 without') faith. If an Heathen come in, and hear 
 you fpeak with fever al Tongues^ will he not fay that 
 you are 7nad?'^ And certainly, it is little better, 
 when Atheifts and profane Perfons do hear of fo 
 many Difcordant and Contrary Opinions in Re- 
 ligion^ it doth avert them from the Church, and 
 maketh them to ft down in the Chair of the Scorn- 
 ers.'^ It is but a light thing to be vouched in fo 
 Serious a Matter, but yet it exprelTeth well the 
 Deformity. There is a Mafter of Scoffing, that, 
 in his Catalogue of Books of a feigned Library, 
 fets down this Title of a Book ; The Morris-dance 
 of Heretics.^ For indeed, every Se61: of them hath 
 a divers Pofture, or cringe, by themfelves, which 
 cannot but move Derifion in Worldlings and de- 
 praved Politickes,^ who are apt to contemn Holy 
 Things. 
 
 As for the Fruit towards thofe that are zvithin^ 
 
 ' Match, xxiv. 26. ' I Cor. xiv. 23. 
 
 * P(alm i. I. ^ Rabelais, Fantag. ii. 7. 
 
 * Thus the original: the word was then ul'cd ioi politic perfons.
 
 10 ESSJTS. 
 
 it is Peace ; which contalneth infinite Bleflings : 
 it eftablifheth Faith ; it kindleth Charity ; the out- 
 ward Peace of the Church diftilleth into Peace of 
 Confcience, and it turneth the Labours of Writing 
 and Reading: of Controverfies into Treatifes of 
 Mortification and Devotion. 
 
 Concerning the Bounds of Unity ; the true 
 Placing of them importeth exceedingly. There ap- 
 pear to be two Extremes. For to certain Zealants 
 all fpeech of Pacification is odious. Is it peace, 
 yehu ? What haft thou to do zu'ith peace ? turn thee 
 behind me.' Peace is not the Matter, but Following 
 and Party. Contrariwife, certain Laodiceans^ and 
 Luke-warm Perfons think they may accommodate 
 Points oi Religion by Middle Ways, and taking part 
 of both, and witty Reconcilements ; as if they 
 would make an Arbitrement between God and 
 Man. Both thefe Extremes are to be avoided ; 
 which will be done, if the League of Chriftians, 
 penned by our Saviour himfelf, were in the two 
 crofs Claufes thereof, foundly and plainly expound- 
 ed ; Me that is not with us is againfl us : and 
 again ; He that is not againft us is with us ; 9 that 
 is, if the Points Fundamental and of Subftance in 
 Religion, were truly difcerned and diftinguifhed 
 from Points not merely of Faith, but of Opinion, 
 Order, or good Intention. This is a Thing may 
 feem to many a Matter trivial, and done already ; 
 but if it were done lefs partially, it would be em- 
 braced more generally. 
 
 ^ 2 Kings ix. 1 8. * Rev. iii. 14. 16. 
 
 ' Matth. xii. 30. Comp. Adv. of Learning, ii. 25. 7.
 
 OF UN ITT IN RELIGION. ii 
 
 Of this I may give only this Advice, according 
 to my fmall A4odeI. Men ought to take heed of 
 rending God's Church by two kinds of Contro- 
 verfies. The one is, when the Matter of the' 
 Point controverted is too fmall and light, not worth 
 the Heat and Strife about it, kindled only by 
 Contradi6lion ; for, as it is noted by one of the 
 Fathers ;^'' Chriji's Coat indeed had no feam^ but the 
 Churches Vejiure was of divers colours. Where- 
 upon he faith, In vejle vari etas fit., Scijfura non fit; 
 they be two Things, Unity and Unifor?nity. The 
 other is, when the Matter of the Point contro- 
 verted is great, but it is driven to an over-great 
 Subtilty and Obfcurity, fo that it becometh a Thing 
 rather Ingenious than Subftantial. A Man that 
 is of Judgement and Underftanding fhall fome- 
 times hear Ignorant Men differ, and know well 
 within himfelf, that thofe which fo differ mean one 
 thing, and yet they themfelves would never agree: 
 and if it come fo to pafs in that diftance of Judge- 
 ment, which is between Man and Man, (hall we 
 not think that God above, that knows the Heart, 
 doth not difcern that frail Alen, in fome of their 
 Contradictions, intend the fame thing, and accept- 
 eth of both ? The Nature of fuch Controverfies 
 is excellently expreffed by St. Paul^ in the Warn- 
 ing and Precept that he giveth concerning the fame ; 
 Devita profanas vocum Novitates^ et Oppofitiones 
 fa ft Nominis Scientia.^'^ Men create Oppofitions, 
 which are not, and put them into new Terms fo 
 
 "> Probably S. Bernard, Opera Paris, 1586, fol. T. i. p. 520, 
 " I Tim. vi. 20.
 
 12 ESSAYS. 
 
 fixed, as whereas the Meaning ought to govern the 
 Term, the Term in effeiSl governeth the Meaning. 
 There be alfo two falfe Peaces^ or Unities ; the 
 one, when the Peace is grounded but upon an 
 imphcit ignorance ; for all Colours will agree in 
 the Dark : the other, when it is pieced up, upon 
 a direct Admiffion of Contraries in Fundamental 
 Points. For Truth and Falfehood, in fuch things, 
 are like the Iron and Clay^ in the Toes of Nebuchad- 
 nezzar^ s Image ; i- They may cleave, but they will 
 not incorporate. 
 
 Concerning the Means of procuring Unity^ Men 
 muft beware that in the Procuring or Muniting of 
 Religious Unity ^ they do not diflblve and deface the 
 Laws of Charity and of human Society. There 
 be two Swords amongft Chriftians, the Spiritual, 
 and Temporal ; and both have their due Office 
 and Place in the maintenance of Religion. But 
 we may not take up the third Sword, which is 
 Mahomet's Sword, or like unto it : that is, to 
 propagate Religion by Wars, or by fanguinary Per- 
 fecutions to force Confciences ; except it be in 
 Cafes of overt Scandal, Blafphemy, or Intermix- 
 ture of Practice againft the State ; much lefs to 
 nourifh Seditions ; to authorize Confpiracies and 
 Rebellions ; to put the Sword into the People's 
 Hands, and the like ; tending to the Subverfion 
 of all Government, which is the Ordinance of 
 God. For this is but to dafh the firft Table againft 
 the Second ; and fo to confider Men as Chriftians, 
 as we forget that they are Men. Lucretius the 
 Poet, when he beheld the A£l of Agamemnon^ that 
 
 ''^ Dan. ii. 33.
 
 F UN ITT IN R EL IGION 1 3 
 
 could endure the Sacrificing of his own Daughter, 
 exclaimed j 
 
 Tantum ReUlglo potu'it fuadere malorum}^ 
 
 What would he have faid, if he had known of the 
 Maflacre in France, or the Powder Treafon of 
 England ? He would have been feven times more 
 Epicure and Atheift than he was. For as the tem- 
 poral Sword is to be drawn with great circum- 
 fpedion in Cafes of Religion^ fo it is a thing mon- 
 ftrous to put it into the hands of the Common 
 People : let that be left unto the Anabaptifts, and 
 other Furies. It was great Blafphemy, when the 
 Devil faid, I will afcend and be like the Higheji -, 
 but it is greater Blafphemy to perfonate God, and 
 bring him in faying, / will defcend^ and be like the 
 Prince of Darknefs.^'^ And what is it better, to 
 make the caufe of Religion to defcend to the cruel 
 and execrable A6lions of Murdering Princes, But- 
 chery of People, and Subverfion of States and 
 Governments ? Surely, this is to bring Down the 
 Holy Ghoft, inftead of the Likenefs of a Dove, 
 in the fhape of a Vulture, or Raven ; and to fet, 
 out of the Bark of a Chriflian Church, a Flag of 
 a Bark of Pirates and JJfaJfins. Therefore it is 
 moft neceflary that the Church by Do6lrine and 
 Decree ; Princes by their Sword ; and all Learn- 
 ings, both Chriftian and Moral, as by their Mer- 
 cury Rod'^ do damn and fend to Hell for ever, 
 
 '■' Lucret. i. 95. 
 
 •■• Ifa. xiv. 14. Comp. Adv. of Learning, ii. 22. 17. 
 " The allufion is to the Caduceus, with which Mercury, as the 
 meflenger of the gods, f'ummoned the fouls of the dead to Hades.
 
 14 ESSAYS. 
 
 thofe Fafts and Opinions tending to the Support 
 of the fame, as hath been already in good part 
 done. Surely in Councils concerning Religion, that 
 Counfel of the Apoftle would be prefixed ; Ira 
 Hominis non i?nplet yujlitia7n Dei.^^ And it was a 
 notable Obfervation, of a wife Father, and no lefs 
 ingenuoufly confefled ; That thofe which held and 
 perfuaded prejfure of Confciences, were commonly in- 
 tereffed therein themfelves for their own ends. 
 
 IV. Of Revenge.' 
 
 EVENGE is a kind of Wild Juftice, 
 which the more Man's Nature runs 
 to, the more ought Law to weed it 
 out. For as for the firfl: Wrong, it 
 doth but offend the Law ; but the Revenge of that 
 wrong putteth the Law out of Office. Certainly, 
 in taking Revenge, a Man is but even with his 
 Enemy ; but in paffing it over, he is fuperior : for 
 it is a Prince's Part to pardon. And Solomon, I 
 am fure, faith, It is the Glory of a Man to pafs by 
 an Offence." That which is paft, is gone and irre- 
 vocable ; and wife Men have enough to do with 
 things prefent and to come : therefore, they do 
 but trifle with themfelves that labour in paft mat- 
 ters. There is no Man doth a wrong for the 
 wrong's fake ; but thereby to purchafe himfelf Pro- 
 
 '^ James i. 20. 
 
 ' See Antitheta in De Augment. Lib. vi. Art. 39. 
 
 * Prov. xix. 1 1.
 
 OF REVENGE. 15 
 
 fit, or Pleafure, or Honour, or the like. There- 
 fore why fhould I be angry with a Man for loving 
 himfelf better than me ? And if any Man fhould 
 do wrong merely out of ill nature ; why, yet it 
 is but like the Thorn or Briar, which prick and 
 fcratch becaufe they can do no other. The moft 
 tolerable Sort of Revetige is for thofe Wrongs 
 which there is no Law to remedy : but then, let 
 a man take heed the Revenge be fuch as there is 
 no Law to punifli : elfe, a Man's Enemy is ftill 
 beforehand, and it is two for one. Some, when 
 they take Revenge^ are defirous the Party fhould 
 know whence it cometh ; this is the more gene- 
 rous : for the Delight feemeth to be, not fo much 
 in doing the Hurt as in making the Party repent ; 
 but bafe and crafty Cowards are like the Arrow 
 that flyeth in the Dark. Cofmus Duke oi Florence^ 
 had a defperate Saying againft Perfidious or Neg- 
 leiling Friends, as if thofe Wrongs were unpar- 
 donable : Toil /hall read (faith he) that we are 
 commanded to forgive our Enemies ; but you never 
 read^ that we are commanded to forgive our Friends.^ 
 But yet the Spirit of Job was in a better tune ; 
 Shall we (faith he) take Good at God^s Hands ^ and 
 not be content to take Evil alfo F ^ and fo of Friends 
 in a proportion. This is certain, that a Man that 
 fludieth Revenge keeps his own Wounds green, 
 which otherwife would heal and do well. Public 
 Revenges are for the moft part fortunate : as that 
 for the Death of Ccvfar ; for the Death of Perti- 
 
 * The faying of Cnfmo is related alfo in the Apophthegms, ed. 
 1625, P. 225, No. 206. * Job ii. 10.
 
 i6 
 
 ESSAYS. 
 
 nax;^ for the Death oi Henry the Third of France j 
 and many more. But in private Revenges it is not 
 fo ; nay rather, Vindi6live Perfons live the Life 
 of Witches ; w^ho as they are mifchievous, fo end 
 they unfortunate. 
 
 V. Of Adverfity. 
 
 r was a high Speech of Seneca (after 
 the manner of the Stoics), That the 
 good Things which belong to Profperity 
 are to be wij})ed ; but the good Things^ 
 that belong to Adverfity are to be admired. Bona 
 Reru?n Secundarutn optabilia^ Adverjarum mira- 
 bilia.^ Certainly, if Miracles be the command over 
 Nature, they appear moft in Adverfity. It is yet 
 a higher Speech of his, than the other, (much too 
 high for a Heathen) : It is true Greatnefs^ to have 
 in one the Frailty of a Man., and the Security of a 
 God. Vere magnum^ habere Fragilitatem Ho?ninis,f 
 Securitatem Dei.^ This w^ould have done better in 
 Poefy, w^here Tranfcendencies are more allov/ed. 
 And the Poets, indeed, have been bufy w^ith it : 
 for it is, in effe6l, the thing which is figured in 
 that ftrange Fidlion of the Ancient Poets, which 
 feemeth not to be without Myflery ; nay, and to 
 have fome approach to the State of a Chriflian : 
 that Hercules^ when he went to unbind Pro?ne- 
 theuSj (by whom Human Nature is reprefented) 
 
 * Hift. Aug. Script, vol. i. p. 578, ed. 1671. 
 ' Senec. ad Lucil. 66. '■' lb. id. 53,
 
 OF AD VERS ITT. 17 
 
 failed the length of the great Ocean in an Earthen 
 Pot or Pitcher : lively defcribing Chriftian Refo- 
 lution, that faileth in the frail Bark of the Flefh, 
 thorough the Waves of the World.-^ But to fpeak 
 in a Mean : The Virtue of Profperity is Tem- 
 perance ; the Virtue of Adverfity is Fortitude ; 
 which in Morals is the more Heroical Virtue. 
 Profperity is the Blefling of the Old Teflament ; 
 Adverfity is the Blefling of the New; which car- 
 rieth the greater Benedidlion, and the clearer Re- 
 velation of God's Favour. Yet, even in the old 
 Teftament, if you liften to David's Harp, you 
 {hall hear as many hearfe-like Airs, as Carols : 
 and the Pencil of the Holy Ghoft hath laboured 
 more in defcribing the Affliclions o^ Job than the 
 Felicities of Solomon. Profperity is not without 
 many Fears and Diftafles ; and Adverfity is not 
 without Comforts and Hopes. We fee in Needle- 
 works and Embroideries, it is more pleafing to have 
 a lively Work upon a Sad and Solemn Ground, 
 than to have a dark and melancholy Work upon 
 a lightfome Ground : Judge, therefore, of the Plea- 
 fure of the Heart, by the Pleafure of the Eye. 
 Certainly, Virtue is like precious Odours, moft 
 fragrant when they are incenfed, or crufhed ; for 
 Profperity doth beft difcover Vice, but Adverfity 
 doth beft difcover Virtue."* 
 
 ' Apollod. Deor. Orig. ii. Comp. what he fays of this fable in 
 " The Wifdom of the Ancients." 
 
 ^ Mr. Macaulay has cited this fine pafTage (which, from the 
 words " Profperity is the blefling," was added in the edition of 
 1625,) as a proof that Bacon's fancy had not decayed in his later 
 years, but had even become richer and fofter. 
 
 C
 
 i8 ESSATS. 
 
 VI. Of Simulation and Dif- 
 fimulation.' 
 
 IS S/MULJTION is but a faint kind 
 of Policy, or Wifdom ; for it afketh 
 a ftrong Wit and a ftrong Heart to 
 know when to tell Truth, and to do 
 it : therefore it is the weaker Sort of Politicks, 
 that are the great DifTemblers. 
 
 Tacitus faith, Livia forted well with the Arts of 
 her Hiifband^ and Dijfmiulation of her Son :" attri- 
 buting Arts or Policy to Augufius^ and Diffttmda- 
 tion to Tiberius. And again, when Mucianus en- 
 courageth Vcfpafian to take Arms againft VitelUus; 
 he faith. We rife not againfi the Piercing fudgement 
 of Augufius^ nor the Extreme Caution or Clofenefs 
 of Tiberius.^ Thefe Properties oi Arts or Policy^ 
 and Diffimulation or Clofenefs are, indeed. Habits 
 and Faculties feveral, and to be diftinguifhed. For 
 if a Man have that Penetration of Judgement, as 
 he can difcern what Things are to be laid open, 
 and what to be fecreted, and what to be fhewed 
 at Half-lights, and to whom and when, (which 
 indeed are Arts of State, and Arts of Life, as Ta- 
 citus well calleth them*) to him a Habit oi Diffi- 
 mulation is a Hindrance and a Poornefs. But if 
 a Man cannot obtain to that Judgement, then it 
 
 ' See Antitheta, No. 32. ' Tacit. Ann. v. i. 
 
 3 Tacit. Hift. ii. 76. 
 
 * See Tacit. Ann. iii. 70. and Ruperti's note.
 
 SIMULATION ^ DISSIMULJTION. ig 
 
 is left to him generally to be Clofe, and a D'ljfem- 
 bler. For where a Man cannot choofe or vary 
 in Particulars, there it is good to take the fafeft 
 and warieft Way in general ; like the Going foftly 
 by one that cannot well fee. Certainly the ableft 
 Men that ever were have had all an Opennefs, 
 and Franknefs of dealing, and a name of Cer- 
 tainty and Veracity ; but then they were like 
 Horfes well managed ; for they could tell pafling 
 well when to ftop or turn : and at fuch times, 
 when they thought the Cafe indeed required Dif- 
 fimulation^ if then they ufed it, it came to pafs 
 that the former Opinion fpread abroad of their 
 good Faith and Clearnefs of dealing made them 
 almoll invifible. 
 
 There be three degrees of this Hiding and 
 Veiling of a Man's Self. The firft Clofenefs^ Re- 
 fervation^ and Secrecy ; when a Man leaveth him- 
 felf without Obfervation, or without Hold to be 
 taken what he is. The fecond Dijjimulat'ion in 
 the Negative; when a Man lets iA\ Signs and 
 Arguments, that he is not that he is. And the 
 third. Simulation in the Affirmative ; when a Man 
 induftrioufly, and expreflly feigns and pretends to 
 be that he is not. 
 
 For the firft of thefe. Secrecy : It is indeed, the 
 Virtue of a ConfelTor ; and afluredly the Secret 
 Man heareth many Confcffions ; for who will 
 open himfelf to a Blab or a Babbler ? But if a 
 Man be thought Secret^ it inviteth Difcovery ; as 
 the more Clofe Air fucketh in the more Open : 
 and as in Confcffion, the Revealing is not for
 
 20 Essjrs. 
 
 worldly Ufe, but for the Eafe of a Man's Heart ; 
 fo Secret Men come to the Knowledge of many 
 Things in that Kind ; while Men rather difcharge 
 their Minds than impart their Minds. In few 
 words, Myfleries are due to Secrecy. Befides (to 
 fay Truth) Nakednefs is uncomely, as well in 
 Mind as Body ; and it addeth no fmall Reverence 
 to Men's Manners and AiStions, if they be not 
 altogether Open. As for Talkers and Futile 
 Perfons, they are commonly vain and credulous 
 withal. For he that talketh what he knoweth, 
 will alfo talk what he knoweth not. Therefore 
 fet it down, That an Habit of Secrecy is both Po- 
 litic and Moral. And in this Part it is good that 
 a Man's Face give his Tongue leave to Speak. 
 For the Difcovery of a Man's Self, by the Trafts 
 of his Countenance, is a great Weaknefs and Be- 
 traying ; by how much it is many times more 
 marked and believed, than a Man's words. ^ 
 
 For the fecond, which is DiJJi?nulation ; it fol- 
 loweth many times upon Secrecy by a neceflity : 
 fo that he that will be Secret muft be a Dijfembler 
 in fome degree. For Men are too cunning to fuf- 
 fer a Man to keep an indifferent carriage between 
 both, and to be Secret^ without Swaying the Ba- 
 lance on either fide. They will fo befet a Man 
 with Oueftions, and draw him on, and pick it out 
 of him, that, without an abfurd Silence, he muft 
 fhow an Inclination one way ; or if he do not, 
 
 * The reader will be reminded of Sir Henry Wooton's Letter to 
 Milton, prefixed to Comus in the ed. of 1645. 
 
 " I & penjteri Jiretti il "uij'o Jciolto will go I'afely over the whole 
 world."
 
 SIMULATION Iff DISSIMULATION. 21 
 
 they will gather as much by his Silence as by his 
 Speech. As for Equivocations, or Oraculous 
 Speeches, they cannot hold out long. So that no 
 man can he fecret^ except he give himfelf a little 
 Scope of Dijjtmulationy which is, as it were, but 
 the Skirts or Train o{ Secrecy. 
 
 But for the third Degree, which is Simulation 
 and falfe ProfelTion j that I hold more culpable, 
 and lefs politic ; except it be in great and rare 
 matters. And therefore a general Cuftom of 
 Simulation (which is this laft Degree) is a Vice 
 rifing either of a natural Falfenefs, or Fearfulnefs ; 
 or of a mind, that hath fome main Faults : which, 
 becaufe a Man mud needs difguife, it malceth him 
 pra6tife Simulation in other things, left his Hand 
 fhould be out of ure. 
 
 The Advantages o^ Simulation and Dijjimulation 
 are three. Firft, to lay afleep Oppofition, and to 
 Surprife. For where a Man's Intentions are pub- 
 lifhed, it is an Alarum to call up all that are againft 
 them. The fecond is, to referve to a Man's Self 
 a fair Retreat : for if a man engage himfelf, by a 
 manifeft Declaration, he muft go through, or take 
 a Fall. The third is, the better to difcover the 
 Mind of another. For to him that opens himfelf. 
 Men will hardly fhow themfelves adverfe j but 
 will (fair) let him go on, and turn their Freedom 
 of Speech to Freedom of Thought. And there- 
 fore, it is a good fhrewd Proverb of the Spaniard; 
 Tell a Lie and find a Troths As if there were 
 
 * The Spinilh proverb is " Decir mentira para facar verdad." It is 
 applied to thofc who fimulate to know things of which tliey are
 
 22 ESSJTS. 
 
 no way of Difcovery but by Simulation. There 
 be alfo three Dijadvantages to fet it even. The 
 firft, That Simulation and DiJJimulation commonly 
 carry with them a Show of Fearfuhiefs, which, 
 in any Bufinefs doth fpoil the Feathers of round 
 flying up to the Mark. The fecond, that it puz- 
 zleth and perplexeth the Conceits of many, that 
 perhaps would otherwife co-operate with him ; and 
 makes a Man walk almoft alone to his own Ends. 
 The third and greateft is, that it depriveth a Man 
 of one of the moft principal Inftruments for Ac- 
 tion, which is Truji and Belief. The beft Com- 
 pofition and Temperature is to have Opennefs in 
 Fame and Opinion ; Secrecy in Habit ; DiJJimu- 
 lation in feafonable ufe j and a Power to feign, if 
 there be no Remedy. 
 
 VII. Of Parents and Children.' 
 
 HE Joys of Parents are fecret, and fo 
 are their Griefs and Fears ; they can- 
 not utter the one, nor they will not 
 utter the other. Children fweeten La- 
 bours ; but they make Misfortunes more bitter : 
 
 ignorant. So the Greek proverb. Tlipt uKa Kal Kvafiov. Juxta 
 Jalem et faham. In eos dicebatur qui I'e (imularent Icire quod nef- 
 cirent. Siquidem divini refponluri, fabam et falem apponebant 
 Toiig TTipi aXa Kai Kvafiov appeilabant. Erajmus, — who fays that 
 Plutarch has it, Tcipi aXa Kcd Kviin'ov. So the Italians fay, ' E giuo- 
 ca a'ndovinare ' in the fame fenie. — Comp. Adv. of L. xxiii. 13, 
 where the Spanifli is, " Di Mentira y facaras verdad." 
 ' See Antitheta, No. 5.
 
 OF PARENTS AND CHILDREN 23 
 
 They increafe the Cares of Life ; but they mitigate 
 the Remembrance of Death. The perpetuity by 
 Generation is common to Beafts ; but Memory, 
 Merit, and noble Works, are proper to Men : 
 and furely a Man fhall fee the nobleft Works, 
 and Foundations, have proceeded from Childlefs 
 Men^ which have fought to exprefs the Images 
 of their Minds, where thofe of their Bodies have 
 failed : fo the care of Pofterity, is moft in them, 
 that have no Pofterity. They that are the firft 
 Raifers of their Houfes, are moft indulgent towards 
 their Children ; beholding them as the Continu- 
 ance, not only of their kind, but of their Work j 
 and fo both Children, and Creatures." 
 
 The difference in Affe(5lion of Parents towards 
 their feveral Children, is many times unequal, and 
 fometimes unworthy; efpecially in the Mother; 
 as Solomon faith ; A wife Son rejoiceth the Father ; 
 but an ungracious Sonjhames the Mother.^ A Man 
 fhall fee, where there is a Houfe full of Children, 
 one or two of the Eldeft refpe6led, and the 
 Youngeft made wantons ; but in the midft fome 
 that are, as it were, forgotten, who many times 
 neverthelefs prove the beft. The Illiberality of 
 Parents, in allowance towards their Children, is 
 an harmful Error ; makes them bafe ; acquaints 
 them with Shifts ; makes them fort with mean 
 Company ; and makes them furfeit more when 
 they come to Plenty : and therefore the Proof is 
 
 - It may not be fuperfluous to note that creatures here fignifies 
 things created, in the lenfc of the French creatures. 
 ' Prov. X. I.
 
 24 ESSAYS. 
 
 beft when Men keep their Authority towards their 
 
 Children^ but not their Purfe. Men have a foolifli 
 
 manner (both Parents^ and Schoolmafters, and 
 
 Servants) in creating and breeding an Emulation 
 
 between Brothers during Childhood^ which many 
 
 times forteth to Difcord when they are Men, 
 
 and difturbeth Families. The Italians make little 
 
 difference between Children and Nephews, or 
 
 near Kinsfolk ; but fo they be of the Lump they 
 
 care not, though they pafs not through their own 
 
 Body. And, to fay Truth, in Nature it is much 
 
 a like matter ; infomuch that we fee a Nephew, 
 
 fometimes, refembleth an Uncle, or a Kinfman, 
 
 more than his own Parent ; as the Blood happens. 
 
 Let Parents choofe betimes the Vocations and 
 
 Courfes they mean their Children fhould take ; 
 
 for then they are moft flexible : and let them not 
 
 too much apply themfelves to the difpofition of 
 
 their Children^ as thinking they will take beft to 
 
 that which they have moft Mind to. It is true, 
 
 that if the Affe6lion, or Aptnefs of the Children 
 
 be extraordinary, then it is good not to crofs it ; 
 
 but generally the Precept is good ; Optimum elige^ 
 
 fuave et facile illud faciei Confuetudo.* Younger 
 
 Brothers are commonly fortunate ; but feldom or 
 
 never where the Elder are difmherited. 
 
 * This Gnome occurs a little varied in Gruter's Florilegium 
 Ethico-Politicum, T. i. p. 140. 
 
 Optimam vitam eligas 5 dulcefcit confuetudine.
 
 25 
 
 VIII. Of Marriage and Single' 
 Life. 
 
 E that hath Wife and Children^ hath 
 given Hoftages to Fortune ; for they 
 are Impediments to great Enterprifes, 
 either of Virtue or Mifchief Cer- 
 tainly the beft Works, and of greateft Merit for 
 the Public, have proceeded from the unmarried 
 or Childlefs Men ; w^hich, both in AfFe6lion and 
 Means have married and endowed the Public. 
 Yet it were great Reafon that thofe that have 
 Children fhould have greateft Care of future 
 Times ; unto which, they know they muft tranf- 
 mit their deareft Pledges. Some there are, who 
 though they lead a Single Life^ yet their Thoughts 
 do end with themfelves, and account future Times, 
 Impertinences. Nay, there are fome other, that 
 account WifeznA Children but as Bills of Charges. 
 Nay more, there are fome foolifh rich covetous 
 Men, that take a pride in having no Children^ be- 
 caufe they may be thought fo much the richer. 
 For perhaps they have heard fome talk ; Such a 
 one is a great rich Man ; and another except to 
 it ; Tea, but he hath a great Charge of Children : 
 as if it were an Abatement to his Riches. But 
 the moft ordinary caufe of a Single Life is Liberty ; 
 
 ' See Antitheta, No. 5.
 
 26 ESSAYS. 
 
 efpecially in certain Self-pleafing and humorous 
 Minds, which are fo fenfible of every Reftraint, 
 as they will go near to think their Girdles and 
 Garters to be Bonds and Shackles, Unmarried 
 Men are beft Friends, beft Mafters, beft Servants ; 
 but not always beft Subjects ; for they are light 
 to run away ; and almoft all Fugitives are of that 
 Condition. A Single Life doth well with Church- 
 men ; for Charity will hardly water the Ground 
 where it muft firft fill a Pool. It is indifferent for 
 Judges and Magiftrates : for if they be facile, 
 and corrupt, you fhall have a Servant five times 
 worfe than a TVife. For Soldiers, I find the Ge- 
 nerals commonly, in their Hortatives, put Men in 
 mind of their JVives and Children. And I think 
 the Defpifing of Marriage amongft the Turks 
 maketh the vulgar Soldier more bafe. Certainly, 
 Wife and Children are a kind of Difcipline of 
 Humanity ; and Single Men^ though they be 
 many times more Charitable, becaufe their Means 
 are lefs exhauft ; yet, on the other fide, they are 
 more cruel and hardhearted (good to make fevere 
 Inquifitors), becaufe their Tendernefs is not fo 
 oft called upon. Grave Natures, led by Cuftom, 
 and therefore conftant, are commonly loving Huf- 
 bands ; as was faid of f//>^^ ; Vetulam fuatn prcs- 
 tulit hnmortalitati.- Chafte Women are often 
 proud and froward, as prefuming upon the Merit 
 of their Chaftity. It is one of the beft Bonds 
 both of Chaftity and Obedience in the Wife^ if 
 fhe think her HuJhandW\{& \ which fhe will never 
 
 = Plut. Giyll. I. Comp. Oayfr. v. 218.
 
 MARRIAGE AND SINGLE LIFE. 27 
 
 do if fhe find him Jealous. Wives are young 
 Men's MiftrefTes ; Companions for middle Age ; 
 and old Men's Nurfes. So as a Man may have a 
 Ouarrel to marry when he will. But yet he was 
 reputed one of the wife Men, that made Anfwer 
 to the Oueftion, When a Man ftiould marry ? 
 — A Toung Man not yet^ an Elder Man not at all.^ 
 It is often feen, that bad Hujbands have very good 
 Wives : whether it be that it raifeth the Price of 
 their Hujbands' Kindnefs when it comes ; or that 
 the Wives take a Pride in their Patience. But 
 this never fails, if the bad Hujhands were of their 
 own choofing, againft their Friends' Confent ; for 
 then they will be fure to make good their own 
 Folly. 
 
 IX. Of Envy.' 
 
 HERE be none of the Affedions which 
 have been noted to fafcinate, or be- 
 witch, but Love, and Envy. They 
 both have vehement Wifhes ; they 
 frame themfelves readily into Imaginations and 
 Suggeftions ; and they come eafily into the Eye, 
 efpecially upon the prefence of the Objects ; which 
 are the Points that conduce to Fafcination, if any 
 fuch Thing there be. We fee likewife, the Scrip- 
 ture calleth Envy an Evil Eye :'^ and the Aftro- 
 logers call the evil Influences of the Stars Evil 
 
 ^ Thales. Vide Diog. Laert. i. 26. Comp. Plut. Symp. iii. 3. 
 ' Ct'. Antithcta, No. 16. "■' Thi^ perhaps refers to James iv. 5.
 
 28 ESSAYS. 
 
 Afpe5ls ; fo that ftill, there feemeth to be acknow- 
 ledged, in the A£l of Envy^ an Ejaculation, or 
 Irradiation of the Eye. Nay, fome have been fo 
 curious as to note, that the Times, when the 
 Stroke or Percuffion of an Envious Eye doth moft 
 hurt, are, when the Party envied is beheld in Glory 
 or Triumph j for that fets an Edge upon Envy : 
 and befides, at fuch times, the Spirits of the Per- 
 fon envied^ do come forth moft into the outward 
 Parts, and fo meet the Blow. 
 
 But leaving thefe Curiofities (though not un- 
 worthy to be thought on in fit place,) we will 
 handle what Perfons are apt to Envy others ; what 
 Perfons are moji fubjeSi to be envied themfelves ; 
 and what is the Difference between public^ and pri- 
 vate Envy. 
 
 A Man, that hath no Virtue in himfelf, ever 
 envieth Virtue in others. For Men's Minds will 
 either feed upon their own Good, or upon other's 
 Evil ; and who wanteth the one will prey upon 
 the other ; and whofo is out of Hope to attain to 
 another's Virtue] will feek to come at even hand 
 by deprelling another's Fortune. 
 
 A A4an that is Bufy and Inquifitive is com- 
 monly Envious : for to know much of other 
 Men's Matters cannot be becaufe all that Ado 
 may concern his own Eftate : therefore it muft 
 needs be that he taketh a kind of Play-pleafure in 
 looking upon the Fortunes of others : neither 
 can he that mindeth but his own Bufinefs find 
 much matter for Envy. For Envy is a Gadding 
 Paflion, and walketh the Streets, and doth not
 
 OF ENVY. 29 
 
 keep home ; Non ejl Curiofus^ qu'in idejnfit Male- 
 
 volus.^ 
 
 Men of Noble Birth are noted to be envious 
 towards New Men when they rife ; for the dif- 
 tance is altered ; and it is like a Deceit of the 
 Eye, that when others come on they think them- 
 felves go back. 
 
 Deformed Perfons and Eunuchs, and Old Men 
 and Baftards are Envious : for he that cannot 
 poffibly mend his own cafe, will do what he can 
 to impair another's ; except thefe Defects light 
 upon a very brave and Heroical Nature, which 
 thinketh to make his natural Wants part of his 
 Honour ; in that it {hould be faid, that a Eunuch, 
 or a Lame Man, did fuch great Matters ; afFeiting 
 the Honour of a Miracle : as it was in Narjes the 
 Eunuch, and Agefilaus^ and Tamerlane^ that were 
 Lame men. 
 
 The fame is the Cafe of Men that rife after 
 Calamities and Misfortunes ; for they are as Men 
 fallen out with the Times, and think other Men's 
 Harms a Redemption of their own Sufferings. 
 
 They that defire to excel in too many Matters, 
 out of Levity and Vain-glory, are ever Envious ; 
 for they cannot want Work ; it being impoflible, 
 but many, in fome one of thofe Things, fhould 
 furpafs them. Which was the Charadter of Adrian 
 the Emperor, that mortally envied Poets and 
 Painters^ and Artificers in Works wherein he had 
 a vein to excel.^ 
 
 3 This-is from the Stichus of Plautus, aft ii. fc. I. In fome edi- 
 tions it is aft iii. fc. I. Cf. Plut. de Curios. I. 
 * Spartian Vit. Adrian, i 5.
 
 30 ESSAYS. 
 
 Laftly, near Kinsfolks and Fellows in Office, 
 and thofe that have been bred together, are more 
 apt to Envy their Equals when they are raifed. 
 For it doth upbraid unto them their own Fortunes, 
 and pointeth at them, and cometh oftener into 
 their Remembrance ; and incurreth likewife more 
 into the Note of others ; and Envy ever redou- 
 bleth from Speech and Fame. Cain's Envy was 
 the more vile and malignant towards his brother 
 j4bel^ becaufe, when his Sacrifice was better ac- 
 cepted, there was Nobody to look on. Thus 
 much for t/iofe that are apt to envy. 
 
 Concerning thofe that are more or lefs fubjeSf to 
 Envy : Firft, Perfons of eminent Virtue, when 
 they are advanced, are lefs envied; for their For- 
 tune feemeth but due unto them ; and no Man 
 envieth the Payment of a Debt, but Rewards and 
 Liberality rather. Again, Envy is ever joined with 
 the comparing of a Man's Self; and where there 
 is no Comparifon, no Envy ; and therefore Kings 
 are not envied but by Kings. Neverthelefs, it is 
 to be noted, that unworthy Perfons are moft envied 
 at their firft coming in, and afterwards overcome 
 it better; whereas, contrariwife, Perfons of Worth, 
 and Merit are moft envied when their Fortune 
 continueth long ; for by that time, though their 
 Virtue be the fame, yet it hath not the fame Lujire ; 
 for frefh Men grow up that darken it. 
 
 Perfons of Noble Blood are lefs envied in their 
 rifing; for it feemeth but Right done to their Birth. 
 Befides, there feemeth not fo much added to their 
 Fortune ; and Envy is as the Sun Beams, that beat
 
 OF ENVY. 31 
 
 hotter upon a Bank or fteep rifing Ground than 
 upon a Flat. And for the fame reafon, thofe that 
 are advanced by degrees are lefs envied than thofe 
 that are advanced fuddenly, znd. per faltum. 
 
 Thofe that have joined with their Honour great 
 Travels, Cares, or Perils, are lefs fubjedl to Envy ; 
 for Men think that they earn their Honours 
 hardly, and pity them fometimes ; and Pity ever 
 healeth Envy ; wherefore you fhall obferve, that 
 the more deep and fober fort of politique Perfons, 
 in their Greatnefs, are ever bemoaning themfelves 
 what a Life they lead, chanting a ^ianta patimur: 
 not that they feel it fo ; but only to abate the Edge 
 of Envy. But this is to be underftood of Bufi- 
 nefs that is laid upon Men, and not fuch as they 
 call unto themfelves. For Nothing increafeth 
 Envy more than an unnecefl'ary and ambitious 
 Engrofling of Bufmefs : and nothing doth extin- 
 guifh Envy more than for a great Perfon to pre- 
 ferve all other inferior Officers in their full Rights 
 and Pre-eminences of their Places : for by that 
 means, there be fo many Screens between him, 
 and Envy. 
 
 Above all, thofe are moft fubjeft to Envy which 
 carry the Greatnefs of their Fortunes in an info- 
 lent and proud Manner : being never well, but 
 while they are {bowing how great they are, either 
 by outward Pomp, or by triumphing over all Op- 
 pofition or Competition ; whereas wife Men will 
 rather do Sacrifice to Envy.^ in fufFering themfelves, 
 fometimes of purpofe, to be croft and overborne in 
 things that do not much concern them. Notwith-
 
 32 ESSJrS. 
 
 {landing fo much is true ; that the Carriage of 
 Greatnefs in a plain and open manner (fo it be 
 without Arrogancy and Vain-glory) doth draw lefs 
 Envy than if it be in a more crafty and cunning 
 fafhion. For in that courfe a Man doth but dif- 
 avow Fortune, and feemeth to be confcious of his 
 own Want in Worth, and doth but teach others 
 to Envy him. 
 
 Laftly, to conclude this Part : as we faid in the 
 beginning, that the Act of Envy had fomewhat in 
 it of Witchcraft ; fo there is no other Cure of 
 Envy but the cure of Witchcraft : and that is, 
 to remove the Lot (as they call it) and to lay it 
 upon another. For which purpofe the wifer Sort 
 of great Perfons bring in ever upon the Stage 
 Somebody upon whom to derive the Envy that 
 would come upon themfelves ; fometimes upon 
 Minifters and Servants, fometimes upon Col- 
 leagues and Aflbciates, and the like ; and for that 
 turn, there are never wanting fome Perfons of vio- 
 lent and undertaking Natures, who fo they may 
 have Power and Bufmefs, will take it at any Coft. 
 
 Now to fpeak of Public Envy : There is yet 
 fome good in Pub He Envy^ whereas in Private^ 
 there is none. For Public Envy is as an Ojira- 
 cifm^ that eclipfeth Men when they grow too great : 
 and therefore it is a bridle alfo to Great Ones to 
 keep them within Bounds. 
 
 This Envy^ being in the Latin word Invidia^ 
 goeth in the Modern Languages, by the name of 
 Difcontentment ; of which we (hall fpeak in hand- 
 ling Sedition. It is a Difeafe in a State like to
 
 OF ENFT. 33 
 
 Infedlion ; for as Infection fpreadeth upon that 
 which Is found, and tainteth it ; fo when Envy is 
 gotten once into a State, it traduceth even the beft 
 A(£lions thereof, and turneththem into an ill Odour. 
 And therefore there is little won by intermingling 
 of plaufible Actions : for that doth argue but a 
 Weaknefs and Fear of Envy ; which hurteth fo 
 much the more, as it is likewife ufual in InfeSliom^ 
 which, if you fear them, you call them upon you. 
 
 This Public Envy feemeth to beat chiefly upon 
 principal Officers or Minifters, rather than upon 
 Kings and Eftates themfelves. But this is a fure 
 Rule, that if the Envy upon the Minifter be great, 
 when the caufe of it in him is fmall ; or if the Envy 
 be general, in a manner, upon all the MIniflers of 
 an Eftate ; then the Envy (though hidden) is truly 
 upon the State itfelf. And fo much of Public 
 Envy or DifcGntent?nent^ and the Difference there- 
 of from Private Envy^ which was handled in the 
 firft place. 
 
 We will add this in general touching the Af- 
 fection of Envy ; that of all other Affections it is 
 the moft importune and continual. For of other 
 Affe£lions there is occafion given but now and 
 then ; and therefore it was well faid ; Invidia 
 fejlos dies non agit •/-' for it is ever working upon 
 fome or other. And it is alfo noted, that Love 
 and Envy do make a Man pine, which other Af- 
 fedtions do not \ becaufe they are not fo continual. 
 It is alfo the vileft AffcClion, and the moft de- 
 praved J for which Caufe it is the proper Attri- 
 
 * This occurs alfo in the Antitheta, No. i6. 
 D
 
 34 
 
 ESSATS. 
 
 bute of the Devil, who is called, The Envious 
 Man thatfoweth Tares among ft the Wheat by night fi 
 As it always cometh to pafs, that Envy worketh 
 fubtilly, and in the dark; and to the prejudice of 
 good things, fuch as is the Wheat. 
 
 X. 
 
 Of L 
 
 ove. 
 
 HE Stage is more beholdino; to Love 
 than the Life of Man. For as to the 
 Stage, Love is ever matter of Come- 
 dies, and now and then of Tragedies; 
 3ut in Life it doth much mifchief ; fometimes like 
 a Siren^ fometimes like a Fury. You may obferve, 
 that iimongfl: all the great and worthy Perfons 
 (whereof the memory remaineth, either Ancient 
 or Recent), there is not One that hath been tranf- 
 ported to the mad degree of Love ; which fhews, 
 that great Spirits and great Bufinefs do keep out 
 this weak Paflion. You muft except, neverthelefs, 
 Marcus Antonius., the half Partner of the Empire 
 of Kome ; and Appius Claudius the Decemvir and 
 Law-giver : whereof the former was indeed a vo- 
 luptuous Man, and inordinate ; but the latter was 
 an auftere and wife Man : and therefore it feems 
 (though rarely) that Love can find entrance, not 
 only into an open Heart, but alfo into a Heart well 
 fortified, if watch be not well kept. It is a poor 
 faying of Epicurus ; Satis ?nagnutn Alter Alteri 
 
 * Matt. xiii. 24. 
 
 ' See Antltheta, No. 36.
 
 OF LOVE. 35 
 
 Theatrum fumus : " as if Man, made for the con- 
 templation of Heaven, and all Noble Obje£ls, 
 fhould do nothing but kneel before a little Idol, 
 and make himfelf fubjed, though not of the Mouth 
 (as Beafts are), yet of the Eye, which was given 
 him for higher Purpofes. It is a ftrange Thing 
 to note the Excefs of this Paffion ; and how it 
 braves the Nature and Value of Things ; by this, 
 that the Speaking in a perpetual Hyperbole is 
 comely in nothing but in Love. Neither is it 
 merely in the Phrafe ; for whereas it hath been 
 well faid, That the Arch-fiatterer^ with whom all 
 the petty Flatterers have Intelligence, is a Man s 
 Self; certainly the Lover is more. For there was 
 never proud Man thought fo abfurdly well of him- 
 felf as the Lover doth of the Perfon loved: and 
 therefore it was well faid ; That it is impojftble to 
 love and to be ivife.^ Neither doth this Weaknefs 
 appear to others only, and not to the Party loved^ 
 but to the Loved moft of all : except the Love be 
 reciproque. For it is a true Rule, that Love is 
 ever rewarded, either with the Reciproque, or with 
 an inward and fecret Contempt. By how much the 
 more Men ought to beware ofthis Paflion, which 
 lofeth not only other things, but itfelf. As for the 
 other Lofles, the Poet's Relation doth well figure 
 them : That he that preferred Helena, quitted the 
 Gifts of ]\xno and Pallas :* for whofoever efteem- 
 eth too much of Amorous Affeilion quitteth both 
 Riches and JVifdom. This Paflion hath his Floods 
 
 ' Senec. Ep. Moral, i. 7. Ct". Adv. of Learn. I. iii. 6. 
 ' Amare et Sapere vix Deo conceditur. — Pub. Syr. Senl. 15. 
 Cf. Adv. of Learn, ii. proem. \ 15. 
 ■• Ovid Heroid. xvi. 163.
 
 36 ESSJrS. 
 
 in the very times of Weaknefs ; which are, great 
 Profperity and great Adverfity ; though this latter 
 hath been lefs obferved ; both which times kindle 
 Love^ and make it more fervent, and therefore (hew 
 it to be the Child of Folly. They do belt, who, 
 if they cannot but admit Love^ yet make it keep 
 Quarter ; and fever it wholly from their ferious 
 Affairs, and A6tions of life : for if it check once 
 with Bufmefs, it troubleth Aden's Fortunes, and 
 maketh Men that they can no ways be true to 
 their own Ends. I know not how, but Martial 
 Men are given to Love :^ I think it is, but as they 
 are given to If^ine ; for Perils commonly aflc to 
 be paid in Pleafures. There is in Man's Nature 
 a fecret Inclination and Motion towards love of 
 others ; which, if it be not fpent upon fome one 
 or a itw^ doth naturally fpread itfelf towards many ; 
 and maketh men become Humane and Charitable ; 
 as it is feen fometime in Friars. Nuptial Love 
 maketh Mankind ; Friendly Love perfedeth it j 
 but Wanton Love corrupteth, and imbafeth it. 
 
 XI. Of Great Place.' 
 
 EN in Great Place are thrice Servants : 
 Servants of the Sovereign or State ; 
 Servants of Fame ; and Servants of 
 Bufmefs. So as they have no Free- 
 dom, neither in their Perfons nor in their Ac- 
 
 * Ariftotle makes the fame obfervation, Polit. II. vi. 6. and adds 
 that it was a truthful idea of the mythologift who firft imagined the 
 union of Mars and Venus. ' See Antitheta, No. 7.
 
 OF GREAT PLACE. 37 
 
 tions, nor in their Times. It is a ftrange defire, 
 to feek Power and to lofe Liberty ; or to feek 
 Power over others, and to lofe Power over a Man's 
 Self. The Rifing unto Place is laborious ; and 
 by Pains Men come to greater Pains : and it is 
 fometimes bafe ; and by Indignities Men come to 
 Dignities. The Standing is flippery, and the Re- 
 grefs is either a downfall, or at leaft an Eclipfe, 
 which is a Melancholy Thing. Cum non fts qui 
 fueris^ non ejje cur velis vivere. Nay, retire Men 
 cannot when they would ; neither will they when 
 it were Reafon ; but arc impatient of privatenefs 
 even in Age and Sicknefs, which require the 
 fhadow : like old Townfmen, that will be Hill 
 fitting at their Street door, though thereby they 
 offer age to fcorn. Certainly Great Perfons had 
 need to borrow other Men's Opinions to think 
 themfelves happy ; for if they judge by their own 
 Feeling, they cannot find it : but if they think 
 with themfelves what other men think of them, 
 and that other men would fain be as they are, then 
 they are happy, as it were, by report ; when per- 
 haps they find the contrary within. For they are 
 the firft that find their own Griefs ; though they 
 be the laft that find their own Faults. Certainly, 
 Men in Great Fortunes are ftrancrers to themfelves, 
 and while they are in the puzzle of bufinefs they 
 have no time to tend their Health either of Body, 
 or Mind. 
 
 ////' Afors gravis incubat^ 
 
 .^ui notus nitnis omnibus^ 
 
 Ignotus moritur fibir 
 
 ^ Senec. Thyeft. ii. 401.
 
 3 ESSJrS. 
 
 In Place there is Licenfe to do Good and Evil ; 
 whereof the latter is a Curfe; for in Evil the beft 
 condition is not to Will ; the Second not to Can. 
 But Povv^er to do good is the true and law^ful End of 
 Afpiring. For good Thoughts (though God accept 
 them,) yet towards men are little better than good 
 Dreams, except they be put in A61 ; and that 
 cannot be without Power and Place ; as the Van- 
 tage and Commanding Ground. Merit and good 
 Works is the End of Man's Motion ; and Con- 
 fcience of the fame is the Accompliflimentof Man's 
 Reft. For if a Man can be Partaker of God's 
 Theatre, he fhall likewife be Partaker of God's 
 Reft. Et converfus Deus, ut adfpiceret Opera^ qua 
 fecerunt manus fua^ vtdit quod omnia ejjent bona ni- 
 mis :^ and then the Sabbath. In the Difcharge of 
 thy Place fet before thee the beft Examples ; for 
 Imitation is a Globe of Precepts. And after a time 
 fet before thee thine own Example ; and examine 
 thyfelf ftricSlly whether thou didft not beft at firft. 
 Negle£l not alfo the Examples of thofe that have 
 carried themfelves ill in the fame Place : not to 
 fet off" thyfelf by taxing their Memory ; but to 
 diredl thyfelf what to avoid. Reform therefore, 
 without Bravery or Scandal of former Times and 
 Perfons ; but yet fet it down to thyfelf, as well to 
 create good Precedents as to follow them. Re- 
 duce things to the firft Inftitution, and obferve 
 wherein and how they have degenerate : but yet 
 afk Counfel of both Times ; of the Ancient Time 
 
 ' Genefis i. 31.
 
 OF GREAT PLACE. 39 
 
 what is beft ; and of the Latter Time what is 
 fitteft. Seek to make thy Courfe regular ; that 
 Men may know beforehand what they may ex- 
 pert : but be not too pofitive and peremptory ; 
 and exprefs thyfelf well when thou digrefleft from 
 thy Rule. Preferve the Right of thy Place., but 
 ftir not queftions of Jurifdi6lion : and rather af- 
 fume thy Right in Silence, and defaSfo^ than voice 
 it with Claims and Challenges. Preferve likewife 
 the Rights of Inferior Places ; and think it more 
 Honour to diredt in chief than to be bufy in all. 
 Embrace and invite Helps and Advices touching 
 the Execution of thy Place ; and do not drive away 
 fuch as bring thee Information as Meddlers ; but 
 accept of them in good part. The vices of Au- 
 thority are chiefly four : Delays^ Corruption^ Rough- 
 nefs^ and Facility. For Delays ; give eafy Accefs ; 
 keep Times appointed ; go through with thatwhich 
 is in hand ; and interlace not bufinefs but of ne- 
 ccflity. For Corruption ; do not only bind thine own 
 Hands or thy Servants' Hands from taking ; but 
 bind the Hands of Suitors alfo from offering. For 
 Integrity ufed doth the one ; but Integrity pro- 
 feffed, and with a manifeft deteftation of Bribery, 
 doth the other. And avoid not only the Fault, 
 but the Sufpicion. Whofoever is found variable, 
 and changeth manifeftly without manifeft Caufe, 
 giveth Sufpicion of Corruption. Therefore, always, 
 when thou changeft thine Opinion or Courfe, 
 profefs it plainly, and declare it, together with the 
 Reafons that move thee to change ; and do not 
 think to fteal it. A Servant, or a Favourite, if he
 
 40 ESSJrS. 
 
 be inward, and no other apparent Caufe of Efteem, 
 is commonly thought but a By-way to clofe Cor- 
 ruption. For Roughnefs ; it is a needlefs caufe of 
 Difcontent : Severity breedeth Fear, but Rough- 
 nefs breedeth Hate. Even Reproofs from Au- 
 thority ought to be Grave, and not Taunting. As 
 for Facility, it is worfe than Bribery. For Bribes 
 come but now and then ; but if Importunity or Idle 
 Refpe6ls lead a Man, he fhall never be without. 
 As Solomon faith ; To refpeSi P erf oris is not good; 
 for fuch a man will tranfgrefs for a piece of Bread. ^ 
 It is moft true, that was anciently fpoken ; J Place 
 fheweth the Man :^ and it fheweth fome to the bet- 
 ter, and fome to the worfe : Omnium confenfu capax 
 Imperii^ nift imperaffet, faith Tacitus of Galba ; 
 but of Vefpafian he faith ; Solus hnperantium Vef- 
 pafianus ?nutatus in melius.'^ Though the one was 
 meant of Sufficiency, the other of Manners and 
 AfFe6lion. It is an afl'ured Sign of a worthy and 
 generous Spirit, whom Honour amends. For Ho- 
 nour is, or fhould be, the Place of Virtue ; and as 
 in Nature, Things move violently to their Place, 
 and calmly in their Place ; fo Virtue in Ambition 
 is violent, in Authority fettled and calm. All 
 Rifing to Great Place is by a winding Stair ; and 
 if there be Fadlions, it is good to fide a Man's felf 
 whilft he is in the Rifing ; and to balance Him- 
 felf when he is placed. Ufe the Memory of thy 
 
 * Proverbs xxviii. 21. 
 
 * This refers to the celebrated Greek proverb npx') <^''^P« ^f'- 
 Kvvai, which Plutarch tells us Epaminondas thus elegantly enlarged, 
 ()» jxovov >'/ opxi) dvSpa StiKvvaiv Kal ('ipx>)i' ai'^p. See Eraf- 
 mus Adag. L. Bat. i 560, p. 398, and his Apophthegmata, L. v. 33. 
 
 •^ Tacit. Hii>. i. 49, 50, Cf. Adv. of Learn, II. xxii. 5.
 
 OF GREAT PLACE. 
 
 41 
 
 Predeceffor fairly and tenderly ; for if thou doft 
 not, it is a Debt will fure be paid when thou art 
 gone. If thou have Colleagues, refpe6l them, 
 and rather call them when they look not for it, 
 than exclude them when they have reafon to look 
 to be called. Be not too fenfible or too remem- 
 bering of thy Place in Converfation and private 
 Anfwers to Suitors ; But let it rather be faid. 
 When he fits in Place he is another Man. 
 
 Vlf f !^'\f 
 
 ^ 
 
 s 
 
 xir. Of Boldnefs.' 
 
 T is a trivial Grammar School Text, 
 but yet worthy a wife Man"" s Confi- 
 deration. Oueftion was afked of De- 
 mojihenes^ What was the chief Part 
 of an Orator? He anfwered, ASlion : What next ? 
 ASiion : What next again ? Action." He faid it 
 that knew it beft ; and had by nature himfelf no 
 Advantage in that he commended. A ftrange 
 thing, that that Part of an Orator, which is but 
 fuperficial, and rather the virtue of a Player, fhould 
 be placed fo high above thofe other Noble Parts 
 of Invention^ Elocution^ and the reft : nay, almoft 
 alone, as if it were All in All. But the Reafon is 
 
 ' See Antitheta, No. 33. 
 
 « Plut. Vita Demofthenis, 17, 18. Comp. Cicero de Oratore, 
 iii. 56. Brut. 38. 
 
 It has been doubted whether Bacon has rightly conceived the fenfe 
 of the word aHio as ufed by Cicero in this anecdote j but do not the 
 words of Cicero elfewhere lead to the fame conclufion ? " Eft enim 
 a&io quafi fermo corporis" — " quafi corporis eloquentise." Ct. 
 Quintil. I. O. xi, 3. et i. cap. 11.
 
 42 ESSAYS. 
 
 plain. There is in Human Nature generally 
 more of the Fool than of the Wife ; and therefore 
 thofe faculties, bywhich the Foolifh part of Men's 
 Minds is taken, are moft potent. Wonderful like 
 is the Cafe of Boldnefs in Civil Bufmefs ; What 
 firft ? Boldnefs : What Second and Third ? Bold- 
 nefs. And yet Boldnefs is a Child of Ignorance 
 and Bafenefs, far inferior to other Parts. But 
 neverthelefs, it doth fafcinate, and bind hand and 
 foot thofe that are either fhallow in Judgement 
 or weak in Courage, which are the greateft Part : 
 Yea, and prevaileth with Wife Men at weak times ; 
 therefore we fee it hath done wonders in Popular 
 States, but with Senates and Princes lefs ; and 
 more, ever upon the firft entrance o^ Bold Perfons 
 into A6tion, than foon after ; for Boldnefs is an ill 
 keeper of promife. Surely, as there are Mounte- 
 banks for the Natural Body, fo are there Mounte- 
 banks for the Politique Body : A4en that undertake 
 great Cures, and perhaps have been lucky in two 
 or three Experiments, but want the Grounds of 
 Science, and therefore cannot hold out : nay, 
 you fhall fee a Bold Fellow many times do Maho- 
 met'' s Miracle. Mahomet made the People believe 
 that he would call a Hill to him, and from the 
 Top of it offer up his Prayers for the Obfervers 
 of his Law. The People afTembled ; Mahomet 
 called the Hill to come to him again and again : 
 and when the Hill ftood ftill, he was never a whit 
 abafhed, but faid ; If the Hill will not come to 
 Mahomet^ Mahomet will go to the Hill. So thefe 
 Men, when they have promifed great Matters and
 
 , OF BOLDNESS. 43 
 
 failed moft fhamefully, yet (if they have the per- 
 fedion o'i Boldnefs)^ they will but flight it over, and 
 make a turn, and no more ado. Certainly, to 
 Men of great Judgement, Bold Perfons are a Sport 
 to behold ; nay, and to the Vulgar alfo, Boldnefs 
 hath fomewhat of the ridiculous : for if Abfurdity 
 be the Subject of Laughter, doubt you not but 
 great Boldnefs is feldom without fome Abfurdity. 
 Efpecially it is a Sport to fee, when a Bold Fellow 
 is out of Countenance ; for that puts his Face into 
 a moft fhrunken and wooden Pofture, as needs 
 it muft ; for in Bafhfulnefs the Spirits do a little 
 go and come ; but with Bold Men, upon like oc- 
 cafion, they ftand at a ftay, like a Stale at Chefs, 
 where it is no Mate, but yet the Game cannot 
 flir : but this laft were fitter for a Satire than for 
 a ferious Obfervation. This is well to be weighed, 
 that Bokhefs is ever blind ; for it feeth not Dan- 
 gers and Inconveniences : therefore it is ill in 
 Counfel, good in Execution : fo that the right Ufe 
 of Bold Perfons is, that they never command in 
 Chief, but be Seconds, and under the Direction of 
 others. For in Counfel it is good to fee dangers ; 
 and in Execution not to fee them, except they be 
 very great.
 
 44 
 
 ESSAYS. 
 
 xiii. Of Goodnefs, and Good- 
 nefs of Nature. 
 
 TAKE Goodnefs in this Senfe, the af- 
 fedling of the Weal of Men, which is 
 that the Grecians call Philanthropia ; 
 and the word Hu?nanity (as it is ufed) 
 is a little too light to exprefs it. Goodnefs I call 
 the Habit, and Goodnefs of Nature the Inclination. 
 This, of all Virtues and Dignities of the Mind is 
 the greateft, being the Chara6ler of the Deity j 
 and without it Man is a Bufy, Mifchievous, 
 Wretched Thing, no better than a Kind of Ver- 
 min. Goodnefs anfwers to the Theological Virtue 
 Charity^ and admits no Excefs but Error. The 
 defire of Power in Excefs caufed the Angels to 
 fall ; the defire of Knowledge in Excefs caufed 
 Man to fall : but in Charity there is no Excefs ; 
 neither can Angel or Man come in danger by it. 
 The Inclination to Goodnefs is imprinted deeply in 
 the Nature of Man : infomuch, that if it ifTue not 
 towards Men, it will take unto Other Living 
 Creatures ; as it is feen in the Turks, a cruel 
 People, who neverthelefs are kind to Beafts, and 
 give Alms to Dogs and Birds : infomuch, as Buf- 
 bechius^ reporteth ; A Chriftian Boy in Conjianti- 
 nople had like to have been ftoned for gagging, in 
 
 ' Legationes Turclcae, Hanov. 1605, izmo. p. 133. Bacon 
 again quotes from memory ; it was a Venetian goldfmith at Con- 
 ftantinople fond of fowling, who was threatened with the baftinado
 
 OF GOODNESS OF NATURE. 45 
 
 a waggifhnefs, a long-billed Fowl. Errors, indeed, 
 in this virtue of Goodnefs or Charity^ may be com- 
 mitted. The Italians have an ungracious Proverb ; 
 Tanto buon che val niente : So good^ that he is good 
 for nothing. And one of the Doctors of Italy., 
 Nicholas Machiavel^ had the confidence to put in 
 w^riting almoft in plain terms : That the Chri/iian 
 Faith had given up Good Men in prey to thofe., 
 that are Tyrannical and Unjujl." Which he fpake, 
 becaufe, indeed, there w^as never Lav/, or Se6l, or 
 Opinion did fo much magnify Goodnefs as the 
 Chriftian Religion doth. Therefore, to avoid the 
 Scandal and the Danger both, it is good to take 
 knowledge of the Errors of a Habit fo excellent. 
 Seek the Good of other Men ; but be not in 
 bondage to their Faces or Fancies : for that is but 
 Facility or Softnefs, which taketh an honeft Mind 
 Prifoner. Neither give thou Mfop's Cock a Gem,^ 
 who would be better pleafed, and happier, if he 
 had had a Barley-corn. The Example of God 
 teacheth the Leflbn truly : He fendeth his Rain, 
 and maketh his Sun to Jhine, upon the fufl^ and 
 Unjufi ; but he doth not rain Wealth, nor fhine 
 Honour and Virtues upon Men equally. Com- 
 mon Benefits are to be communicate with all ; 
 but peculiar Benefits with choice. And beware 
 how in making the Portraiture thou breakeft the 
 Pattern : for Divinity maketh the Love of our 
 
 becaufe he fufpended in fport a Caprimulgas or Goatfucker over 
 his door with its wide mouth extended by a ftick. 
 
 '■* Cf. Shakefp. K. Hen. VIII, iii, 2 5 and Pope's EfTay on Man 
 Ep. 1, 125-8. Difcorfi lopra Livio, 1. ii, 2. 
 
 ^ See the Apophthegms, No. 203, p. 222, edit. 1625.
 
 46 ESSAYS. 
 
 Selves the Pattern, the Love of our Neighbours 
 but the Portraiture. Sell all thou hajl^ and give 
 it to the poor .^ and follow me ;* but fell not all thou 
 haft, except thou come and follovv^ me j that is, 
 except thou have a Vocation w^herein thou mayeft 
 do as much good with little means as w^ith great : 
 for otherwife, in feeding the Streams, thou drieft 
 the Fountain. Neither is there only a Habit of 
 Goodnefs dire6led by right Reafon ; but there is 
 in fome Men, even in Nature, a Difpofition to- 
 wards it : as on the other fide, there is a Natural 
 Malignity. For there be that in their Nature do 
 not afFe6l the Good of Others. The lighter fort 
 of Malignity turneth but to a CrofTnefs or Fro- 
 wardnefs, or Aptnefs to oppofe, or Difficilnefs, or 
 the like ; but the deeper fort to Envy, and mere 
 Mifchief Such Men, in other men's Calamities, 
 are, as it were in feafon, and are ever on the load- 
 ing Part ;^ not fo good as the Dogs that licked 
 Lazarus' Sores, but like Flies, that are ftill buz- 
 zing upon any Thing that is raw : Mifanthropi^ 
 that make it their Pra6lice to bring Men to the 
 Bough, and yet have never a Tree for the pur- 
 pofe in their Gardens, as Timon had.^ Such Dif- 
 pofitions are the very Errors of Human Nature : 
 and yet they are the fitteft Timber to make great 
 Politiques" of: like to knee Timber, that is good 
 for Ships that are ordained to be tofTed, but not 
 for building Houfes that fhall ftand firm. The 
 
 ■• Mark x. 21, 
 
 * i. e. the part which is moft heavily laden. 
 
 * See Shakefpeare's Timon of Athens, adt v. fc. 2. 
 "^ i, e. politic perfons.
 
 OF GOODNESS OF NATURE. 47 
 
 Parts and Signs oi Goodnefs are many : If a Man 
 be gracious and courteous to Strangers, it fhews 
 he is a Citizen of the World, and that his Heart is 
 no Ifland cut off from other Lands, but a Conti- 
 nent that joins to them. If he be companionate 
 towards the AfflicStions of others, it fhews that his 
 Heart is Hke the noble Tree that is wounded 
 itfelf when it gives the Balm. If he eafily par- 
 dons and remits Offences, it fhews that his Mind 
 is planted above Injuries ; fo that he cannot be 
 {hot. If he be thankful for fmall Benefits, it (hews 
 that he weighs Men's Minds, and not their Trafh. 
 But above all, if he have St. Pauls Perfection, 
 that he would wifli to be an Anathema from Chriji.^ 
 for the Salvation of his Brethren,^ it fhews much 
 of a Divine Nature, and a kind of Conformity 
 with ChriJI himfelf. 
 
 XIV. Of Nobility.' 
 
 E will fpeak of Nobility firfl as a Por- 
 tion of an EJiate ; then as a Condition 
 of Particular Perfons. A Monarchy., 
 
 where there is no Nobility at all, is 
 
 ever a pure and abfolute Tyranny., as that of the 
 Turks : for Nobility attempers Sovereignty., and 
 draws the Eyes of the People fomewhat afide from 
 the Line Royal. But for Democracies they need 
 
 " Romans ix. 3. 
 
 ' This Eflay has been entirely rewritten. See Antitheta, No. i.
 
 48 ESSJrS. 
 
 it not ; and they are commonly more quiet, and 
 lefs fubjedl to Sedition, than where there are Stirps- 
 of Nobles ; for Men's Eyes are upon the Bufinefs, 
 and not upon the Perfons ; or if upon the Per- 
 fons, it is for the Bufmefs' fake, as fitteft, and not 
 for Flags and Pedigree. We fee the Szvitzers laft 
 well, notwithftanding their Diverfity of Religion 
 and of Cantons ; for Utility is their Bond, and 
 not Refpedls. The United Provinces of the Low 
 Countries in their Government excel : for where 
 there is an Equality the Confultations are more 
 indifferent, and the Payments and Tributes more 
 cheerful. A great and Potent Nobility addeth 
 Majefty to a Monarch, but diminiflieth Power ; 
 and putteth Life and Spirit into the People, but 
 preffeth their Fortune. It is well, when Nobles 
 are not too great for Sovereignty nor for Juftice ; 
 and yet maintained in that height, as the Infolency 
 of Inferiors may be broken upon them before it 
 come on too faft upon the Majefty of Kings. A 
 Numerous Nobility caufeth Poverty and Inconve- 
 nience in a State ; for it is a Surcharge of Ex- 
 penfe ; and befides, it being of Neceility that 
 many of the Nobility fall in time to be weak in 
 Fortune, it maketh a kind of Difproportion be- 
 tween Honour and Means. 
 
 As for Nobility in particular Perfons; it is a 
 Reverend Thing, to fee an Ancient Caflle or 
 Building not in decay ; or to fee a fair Timber 
 Tree found and perfe6l ; how much more to be- 
 hold an Ancient Noble Family^ which hath flood 
 
 ' This Latinifm fignifies a ftock, trunk, or race.
 
 OF NOBILITY. 49 
 
 againft the Waves and Weathers of Time ? For 
 new Nobility is but the A61 of Power ; but An- 
 cient Nobility is the A6t of Time. Thofe that are 
 firft raifed to Nobility are commonly more Vir- 
 tuous, but lefs Innocent, than their Defcendants ; 
 for there is rarely any Rifing but by a Commix- 
 ture of good and evil Arts. But it is Reafon the 
 Memory of their virtues remain to their Pofterity, 
 and their Faults die with themfelves. Nobility of 
 Birth commonly abateth Induflry ; and he that is 
 not induftrious envieth him that is. Befides, No- 
 ble perfons cannot go much higher ; and he that 
 ftandeth at a ftay when others rife, can hardly 
 avoid Motions of Envy. On the other fide. No- 
 bility extinguifheth the paflive Envy from others 
 towards them, becaufe they are in PofTefTion of 
 Honour. Certainly, Kings that have Able Men of 
 their Nobility fhall find eafe in employing them, 
 and a better Slide into their Bufmefs : for People 
 naturally bend to them as born in fome fort to 
 Command. 
 
 XV. Of Seditions and Troubles. 
 
 HEPHERDSofPeoplehadneed know 
 the Calendars of Tempefts in State^ 
 which are commonly greateft when 
 Things grow to Equality ; as Natural 
 Tempefts are greateft about the Equinoifia. And 
 as there are certain hollow Blafts of Wind and 
 
 E
 
 50 ESSATS. 
 
 fecret Swellings of Seas before a Tempeft, fo are 
 there in States : 
 
 Ilk etiam ccecos injlare Tumultus 
 
 Sape monet^ Fraudefqiie et operta turnefcere Bella. ^ 
 
 Libels and licentious Difcourfes againft the State, 
 when they are frequent and open ; and in like fort, 
 falfe News often running up and down, to the 
 Difadvantage of the State, and haflily embraced, 
 are amongft the Signs of Troubles. Virgil, giving 
 the Pedigree of Fame^ faith She was fijler to the 
 Giants : 
 
 Illam Terra Parens, ira irritata Deorum, 
 Extremam (ut perhibent^ Ccso Enceladoque fororem 
 Progenuit.^ 
 
 As if Fames were the Relics of Seditions paft ; but 
 they are no lefs indeed the preludes of Seditions 
 to come. Howfoever, he noteth it right, that 
 Seditious Tumults and Seditious Fames differ no 
 more but as Brother and Sifter, Mafculine and 
 Feminine ; efpecially if it come to that, that the 
 beft Actions of a State, and the moft plaufible, 
 and which ought to give greateft Contentment, 
 are taken in ill Senfe, and traduced : for that fhews 
 the Envy great, as Tacitus faith, Conflata ?7iagnd 
 Invidia, feu benl, feu mate, gejla prejnunt.^ Neither 
 doth it follow, that becaufe thefe Fames are a Sign 
 
 ' Virg. Georg. i. 4.65. * yEneid. iv. 179. 
 
 3 Tacit, Hift. i. 7. The paffage runs thus, " Utraque caedes fi- 
 niftre accepta, et invifo femel Principe feu bene feu male fafta pre- 
 munt." [Rupert!.)
 
 OF SEDITIONS ^ TROUBLES. 51 
 
 of Troubles, that the fupprefling of them with too 
 much Severity fhould be a Remedy of Troubles. 
 For the defpifing of them many times checks them 
 beft ; and the going about to flop them doth but 
 make a Wonder long-lived. Alfo that kind of 
 Obedience, v/hich Tacitus fpeaketh of, is to be held 
 fufpe6led ; Erant in offcio^ fed tamen qui mallent 
 Imperantium mandata interpretari^ quam exfequi : ^ 
 difputing, excufing, caviling upon Mandates and 
 Directions, is a kind of fhaking off the Yoke, and 
 affay of Difobedience : efpecially, if in thofe Dif- 
 putings they which are for the direilion fpeak 
 fearfully and tenderly ; and thofe that are againft 
 it audacioufly. 
 
 Alfo, as Machiavel noteth well, when Princes, 
 that ought to be Common Parents, make them- 
 felves as a Party, and lean to a Side, it is as a Boat 
 that is overthrown by uneven weight on the one 
 Side ; as was well ken in the time of Henry the 
 third oi France : for firft himfelf entered League 
 for the Extirpation of the Protejlants ; and pre- 
 fently after the fame League was turned upon 
 Himfelf. P or when the Authority of Princes is 
 made but an Acceffary to a Caufe, and that there 
 be other Bands that tie fafter than the Band, of 
 Sovereignty, Kings begin to be put almoft out of 
 Poffeffion. 
 
 Alfo when Difcords, and Quarrels, and Factions 
 are Carried openly and audacioufly, it is a Sign, 
 
 * Tacit. Hift. ii. 39. Bacon again quotes from memory: the 
 pafTage is, " Miles alacer; qui tamen jufla ducum interpretari,quani 
 exfequi mallet."
 
 52 ESSJTS. 
 
 the Reverence of Government is loft. For the 
 Motions of the greateft perfons in a Government 
 ought to be as the Motions of the Planets under 
 Primum Mobile^ according to the old Opinion, 
 which is, that Every of them is carried fwiftly by 
 the Higheft Motion and foftly in their ow^n Mo- 
 tion. And, therefore, when great Ones in their 
 own particular Motion move violently, and, as 
 Tacitus exprefl'eth it well, Liberius, quam ut hn- 
 perantium memin'ijfent^ it is a Sign the Orbs are 
 out of Frame. For Reverence is that wherewith 
 Princes are girt from God ; who threatneth the 
 dilTolving thereof; Solvam cingula Regum.^ 
 
 So when any of the four Pillars of Government 
 are mainly fhaken, or weakened (which are Reli- 
 gion^ 'Jujlice^ Counfel^ and Treafure)^ Men had need 
 to pray for Fair Weather. But let us pafs from 
 this Part of Predi61:ions (concerning which, never- 
 thelefs, more light may be taken from that which 
 followeth), and let us fpeak firft of the Materials 
 of Seditions ; then of the Motives of them ; and 
 thirdly of the Remedies. 
 
 Concerning the Materials of Seditions^ it is a 
 Thing well to be confidered ; for the fureft way 
 to prevent Seditions (if the Times do bear it) is 
 to take away the Matter of them. For if there 
 be Fuel prepared, it is hard to tell whence the 
 Spark fhall come that fhall fet it on Fire. The 
 Matter of Seditions is of two kinds ; Much Po- 
 verty^ and Much D if contentment. It is certain, 
 fo many Overthrown Ejiates^ fo many Votes for 
 
 ^ Job xii. i8. See alfo Ifaiah xlv. i.
 
 OF SEDITIONS ^ TROUBLES. 53 
 
 Troubles. Lucan noteth well the State of Rome., 
 before the Civil War ; 
 
 H'lnc Ufura vorax^ raptdumque in tempore Fcenus.^ 
 Hinc concujfa Fides ^ et mult is utile Be Hum. ^ 
 
 This fame Multis utile Bellum is an aflured and 
 infallible Sign of a State difpofed to Seditions and 
 Troubles. And if this Poverty and Broken Eftate, 
 in the better Sort, be joined with a Want and Ne- 
 ceflity in the mean People, the danger is imminent 
 and great. For the Rebellions of the Belly are 
 the worft. As for Difcontentments^ they are in 
 the Politic Body like to Humours in the Natural, 
 which are apt to gather a preternatural Heat and 
 to enflame. And let no Prince meafure the Dan- 
 ger of them by this ; whether they be Juft or 
 Unjuft ; for that were to imagine People to be 
 too reafonable ; who do often fpurn at their own 
 Good : nor yet by this ; whether the Griefs 
 whereupon they rife be in facSl great or fmall : 
 for they are the moft dangerous Difcontentments 
 where the Fear is greater than the Feeling. Do- 
 lendi Modus, Timendi non itetn. Befides, in great 
 Oppreflions, the fame Things that provoke the 
 Patience, do withal mate^ the Courage : but in 
 Fears it is not fo. Neither let any Prince, or 
 State, be fecure concerning Difcontentments^ be- 
 caufe they have been often, or have been long, 
 and yet no Peril hath enfued ; for as it is true 
 that every Vapour, or Fume, doth not turn into 
 a Storm j fo it is ncverthelcfs true, that Storms, 
 
 * Lucan, Pharf. i. i8i. ' Mate, i. e. check or daunt.
 
 54 ESSAYS. 
 
 though they blow over divers times, yet may fall 
 at laft : and as the Spanifh Proverb noteth well, 
 The cord breaketh at the lajl by the weakeji pull.^ 
 
 The Caufes and Motives of Seditions are, Inno- 
 vation in Religion^ Taxes^ Alteration of Laws and 
 Cujioms^ Breaking of Privileges^ General Oppref- 
 fton^ Advancement of unworthy Perfons^ Strangers^ 
 Dearths^ Difbanded Soldiers, Fa£iions grown defpe- 
 rate ; and whatfoever in offending People joineth 
 and knitteth them in a Common Caufe. 
 
 For the Kemedies ; there may be fome general 
 Prefervatives, whereof we will fpeak ; as for the 
 juft Cure, it muff anfwer to the Particular Difeafe : 
 and fo be left to Counfel rather than Rule. 
 
 The firft Remedy, or Prevention, is to remove 
 by all means poflible, that material Caufe of Sedi- 
 tion whereof we fpake ; which is, Want and Po- 
 verty in the Ejiate. To which purpofe ferveth 
 the Opening and well Balancing of Trade ; the 
 Cherifhing of Manufaitures ; the Banifhing of 
 Idlenefs ; the Reprefling of Wafte and Excefs by 
 Sumptuary Laws ; the Improvement and Huf- 
 banding of the Soil ; the Regulating of Prices of 
 things vendible ; the Moderating of Taxes and 
 Tributes, and the like. Generally, it is to be fore- 
 feen that the Population of a Kingdom (efpecially 
 if it be not mown down by wars), do not exceed 
 
 * I fufpeiSl he refers to the Spanifh proverb, " El hilo por lo mas 
 delgado quiebra," which will hardly bear the conftruftion put on it, 
 but I can find nothing nearer to the fenfe in any of the numerous 
 colledlions Our proverb, " The laft feather breaks the camel's 
 back," correfponds to Lord Bacon's verfion. See Erafmus Adag. 
 p. 215, LugJ. 1551, fol. where we have " Abrumpamus dum ni- 
 mium tendimus funiculum."
 
 OF SEDITIONS ^ TROUBLES. 55 
 
 the Stock of the Kingdom which fhould maintain 
 them : neither is the Population to be reckoned 
 only by number : for a fmaller Number that fpend 
 more and earn lefs, do wear out an Eftate fooner 
 than a greater Number that live lower and gather 
 more. Therefore the Adultiplying of Nobility, and 
 other Degrees of Quality, in an over Proportion, 
 to the Common People, doth fpeedily bring a State 
 to Neceflity : and fo doth likewife an overgrown 
 Clergy ; for they bring nothing to the Stock ; and 
 in like manner, when more are bred Scholars than 
 Preferments can take off. 
 
 It is likewife to be remembered, that, for as 
 much as the increafe of any Eftate muft be upon 
 the Foreigner (for whatfoever is fome where got- 
 ten, is fomewhere loft), there be but three Things 
 which one Nation felleth unto another ; the Com- 
 modity as Nature yieldeth it ; the Manufa^ure ; 
 and the VeSfiire or Carriage. So that if thefe three 
 wheels go, Wealth will flow as in a Spring-tide. 
 And it Cometh many times to pafs, that Materiam 
 fuperabit Opus ; 9 that the Work and Carriage is 
 more worth than the Material, and enricheth a 
 State more : as is notably feen in the Low-Country- 
 ?nen^ who have the beft Mines, above ground, in 
 the World. 
 
 Above all things, good Policy is to be ufed, that 
 the Treafure and Monies in a State be not gathered 
 into few Hands : for, otherwife, a State may have 
 a great Stock, and yet ftarve. And Money is like 
 Muck, not good except it be fpread. This is done 
 
 ' Ovid. Metam. ii. 5.
 
 56 ESSJTS. 
 
 chiefly by fuppreffing or, at the leaft, keeping a 
 ftrait Hand upon the Devouring Trades of Ufury^ 
 EngroJJing^^ great Pajiurages^ and the like. 
 
 For Removing Difcontentments^ or at leaft the 
 danger of them ; there is in every State (as we 
 know) two Portions of SubjeSfs^ the NobleJJe and 
 the Comtnonalty. When one of thefe is Difcontent^ 
 the danger is not great ; for Common People are 
 of flow Motion, if they be not excited by the 
 Greater Sort ; and the Greater Sort are of fmall 
 ftrength, except the Multitude be apt and ready 
 to move of themfelves. Then is the danger, when 
 the Greater Sort do but wait for the Troubling of 
 the Waters amongft the Meaner, that then they 
 may declare themfelves. The Poets feign that 
 the reft of the Gods would have bound Jupiter ; 
 which he hearing of, by the Counfel oi Pallas fent 
 for Br'iareus with his hundred Hands to come in 
 to his Aid.^^ An Emblem, no doubt, to fhew how 
 fafe it is for Monarchs to make fure of the good 
 Will of Common People. 
 
 To give moderate Liberty for Griefs and Dlf- 
 contentments to evaporate (fo it be without too 
 great Infolency or Bravery), is a fafe Way. For 
 he that turneth the Humours back, and maketh 
 the Wound bleed inwards, endangereth malign 
 Ulcers, and pernicious Impofthumations. 
 
 '" By engroffing, what is now aWtdforeJlallingorregratlng is meant. 
 Great pafturages refers to the converfion of arable land into pafture 
 or meadow, then conlidered a crying evil, which many ftatutes had 
 been made to prevent. As early as 1597, Bacon had himfelf made 
 a motion in the Houfe of Commons " againft inclofures, and de- 
 population of towns and houfes, of hufbandry and tillage." He alfo 
 afterwards expatiates on this fubjeft in his Hiftory of Henry VII. 
 
 " Hom. II. i. 398. Cf. Adv. of Learn. 11. iv. 4.
 
 OF SEDITIONS & TROUBLES. S7 
 
 The Part of Epimetheus might well become 
 Prometheus^ in the cafe of Dijcontentments ; for 
 there is not a better provifion againft them. Epi- 
 metheus^ when Griefs and Evils flew abroad, at 
 laft fhut the lid, and kept Hope in the Bottom of 
 the Veflel. Certainly, the politic and artificial 
 Nourifliing and Entertaining oi Hopes ^ and Carry- 
 ing Men from Hopes to Hopes, is one of the beft 
 Antidotes againft the Poifon of Difcontentments. 
 And it is a certain Sign of a wife Government 
 and Proceeding, when it can hold Men's hearts by 
 Hopes^ when it cannot by Satisfa6lion : and when 
 it can handle things in fuch manner as no Evil 
 fliall appear fo peremptory but that it hath fome 
 Outlet of Hope : which is the lefs hard to do, be- 
 caufe both particular Perfons and Fa61:ions are apt 
 enough to flatter themfelves, or at leaft to brave 
 that which they believe not. 
 
 Alfo the Forefight and Prevention, that there 
 be no likely or fit Head whereunto Difcontented 
 Perfons may refort, and under whom they may 
 join, is a known but an excellent Point of Cau- 
 tion. I underftand a fit Head to be one that hath 
 Greatnefs and Reputation ; that hath Confidence 
 with \.\\e Difcontented Party ; and upon whom they 
 turn their Eyes ; and that is thought difcontented 
 in his own particular ; which kind of Perfons are 
 either to be won and reconciled to the State, and 
 that in a faft and true manner ; or to be fronted 
 with fome other of the fame Party that may op- 
 pofe them, and fo divide the reputation. Generally, 
 the Dividing and Breaking of all Factions and 
 Combinations that are adverfe to the State, and
 
 58 ESSAYS. 
 
 fetting them at diftance, or at leaft diftrufl: amongft 
 themfelves, is not one of the worft Re?nedies. For 
 it is a defperate Cafe, if thofe, that hold with the 
 Proceeding of the State be full of Difcord and 
 Failion ; and thofe that are againft it, be entire 
 and united. 
 
 I have noted, that fome witty and fharp Speeches, 
 which have fallen from Princes, have given fire to 
 Seditions. Ccsfar did himfelf infinite Hurt in that 
 Speech; Sylla nefcivit Literas^ non potuit diSiare:'^'^ 
 for it did utterly cut off that Hope which Men had 
 entertained, that he would at one time or other 
 give over his Diitatorfhip. Galha undid himfelf 
 by that Speech ; Legi a fe Militem, non efni :^^ for 
 it put the Soldiers out of Hope of the Donative. 
 Probus likewife, by that Speech ; Si vixero^ non 
 opus erit ajnpliiis Romano Imperio militibuSy^'* z 
 Speech of great Defpair for the Soldiers ; and many 
 the like. Surely Princes had need, in tender Mat- 
 ters and Ticklifh Times, to beware what they fay ; 
 efpecially in thefe fhort Speeches, which fly abroad 
 like Darts, and are thought to be fhot out of their 
 fecret Intentions. For as for large Difcourfes, they 
 are flat Things, and not fo much noted. 
 
 Laftly, let Princes, againfl: all Events, not be 
 without fome Great Perfon, one or rather more, 
 of Military Valour near unto them, for the Re- 
 prefling of Seditions in their beginnings. For 
 without that, there ufeth to be more trepidation in 
 
 >» Suet. Vit. C. Jul. CsC. i. 71. Cf. Adv. of L. i. vii. 12. 
 Caefar here fports with the word di&are, which fignifies both to 
 
 diFiate and to aEl the fart of di&ator. 
 
 '3 Tacit. Hift. i. 5. '* Prob. F]av. Vop. vit. 20
 
 OF SEDITIONS ^ TROUBLES. 59 
 
 Court upon the firft Breaking out of Troubles than 
 were fit. And the State runneth the danger of 
 that which Tacitus faith, Atque is habitus Animorum 
 fuit^ ut pejjimum facinus auderent Pauci, Plures 
 vellent, Omnes paterentur.^^ But let fuch Military 
 Perfons be AlTured, and well reputed of, rather 
 than fadlious and popular ; holding alfo good Cor- 
 refpondence with the other Great Men in the State; 
 or elfe the Remedy is worfe than the Difeafe. 
 
 XVI. Of Atheifm.' 
 
 HAD rather believe all the Fables in 
 the Legend.^ and the Talmud.^ and the 
 Alcoran^ than that this univerfal Frame 
 is without a Mind. And therefore, 
 God never wrought Miracle to convince Atheifm^ 
 becaufe his Ordinary Works convince it. It is 
 true, that a little Philofophy inclineth Man's Mind 
 to Atbeifm ; but depth in Philofophy bringeth 
 Men's Minds about to Religion : for while the 
 Mind of Man looketh upon Second Caufes Scat- 
 tered, it may fometimes reil: in them, and go no 
 further J but when it beholdeth the Chain of them 
 confederate and linked together, it muft needs fly 
 
 '* Tacit. Hift. i. 28. 
 
 • The tenth diicourfc in the Meditationes Sacra is " Of Athe- 
 ifme," the theme being " The fool hath faid in his heart, there is 
 no God," but there is little rclcmblance between the two. 
 
 ' i.e. The Golden Legend, contMnm^ Lives and Miracles of Saints. 
 
 hY^tA 
 
 .1
 
 6o ESSJrS. 
 
 to Providence and Deity. Nay, even that School, 
 which is mod accufed of Atheiftriy doth moft de- 
 monftrate Religion; that is, the School of Leucip- 
 pusj and Democritus^ and Epicurus. For it is a 
 thoufand times more credible, that four Mutable 
 Elements and one Immutable Fifth Effence, duly 
 and Eternally placed, need no God, than that an 
 Army of Infinite fmall Portions, or Seeds un- 
 placed, fhould have produced this Order and 
 Beauty without a Divine A4arfhal. The Scripture 
 faith, The Fool hath faid in his Hearty there is no 
 God :^ It is not faid, The Fool hath thought in his 
 Heart: fo as he rather faith it by rote to himfelf, 
 as that he would have, than that he can thoroughly 
 believe it, or be perfuaded of it. For none deny 
 there is a God^ but thofe, for whom it maketh that 
 there were no God. It appeareth in nothing more, 
 that Atheifm is rather in the Lip than in the Heart 
 of Man, than by this ; that Atheijls will ever be 
 talking of that their Opinion, as if they fainted 
 in it within themfelves, and would be glad to be 
 ftrengthened by the Confent of others : nay more, 
 you fhall have Atheijis ftrive to get Difciples^ as it 
 fareth with other Se6ls : and, which is moft of all, 
 you fhall have of them that will fuffer for Athe- 
 ifm^ and not recant ; whereas, if they did truly 
 think that there were no fuch Thing as God^ 
 why fhould they trouble themfelves ? Epicurus is 
 charged, that he did but dilTemble fbr his credit's 
 fake, when he affirmed there were Blejfed Natures^ 
 but fuch as enjoyed themfelves without having 
 
 •' Pralm xiv. I.
 
 OF ATHEISM. 6i 
 
 refpeil to the Government of the World. Wherein 
 they fay he did temporize, though in fecret he 
 thought there was no God. But certainly he is 
 traduced ; for his Words are Noble and Divine : 
 Non Deos vulgi negare profanum^ fed vulg'i Opin- 
 iones Diis applicare profanum.^ Plato could have 
 faid no more. And although he had the Confi- 
 dence to deny the Jdminijiratioriy he had not the 
 Power to deny the Nature. The Indians of the 
 JVeJi have Names for their particular Godsy though 
 they have no name for God: as if the Heathens 
 Ihould have had the Names 'Jupiter^ Apollo., Mars^ 
 &c. but not the Word Deus ; which fhews that even 
 thofe barbarous People have the Notion, though 
 they have not the Latitude and Extent of it. So 
 that againft Athe'ijls the very Savages take part 
 with the very fubtleft Philofophcrs. The Contem- 
 plative Atheiji is rare ; a Diagoras, a Bion^ a Lu- 
 cian perhaps, and fome others ; and yet they feem 
 to be more than they are ; for that all that Impugn 
 a received Religion., or Superjiition, are, by the 
 adverfe Part, branded with the Name of Atheijls. 
 But the great Atheijls indeed are Hypocrites ; 
 which are ever handling Holy Things, but without 
 Feeling ; fo as they muft needs be cauterized in 
 the End. The Caufes of Atheifm are ; Divifions 
 in Religion^ if they be many ; for any one main 
 Divifion addeth Zeal to both Sides ; but many 
 Divifions introduce Atheifm. Another is Scandal 
 of Priejls ; when it is come to that which St. 
 Bernard faith ; Non ejl jam dicere ut Populus fie 
 
 * Diog. Lacit. X. 123.
 
 62 ESSJTS. 
 
 Sacerdos ; quia nee fic Populus^ ut Saeerelos.^ A 
 third is, Cuftom of Profane Scoffing in Holy Mat- 
 ters; which doth by little and little deface the Rev- 
 erence of Religion. And laftly, Learned Times^ 
 fpecially with Peace and Profperity : for Troubles 
 and Adverfities do more bow Men's Minds to 
 Religion. They that deny a God deftroy Man's 
 Nobility : for certainly Man is of Kin to the Beafts 
 by his Body ; and if he be not of Kin to God by 
 his Spirit, he is a bafe and ignoble Creature. It 
 deftroys likewife Magnanimity, and the raifmg of 
 Human Nature : for take an Example of a Dog, 
 and mark what a Generofity and Courage he will 
 put on when he finds himfelf maintained by a 
 Man J who to him is inftead of a God^ or Melior 
 Natura ; which courage is manifeftly fuch as that 
 Creature without that Confidence of a better Na- 
 ture than his own, could never attain. So Man, 
 when he refteth and alTureth himfelf upon divine 
 Prote61:ion and Favour, gathereth a Force and 
 Faith, which Human Nature in itfelf could not 
 obtain. Therefore, as Atheijm is in all refpe6ts 
 hateful, fo in this, that it depriveth human Nature 
 of the Means to exalt itfelf above Human Frailty. 
 As it is in particular Perfons, fo it is in Nations : 
 never was there fuch a State for Magnanimity 
 as Rome. Of this State hear what Cicero faith ; 
 ^ua?n volnmus^ licet ^ Pat res Confcripti, nos amemus; 
 tamen nee Nuniero Hifpanos^ nee Robore Gallosy nee 
 
 ^ Divi Bernard! Opera, torn. i. fol. 1299 H. Paris, 1586. In his 
 Sermo ad Pafiore% in Sytudo, St. Bernard lays : " Multi funt catholici 
 praedicando, qui hseretici funt operando. Quod haeretici faciebant 
 per prava dogmata, hoc faciunt plures hodie per mala exempla : fedu-
 
 OF ATHEISM. 63 
 
 CaUiditate Panos^ nee artibus Gracos., nee denique 
 hoe tpfo hujus Gentis et Terra domejlico nativoque 
 Jenfii Italos ipfos et Latinos ; fed Pietate^ ae Reli- 
 gione^ atque hcie una Sapientia^ quod Deorum Im- 
 ynortaliwn Niimine 07miia regi^ gubernarique per- 
 fpeximus^ omnes Gentes., Nationefque fuperavimusS' 
 
 XVII. Of Superftition. 
 
 T were better to have no Opinion of 
 God at all, than fuch an Opinion as is 
 unworthy of him : for the one is Un- 
 belief, the other is Contumely ; and 
 certainly Superjiition is the Reproach of the Deity. 
 Plutarch faith well to that purpofe : Surely^ faith 
 he, / had rather a great deal Aden Jhould fay there 
 was no fueh Man at all as Plutarch^ than that 
 they Jhould fay that there was one Plutarch that 
 would eat his Children as foon as they were born^ 
 as the Poets fpeaic of Saturn. And, as the Con- 
 tumely is greater towards Gody fo the Danger is 
 greater towards Men. Atheifm leaves a Man to 
 Senfc ; to Philofophy, to Natural Piety, to Laws, 
 to Reputation ; all which may be Guides to an 
 outward Moral Virtue, though Religion were not ; 
 but Superjiition difmounts all thefe, and erecSleth 
 an abfolute Monarchy in the Minds of Men. 
 
 cunt fcillcet populum, et inducunt in errorem : et tanto graviores funt 
 haereticis, quanto prarvalent opera verbis." — Ibid. t. ii. fol. 457. 
 » Cic. dc Har. Rcfp. ix. ' Plut. dc Supcrftit. x.
 
 64 ESSAYS. 
 
 Therefore Atheljyn did never perturb States ; for 
 it makes Men wary of themfelves, as looking no 
 further : and we fee the times inclined to Jtheijm 
 (as the Time o( Augujius Ccefar) were civil Times. 
 But Superjiition hath been the Confufion of many 
 States ; and bringeth in a new Primum Mobile, 
 that ravifheth all the Spheres of Government. 
 The Mafter of Superjiition is the People ; and in 
 all Superjiition Wife Men follow Fools ; and Argu- 
 ments are fitted to pra6lice in a reverfed Order. 
 It was gravely faid by fome of the Prelates in the 
 Council of Trent, where the do6trine of the School- 
 men bare great fway, That the Schoolmen were 
 like Ajironomers, which did feign Eccentrics and 
 Epy cycles," and fuch Engines of Orbs, to fave the 
 Pheno?nena, though they knew there were no fuch 
 Things ; and, in like manner, that the Schoolmen 
 had framed a Number of fubtile and intricate Axioms 
 and Theorems to fave the pradlice of the Church. 
 The Caufes of Superjiition are : Pleafmg and fen- 
 fual Rites and Ceremonies ; Excefs of Outward 
 and Pharifaical Holinefs; Overgreat Reverence of 
 Traditions, which cannot but load the Church ; 
 the Stratagems of Prelates for their own Ambi- 
 tion and Lucre : the Favouring too much of good 
 Intentions, which openeth the Gate to Conceits 
 and Novelties ; the taking an Aim at divine Mat- 
 ters by Human, which cannot but breed mixture 
 of Imaginations ; and laftly. Barbarous Times, 
 efpecially joined with Calamities and Difafters. 
 
 ' i. e. Eccentric tno-vements. Epicycles are circles within circles, 
 fmall orbits carried round larger ones.
 
 OF SUPERSTITION. 
 
 65 
 
 Superjlition^ without a veil, is a deformed Thing ; 
 for as it addeth deformity to an Ape to be fo like 
 a Man; fo the SimiHtude o( Superjlition to Religion 
 makes it the more deformed : and as wholefome 
 Meat corrupteth to little Worms, fo good Forms 
 and Orders corrupt into a Number of petty Obfer- 
 vances. There is a Superjlition in avoiding Super- 
 ftition^ when men think to do beft if they go fur- 
 theft from the Superjiition formerly received : 
 therefore Care would be had that (as it fareth in 
 ill Purging?) the Good be not taken away with the 
 Bad ; which commonly is done when the People 
 is the Reformer. 
 
 XVIII. Of Travel. 
 
 RAVEL., in the younger Sort, is a 
 Part of Education ; in the Elder, a 
 Part of Experience. He that travelleth 
 into a Country, before he hath fome 
 Entrance into the Language, goeth to School., and 
 not to Travel. That Young Men travel under 
 fome Tutor, or grave Servant, I allow well ; fo 
 that he be fuch a one that hath the Language, and 
 hath been in the Country before ; whereby he may 
 be able to tell them what Things are worthy to 
 be {Q.zr\ in the Country where they go ; what 
 Acquaintances they are to feek ; what Exercifes 
 or difcipline the Place yieldeth. For elfe young 
 Men fhall go hooded, and look abroad little. It
 
 66 ESSJrS. 
 
 is a ftrange Thing that in Sea voyages, where 
 there is nothing to be feen but Sky and Sea, Men 
 fhould make Diaries ; but in Land-Travel^ wherein 
 fo much is to be obferved, for the moft part they 
 omit it ; as if Chance were fitter to be regiftered 
 than Obfervation. Let Diaries, therefore, be 
 brought in ufe. The Things to be feen and ob- 
 ferved are ; the Courts of Princes, fpecially when 
 they give Audience to Ambafl'adors : the Courts of 
 Juflice, while they fit and hear Caufes ; and fo of 
 Confiftories Ecclefiaftic : the Churches and Mo- 
 nafteries, with the Monuments which are therein 
 extant ; the Walls and Fortifications of Cities 
 and Towns, and fo the Havens and Harbours : 
 Antiquities, and Ruins ; Libraries, Colleges, Dif- 
 putations, and Lec^tures, where any are : Shipping 
 and Navies ; Houfes, and Gardens of State and 
 Pleafure, near great Cities ; Armories, Arfenals, 
 Magazines, Exchanges, Burfes, Warehoufes ; Ex- 
 ercifes of Horfemanfhip, Fencing, Training of 
 Soldiers, and the like : Comedies, fuch where- 
 unto the better Sort of Perfons do refort ; Treafu- 
 ries of Jewels and Robes ; Cabinets and Rarities ; 
 and, to conclude, whatfoever is memorable in the 
 Places where they go : after all which the Tu- 
 tors or Servants ought to make diligent Enquiry. 
 As for Triumphs, Mafques, Feafts, Weddings, 
 Funerals, Capital Executions, and fuch Shows, 
 Men need not to be put in mind of them ; yet are 
 they not to be neglected. Ifyou will have a Young 
 Man to put his Travel into a little Room, and in 
 (hort time to gather much, this you muft do :
 
 OF TRAVEL. 67 
 
 Firft, as was faid, he muft have fome Entrance 
 into the Language before he goeth ; then he muft 
 have fuch a Servant, or Tutor, as knoweth the 
 Country, as was likewlfe faid. Let him carry 
 with him alfo fome Card or Book defcribing the 
 Country, where he travelleth ; which will be a 
 good Key to his Enquiry. Let him keep alfo 
 a Diary. Let him not flay long in one City, 
 or Town ; more or lefs as the place deferveth, 
 but not long : nay, when he ftayeth in one City 
 or Town, let him change his Lodging from one 
 End and Part of the Town to another, which is 
 a great Adamant of Acquaintance. Let him fe- 
 quefter himfelf from the Company of his Coun- 
 trymen, and diet in fuch Places where there is 
 good Company of the Nation where he travelleth. 
 Let him, upon his Removes from one place to 
 another, procure Recommendation to fome perfon 
 of Quality refiding in the Place whither he re- 
 moveth ; that he may ufe his Favour in thofe 
 things he defireth to fee or know. Thus he may 
 abridge his Travel with much profit. As for the 
 acquaintance which is to be fought in Travel^ 
 that which is moft of all profitable is Acquaintance 
 with the Secretaries and Employed Men of Am- 
 bafladors ; for fo in Travelling in one Country he 
 (hall fuck the Experience of many. Let him alfo 
 fee and vifit Eminent Perfons in all Kinds, which 
 are of great Name abroad, that he may be able 
 to tell how the Life agreeth with the Fame. For 
 Quarrels, they are with Care and Difcretion to 
 be avoided j they are commonly for Miftrcfles,
 
 68 
 
 ESSAYS. 
 
 Healths, Place, and Words : and let a Man be- 
 ware how he keepeth Company with Choleric 
 and Ouarrelfome Perfons ; for they will engage 
 him into their own Quarrels. When a Traveller 
 returneth home, let him not leave the Countries 
 where he hath Travelled altogether behind him ; 
 but maintain a Correfpondence by letters with thofe 
 of his Acquaintance which are of moft Worth. 
 And let his Travel appear rather in his Difcourfe, 
 than in his Apparel or Gefture : and in his Dif- 
 courfe let him be rather advifed in his Anfwers 
 than forward to tell Stories : and let it appear that 
 he doth not change his Country Manners for thofe 
 of Foreign Parts ; but only prick in fome Flowers 
 of that he hath learned abroad into the Cuftoms 
 of his own Country. 
 
 XIX. 
 
 Of E 
 
 m 
 
 pire. 
 
 T is a miferable State of Mind to have 
 few Things todefire,and many Things 
 to fear ; and yet that commonly is the 
 Cafe of KingSy who being at the high- 
 eft, want Matter of defire, which makes their 
 Minds more languifhing ; and have many Repre- 
 fentations of Perils and Shadows, which makes 
 their Minds the lefs clear. And this is one Reafon 
 alfo of that EfFedl which the Scripture fpeaketh 
 of; That the King's Heart is infcrutable.^ For 
 
 ' Proverbs xxv. 3.
 
 OF EMPIRE. 69 
 
 Multitude of Jealoufies, and Lack of fome predo- 
 minant Defire, that fhould marfhal and put in 
 order all the reft, maketh any Man's Heart hard 
 to find or found. Hence it comes, likewife, that 
 Princes many times make themfelves Defires, and 
 fet their Hearts upon Toys : fometimes upon a 
 Building ; fometimes upon ereiling of an Order ; 
 fometimes upon the advancing of a Perfon ; fome- 
 times upon obtaining Excellency in fome Art, or 
 Feat of the Hand : as Nero for playing on the Harp ; 
 Dom'it'ian for Certainty of the Hand with the 
 Arrow ; Commodus for playing at Fence ; Cara- 
 calla for driving Chariots ; and the like. This 
 feemeth incredible unto thofe that know not the 
 Principle, That the Mind of Man is more cheered 
 and refre/hed by profiting in fmall things^ than by 
 Jlanding at a Jlay in great. We fee alfo that Kings 
 that have been fortunate Conquerors in their firft 
 years, it being not poflible for them to go forward 
 infinitely, but that they muft have fome Check or 
 Arreft in their Fortunes, turn in their latter years 
 to be fupcrftitious and melancholy : as did Jlex- 
 ander the Great j Diocletian ; and in our memory 
 Charles the Fifth, and others : for he that is ufed 
 to go forward, and findeth a Stop, falleth out of his 
 own favour, and is not the thing he was. 
 
 To fpeak now of the true Temper of Empire : 
 It is a Thing rare and hard to keep ; for both 
 Temper and Dlftemper confift of Contraries ; but 
 it is one thing to mingle Contraries, another to in- 
 terchange them. The anfwer of Jppollonius to 
 Vejpafian is full of excellent InftruiStion : Vefpafian
 
 70 Essjrs. 
 
 aflced him, What was Nero^s overthrow ? He an- 
 fwe red, Nero could touch and tune the Harp well^ 
 but in Government fometimes he ufed to wind the 
 Pins too high ^fometimes to let them down too low.^ 
 And certain it is, that Nothing deftroyeth Autho- 
 rity fo much as the unequal and untimely Inter- 
 change of Power prejfed too far, and relaxed too 
 much. 
 
 This is true, that the Wifdom of all thefe latter 
 Times in Princes^ Affairs, is rather fine Deliveries, 
 and Shiftings of Dangers and Mifchiefs, when they 
 are near, than folid and grounded Courfes to keep 
 them aloof. But this is but to try Mafleries with 
 Fortune ; and let Men beware how they neglecSl 
 and fuffer Matter of Trouble to be prepared ; for 
 no Man can forbid the Spark, nor tell whence it 
 may come. The Difficulties in Princes^ Bufinefs, 
 are many and great ; but the greateft Difficulty is 
 often in their own Mind. For it is common with 
 Princes (faith Tacitus) to will Contradidlories. 
 Sunt plerumque Regum voluntates vehementes.y et in- 
 ter fe contraries.^ For it is the Solecifm of Power 
 to think to command the End, and yet not to en- 
 dure the Mean. 
 
 Kings have to deal with their Neighbours^ their 
 Wives ^ their Children^ their Prelates or Clergy^ their 
 Nobles, their Second Nobles or Gentlemen, their Afer- 
 chants, their Commons, and the\r Afen of War ; and 
 from all thefe arife Dangers, if Care and Circum- 
 fpe£lion be not ufed. 
 
 2 Philoftr. Vit. Apoll. Tyan. v. 38. 
 
 ^ This is from Salluft, B. J. 113, and not from Tacitus. It is 
 again quoted in the Adv. of Learning, 11. xxii. 5, and there rightly 
 given to Salluft.
 
 OF EMPIRE, 71 
 
 Firft for their Neighbours ; there can no gene- 
 ral Rule be given (the Occafions are (o variable,) 
 fave one, which ever holdeth ; which is, that 
 Princes do keep due Sentinel, that none of their 
 Neighbours do overgrow fo (by increafe of Terri- 
 tory, by embracing of Trade, by Approaches, or 
 the like), as they become more able to annoy them 
 than they were. And this is, generally, the Work 
 of Standino; Counfels to forefee and to hinder it. 
 During that Triumvirate of KingSy King Henry 
 the Eighth of England, Francis the Firft King of 
 France^ and Charles the Fifth Emperor^ there was 
 fuch a Watch kept that none of the Three could 
 win a Palm of Ground, but the other two would 
 ftraightways balance it, either by Confederation, 
 or, if need were, by a War : and would not in any 
 wife take up Peace at Intereft. And the like was 
 done by that League* (which Guicciardini faith 
 was the Security of Italy\ made between Ferdi- 
 nando King of Naples^ Lorenzius Medicis^ and Lu- 
 dovicus S/orzay Potentates^ the one of Florence^ the 
 other of Milan. Neither is the Opinion of fome 
 of the Schoolmen to be received, That a JVar 
 cannot jujily be niade^ but upon a precedent Injury 
 or Provocation.^ For there is no Qiieftion but a 
 juft Fear of an imminent Danger, though there be 
 no blow given, is a lawful Caufe of a War. 
 
 For their Wives; there are cruel Examples of 
 them. Livia is infamed for the poifoning of her 
 Hufband : Roxalana.^ Solyjnan's Wife, was the 
 
 < Sec Guicciardini, lib. i, c. I. Tlie League was that of 1485. 
 ' Grotius, de Jure Belli et Pacis, 11. I. ^§ 2, 3, lays down the lame 
 do£lrine.
 
 72 ESSAYS. 
 
 Deftru£tion of that renowned Prince, Sultan Muf- 
 tapha^ and otherwife troubled his Houfe and Suc- 
 ceffion : Edward the Second o( Efig/and^his Queen 
 had the principal hand in the Depofing and Murder 
 of her Hufband. This kind of Danger is then to 
 be feared chiefly when the Wives have Plots for 
 the raifing of their own Children, or elfe that they 
 be AdvoutrefTes. 
 
 For their Children ; the Tragedies likewife of 
 Dangers from them, have been many : and gene- 
 rally the Entering of Fathers into Sufpicion of 
 their Children hath been ever Unfortunate. The 
 Deftru6lion o'i Mujlapha (that we named before) 
 v/as fo fatal to Solyynan^ s Line, as the Succeffion of 
 the Turks from Solyman until this day is fufpefted 
 to be untrue, and of ftrange Blood ; for that Sely- 
 mus the Second, was thought to be fuppofititious. 
 The Deflrudlion o^ Crifpus^ a young Prince of rare 
 Towardnefsjby Conftantinus the Great, his Father,^ 
 was in like manner fatal to his Houfe ; for both 
 Conjlantinus and Conjiance^ his Sons, died violent 
 deaths ; and Conjlantius^ his other Son, did little 
 better, who died indeed of Sicknefs, but after that 
 yulianus had taken Arms againft him. The 
 Deflru6lion of Demetrius Son to Philip the Se- 
 cond of Macedon^ turned upon the Father, who 
 died of Repentance. And many like Examples 
 there are \ but few, or none where the Fathers had 
 good by fuch Diftrult ; except it were where the 
 Sons were up in open Arms againft them ; as was 
 Selymus the Firft againft Bajazet : and the three 
 Sons of Henry the Second King of England. 
 
 * J. e. Conftantine the Great's Father.
 
 OF EMPIRE. 73 
 
 For their Prelates.^ when they are proud and 
 great, there is alfo Danger from them ; as it was 
 in the times oi Anfebnus and Thojnas Becket^ Arch- 
 bifhops of Canterbury^ who with their Crofiers did 
 almoft try it with the King's Sword ; and yet they 
 had to deal with flout and haughty Kings ; JVil- 
 Uarn Rufus^ Henry the Fir ft, and Henry the Second. 
 The Danger is not from that State., but where it 
 hath a Dependence of foreign Authority ; or where 
 the Cliurchmen come in and are ele6led, not by 
 the CoUation of the King, or particular Patrons, 
 but by the People. 
 
 For their Nobles^ to keep them at a diftance it 
 is not amifs ; but to deprefs them may make a King 
 more Abfolute, but lefs Safe, and lefs able to per- 
 form any thing that he defires. I have noted it in 
 my Hiftory of King Henry the Seventh of Eng- 
 lafid., who deprefled his Nobility ; whereupon it 
 came to pafs that his Times were full of Difficul- 
 ties and Troubles ; for the Nobility., though they 
 continued loyal unto him, yet did they not co- 
 operate with him in his Bufmefs. So that in efFe6l, 
 he was fain to do all things himfelf. 
 
 For their Second Nobles., there is not much Dan- 
 ger from them, being a Body difperfed : they may 
 fomctimes difcourfe high, but that doth little Hurt; 
 befides, they are a Counterpoife to the Higher No- 
 bility., that they grow not too Potent : and, laftly, 
 being the moft immediate in Authority with the 
 Common People, they do beft temper Popular 
 Commotions. 
 
 For their Merchants., they are Vena Porta ; 
 and if they flouriih not, a Kingdom may have good
 
 74 ESSJTS. 
 
 Limbs, but will have empty Veins, and nourifh 
 little. Taxes, and Imports upon them do feldom 
 good to the King's Revenue ; for that that he wins 
 in the Hundred he leefeth in the Shire ; the parti- 
 cular Rates being increafed, but the total Bulk of 
 Trading rather decreafed. 
 
 P^or their Commons^ there is little Danger from 
 them, except it be where they have Great and 
 Potent Heads ; or where you meddle with the 
 Point of Religion, or their Cuftoms, or Means of 
 Life. 
 
 For their Alen of IVar^ it is a dangerous State, 
 where they live and remain in a Body, and are 
 ufed to Donatives ; whereof we fee Examples in 
 the yanizaries and Prcetorian Bands oi Rome : but 
 Trainings of Men, and Arming them in feveral 
 places and under feveral Commanders, and with- 
 out Donatives, are Things of Defence, and no 
 Danger. 
 
 Princes are like to Heavenly Bodies^ which caufe 
 good or evil Times ; and which have much Vene- 
 ration^ but no Reji. All precepts concerning Kings 
 are in effe6l comprehended in thofe two Remem- 
 brances : Memento quod es Homo ; and Me?nento 
 quod es Deus^ or Vice Dei : The one bridleth their 
 Power, and the other their Will.
 
 75 
 
 XX. Of Counfel.' 
 
 HE greateft Truft between Man and 
 Man is the Truft of giving Counfel. 
 For in other Confidences Men com- 
 mit the parts of life, their Lands, their 
 Goods, their Children, their Credit, fome parti- 
 cular Affair, but to fuch as they make their Coun- 
 fellors they commit the whole : by how much the 
 more, they are obliged to all Faith and Integrity. 
 The wifeft Princes need not think it any Diminu- 
 tion to their Greatnefs, or Derogation to their 
 Sufficiency to rely upon Counfel. God himfelf is 
 not without ; but hath made it one of the great 
 Names, of his blefled Son, The Counfellorr Solo- 
 mon hath pronounced that In Counfel is Stability.^ 
 Things will have their firft or fecond Agitation j 
 if they be not toffed upon the Arguments o( Coun- 
 fel, they will be toffed upon the Waves of Fortune ; 
 and be full of Inconftancy, doing and undoing, like 
 the Reeling of a drunken Man. Solomon's Son* 
 found the Force of Counfel^ as his Father faw the 
 Neceffity of it : for the beloved Kingdom of God 
 was firft rent and broken by ill Counfel ; upon which 
 Counfel there arc fet for our Inftrudtion the two 
 Marks whereby Bad Counfel is for ever beft dif- 
 cerned : that it was young Counfel for the Perfons ; 
 and violent Counfel for the Matter. 
 
 ' See Antitheta, No. 44. * Ifaiah ix. 6. 
 
 * Proverbs xx. 18. * Rehoboam ; v. i Kings xiv.
 
 76 ESSATS. 
 
 The ancient Times do fet forth in Figure both 
 the Incorporation and infeparable Conjun6tion of 
 Connfel with Kings^ and the wife and politic ufe of 
 Counfel by Kings : the one, in that they fay 'Jupiter 
 did marry Metis ^ which fignifieth Counfel; where- 
 by they intend that Sovereignty is married to Coun- 
 fel : the other, in that which foUoweth, which was 
 thus : They fay, after Jupiter was married to Metis^ 
 fhe conceived by him and was with Child ; but 
 Jupiter fufFered her not to ftay till flie brought 
 forth, but eat her up ; whereby he became himfelf 
 with Child, and was delivered of Pallas Armed^ 
 out of his Head.^ Which monftrous Fable con- 
 taineth a Secret of Etnpire ; how Kings are to 
 make ufe of their Counfel oi State : that firft, they 
 ought to refer Matters unto them, which is the 
 firft Begetting or Impregnation ; but when they 
 are elaborate, moulded and fliaped in the Womb 
 of their Council^ and grow ripe and ready to be 
 brought forth, that then thev fufler not their Council 
 to go through with the Refolution and DirecSlion, 
 as if it depended on them ; but take the Matter 
 back into their own Hands, and make it appear 
 to the World, that the Decrees and final Direc- 
 tions (which, becaufe they come forth with Pru- 
 dence and Power^ are refembled to Pallas Armed) 
 proceeded from themfelves, and not only from their 
 y/«//'(jr/V)',but(the more to add Reputation to them- 
 felves) from their Head and Device. 
 
 Let us now fpeak of the Inconveniences of Coun- 
 fel, and of the Re?nedies. The Inconveniences, that 
 
 * Hefiod. Theog. 886. See De Sap. Vet. xxx.
 
 OF COUNSEL. jj 
 
 have been noted in calling and ufing Counfel are 
 three. Firft, the Revealing of Affairs, whereby 
 they become lefs Secret. Secondly, the Weaken- 
 ing of the Authority of Princes, as if they were lefs 
 of themfelves. Thirdly, the Danger of being un- 
 faithfully counfelled^ and more for the good of them 
 that counfel than of him that is coiinfelled : for 
 which Inconveniences^ the Dodlrine of Italy ^ and 
 Pra6tice of France in fome Kings' times, hath in- 
 troduced Cabinet Councils ;^ a Remedy worfe than 
 the Difeafe. 
 
 As to Secrecy ; Princes are not bound to com- 
 municate all Matters with all Counfellors^ but may 
 extradl and fele6l : neither is it neceflary that he 
 that confulteth what he fliould do, fhould declare 
 what he will do : but let Princes beware that 
 the tinfecrefrng of their Affairs comes not from 
 themfelves. And as for Cabinet Councils., it may 
 be their 7J/(?//(j, Plenus rimarum fum :'' one futile 
 perfon that maketh it his glory to tell will do 
 more Hurt than many that know it their Duty to 
 conceal. It is true, there be fome Affairs which 
 require extreme Secrecy^ which will hardly go be- 
 yond one or two Perfons befides the King : nei- 
 ther are thofe Counfels unprofperous ; for befides 
 the Secrecy^ they commonly go on conftantly in one 
 Spirit of Direction without Difl:ra61:ion : but then 
 it mufl be a prudent King., fuch as is able to grind 
 with a Hand-Mill -j^ and thofe inward Counfellors 
 
 * By " Cab net Councils" Bacon means private meetings of fe- 
 lefted advifers in the privy chamber ot the king. 
 ' Tcrcnt. Eun. i. ii. 25. 
 ' That is, without a complicated machinery of government.
 
 78 ESSATS. 
 
 had need alfo be Wife Men, and efpecially true and 
 trufty to the King's Ends ; as it was with King 
 Henry the Seventh of England^ who in his greateft 
 Bufinefs imparted himfelf to none, except it were 
 to Morton^ and Fox. 
 
 For Weakening of Authority ; the Fable 9 fhew- 
 eth the Remedy. Nay the Majefty of Kings is 
 rather exalted than diminiflied when they are in 
 the Chair of Council : neither was there ever 
 Prince bereaved of his Dependencies by his Coun- 
 cil^ except where there hath been either an Over- 
 greatnefs in one Counfellor^ or an OverftricS Com- 
 bination in divers ; which are Things foon found 
 and holpen. 
 
 For the laft Inconvenience^ that Men will Coun- 
 fel with an Eye to themfelves ; certainly, Non in- 
 veniet Fidem fuper terram^^^ is meant of the Nature 
 of Times, and not of all particular Perfons. There 
 be that are in Nature faithful and fincere, and plain 
 and dire6l ; not crafty and involved : let Princes., 
 above all, draw to themfelves fuch Natures. Be- 
 fides, Counfellors are not commonly fo united, but 
 that one Counfellor keepeth Sentinel over another ; 
 fo that if any do Counfel out of Fa6lion or private 
 Ends, it commonly comes to the King^s Ear. But 
 the beft Remedy is, if Princes know their Counfel- 
 lors^ as well as their Counfellors know Them : 
 
 Principis efl Virtus maxifna noffe fuos}"^ 
 
 And on the other fide, Counfellors fliould not be too 
 
 8 i. e. the fable of Jupiter and Metis. 
 
 ** Luke xviii. 8. *' Martial, vlii. 15.
 
 OF COUNSEL, 79 
 
 fpeculative into their Sovereign's Perfon. The true 
 Compofition of a Counjellor is rather to be fkilful in 
 their Mafter's BufinelSjthan in his Nature ; for then 
 he is like to advife him, and not to feed his Hu- 
 mour. It is of fingular ufe to Princes if they take 
 the Opinions of their Council both feparately and 
 together ; for private Opinion is more free, but 
 Opinion before others is more reverend. In pri- 
 vate, Men are more bold in their own Humours ; 
 and in confort. Men are more obnoxious to^'^ 
 others' Humours ; therefore it is good to take both : 
 and of the inferior Sort rather in private, to preferve 
 Freedom ; of the greater, rather in confort, to pre- 
 ferve Refpe(5t. It is in vain for Princes to take 
 Counfel concerning Matters^ if they take no Coun- 
 y^/likewife concerning Perfons ; for all Matters are 
 as dead Images ; and the Life of the Execution 
 of Affairs relteth in the good Choice oi Perfons. 
 Neither is it enough to confult concerning Perfons.^ 
 fecundum Genera^ as in an Idea or Mathematical 
 Defcription^ what the Kind and Charailer of the 
 Perfon fhould be ; for the greateft Errors are com- 
 mitted, and the moft Judgement is fhown, in the 
 choice of Individuals. It was truly faid, Opti?ni 
 Confiliarii mortui -f^^ Booh will fpcak plain, when 
 Counfellors blanch;*^ therefore it is good to be 
 converfant in them ; fpecially the Books of fuch as 
 themfelves have been A6lors upon the Stage, 
 
 '* Obnoxious to, i. e. liable to oppofition from. 
 
 " Alonzo of Arragon was wont to fay of himfelf, that he was a 
 great necromancer ; for that he ufed to a/k counlel of the dead, 
 meaning books. Apophthegms, No. 105. 
 
 '* To blanch or blench is to fliy or ihrink from anything.
 
 8o ESSATS. 
 
 The Councils at this Day in moft places are but 
 familiar Meetings, where Matters are rather talked 
 on than debated : and they run too fwift to the 
 Order or A61 of Council. It were better that in 
 Caufes of weight the Matter were propounded one 
 day and not fpoken to till the next day ; In No£le 
 ConfiUum?^ So was it done in the Commiffion of 
 Union between England ^lwA Scotland; which was 
 a grave and orderly Aflembly. I commend fet 
 Days for Petitions : for both it gives the Suitors 
 more certainty for their Attendance ; and it frees 
 the Meetings for Matters of Eftate, that they may 
 Hoc agere.^^ In choice of Committees for ripen- 
 ing Bufinefs for the Council^ it is better to choofe 
 Indifferent Perfons than to make an Indifferency 
 by putting in thofe that are ftrong on both fides. 
 I commend •^{o^flandingCommiJJions ; as for Trade, 
 for Treafure, for War, for Suits, for fome Pro- 
 vinces : for where there be divers particular Coun- 
 cils^ and but one Council of Y^Hate (as it is in Spain) 
 they are, in effe6t, no more than Standing Commif- 
 ftons ; fave that they have greater Authority. Let 
 fuch as are to inform Councils out of their particu- 
 lar Profeflions (as Lawyers, Seamen, Mintmen, 
 and the like,) be firft heard before Committees ; and 
 then, as Occafion ferves, before the Council. And 
 let them not come in multitudes, or in a tribuni- 
 tious manner ; for that is to clamour Councils not 
 to inform them. A long Table and a fquare Table, 
 or Seats about the Walls, feem Things of Form, 
 
 •' 'Ev vvKTi PovXr], Greek proverb. 
 
 '* A phrafe in frequent ufe with the Romans for to attend to 
 the bufinefs in hand.
 
 OF COUNSEL. 
 
 8r 
 
 but are Things of Subftance ; for at a long Table 
 a iew at the upper end, in efFe6l, fway all the Bufi- 
 nefs : but in the other Form there is more ufe of 
 the Counfellors' Opinions that fit lower. A King^ 
 when he prefides in Council^ let him beware how he 
 opens his own Inclination too much in that which 
 he propoundeth : for elfe Counfellors will but take 
 the Wind of him, and inftead of giving free Coun- 
 fel, fing him a Song of Placebo. 
 
 XXI. Of Delays.' 
 
 ORTUNE is like the Market ; where 
 many times, if you can ftay a little, the 
 Price will fall. And again, it is fome- 
 times like Sybilla's Offer ; which at 
 firft offereth the Commodity at full, then confum- 
 eth part and part, and ftill holdeth up the Price. 
 For Occafion (as it is in the common Verfe) turn- 
 eth a Bald Noddle after Jhe hath prefented her Locks 
 in front ^ and no hold taken : " or at leafl: turneth the 
 
 ' See Antitheta, No. 41. 
 
 ' Sec Catonis Difticha, ii. 66. — Phsedr.Tab. v. 8, but above all 
 Erafmus, Adag. p. 296, ej. Lugd. 1550, fol. where, in explaining 
 the proverb Nojce Tempus, after mentioning the mode in which 
 Opportunity was represented by the ancients, he fays, "Ad quod 
 erudite femel et elegahter allufit quifquis is fuit, qui ■verjiculum hunc 
 confcripfit, 
 
 Frontc capillata, port haec Occafio calva." 
 
 He then refers to the Epigram of Pofidippus { Anthol. Jacobs. 11. 49), 
 of which he gives a paraphrafc. Alciat has alfo paraphrafed it, fee 
 his 12 1 ft Emblem, and Aufoniuslong before (Epigram xii) in which 
 thefe lines occur : 
 
 Crine tcgis faciem. Cognofce nolo. Scd heui tu ! 
 
 Occipiti calvo c8. Ne tenear fugiens. 
 
 G
 
 82 ESSATS. 
 
 Handle of the Bottle firft to be received, and after 
 the Belly which is hard to clafp. There is furely 
 no greater Wifdom than well to time the Begin- 
 nings and Onfets of Things. Dangers are no 
 more light, if they once feem light : and more 
 Dangers have deceived Men than forced them. 
 Nay, it were better to meet fome Dangers half 
 way, though they come nothing near, than to keep 
 too long a watch upon their Approaches ; for if a 
 Man watch too long, it is odds he will fall afleep. 
 On the other fide, to be deceived with too long 
 Shadows (as fome have been when the Moon was 
 low and fhone on their Enemies' Back), and fo to 
 fhoot off before the time ; or to teach Dangers to 
 come on by over early buckling towards them, is 
 another Extreme. The Ripenefs or Unripenefs 
 of the Occafion (as we faid) muft ever be well 
 weighed ; and generally it is good to commit the 
 Beginnings of all great Alliens to Argus with his 
 hundred Eyes ; and the Ends to Briareus with his 
 hundred Hands : firft to Watch, and then to Speed. 
 For iheHebnetoiPluto^^ which maketh the politick 
 Man go invifible, is Secrecy in the Counfel, and 
 Celerity in the Execution. For when things are 
 once come to the Execution, there is no Secrecy 
 comparable to Celerity ; like the Motion of a Bullet 
 in the Air, which flieth fo fwift as it outruns the 
 Eye. 
 
 ^ Horn. II. 1. V. s. 45.
 
 83 
 
 XXII. Of Cunning. 
 
 E take Cunning for a finifter or crooked 
 Wifdom ; and certainly there is great 
 difference between 2. cunning Man and 
 a wife Man, not only in Point of Hon- 
 efty, but in point of Ability. There be that can 
 pack the Cards/ and yet cannot play well ; fo there 
 are foine that are good in Canvafles and Fadions, 
 that are otherwife weak Men. Again, it is one 
 thing to underftand Perfons, and another thing to 
 underftand Matters; for many are perfe6l in Men's 
 Humours, that are not greatly capable of the real 
 Part of Bufmefs ; which is the Conftitution of one 
 that hath fludied Men more than Books. Such 
 Men are fitter for practice- than for Counfel ; 
 and they are good but in their own Alley ; turn 
 them to new Men, and they have loft their Aim ; 
 fo as the old Rule, to know a Fool from a Wife 
 Man ; Mitte ombos nudos ad ignotos^ et videbis ;^ 
 doth fcarce hold for them. And becaufe thefe Cun- 
 ning Men are like Haberdafhers of fmall Wares,* 
 it is not amifs to fet forth their Shop. 
 
 It is a Point of Cunning to wait upon him with 
 whom you fpeak with your Eye, as the Jefuits give 
 it in precept : for there be many Wife Men that 
 
 ' To pack the cards was to fo arrange them in fhuffllng as to fe- 
 cure a good hand, a common praiflice with cheats who were often 
 inferior players. 
 
 * Prafiice here means intrigue, confederacy. 
 
 ^ This is attributed to one of the philofophers in Apophthegms, 
 No. 225. 
 
 * Retail dealers of any kind were formerly called Haberdajhers.
 
 84 ESSJTS. 
 
 have fecret Hearts and tranfparent Countenances. 
 Yet this would be done with a dennure abafing of 
 your Eye fometimes, as the Jefuits alfo do u(e. 
 
 Another is, that when you have any Thing to ob- 
 tain of prefent Difpatch, you entertain and amufe 
 the Party with whom you deal with fome other 
 Difcourfe ; that he be not too much awake to make 
 Objedlions. I knew a Coiinjellor and Secretary 
 that never came to ^ueen Elizabeth of England 
 with Bills to fign, but he would always firft put 
 her into fome Difcourfe of Eftate, that fhe might 
 the lefs mind the Bills. 
 
 The like Surprife may be made by moving 
 Things when the Party is in hafle and cannot ftay 
 to confider advifedly of that is moved. 
 
 If a Man would crofs a Bufmefs that he doubts 
 fome other would handfomely and effe6lually move, 
 let him pretend to wifli it well, and move it him- 
 felf, in fuch fort as may foil it. 
 
 The breaking off in the midft of that one was 
 about to fay, as if he took himfelf up, breeds a 
 greater Appetite in him with whom you confer, 
 to know more. 
 
 And becaufe it works better when any Thing 
 feemeth to be gotten from you by Queftion than 
 if you offer it of yourfelf, you may lay a Bait for 
 a Queftion by fhowing another Vifage and Coun- 
 tenance than you are wont ; to the end, to give 
 Occafion for the Party to afk what the Matter is 
 of the Change, as Nehem'iah did ; And I had not 
 before that time been Jad before the King.^ 
 
 In Things that are tender and unpleafmg, it is 
 
 * Nehern. U. i.
 
 OF CUNNING. 85 
 
 good to break the ice by fome whofe Words are of 
 lefs weight, and to referve the more weighty Voice 
 to come in as by chance, fo that he may be afked 
 the Queftion upon the other's Speech ; as Nar- 
 cijfus did, in relating to Claudius^ the Marriage of 
 Mejfalina and Silius.^ 
 
 In Things, that a Man would not be feen in 
 himfelf, it is a Point of Cunning to borrow the 
 Name of the World ; as to fay, The World fays^ 
 or, There is a Speech abroad. 
 
 I knew one that, when he wrote a Letter, he 
 would put that which was moft Material in the 
 Pojl-fcript^ as if it had been a By-iMatter. 
 
 I knew another that when he came to have 
 Speech, he would pafs over that that he intended 
 moft J and go forth and come back again, and fpeak 
 of it as of a Thino- that he had almoft forp;ot. 
 
 Some procure themfelves to be furprized at fuch 
 times as it is like the party, that they work upon 
 will fuddenly come upon them : and to be found 
 with a Letter in their hand, or doing fomewhat 
 which they are not accuftomed ; to the end, they 
 may be appofed^ of thofe things which of them- 
 felves they are defirous to utter. 
 
 It is a Point of Cunnings to let fall thofe Words 
 in a Man's own Name which he would have an- 
 other A'lan learn and ufe, and thereupon take Ad- 
 vantage. I knew two that were Competitors, for 
 the Secretary's Place, in ^een Elizabeth^s time, 
 and yet kept good Quarter between themfelves ; 
 
 • Vid. Tacit. Ann. xi. 29. feq. It was rather the intrigue of 
 Meflal'ma and Silas. Narc.fl'us was the freedman of Claudius, and 
 his pandtr. On the difclofure Silas was put to death. 
 
 '' yippojid, i. e. queft.oned.
 
 86 ESSJTS. 
 
 and would confer, one with another upon the Bu- 
 finefs ; and the one of them faid, That to be a Se- 
 cretary, in the Declination of a Monarchy^ was a 
 ticklifh Thing, and that he did not affe6l it : the 
 other ftraight caught up thofe Words, and dif- 
 courfed with divers of his Friends, that he had no 
 reafon to defire to be Secretary in the Declination 
 of a Monarchy. The firft Man took hold of it, and 
 found Means it was told the ^leen ; who hearing 
 of a Declination of a Monarchy^ took it fo ill, as flie 
 would never after hear of the other's Suit. 
 
 There is a Cunnings which we in England call, 
 the Turning of the Cat in the Pan ,-^ which is, when 
 that which a Man fays to another, he lays it as if 
 another had faid it to him ; and to fay Truth, it is 
 not eafy, when fuch a Matter pafTed between two, 
 to make it appear from which of them it firft moved 
 and began. 
 
 It is a way, that fome men have, to glance and 
 dart at others by juftifying themfelves by Nega- 
 tives ; as to fay. This I do not : as Tigillinus did 
 towards Biirrhus ; Se non diverfas fpes^fed Incolu- 
 mitatem hnperatoris firnpliciter fpe£iareS> 
 
 Some have in readinefs fo many Tales and Sto- 
 ries, as there is Nothing they would infinuate, but 
 they can wrap it into a Tale ; which ferveth both 
 to keep themfelves more in Guard, and to make 
 others carry it with more Pleafure. 
 
 It is a good Point oi Cunning for a Man to fhape 
 the Anfwer he would have in his own Words and 
 
 ^ It was originally no doubt " Cate in the pan," but thus popu- 
 larly corrupted. The allufion is probably to the dexterous turning 
 or p^if ting thcjide of a pancake by a fleight of hand familiar to cooks. 
 
 ^ Tacit. Ann. xiv. 57.
 
 OF CUNNING. 87 
 
 Propofitions ; for it makes the other Party flick 
 the lefs. 
 
 It is ftrange how long fome Men will lie in 
 wait to fpeak fomewhat they defire to fay ; and how 
 far about they will fetch ; and how many other 
 Matters they will beat over to come near it ; it 
 is a Thing of great Patience, but yet of much Ufe. 
 
 A fudden, bold, and uncxpecSled Queftion doth 
 many times furprife a Alan, and lay him open. 
 Like to him that having changed his Name, and 
 walking in Paurs.^ another fuddenly came behind 
 him and called him by his true Name, whereat 
 flraightways he looked back. 
 
 But thefe fmall Wares and petty Points o^ Cun- 
 ning are infinite j^*^ and it were a good deed to make 
 a Lift of them ; for that nothing doth more hurt 
 in a State than that Cunning Men pafs for IFife. 
 
 But certainly fome there are that know the Re- 
 forts and Falls of Bufinefs, that cannot fink into 
 the Main of it ; like a Houfe that hath convenient 
 Stairs and Entries, but never a fair Room. There- 
 fore you fhall fee them find out pretty Loofes in 
 the Conclufion, but are no ways able to examine 
 or debate Matters. And yet commonly they take 
 advantage of their Inability, and would be thought 
 Wits of diredlion. Some build rather upon the 
 abufing of others, and (as we now fay) putting 
 Tricks upon the?n^ than upon Soundnefs of their 
 own Proceedings : but Salomon faith, Prudcns 
 advertit ad Grejfus fuos : Stultus divertit ad Dolos.^^ 
 
 '" In the edition of 1612 is this remarkable variation, "Very 
 many are the differences between cunning and wifdom." 
 " Frov. xiv. 15.
 
 88 
 
 Essjrs. 
 
 XXIII. of Wifdom for a Man's 
 
 Self. 
 
 N j^nt is a tuife Creature for it Self; 
 but it is a fhrewd Thing in an Orchard 
 or Garden. And certainly Men that 
 ^ are great Lovers of Themfelves wafte 
 the Publick. Divide with reafon between Self-love 
 and Society ; and be fo true to thy Self us thou be 
 not falfe to Others ; fpecially to thy King, and 
 Country. It is a poor Centre of a Man's a6lions, 
 Himfelf It is right Earth. For that only flands 
 faft upon his own Centre ; whereas all Things 
 that have Affinity with the Heavens move upon 
 the Centre of another, which they benefit. The 
 Referring of all to a Alan's Self is more tolerable 
 in a Sovereign Prince, becaufe Themfelves are not 
 only Themfelves, but their Good and Evil is at the 
 peril of the publick Fortune. But it is a defperate 
 Evil in a Servant to a Prince, or a Citizen in a 
 Republick. For whatfoever Affairs pafs fuch a 
 Man's Hands, he crooketh them to his own Ends : 
 which muft needs be ofcen Eccentrick to the Ends 
 of his Mafter or State. Therefore let Princes or 
 States choofe fuch Servants as have not this mark ; 
 except they mean their Service fhould be made 
 but the Acceffary. That which maketh the Effedt 
 more pernicious is, that all Proportion is loft : it 
 were Difproporrion enough, for the Servant's 
 Good to be preferred before the Mafter's ; but
 
 OF SELF WISDOM. 89 
 
 yet it is a greater Extreme, when a little Good of 
 the Servant fhall carry Things againfl a great Good 
 of the Mafter's. And yet that is the cafe of bad 
 Officers, Treafurers, AmbafTadors, Generals, and 
 other falfe and corrupt Servants ; which fet a Bias 
 upon their Bowl, of their own petty Ends and 
 Envies, to the overthrow of their Mafter's great 
 and important Affairs. And, for the moft part, the 
 Good fuch Servants receive is after the A4odel of 
 their own Fortune ; but the Hurt they fell for that 
 Good is after the Model of their Mafter's Fortune. 
 And certainly it is the Nature of extreme Self- 
 Lovers., as they will fet an Houfe on Fire, and it 
 were but to roaft their Eggs ; and yet thefe Men 
 many times hold credit with their Mafters, becaufe 
 their ftudy is but to pleafe Them, and profit Them- 
 felves : and for either refpe6t they will abandon 
 the Good of their Aft'airs. 
 
 W'lfdom for a Man's Self'\%., in many Branches 
 thereof, a depraved Thing : it is the IVifclom of 
 Rats., that will be fure to leave a Houfe, fomewhat 
 before it fall. It is the IVifdom of the Fox., that 
 thrufts out the Badger., who digged and made Room 
 for him. It is the IFifdom of Crocodiles., that flied 
 tears when they would devour.^ But that which 
 is fpecially to be noted is, that thofe which (as 
 Cicero fays ofPo?npey) are Sui Amantes fine Rivali., 
 are many times unfortunate;- and whereas they 
 have all their time facrificed to Themfelves., they 
 
 ' It was one of the popular beliefs that the crocoJile imitated the 
 cry of a chilJ to attracSl the motlier in order to devour her. But lee 
 Erafm. Adag. in Crocodili Lichrymae, p. 553. Lugd. 1550. 
 
 ' Cicero ad {^uint. Frat. iii. 8.
 
 90 ESSJTS. 
 
 become in the end them/elves Sacrifices to the In- 
 conftancy of Fortune, whofe Wings they thought 
 by their Self-Wijdom to have pinioned. 
 
 XXIV. of Innovations.' 
 
 S the Births of Living Creatures at firft 
 are ill fhapen, fo are all Innovations 
 which are the Births of Time ; yet 
 
 notw^ithftanding, as thofe that firft 
 
 bring Honour into their Family are commonly 
 more worthy than moft that fucceed ; fo the firft 
 Precedent (if it be good) is feldom attained by 
 Imitation. For 111 to Man's Nature, as it ftands 
 perverted, hath a natural Motion, ftrongeft in con- 
 tinuance : but Good, as a forced Motion, ftrong- 
 eft at firft. Surely every Medicine is an Innova- 
 tion i and he that will not apply new Remedies, 
 muft expect new Evils ; for Time is the greateft 
 Innovator : and if Time of courfe alter Things to 
 the worfe, and Wifdom and Counfel ftiall not alter 
 them to the better, what ftiall be the End ? It 
 is true, that what is fettled by Cuftom, though it 
 be not good, yet at leaft it is fit ; and thofe Things 
 which have long gone together are, as it were, con- 
 federate within themfelves ; whereas new Things 
 piece not fo well ; but though they help by their 
 utility, yet they trouble, by their Inconformity. 
 Befides, they are like Strangers^ more admired, 
 
 ' See Antitheta, No. 40.
 
 OF INNOVATIONS. 91 
 
 and lefs favoured. All this is true, if Time ftood 
 ftill ; which, contrariwife, moveth fo round, that 
 a froward Retention of Cuftom is as turbulent a 
 Thing, as an Innovation ; and they that reverence 
 too much Old Times are but a Scorn to the New. 
 It were good, therefore, that Men in their Innova- 
 tions would follow the Example of Time itfelf, 
 which indeed Innovateth greatly, but quietly and 
 by degrees fcarce to be perceived : for otherwife, 
 whatfoever is new is unlooked for ; and ever it 
 mends fome and pairs' other : and he that is 
 holpen takes it for a Fortune, and thanks the 
 Time ; and he that is hurt for a wrong, and im- 
 puteth it to the Author. It is good alfo not to 
 try Experiments in States, except the Neceflity 
 be urgent, or the Utility evident ; and well to be- 
 ware that it be the Reformation that draweth on 
 the Change, and not the defire of Change that 
 pretendeth the Reformation. And laftly, that the 
 Novelty., though it be not reje6led, yet be held for 
 a Sufpe(5l : and, as the Scripture faith. That we 
 make a Jland upon the Ancient Way., and then look 
 about usy and difcover., what is the Jiraight and 
 right way., and fo to walk in it." 
 
 ' Pairs, i.e. impairs. * Jcrem. vi. i6, Cf, Adv. of L. l, iv. i.
 
 92 
 
 XXV. Of Difpatch.' 
 
 FFECTED Dlfpatch isone of themoft 
 dangerous things to Bufinefs that can 
 be. It is like that which the Phyfi- 
 
 cians call Predigejlion^ or Hajiy Dl- 
 
 geJJion i which is fure to fill the Body full of Cru- 
 dities, and fecret Seeds of Difeafes. Therefore 
 meafure no Difpatch by the Times of Sitting, but 
 by the Advancement of the Bufmefs. And as in 
 Races it is not the large Stride, or High Lift, that 
 makes the Speed ; fo in Bufinefs the Keeping clofe 
 to the matter, and not Taking of it too much at 
 once, procureth Difpatch. It is the Care of fome 
 only to come ofFfpeedily for the time ; or to con- 
 trive fome falfe Periods of Bufinefs, becaufe they 
 may feem Men of Difpatch, But it is one Thing 
 to abbreviate by contradling, another by cutting 
 off: and Bufinefs fo handled at feveral Sittings or 
 Meetings, goeth commonly backward and forward, 
 in an unfteady Manner. I knew a wife Man" that 
 had it for a By-word, when he faw Men haften to 
 a conclufion. Stay a little^ that we may make an 
 End the fooner. 
 
 On the other fide, true Difpatch is a rich Thing. 
 For Time is the meafure of Bufinefs, as Money is 
 of Wares : and Bufinefs is bought at a dear Hand 
 where there is fmall Difpatch. The Spartans and 
 
 ' See Antitheta, No. 27. 
 
 ^ Sir Amias Paulet, See Apophthegmata, No. 76.
 
 OF DISPATCH. 93 
 
 Spaniards have been noted to be of fmall Difpatch ; 
 
 Afi venga la Muerte de Spagna^ Let my Death come 
 
 fro?n Spain^ fur then it will be fure to be long in 
 
 coming.^ 
 
 Give good Hearing to thofe that give the firft 
 Information in Bufinefs ; and rather dire6l them 
 in the beginning than interrupt them in the con- 
 tinuance of their Speeches : for he that is put out 
 of his own Order will go forward and backward, 
 and be more tedious while he waits upon his Me- 
 mory, than he could have been if he had gone on 
 in his own courfe. But fometimes it is (etn that 
 the Moderator is more troublefome than the Adlor. 
 
 Iterations are commonly lofs of Time ; but 
 there is no fuch gain of Time as to iterate often 
 the State of the ^teflion ; for it chafeth away 
 many a Frivolous Speech as it is coming forth. 
 Long and curious Speeches are as fit for Difpatch 
 as a Robe or Mantle with a long Train is for Race. 
 Prefaces, and PalTages, and Excufations, and other 
 Speeches of Reference to the Perfon, are great 
 walles of Time ; and though they feem to proceed 
 of Modefty, they are Bravery. Yet beware of 
 being too Material when there is any Impediment 
 or Obftrudion in Men's Wills ; for Pre-occupa- 
 tion of Mind ever requireth preface of Speech, 
 like a Fomentation to make the unguent enter. 
 
 Above all things, Order^ and Dijlribution, and 
 Singling out of PartSy is the life of Difpatch ; Co 
 
 ' The dilatory charadler of the Spaniards was notorious. See 
 Bayle ; Fenftes fur les Cometes, § 243. For the fame charadlcr of 
 the Spartans, fee ThucyJ, i. 70. it\..
 
 94 £SSJrS. 
 
 as the Dljlribution be not too fubtile : for he that 
 doth not divide will never enter w^ell into Bufinefs ; 
 and he that divideth too much v^^ill never come 
 out of it clearly. To choofe Time is to fave 
 Time ; and an unfeafonable Motion is but beating 
 the Air. There be three Parts of Bufinefs : the 
 Preparation ; the Debate or Examination ; and 
 the Perfe£lion. Whereof, if you look for Difpatch^ 
 let the Middle only be the Work of Many, and 
 the Firft and Laft the Work of Few. The Pro- 
 ceeding upon fomewhat conceived in Writing 
 doth for the moft part facilitate Difpatch : for 
 though it {hould be wholly rejected, yet that Ne- 
 gative is more pregnant of Direction than an In- 
 definite ; as Afhes are more generative than Duft. 
 
 XXVI. Of Seeming Wife. 
 
 T hath been an Opinion, that the French 
 are wifer than they feem, and the 
 Spaniards feem wifer than they are. 
 But howfoever it be between Nations, 
 certainly it is fo between Man and Man. For as 
 the Apoflle faith of Godlinefs ; Having a Jhew of 
 Godlinefs^ but denying the Power thereof;'^ fo cer- 
 tainly there are in Points of Wifdom and Suf- 
 ficiency that do nothing or little very folemnly ; 
 Magno conatu Nugas.~ It is a ridiculous Thing, 
 and fit for a Satire, to Perfons of Judgement, to fee 
 
 ' 2 Timoth. iii. 5. * Terent. Heaut. iii.5. 8.
 
 OF SEEMING WISE. 95 
 
 what ftiifts thefe Formalifts have, and what Pro- 
 fpeiflives to make Superficies to feetn Body that 
 hath Depth and Bulk. Some are fo clofe and re- 
 ferved as they will not {hew their Wares but by 
 a dark Light, and feem always to keep back fome- 
 what ; and when they know within themfelves 
 they fpeak of that they do not well know, would 
 neverthelefs feem to others to know of that which 
 they may not well fpeak. Some help themfelves 
 with Countenance and Gefture, and are wife by 
 Signs ; as Cicero faith of Pifo^ that when he an- 
 fwered him he fetched one of his Brows up to his 
 Forehead, and bent the other down to his Chin : 
 Refpondes^ altera ad Frontem fublato^ altera ad 
 Mentum deprejfo fupercilio ; Crudelitatem tibi nan 
 placere.^ Some think to bear it by fpeaking a great 
 Word, and being peremptory ; and go on, and 
 take by admittance that which they cannot make 
 good. Some, whatfoever is beyond their reach, 
 will feem to defpife, or make light of it as im- 
 pertinent or curious ; and fo would have their 
 Ignorance feem Judgement. Some arc never 
 without a Difference, and commonly by amufing 
 Men with a Subtilty blanch the matter ; of whom 
 Aulus Gellius faith, Mominem delirum^ qui Verhorum 
 Minutiis Rerumfrangit Pondera.^ Of which kind 
 
 ■* Cic. Orat. in Pifonem, 6. 
 
 ■• Lord Bacon's memory was at fault here. Aulus Gellius it is 
 true (xii. 2), but in other words fays, fomething to the purport of 
 Seneca. In the Advancement of Learning, i. iv. 5, we have this 
 repetition. " So that, as was laid of Seneca, Verhorum minutiis re- 
 rum frangit pondera i fo a man may truly fay of the fchoolmen, 
 Siuafiionem minutiis fcientiarumf rangunt joliditatcm.^'' The words are 
 memoriter from Quintili.m, (Inlt. Or. x. i). Speaking of Seneca, 
 he fays, " Si rerum pondcra minutiflimis fententiis non frcgiflet,"
 
 96 ESSJrS. 
 
 alfo PiatOy in his Protagoras^ bringeth in Prodicus, 
 in Scorn, and maketh him make a Speech that 
 confifteth of Diftin<5lions from the Beginning to 
 the End. Generally fuch Men in all Delibera-* 
 tions find eafe to be of the negative Side ; and 
 affe6l a Credit to obje6l and foretell Difficulties : 
 for when propofitions are denied, there is an End 
 of them ; but if they be allowed, it requireth a 
 new Work : which falfe Point of Wifdom is the 
 Bane of Bufinefs. To conclude, there is no de- 
 caying Merchant, or inward Beggar, hath fo many 
 Tricks to uphold the Credit of their Wealth, as 
 thefe empty Perfons have to maintain the Credit 
 of their Sufficiency. Seem'ing-Wife men may make 
 fliift to get Opinion; but let no Man choofe them 
 for Employment ; for certainly, you were better 
 take for Bufinefs a Man fomewhat abfurd, than 
 over formal. 
 
 XXVII. Of Friendlliip. 
 
 T had been hard for him that fpake it 
 to have put more Truth and Untruth 
 together in few Words, than in that 
 Speech, Whojoever is delighted in foli- 
 tude^ is either a wild Beaji^ or a God} For it is 
 moft true, that a natural and fecret Hatred and 
 
 * Plat. Protag. i. 337. 
 
 • Aiiftot. Folic, i. i. Comp. Adv. of L. 11. xx. 8,
 
 OF FRIENDSHIP. 97 
 
 Averfation towards Society., in any Man, hath 
 fomewhat of the favage Beait ; but it is moft un- 
 true that it fhould have any Charader at all of 
 the Divine Nature, except it proceed, not out of 
 a Pleafure in Solitude., but out of a Love and De- 
 fire to fequefter a Man's Self for a higher Con- 
 verfation : fuch as is found to have been falfely 
 and feignedly in fome of the Heathen ; as Epime- 
 nides the Candian, Nmna the Roman, Empedocles 
 the Sicilian, and Jpollonius of Tyana ; and truly 
 and really in divers of the ancient Hermits and 
 holy Fathers of the Church. But little do Men 
 perceive what Solitude is, and how far it extendeth ; 
 for a Crowd is not Company, and Faces are but 
 a Gallery of Pictures, and Talk but a tinkling 
 Cymbal where there is no Love. The Latin Adage 
 meeteth with it a little ; Magna Civitas., magna 
 Solitudo^- becaufe in a great Town Friends are 
 fcattered ; fo that there is not that Fellowfliip, for 
 the moft Part, which is in lefs Neighbourhoods. 
 But we may go further, and affirm moft truly, 
 that it is a mere and miferable Solitude to want 
 true Friends., without v/hich the World is but a 
 Wildernefs : and even in this fenfe alfo of Solitude., 
 whofoever in the Frame of his Nature and Affec- 
 tions is unfit for Friendjhip., he taketh it of the 
 Beaft, and not from Humanity. 
 
 A principal Fruit of Friend/hip is the Eafe and 
 Difchargc of the Fulnefs and Swellings of the 
 
 ^ See Erafm. Adag. p. 551. Lugd. 1550. It is a verfe from a 
 Greek comic poet, referring to the city of Megalopolis in Arcadia, 
 'Eprju'ia fiiyaXtj'aTiv ij M.iyd\tjTr6\tg. 
 
 H
 
 98 ESSAYS. 
 
 Heart, which Paflions of all kinds do caufe and 
 induce. We know Difeafes of Stoppings and 
 Suffocations are the moft dangerous in the Body; 
 and it is not much otherwife in the Mind : You 
 may take Sorza to open the Liver ; Steel to open 
 the Spleen ; Flower of Sulphur for the Lungs ; 
 Cajloreum for the Brain ; but no Receipt openeth 
 the Heart but a true Friend, to whom you may 
 impart Griefs, Joys, Fears, Hopes, Sufpicions, 
 Counfels, and whatfoever liveth upon the Heart to 
 opprefs it, in a kind of civil Shrift or Confeflion. 
 
 It is a ftrange Thing to obferve how high a 
 Rate great Kings and Monarchs do fet upon this 
 Fruit of Friendjhip whereof we fpeak : fo great 
 as they purchafe it many times at the hazard of 
 their own Safety and Greatnefs. For Princes, in 
 regard of the diftance of their Fortune from that 
 of their Subjedls and Servants, cannot gather this 
 Fruity except (to make themfelves capable there- 
 of) they raife fome Perfons to be, as it were. Com- 
 panions, and almoft Equals to themfelves ; which 
 many times forteth to inconvenience. The mo- 
 dern Languages give unto fuch Perfons the name 
 of Favourites^ or Privadoes ; as if it were matter of 
 Grace or Converfation : but the Roman Name 
 attaineth the true Ufe and Caufe thereof, naming 
 them Participes Curarum ; for it is that which 
 tieth the knot. And we fee plainly that this hath 
 been done, not by weak and paflionate Princes 
 only, but by the wifeft and moft politick that ever 
 reigned, who have oftentimes joined to them- 
 felves fome of their Servants, whom both them-
 
 OF FRIENDSHIP. 99 
 
 felves have called Friends^ and allowed others 
 likewife to call them in the fame manner j ufing 
 the Word which is received between private 
 Men. 
 
 L. Sylla^ when he commanded Ronie^ raifed 
 Pompey (after furnamed the Great) to that Height 
 that Pompey vaunted himfelf for Sylla^s Overmatch. 
 For when he had carried the ConfulJJjip for a Friend 
 of his, againft the purfuit of Sylla^ and that Syl/a 
 did a little refent thereat, and began to fpeak great, 
 Pompey turned upon him again and in effedl bade 
 him be quiet ; For that ?nore Men adored the Sun 
 r'lfing^ than the Sun fetting.^ With Julius Cisfar^ 
 Decimiis Brutus had obtained that Intereft, as he 
 fet him down in his Teftament for Heir in Re- 
 mainder after his Nephew : and this was the Man, 
 that had power with him to draw him forth to his 
 Death. For when Ccsfar would have difcharged 
 the Senate, in regard of fome ill Prefages, and 
 fpecially a Dream of Calfurnia., this Man lifted 
 him gently by the Arm out of his Chair, telling 
 him, he hoped he would not difmifs the Senate 
 till his Wife had dreamt a better Dream.* And it 
 feemeth his Favour was fo great, as Jntonius in a 
 Letter, which is recited verbatim in one of Cice- 
 ro's Phi/ippicSy czWeth him Venefica — Witch; as if 
 he had enchanted Cafar.^ Jugujius rdiikdi Agrippa 
 (though of mean Birth) to that Height,'as when he 
 confulted with Mcecenas about the Marriage of his- 
 
 o 
 
 ' Plut. Vit. Pomp. 19, tells us that Pompey faid this when Sylla 
 refuled to give him a 'I'riumph. 
 ^ Plut. Vit. J. C«f. 6. 
 * Cic. Philip, xiii. ii.
 
 100 ESSJYS. 
 
 Daughter Julia^ Macenas took the Liberty to tell 
 him. That he mujl either marry his Daughter to 
 Jgrippa or take azuay his life ; there was no third 
 way^ he had made hi?n fo great. With Tiberius 
 Ceejar^ Sejanus had afcended to that Height as 
 they Two were termed and reckoned as a Pair of 
 Friends. Tiberius, in a Letter to him, faith, H<ec 
 pro Amicitia nojlra non occultavi :^ and the whole 
 Senate dedicated an Altar to Friendjhip, as to a 
 Goddefs, in refpeil of the great Dearnefs of Friend- 
 Jhip between them Two. The like or more was 
 between Septimius Severus and Plautianus ; for 
 he forced his eldeft Son to marry the Daughter of 
 Plautianus, and would often maintain Plautianus 
 in doing Affronts to his Son : and did write alfo 
 in a Letter to the Senate, by thefe Words : I love 
 the Man fo well, as I wijh he ynay over-live me J 
 Now, if thefe Princes had been as a Trajan, or a 
 Marcus Aurelius, a Man might have thought that 
 this had proceeded of an abundant Goodnefs of 
 Nature ; but being Men fo Wife, of fuch Strength 
 and Severity of Mind, and fo extreme Lovers of 
 themfelves, as all thefe were, it proveth moft 
 plainly, that they found their own Felicity (though 
 as great as ever happened to mortal Men) but as 
 an Half Piece, except they might have a Friend to 
 make it entire ; and yet, which is more, they were 
 Princes that had Wives, Sons, Nephews ; and 
 yet all thefe could not fupply the Comfort of 
 Friend/hip. 
 
 * Tacit. Ann. iv. 40. 
 
 ^ This was L. Fulvius Plautianus and not Plantlnianus, as Mr. 
 Montagu prints it after the old copy. See Dio. CafliuSj Ixxv. 14,
 
 OF FRIENDSHIP. loi 
 
 It is not to be forgotten what Commineus^ ohferv- 
 eth of his firft Mafter Du^e Charles the Hardy., 
 namely that he would communicate his Secrets 
 with none ; and leaft of all thofe Secrets which 
 troubled him moft. Whereupon he goeth on, 
 and faith, that towards his latter time, That 
 Clofenefs did itnpair and a little perijh his Under' 
 Jlanding. Surely Commineus might have made the 
 fame Judgement alfo, if it had pleafed him, of his 
 fecond Mafter Louis the Eleventh, whofe Clofe- 
 nefs was indeed his Tormentor. The Parable of 
 Pythagoras is dark, but true ; Cor ne edito — Eat 
 not the Heart ^^ Certainly if a Man would give it a 
 hard Phrafe, thofe that want Friends to open them- 
 felves unto are Cannibals of their own Hearts : 
 but one Thing is moft admirable (wherewith I 
 will conclude this firft Fruit oi Friend/hip)^ which 
 is, that this communicating of a Man's felf to his 
 Friend works two contrary Effects ; for it re- 
 doubleth yoys^ and cutteth Griefs in Halves. For 
 there is no Man that imparteth his yoys to his 
 Friend^ but he joyeth the more ; and no Man, that 
 imparteth his Griefs to his Friend., but he grieveth 
 the lefs. So that it is, in Truth of Operation upon 
 a Man's Mind of like virtue as the Jlchymijls ufe 
 to attribute to their Stone for Man's Body ; that 
 it workcth all contrary Effe6ts, but ftill to the 
 Good and Benefit of Nature. But yet, without 
 Praying in Aid^*' oi Alchymijis., there is a manifeft 
 
 * Philip de Commines, Liv. i. c. 4. 
 
 9 Plut. de Educat. Puer. 17. Diog. Laert. viii. 17, 18. 
 
 '" Praying in Aid is a forenfic term in pleading, for petitioning 
 the court to call in help from another perfon who is interefted in 
 the thing contefted.
 
 102 Essjrs. 
 
 Image of this in the ordinary courfe of Nature. 
 For in Bodies, Union ftrengtheneth and cherifheth 
 any natural Action ; and, on the other fide, weak- 
 eneth and duUeth any violent Impreilion ; and even 
 fo is it of Minds. 
 
 The fecond Fruit of Friendfl)ip is healthful and 
 fovereign for the Underjianding^ as the firft is for 
 the Affe6iiom. For Friend/hip maketh indeed a 
 fair Day in the Affedions from Storm and Tem- 
 pefts ; but it maketh Day-light in the Underjiand- 
 ing^ out of Darknefs and Confufion of Thoughts. 
 Neither is this to be underftood only of Faithful 
 Counfel, vv^hich a Man receiveth from his Friend; 
 but before you come to that, certain it is, that who- 
 foever hath his Mind fraught w^ith many Thoughts, 
 fiis Wits and Underftanding do clarify and break 
 up, in the communicating and difcourfing v^^ith 
 Another: he tolTeth his Thoughts more eafily; 
 he marfhalleth them more orderly ; he feeth how^ 
 they look when they are turned into Words ; 
 finally, he w^axeth w^ifer than himfelf, and that 
 more by an hour's Difcourfe than by a Day's Me- 
 ditation. It was well faid by Themiftocles to the 
 King o{ Perfa, That fpeech was like Cloth of Ar- 
 ras^ opened and put abroad ; whereby the Imagery 
 doth appear in Figure, whereas in Thoughts they 
 lie but as in Packs.^^ Neither is this fecond Fruit 
 of Friend/hip^ in opening the Underfianding, re- 
 ftrained only to fuch Friends as are able to give a 
 
 >' Plut. Vit. Themift. a8. The anachronifm of Cloth of Arras 
 Bacon fhares with Sir Thomas North, who tranflated from Amyot. 
 In the Latin tranflation of the Effays it is tapet'ibus, properly tafej- 
 try. The faying is repeated. Apophthegms, 99.
 
 OF FRIENDSHIP. 103 
 
 Man Counfel (they indeed are bed) : but even 
 without that a Man learneth of himfelf, and bring- 
 eth his own Thoughts to Light, and whetteth his 
 Wits as againft a Stone, which itfelf cuts not. In 
 a word, a Man were better relate himfelf to a Sta- 
 tua or Pidture, than to fuffer his Thoughts to pafs 
 in fmother. 
 
 Add now, to make this fecond Fruit of Frtend- 
 Jhtp complete, that other Point which lieth more 
 open, and falleth within vulgar Obfervation; which 
 is Faithful Counfel from a Friend. HeracUtus faith 
 well in one of his Enigmas, Dry Light is ever 
 the befl}" And certain it is, that the Light that a 
 man receiveth by Counfel from another, is drier 
 and purer than that which cometh from his own 
 Underftanding and Judgement ; which is ever 
 infufed and drenched in his Affections and Cuf- 
 toms. So as, there is as much difference between 
 the Counfel that a Friend giveth, and that a Man 
 giveth himfelf, as there is between the Counfel of 
 a Friend and of a Flatterer : for there is no fuch 
 Flatterer as is a Man's Self, and there is no fuch 
 Remedy againft Flattery of a Man's Self as the 
 Liberty of a Friend, Counfel is of two forts ; the 
 one concerning Manners, the other concerning 
 Bufinefs. For the Firft ; the beft Prefervative to 
 keep the Mind in Health is the faithful Admoni- 
 tion of a Friend. The calling of a Man's Self 
 to a ftri61: Account is a Medicine fometime too 
 
 '* StobcEus 'Av3oXoy, V, 120, p. 160, Ed. Schow, avt] 4^vxt) 
 ero^oiror); Kal o(iirr-);. See Apophthegms, 268. Adv. ot L. 
 i. 3. Wildom of the Antients, 27.
 
 104 ESSJrS. 
 
 piercing and corrofive ; reading good Books of 
 Morality is a little flat and dead. Obferving our 
 Faults in others is fometimes improper for our 
 cafe ; but the beft Receipt (beft I fay, to work 
 and beft to take) is the Admonition of a Friend. 
 It is a ftrange thing to behold what grofs Errors 
 and extreme Abfurdities many (efpecially of the 
 greater Sort) do commit for want of a Friend to 
 tell them of them ; to the great damage both of 
 their Fame and Fortune. For as S. James faith, 
 They ^^are as Men that look fometimes into a Glafs and 
 prefently forget their own Shape and Favour}^ As 
 for Bufinefs^ a Man may think, if he will, that two 
 Eyes fee no more than one ; or, that a Gamefter 
 feeth always more than a Looker on ; or, that a 
 Man in Anger, is as Wife as he that hath faid 
 over the four and twenty Letters ; or, that a Muf- 
 ket may be fhot off as well upon the Arm as upon 
 a Reft ; and fuch other fond and high Imagina- 
 tions, to think himfelf all in all. But when all is 
 done, the Help of good Counfel^ is that which fet- 
 teth Bufinefs ftraight ; and if any Man think that 
 he will take Counfely but it ftiall be by pieces; 
 afking Counfel in one Bufinefs of one man, and in 
 another Bufinefs of another man ; it is well (that 
 is to fay, better perhaps than if he afked none at 
 all,) but he runneth two dangers : one, that he 
 fhall not be faithfully counfelled ; for it is a rare 
 Thing, except it be from a perfe61: and entire 
 Friend^ to have Counfel given, but fuch as ftiall 
 
 '^ Mr. Montagu omits the words are as men that, 
 '* James i. 23.
 
 OF FRIENDSHIP. 105 
 
 be bowed and crooked to fome ends which he hath 
 that giveth it. The other, that he fhall have 
 Counfel given hurtful and unfafe (though with 
 good meaning) and mixt partly of Mifchief and 
 partly of Remedy : even as if you would call a 
 Phyfician, that is thought good for the Cure of 
 the Difeafe you complain of, but is unacquainted 
 with your body ; and therefore, may put you in 
 way for a prefent Cure, but overthroweth your 
 Health in fome other kind ; and fo cure the Dif- 
 eafe, and kill the Patient. But a Friend., that is 
 wholly acquainted with a man's eflate, will be- 
 ware by furthering any prefent Bufinefs^ how he 
 dafheth upon other Inconvenience. And there- 
 fore reft not upon fcattered Counfels : they will 
 rather diftraft and miflead than fettle and direct. 
 
 After thefe two noble Fruits of FriendJJnp 
 [Peace in the Affections ^ and Support of the 'Judge- 
 ment.^ followeth the laft Fruity which is like the 
 Pomegranate.^ full of many kernels ; I mean Aid 
 and bearing a Part in all AStions and Occafions. 
 Here the beft way to reprefent to life the mani- 
 fold ufe of Friend/hip is to caft and fee how many 
 things there are which a Man cannot do himfelf ; 
 and then it will appear that it was a fparing Speech 
 of the Ancients, to fay, That a Friend is another 
 himfelf: '^ for that a Friend is far more than him- 
 felf Men have their time, and die many times in 
 defire of fome things which they principally take 
 to Heart ; the beftowing of a Child, the finifliing 
 of a Work, or the like. If a Man have a true 
 
 " Arift, Magn. Moral, ii. n and 15. Eth, Eud. vii. 12.
 
 io6 ESSJTS. 
 
 Friend^ he may reft almoft fecure that the Care 
 of thofe things will continue after him ; fo that a 
 man hath, as it were, two I/ives in his defires. A 
 Man hath a Body, and that Body is confined to a 
 Place ; but where Frlendjhip is, all Offices of Life 
 are, as it were, granted to him and his deputy ; for 
 he may exercife them by his Friend. How many 
 things are there which a Man cannot, with any 
 face or comelinefs, fay or do himfelf ? A Man can 
 fcarce allege his own Merits with modefty, much 
 lefs extol them : a Man cannot fometimes brook 
 to fupplicate, or beg, and a number of the like ; 
 but all thefe things, are graceful in a Friend's 
 Mouth, which are bluftiing in a Man's own. So 
 again, a Man's perfon hath many proper Relations 
 which he cannot put off. A Man cannot fpeak 
 to his Son but as a Father ; to his Wife but as 
 a Hufband ; to his Enemy but upon Terms ; 
 whereas a Friend may fpeak as the cafe requires, 
 and not as it forteth with the perfon. But to 
 enumerate thefe things were endlefs : I have given 
 the Rule, where a Man cannot fitly play his own 
 Part ; if he have not a Friend he may quit the 
 ftage.
 
 107 
 
 XXVIII. Of Expenfe. 
 
 ICHES are for Spending ; and Spend- 
 ing for Honour and good A6lions. 
 Therefore extraordinary Expenfe muft 
 be limited by the worth of the occa- 
 fion ; for voluntary Undoing may be as well for a 
 Man's Country as for the Kingdom of Heaven. 
 But ordinary Expenfe ought to be limited by a man's 
 Eftate, and governed with fuch regard, as it be 
 within his compafs ; and not fubjedl to Deceit and 
 Abufe of Servants ; and ordered to the beft Shew, 
 that the Bills may be lefs than the Eftimation 
 abroad. Certainly, if a Man will keep but of Even 
 Hand, his ordinary Expenfes ought to be but to 
 the Half of his Receipts ; and if he think to wax 
 Rich, but to the third part. It is no Bafenefs for 
 the Greateft to defcend and look into their own 
 Ejlate. Some forbear it, not upon Negligence alone, 
 but doubting to bring themfelves into Melancholy, 
 in refpe6l they {hall find it broken ; but Wounds 
 cannot be cured without fearching. He that can- 
 not look into his own Eflate at all, had need both 
 choofe well thofe whom he employeth, and change 
 them often : for New are more timorous, and lefs 
 fubtile. He that can look into his Eftate but fel- 
 dom, it behoveth him to turn all to certainties. A 
 Man had need, if he be plentiful in fome kind of 
 Expenfe.^ to be as faving again in fome other. As 
 if he be plentiful in Diet, to be faving in Apparel :
 
 io8 
 
 ESSJTS. 
 
 if he be plentiful in the Hall, to be faving in the 
 Stable : and the like : for he that is plentiful in 
 Expenfes of all kinds will hardly be preferved from 
 decay. In clearing of a Man's Eftate, he may as 
 well hurt himfelf in being too fudden, as in letting 
 It run on too long : for hafty Selling is commonly 
 as difadvantageable as intereft. Befides, he that 
 clears at once will relapfe 5 for finding himfelf out 
 of Straits, he will revert to his Cuftoms : but 
 he that cleareth by Degrees induceth a Habit of 
 Frugality, and gaineth as well upon his Mind as 
 upon his Eftate. Certainly, who hath a State to 
 repair may not defpife fmall things : and, com- 
 monly, it is lefs difhonourable to abridge petty 
 Charges than to ftoop to petty gettings. A Man 
 ought warily to begin Charges, which once begun 
 will continue ; but in Matters that return not he 
 may be more magnificent. 
 
 XXIX. Of the true Greatnefs of 
 Kingdoms and Eftates. 
 
 HE Speech of Them'tjlocles'^ the Athe- 
 nian^ which was haughty and arro- 
 gant, in taking fo much to himfelf, had 
 
 been a grave and wife Obfervation and 
 
 Cenfure, applied at large to others. Defired at 
 a Feaft to touch a Lute, he faid. He could not 
 
 ' V. Plut. Themlft. 2. Cimon, 9. Cf. Adv. of L. i, iii. 7.
 
 GREJTNESS OF KINGDOMS, &c. 109 
 
 fiddle^ but yet he could make a jmall Town^ a great 
 City. Thefe words (holpen a little with a Meta- 
 phor) may exprefs two different Abilities in thofe 
 that deal in Bufinefs of Eftate. For if a true Sur- 
 vey be taken of Counfellors and Statefmen, there 
 may be found (though rarely) thofe which can 
 make a Small State great^ and yet cannot fiddle ; 
 as, on the other fide, there will be found a great 
 many that can fiddle very cunningly, but yet are 
 fo far from being able to make a Sinall State great^ 
 as their Gift lieth the other way ; to bring a great 
 and flourifhing Eflate to Ruin and Decay. And, 
 certainly, thofe degenerate Arts and Shifts, where- 
 by many Counfellors and Governors gain both 
 Favour with their Mafters, and Eftimation with 
 the Vulgar, deferve no better name than Fiddling; 
 being things rather pleafmg for the time, and 
 graceful to themfelves only, than tending to the 
 Weal and Advancement of the State which they 
 ferve. There are alfo (no doubt) Counfellors and 
 Governors which may be held fufficient, Nego- 
 tiis pares j" able to manage Affairs, and to keep 
 them from Precipices and manifeft Inconveniences; 
 which neverthelefs, are far from the Ability to 
 raife and amplify an Eftate in Power, Means, and 
 Fortune. But be the workmen what they may 
 be, let us fpeak of the Work ; that is. The true 
 Greatnefs of Kingdoms and Ejiates^ and the Means 
 thereof. An Argument fit for great and mighty 
 Princes to have in their hand; to the end that 
 neither by over-meafuring their Forces, they lofe 
 
 ' An exprefiion of Tacitus. Ann. vi. 39. anJ xvi. 18.
 
 no ESSJrS. 
 
 themfelves in vain Enterprifes ; nor on the other 
 fide, by undervaluing them, they defcend to fear- 
 ful and pufillanimous Counfels. 
 
 The Greatnefs of an Eftate, in Bulk and Terri- 
 tory, doth fall under Meafure ; and the Greatnefs 
 of Finances and Revenue doth fall under Compu- 
 tation. The Population may appear by Mufters; 
 and the Number and Greatnefs of Cities and 
 Towns, by Cards and Maps ; but yet there is not 
 any thing amongft civil Affairs more fubjed: to 
 Error than the right Valuation and true Judge- 
 ment concerning the Power and Forces of an 
 Eftate. The Kingdo7n of Heaven is compared, 
 not to any great Kernel or Nut, but to a Grain 
 of Mujiard-feed;'^ which is one of the leaft grains, 
 but hath in it a Property and Spirit haftily to get 
 up and fpread. So are there States great in Terri- 
 tory, and yet not apt to enlarge or command ; and 
 fome that have but afmall Dimenfion of Stem, and 
 yet apt to be the Foundations of great Monarchies. 
 
 Walled Towns, ftored Arfenals and Armories, 
 goodly Races of Horfe, Chariots of War, Ele- 
 phants, Ordnance, Artillery, and the like : all this 
 is but a Sheep in a Lion's Skin, except the Breed 
 and Difpofition of the People be ftout and war- 
 like. Nay, Number itfelf in Armies importeth 
 not much, where the People is of weak Courage; 
 for (as Virgil faith) // never troubles a Wolf how 
 many the Jheep be.^ The Army of the Perfians^ in 
 
 s Matth. xiii. 31. 
 
 ■* Virg. Eel. vii. 51. The fenfe of the paflage in Virgil feems 
 to be : After the fhepherd has counted the iheep, the wolf is care- 
 lefs about deranging the reclconing.
 
 GREATNESS OF KINGDOMS, iffc. iii 
 
 the Plains oi Arhela, was fuch a vaft Sea of Peo- 
 ple as it did fomewhat aftonifli the Commanders 
 in Alexander'' s Army, who came to him, therefore, 
 and wifhed him to fet upon them by Night ; but 
 he anfwered, He would not pilfer the V'i£lory : and 
 the Defeat was eafy.^ When Tigranes the Ar?ne- 
 nian, being encamped upon a Hill with four hun- 
 dred thoufand Men, difcovered the Army of the 
 Romans, being not above fourteen thoufand, march- 
 ing towards him, he made himfelf merry with it 
 and faid ; Tonder Men, are too Many for an Am- 
 bajjage, and too few for a Fight. But before the 
 Sun fet, he found them enow to give him the Chafe 
 with infinite Slaughter.'^ Many are the examples 
 of the great odds between Number and Courage: 
 fo that a Man may truly make a Judgement, that 
 the principal Point of Greatnefs, m any State, is 
 to have a Race of Military Men. Neither is 
 Money the Sinews of War (as it is trivially faid) 7 
 where the Sinews of Men's Arms in bafe and effe- 
 minate People are failing. Yox Solon faid well to 
 Crcefus (when in Oftentation he fhewed him his 
 Gold), Sir, if any other come that hath better Iron 
 than you, he will be Mafler of all this Gold. There- 
 fore let any Prince or State think foberly of his 
 Forces, except his Militia of Natives be of good 
 and valiant Soldiers. And let Princes, on the other 
 fide, that have Subjeds ofmartialDifpofition,know 
 
 * Comp. Adv. of L. i. vli. ii. See Arrian. Exp. Alex. iii. 19. 
 Plut. Vit. Alex. 31. Q. Curt. iv. 13. 
 
 « Plut. Vit. Lucil. 27. 
 
 ^Cicero (Phil. v. 2), fays, «' Nervi belli pecunia infinita." 
 MacchiavcUi Difcorfi, ii. 20, aUoqueftions the truth of the didum.
 
 112 ESSJTS. 
 
 their own Strength, unlefs they be otherwife want- 
 ing unto themfelves. As for mercenary Forces 
 (which is the Help in this Cafe), all Examples 
 fhew that, whatfoever Eftate or Prince doth reft 
 upon them. He may fpread his Feathers for a t'lme^ 
 but he will ynew them foon after. 
 
 The Bleffing of fudah and IJfachar will never 
 meet ; That the fame People or Nation Jhould be 
 both the Lion's IVhelp and the Jfs between Bur- 
 thens :^ neither will it be that a People overlaid 
 with Taxes ftiould ever become valiant and mar- 
 tial. It is true, that Taxes., levied by Confent of 
 the Eftate, do abate Men's Courage lefs ; as it 
 hath been feen notably in the Excifes of the Low 
 Countries ; and, in fome degree, in the Subfidies of 
 England. For, you muft note that we fpeak now 
 of the Heart, and not of the Purfe : fo that, al- 
 though the fame Tribute and Tax, laid by Con- 
 fent or by Impofmg, be all one to the Purfe, yet 
 it works diverfly upon the Courage. So that you 
 may conclude. That no People over-charged with 
 Tribute is fit for Empire. 
 
 Let States that aim at Greatnefs take heed how 
 their Nobility and Geyitlemen do multiply too faft ; 
 for that maketh the common Subje6l grow to be 
 a Peafant and bafe Swain, driven out of Heart, and, 
 in effefl:, but the Gentleman's Labourer. Even 
 as you may fee in Coppice Woods ; If you leave 
 your Jladdles too thick, you /hall never have clean 
 Underwood, but Shrubs and Bujhes.^ So in Coun- 
 
 * Gen. xlix. 9, 14. 
 
 ' He repeats this fimile in the Life of IC. Henry VII. Staddks,
 
 GREATNESS OF KINGDOMS, Isfc. 113 
 
 tries, if the Gentlemen be too many, the Commons 
 will be bafe ; and you will bring it to that, that 
 not the hundred poll will be fit for an Helmet ; 
 efpecially as to the Infantry, which is the Nerve 
 of an Army : and fo there will be great Population 
 and little Strength. This which I fpeak of hath 
 been no where better feen than by comparing of 
 England and France ; whereof England, though 
 far lefs in Territory and Population, hath been 
 (neverthelefs) an Overmatch ; in regard the Mid- 
 dle People of England make good Soldiers, which 
 the Peafants of France do not. And herein, the 
 device of King Henry the Seventh (whereof I 
 have fpoken largely in the Hljhry of hh Life), was 
 profound and admirable ; in making Farms and 
 houfes of Hufbandry of a Standard \ that is, main- 
 tained with fuch a Proportion of Land unto them 
 as may breed a Subjeift: to live in convenient Plenty, 
 and no fervile Condition ; and to keep the Plough 
 in the Hands of the Owners, and not mere Hire- 
 lings. And thus indeed, you fhall attain to Virgil^s 
 Charadler, which he gives to Ancient Italy. 
 
 Terra potens Artnis, dtque ubere Glebce}^ 
 
 Neither is that State (which, for any thing I know, 
 is almoft peculiar to England, and hardly to be 
 found any where elfe, except it be, perhaps, in 
 Poland) to be pafled over ; I mean the State of 
 free Servants and Attendants upon Noble?nen and 
 Gentlemen, which are no ways inferior unto the 
 
 are young trees \th Jlanding in a copfe when the underwood is cut. 
 In a ftatute of the 35 Hen. VJIl. they are termed pandits. 
 '» Virg. JEn. i. 535.
 
 114 ESS ATS. 
 
 Yeomanry for Arms. And, therefore, out of all 
 Oueftion, the Splendour, and Magnificence, and 
 great Retinues, and Hofpitality of Noblemen and 
 Gentlemen received into Cuftom, doth much con- 
 duce unto Martial^^ Greatnefs : whereas, contra- 
 riwife, the clofe and referved living of Noblemen 
 and Gentle?nen caufeth a Penury oi Military Forces. 
 By all means, it is to be procured, that the Trunk 
 oi Nebuchadnezzar's Tree o^ Monarchy '^'^ be great 
 enough to bear the Branches and the Boughs ; 
 that is, that the natural Subjects of the Crown or 
 State bear a fufficient Proportion to the Jiranger 
 Subje£is that they govern. Therefore all States, 
 that are liberal of Naturalization towards Stran- 
 gers are fit for Empire, For to think that an 
 Handful of People can, with the greateft Courage 
 and Policy in the World, embrace too large Ex- 
 tent of Dominion, it may hold for a time, but it 
 will fail fuddenly. The Spartans were a nice ^^ 
 People in Point of Naturalization ; whereby, while 
 they kept their Compafs, they flood firm ; but 
 when they did fpread, and their Boughs were be- 
 coming too great for their Stem, they became a 
 Windfall upon the fudden. Never any State was, 
 in this Point, fo open to receive Strangers into 
 their Body as were the Roynans ; therefore it forted 
 with them accordingly, for they grew to the greateft 
 Monarchy. Their manner was to grant Natura- 
 lization (which they called 'Jus Civitatis)^ and to 
 grant it in the higheft Degree, that is, not only 
 
 " Mr. Montagu alters this to Material. 
 
 " Dan. iv. lo. fq. " Nice here fignifies carefully cautious.
 
 GREATNESS OF KINGDOMS, h'c. 115 
 
 yus Commerciiy jFus Connubii, yus Hareditatis ; 
 but alfo, yus Suffragii, and yus Honorum ; and 
 this, not to fingular Perfons alone, but likewife to 
 whole Families : yea, to Cities, and fometimes to 
 Nations. Add to this their Cuftom of Plantation 
 of Colonies, whereby the Roman Plant was removed 
 into the Soil of other Nations ; and, putting both 
 Conftitutions together, you will fay, that it was not 
 the Romans that fpread upon the IVorld, but it was 
 the World that fpread upon the Romans ; and that 
 was the fure Way of Greatnefs. I have marvelled 
 fometimes at Spain, how they clafp and contain fo 
 large Dominions with fo {e.w Natural Spaniards : 
 but fure the whole Compafs of Spain is a very 
 great Body of a Tree ; far above Rorne and Sparta 
 at the firft. And befides, though they have not 
 had that ufage to Naturalize liberally, yet they 
 have that which is next to it ; that is, To employ, 
 almojl indifferently, all Nations in their Militia of 
 ordinary Soldiers : yea, and fometimes in their 
 Higheji Commands. Nay, it feemeth at this in- 
 ftant, they are fenfible of this want of Natives ; as 
 by the Pragmatical Sanation now publifhed, ap- 
 peareth. 
 
 It is certain, thzt fedentary and within-door Arts, 
 and delicate Manufa6lures (that require rather the 
 Finger than the Arm) have in their Nature a 
 Contrariety to a Military Difpofition. And gene- 
 rally all Warlike People are a little idle, and love 
 Danger better than Travail : neither mufl they 
 be too much broken of it, if they fhall be preferved 
 in vigour. Therefore it was great Advantage in
 
 ii6 ESS ATS. 
 
 the ancient States of Sparta^ Athens^ Rome^ and 
 others, that they had the ufe of Slaves^ which 
 commonly did rid thofe Manufa£lures. But that 
 is abohflied, in greateft part, by the Chriji'ian Law. 
 That which cometh neareft to it is, to leave thofe 
 Arts chiefly to Strangers (which for that purpofe 
 are the more eafily to be received), and to contain, 
 the principal Bulk of the vulgar Natives within 
 thofe three kinds \ Tillers of the Ground, Free 
 Servants^ and Handy-crafts-Men of Strong, and 
 Manly Arts, as Smiths, Mafons, Carpenters, &c. 
 not reckoning Profeffed Soldiers. 
 
 But, above all, for Empire and Greatnefs it im- 
 porteth moft, that a Nation do profefs Arms as 
 their principal Honour, Study, and Occupation. 
 For the Things which we formerly have fpoken 
 of, are but Habilitations towards Arms : and what 
 is Hahilitat'ion without Intention and ASi? Rotnu- 
 lus^ after his death (as they report or feign) fent a 
 Prefent to the Romans^ that above all they fhould 
 intend^* Arms, and then they fhould prove the 
 greateft Empire of the World. '^ The Fabrick of 
 the State oi Sparta was wholly (though not wifely) 
 framed and compofed to that Scope and End. 
 The Perfians and Macedonians had it for a flafh. 
 The Gauls^ Ger?nans^ Goths., Saxons^ Normans., and 
 others, had it for a Time. The Turks have it at 
 this day, though in great Declination. Of Chrif- 
 tian Europe they that have it are, in efFe6l, only the 
 
 '' Intend is here ufed in one of its Latin fenfcs for to take heed or 
 look diligently to. 
 
 '^ See Livy, i. i6; Plut. Vit. Rom., 28,
 
 GREATNESS OF KINGDOMS, &c. 117 
 
 Spaniards. But it is fo plain, That every Man pro- 
 fiteth in that he ?no/i intendeth, that it needeth not 
 to be flood upon, it is enough to point at it ; that no 
 Nation which doth not direcStly profefs Arms, may 
 look to have Greatnefs fall into their Mouths. 
 And, on the other fide, it is a mofl certain Oracle 
 of Time, that thofe States that continue long in 
 that Profeffion (as the Romans and Turks princi- 
 pally have done) do wonders : and thofe that have 
 profeffed Arms but for an Age have notwithftand- 
 ing commonly attained that Greatnefs in that Age 
 which maintained them long after, when their Pro- 
 feffion and Exercife of Arms had grown to decay. 
 Incident to this Point is for a State to have thofe 
 Laws orCuftoms which may reach forth unto them 
 juft Occafions (as may be pretended) of War. For 
 there is that Juftice imprinted in the Nature of 
 Men, that they enter not upon Wars (whereof fo 
 many Calamities do enfue), but upon fome at the 
 leaft Specious Grounds and Quarrels. The Turk 
 hath at hand, for Caufe of War, the Propagation 
 of his Law or Sedt, a Quarrel that he may always 
 Command. The Romans though they efteemed 
 the Extending the Limits of their Empire to be 
 great Honour to their Generals when it was done; 
 yet they never refted upon that alone to begin a 
 War. Firft therefore let Nations that pretend to 
 Greatnefs have this, that they be fenfible of Wrongs, 
 either upon Borderers, Merchants, or Politick Min- 
 iftcrs ; and that they fit not too long upon a Pro- 
 vocation. Secondly, let them be preft *'' and ready 
 
 '* Mr. Montagu, not underftanding this archaifm, altered it to
 
 ii8 ESSJTS. 
 
 to give iVids and Succours to their Confederates ; 
 as it ever was vi^ith the Romans : infomuch, as if 
 the Confederate had Leagues defenfive w^ith divers 
 other States, and, upon Invafion offered, did im- 
 plore their Aids feverally, yet the Romans would 
 ever be the foremoft, and leave it to none Other to 
 have the Honour. As for the Wars, which were 
 anciently made on the behalf of a kind of Party, 
 or tacit Conformity of Eftate, I do not fee how 
 they may be well juftified : as when the Rotnans 
 made a War for the Liberty of Gr^cia, or when 
 the Lacedemonians and Athenians made Wars to 
 fet up or pull down Democracies and Oligarchies : 
 or when Wars were made by Foreigners, under 
 the pretence of Juftice or Proteilion, to deliver 
 the Subjects of others from Tyranny and Oppref- 
 fion, and the like. Let it fuffice, that no Eftate 
 expert to be Great that is not awake upon any 
 juft Occafion of Arming. 
 
 No Body can be healthful without Exercife^ 
 neither Natural Body nor Politick : and, certainly 
 to a Kingdom or Eftate a Juft and Honourable 
 War is the true Exercife. A Civil War, indeed, 
 is like the Heat of a Fever ; but a Foreign War 
 is like the Heat of Exercife^ and ferveth to keep 
 the Body in Health ; for in a Slothful Peace, both 
 Courages will effeminate and Manners Corrupt ; 
 but howfoever it be for Happinefs, without all 
 
 prejj'ed, which is quite contrary to Bacon's meaning : prejl here fig- 
 mhcs prompt. A fimilar error occurs in Shakefpeare's Coriolanus, 
 Act ii. Ic. 2. where bleji has been fubftituted for preJI. 
 
 " Which the rather 
 
 We fhall be i/ejl to do, if he remember 
 
 A kinder virtue of the people.
 
 GREATNESS OF KINGDOMS, &c. 119 
 
 Oueftion for Greatnefs^ it maketh to be ftill for 
 the moft part in Arms : and the Strength of a 
 Veteran Army (though it be a chargeable Bufmefs) 
 always on Foot, is that which commonly giveth 
 the Law, or, at leaft, the Reputation amongft all 
 neighbour States, as may well be feen in Spain ; 
 which hath had, in one Part or other, a Veteran 
 Army almoft continually, now by the Space of 
 Six-fcore Years. 
 
 To be Mafter of the Sea is an Abridgment of 
 a Monarchy. Cicero^ writing to Atticus of Po7n- 
 pey's Preparation againft Ca^far, faith, Concilium 
 Pompeii plane Themijiocleum ejl : putat enim, qui 
 Mari potitur^ eu?n Reriim potiri ;^'' and, without 
 doubt, Pompey had tired out Ccefar^ if upon vain 
 Confidence he had not left that Way. We fee 
 the great Effects of Battles by Sea. The Battle 
 of ASlium decided the Empire of the World. 
 The Battle of Lepanto arrefled the Greatnefs of 
 the Turk. There be many Examples, where Sea- 
 Fights have been Final to the War; but this is 
 when Princes or States have fet up their Refl, 
 upon the Battles. But thus much is certain, that 
 he that commands the Sea is at great liberty, and 
 may take as much and as little of the War as he 
 will. Whereas thofe that be ftrongeft by Land 
 are many times neverthelefs in great Straits. 
 Surely, at this Day, with us of Europe^ the Vantage 
 of Strength at Sea (which is one of the Principal 
 Dowries of this Kingdom of Great Britain) is 
 great ; both becaufe, mofl of the Kingdoms of 
 
 " Cic. Ep. ad Att. i. 8.
 
 120 ESSJTS. 
 
 Europe are not merely Inland, but girt with the 
 Sea moft part of their Compafs ; and becaufe, the 
 Wealth of both Indies feems, in great Part, but an 
 accefl'ary to the Command of the Seas. 
 
 The IVars of Latter Ages feem to be made in 
 the Dark, in refpecSt of the Glory and Honour, 
 which reflected upon Men from the JVars in 
 Ancient Time. There be now, for Martial En- 
 couragement, fome Degrees and Orders of Chi- 
 valry, which, neverthelefs, are conferred promif- 
 cuoufly upon Soldiers and no Soldiers ; and fome 
 Remembrance perhaps upon the Scutcheon, and 
 fome Hofpitals for maimed Soldiers, and fuch like 
 Things. But in Ancient Times, the Trophies 
 eredled upon the Place of the VicSlory; the Funeral 
 Laudatives and Monuments for thofe that died in 
 the Wars ; the Crowns and Garlands perfonal ; 
 the Style of Emperor, which the Great Kings of 
 the World after borrowed; the Triumphs of the 
 Generals upon their Return ; the great Donatives 
 and Largefles upon the Difbanding of the Armies, 
 were things able to enflame all Men's Courages; 
 but above all, that of the Triumph amongft the 
 Romans was not Pageants or Gaudery, but one 
 of the wifeft and nobleft Inftitutions that ever 
 was. For it contained three Things ; Honour to 
 the General ; Riches to the Treafury out of the 
 Spoils ; and Donatives to the Army. But that 
 Honour, perhaps, were not fit for Monarchies ; 
 except it be in the Perfon of the Monarch himfelf 
 or his Sons ; as it came to pafs in the Times of 
 -the Roman Emperors^ who did impropriate the ac-
 
 GREJTNESS OF KINGDOMS, &c. 121 
 
 tual Triumphs to themfelves and their Sons, for 
 fuch Wars as they did achieve in Perfon ; and 
 left only for Wars achieved by Subjects fome Tri- 
 umphal Garments and Enfigns to the General. 
 
 To conclude : no Man can by Care-taking (as 
 the Scripture faith) add a Cubit to his Stature,^^ 
 in this little Model of a Man's Body ; but in the 
 great Frame of Kingdoms and Cotnmonwealths, it 
 is in the power of Princes or Eftates to add 
 Amplitude and Greatnefs to their Kingdoms. For 
 by introducing fuch Ordinances, Conftitutions, 
 and Cuftoms as we have now touched, they may 
 fow Greatnefs to their Pofterity and SuccefTion. 
 But thefe Things are commonly not obferved, but 
 left to take their Chance. 
 
 XXX. Of Regimen of Health.' 
 
 HERE is awifdom in this, beyond the 
 Rules oiPhyfick : A Man's own Ob- 
 fervation, what he finds Good of, and 
 what he finds Hurt of, is the beft 
 Pbyjick to preferve Health. But it is a fafer 
 Conclufion to fay. This agreeth not well with me, 
 therefore I luill not continue it ; than this, I find no 
 offence of this, therefore I may ufe it. For Strength 
 of Nature in Youth pafleth over many Exceflcs 
 
 Matt, vi, 27. 
 
 ' See Antitheta, No. 4.
 
 122 ESSAYS. 
 
 which are owing a Man till his Age. Difcern of 
 the coming on of Years, and think not to do the 
 fame Things ftill ; for Age will not be defied. 
 Beware of fudden Change in any great point of 
 Diet, and if neceffity enforce it, fit the reft to it; 
 for it is a Secret both in Nature and State, that 
 it is fafer to change Many Things than one. 
 Examine thy Cuftoms of Diet, Sleep, Exercife, 
 Apparel, and the like ; and try, in any thing thou 
 {halt judge hurtful, to difcontinue it by little and 
 little ; but fo as, if thou doft find any Inconveni- 
 ence by the Change, thou come back to it again ; 
 for it is hard to diftinguifh that which is generally 
 held good and wholefome from that which is 
 good particularly, and fit for thine own Body. 
 To be free minded and cheerfully difpofed at 
 Hours of Meat and of Sleep, and of Exercife, is 
 one of the beft Precepts of Long-lafting. As 
 for the Paflions and Studies of the Mind 5 avoid 
 Envy, anxious Fears, Anger, fretting inwards, fub- 
 tile and knotty Inquifitions, Joys and Exhilara- 
 tions in Excefs, Sadnefs not communicated. En- 
 tertain Hopes, Mirth rather than Joy, variety of 
 Delights rather than Surfeit of them ; Wonder 
 and Admiration, and therefore Novelties ; Studies 
 that fill the Mind with Splendid and Illuftrious 
 Obje6ls, as Hiftories, Fables, and Contemplations 
 of Nature. If you fly Phyfick in Health altoge- 
 ther, it will be too ftrange for your Body when 
 you fhall need it. If you make it too familiar, it 
 will work no extraordinary EffecSl when Sicknefs 
 cometh. I commend rather fome Diet for cer-
 
 OF REGIMEN OF HEALTH. 123 
 
 tain Seafons, than frequent Ufe oi Phyfick^ except 
 it be grown into a Cuftom ; for thofe Diets alter 
 the Body more, and trouble it lefs. Defpife no 
 new Accident in your Body, but afk Opinion of 
 it. In Sicknefs^ refpect Health principally ; and 
 in Healthy A£lion ; for thofe that put their Bodies 
 to endure in Health, rnay, in moft Sicknejfes which 
 are not very fharp, be cured only with Diet and 
 Tendering. Celfus could never have fpoken it as 
 a Phyfic'ian, had he not been a Wife Man withal, 
 when he giveth it for one of the great precepts of 
 Health and Lafting, that a Man do vary and in- 
 terchange Contraries ; but with an Inclination to 
 the more benign Extreme : Ufe Fafting and full 
 Eating, but rather full Eating ; Watching and 
 Sleep, but rather Sleep ; Sitting and Exercile, but 
 rather Exercife and the like ; fo fhall Nature be 
 cherifhed, and yet taught Mafteries.- Phyfic'ians 
 are fome of them fo pleafmg and conformable to 
 the Humour of the Patient, as they prefs not the 
 true Cure of the Difeafe; and fome other are fo 
 Regular in proceeding according to Art for the 
 Difeafe, as they refpe6l not fufficiently the Con- 
 dition of the Patient. Take one of a Middle 
 Temper ; or, if it may not be found in one Man, 
 combine two of either fort ; and forget not to 
 call as well the beft acquainted with your Body, 
 as the beft reputed of for his Faculty. 
 
 * Celfus de Med. i. i.
 
 124 
 
 XXXI. OfSufpicion. 
 
 
 USPICIONS amongft Thoughts are 
 like Bats amongft Birds, they ever 
 fly by Twilight, Certainly, they are 
 to be reprefled, or at the leaft well 
 guarded ; for they cloud the Mind, they lofe 
 Friends, and they check with Bufinefs, whereby 
 Bufinefs cannot go on currently and conftantly. 
 They difpofe Kings to Tyranny, Hufbands to 
 Jealoufy, Wife Men to Irrefolution and Melan- 
 choly, They are Defeats, not in the Heart, but 
 in the Brain, for they take Place in the Stouteft 
 Natures : as in the Example oi Henry the Seventh 
 of England; there was not a more Sufpicious 
 Man nor a more Stout : and in fuch a Compo- 
 fition they do fmall Hurt, For commonly they 
 are not admitted but with Examination, whether 
 they be likely or no ; but in fearful Natures, they 
 gain Ground too faft. There is nothing makes a 
 Man SufpeSi much, more than to Know little : 
 and, therefore, Men ihould remedy Snjpicion by 
 procuring to know more, and not to keep their 
 Sufp'icions in Smother, What would Men have ? 
 Do they think thofe they employ and deal with 
 are Saints? Do they not think they will have 
 their own Ends, and be truer to Themfelves than 
 to them? Therefore there is no better Way to 
 
 ' See Antitheta, No. 45.
 
 OF SUSPICION. 125 
 
 moderate Sufpicions^ than to account upon fuch 
 Sufpicions as true, and yet to bridle them as falfe: 
 for fo far a Man ought to make ufe of Sufpicions 
 as to provide, as if that fhould be true that he 
 Sufpe^s^ yet it may do him no Hurt. Sufpicions 
 that the Mind of itfelf gathers are but Buzzes ; 
 but Sufpicions that are artificially nouriflied, and 
 put into Men's Heads by the Tales and Whif- 
 perings of others, have Stings. Certainly, the beft 
 Mean, to clear the Way in this fame Wood of 
 Sufpicions is frankly to communicate them with 
 the Party that he Sufpe£ls : for thereby he fhall 
 be fure to know more of the Truth of them than 
 he did before ; and withal fhall make that Party 
 more circumfpeil, not to give further Caufe of 
 Stfpicion ; but this would not be done to Men of 
 bafe Natures : for they, if they find themfelves 
 once fufpecfed, will never be true. The Italian 
 fays; Sofpetto licentia fecle ;- as if Sufpicion did 
 give a Pallport to Faith ; but it ought rather to 
 kindle^ it to difcharge itfelf. 
 
 * Another form of this proverbial faying is, "Sofpetto di Tiranno 
 fede non arma." 
 
 ^ The reader will no doubt remark how Shakefpearean this ufe 
 of the word kindle is. Thus, in As You Like It, "Then nothing 
 remains but that I kindle the boy thither." And in Macbeth, 
 '* That, trufted home. 
 Might yet enkindle you unto the crown."
 
 126 
 
 XXXII. Of Difcourfe. 
 
 OME in their Difcourfe defire rather 
 Commendation of Wit, in being able 
 to hold all Arguments, than of Judge- 
 ment in difcerning what is True : 
 as if it were a Praife, to know what might be 
 Said, and not what fhould be Thought. Some have 
 certain Common-places and Themes, wherein 
 they are good, and want Variety; which kind of 
 Poverty is for the moll: part tedious, and when it 
 is once perceived ridiculous. The honourableft 
 part of Talk is to give the Occafion ; and again 
 to moderate and pafs to fomewhat elfe ; for then 
 a Man leads the Dance. It is good in Difcourfe 
 and Speech of Converfation, to vary and inter- 
 mingle Speech of the prefent Occafion with Ar- 
 guments ; Tales with Reafons ; afking of Quef- 
 tions with telling of Opinions ; and Jeft with 
 Earneft : for it is a dull Thing to tire, and, as we 
 fay now, to jade any thing too far. As for Jeft, 
 there be certain Things which ought to be privi- 
 leged from it ; namely Religion, Matters of State, 
 Great Perfons, any Man's prefent Bufmefs of Im- 
 portance, and any Cafe that deferveth Pity. Yet 
 there be fome that think their Wits have been 
 afleep, except they dart out fomewhat that is 
 piquant, and to the quick ; that is a vein which 
 would be bridled ;
 
 OF DISCOURSE. ii-j 
 
 Parce^ Puer^JIimulis^ et fortius utere Lorh} 
 
 And generally, Men ought to find the difference 
 between Saltnefs and Bitternefs. Certainly, he 
 that hath a fatirical vein, as he maketh others 
 afraid of his Wit, fo he had need be afraid of 
 others' Memory. He that queflioneth much (hall 
 learn much, and content much ; but efpecially if 
 he apply his Ouefiiions to the Skill of the Per- 
 fons whom he afketh ; for he fhall give them 
 occafion to pleafe themfelves in fpeaking, and 
 himfelf fhall continually gather Knowledge. But 
 let his Oueftions not be troublefome, for that 
 is fit for a Pofer ; and let him be fure to leave 
 other Men their Turns to fpeak. Nay, if there 
 be any that would reign and take up all the time, 
 let him find means to take them off", and to bring 
 others on ; as Muficians ufe to do with thofe that 
 dance too long Galliards.* If you diflemble fome- 
 times your knowledge of that you are thought to 
 know, you fhall be thought another time to know 
 that you know not. Speech of a Man's Self ought 
 to be feldom, and well chofen. I knew One, was 
 wont to fay in ^fcorn. He muji needs be a Wife 
 Man, he fpeaks fo much of Hinfelf; and there is 
 but one Cafe wherein a Man may commend him- 
 felf with good Grace, and that is in commend- 
 ing Virtue in another ; efpecially if it be fuch a 
 Virtue whereunto himfelf pretendeth. Speech of 
 Touch towards others fhould be fparingly ufed ; 
 
 ' Ovid. Met. ii. 127. 
 
 ' The Galliard was a light fprightly dance, as its name implies, 
 and then much in faihion.
 
 128 
 
 ESSJTS. 
 
 for Difcourfe ought to be as a Field, without 
 coming home to any Man. I knew two Noblemen^ 
 of the Weft Part of England^ whereof the one 
 was given to fcofF, but kept ever royal Cheer in 
 his Houfe, the other, would afk of thofe that 
 had been at the other's Table, Tell truly, was 
 there never a Flout or dry Blow given ? to which 
 the Gueft would anfwer, Such and fuch a Thing 
 pajfed. The Lord would fay, / thought he would 
 mar a good Dinner. Difcretion of Speech^ is more 
 than Eloquence; and to fpeak agreeably to him 
 with whom we deal, is more than to fpeak in good 
 Words, or in good Order. A good continued 
 Speech, without a good Speech of Interlocution, 
 ftiows Slownefs ; and a good Reply, or fecond 
 Speech, without a good fettled Speech, fheweth 
 Shallownefs and Weaknefs. As we fee in Beafts, 
 that thofe that are weakeft in the Courfe, are yet 
 nimbleft in the Turn ; as it is betwixt the Grey- 
 hound, and the Hare. To ufe too many Circum- 
 ftances, ere one come to the Matter, is wearifome; 
 to ufe none at all, is blunt. 
 
 XXXIII. of Plantations.' 
 
 LANTATIONS are amongft ancient, 
 primitive,andheroical Works. When 
 the World was young it begat more 
 Children ; but now it is old it begets 
 fewer : for I may juftly account new Plantations 
 
 ' Plantations was then the word for Colonies.
 
 OF PLANTATIONS. 129 
 
 to be the Children of former Kingdoms. I like a 
 Plantation in a pure Soil ; that is, where People 
 are not difplanted to the end to plant in others : 
 for elfe it is rather an Extirpation than a Plan- 
 tation. Planting of Countries is like Planting of 
 Woods ; for you muft make account to leefe 
 almoft Twenty Years Profit, and expeft your 
 Recompenfe in the end : for the principal Thing 
 that hath been the Deftrudlion of moft Plantations 
 hath been the bafe and hafty Drawing of Profit 
 in the firft Years. It is true. Speedy Profit is not 
 to be neglected, as far as may ftand with the Good 
 of the Plantation^ but no farther. It is a fhameful 
 and unblefTed Thing to take the Scum of People 
 and wicked condemned Men to be the People 
 with whom you Plant ; and not only fo, but it 
 fpoileth the Plantation ; for they will ever live like 
 Rogues, and not fall to work, but be lazy, and do 
 Mifchief, and fpend V iciuals, and be quickly weary, 
 and then certify over to their Country to the Dif- 
 credit of the Plantation. The People wherewith 
 you Plant ought to be Gardeners, Ploughmen, 
 Labourers, Smiths, Carpenters, Joiners, Fifher- 
 men. Fowlers, with fome i&v^ Apothecaries, Sur- 
 geons, Cooks, and Bakers. In a Country of 
 Plantation^ firfi: look about what kind of Victual 
 the Country yields of itfelf to hand ; as Chefnuts, 
 Walnuts, Pineapples, Olives, Dates, Plums, Cher- 
 ries, Wild Honey, and the like,^ and make ufe of 
 them. Then confider what Victual or Efculent 
 Things there are, which grow fpeedily, and within 
 the year ; as Parfnips, Carrots, Turnips, Ojiions, 
 
 K
 
 130 ESSAYS. 
 
 Radifh, Artichokes of Jerufalem, Maize, and the 
 like. For Wheat, Barley, and Oats, they afk too 
 much Labour : but with Peas and Beans you 
 may begin ; both becaufe they a(k lefs Labour, and 
 becaufe they ferve for Meat as well as for Bread : 
 and of Rice likewife cometh a great Increafe, and 
 it is a kind of Meat. Above all, there ought to 
 be brought Store of Bifcuit, Oatmeal, Flour, Meal, 
 and the like, in the beginning, till Bread may be 
 had. For Beafts or Birds, take chiefly fuch as 
 are leaft fubjedl to Difeafes, and multiply fafteft : 
 as Swine, Goats, Cocks, Hens, Turkeys, Geefe, 
 Houfe Doves, and the like. The Vidlual in Plan- 
 tations ought to be expended almoft as in a be- 
 fieged Town ; that is, with certain Allowance, 
 And let the Main Part of the Ground employed 
 to Gardens or Corn be to a common Stock ; and 
 to be laid in, and ftored up, and then delivered out 
 in proportion ; befides fome Spots of Ground that 
 any particular Perfon will manure for his own 
 Private." Confider likewife, what Commodities 
 the Soil where the Plantation is doth naturally 
 yield, that they may fome way help to defray the 
 Charge of the Plantation : fo it be not, as was 
 faid, to the untimely Prejudice of the main Bufi- 
 nefs : as it hath fared with Tobacco in Firginia.^ 
 
 2 Mr. Montagu added the word uje here, and has been followed 
 by others ; not perceiving the meaning of the archaifm, which is 
 to be found in Shakefpeare's Twelfth Night, a£l iii. fc. 4, where 
 Malvolio ufes it ior prii!acy ; 
 
 " Go oft": I difcard you ; let me enjoy my private." 
 
 ^ The early colonifts of Virginia are faid to have almoft exclu- 
 fively cultivated tobacco. See Grahame's Hift. of N. America, 
 vol. i. p. 67. This cenfure would not be difpleafing to K. James 
 who detefted the divine weed, and levelled his counttrblajl againft it.
 
 OF PLANTATIONS. 131 
 
 Wood commonly aboundeth but too much ; and 
 therefore Timber is fit to be one. If there be 
 Iron Ure, and Streams whereupon to fet the Adills, 
 Iron is a brave Commodity where Wood abound- 
 eth. Making of Bay Salt, if the Climate be proper 
 for it, would be put in Experience. Growing 
 Silk, likewife, if any be, is a likely commodity : 
 Pitch and Tar, where ftore of Firs and Pines are, 
 will not fall. So Drugs and Sweet Woods, where 
 they are, cannot but yield great Profit. Soap 
 Afhes, likewife, and other Things, that may be 
 thought of. But moil not too much under Ground ; 
 for the Hope of Mines is very uncertain, and 
 ufeth to make the Planters lazy in other Things. 
 For Government, let it be in the Hands of one, 
 afTifted with fome Counfel : and let them have 
 Commiflion to exercife martial Laws with fome 
 Limitation. And, above all, let Men make that 
 profit of being in the Wildernefs, as they have 
 God always and His Service before their Eyes. 
 Let not the Government of the Plantation depend 
 upon too many Counfellors and Undertakers in 
 the Country that Pla^iteth^ but upon a temperate 
 Number ; and let thofe be rather Noblemen and 
 Gentlemen than Merchants : for they look ever 
 to the prefent Gain. Let there be Freedoms from 
 Cuftom, till the Plantation be of Strength : and 
 not only Freedom from Cufiom, but Freedom to 
 carry their Commodities where they may make 
 their Beft of them, except there be fome fpecial 
 Caufe of Caution. Cram not in People by fend- 
 ing too faft Company after Company ; but rather
 
 132 ESSAYS. 
 
 hearken how they wafle, and fend Supplies pro- 
 portionably ; but fo as the Number may live well 
 in the Plantation^ and not by Surcharge be in 
 Penury. It hath been a great endangering to the 
 Health. of fome Plantations^ that they have built 
 along the Sea and Rivers, in Marifh'* and unwhole- 
 fome Grounds. Therefore, though you begin 
 there to avoid Carriage and other like Difcom- 
 modities, yet build itill rather upwards from the 
 ftreams, than along. It concerneth likewife the 
 Health of the Plantation that they have good 
 Store of Salt with them, that they may ufe it in 
 their Vidluals when it fhall be necelTary. If you 
 Plant where Savages are, do not only entertain 
 them with Trifles and Gingles, but ufe them 
 juftly and gracioufly, with fufficient Guard never- 
 thelefs : and do not win their favour by helping 
 them to invade their Enemies, but for their De- 
 fence it is not amifs ; and fend oft of them over to 
 the Country that Plants^ that they may fee a better 
 Condition than their own, and commend it when 
 they return. When the Plantation grows to 
 Strength, then it is time to Plant with Women 
 as well as with Men ; that the Plantation may 
 fpread into Generations, and not be ever pieced 
 from without. It is the fmfulleft Thing in the 
 world to forfake or deftitute a Plantation once in 
 Forwardnefs : for befides the Difhonour, it is the 
 Guiltinefs of Blood of manycommiferable^ Perfons. 
 
 '' Marijh is the old form of the word Marjh or Marjhy. 
 * Cotnmijerable perfons for perfons to be commifcrated is, I believe, 
 peculiar to Bacon.
 
 133 
 
 XXXIV. Of Riches.' 
 
 CANNOT call Riches better than 
 the Baffo;ao;e of Virtue : the Roman. 
 Word is better, Impedimenta :" for as 
 the Baggage is to an Army, fo is Riches 
 to Virtue ; it cannot be fpared nor left behind, 
 but it hindereth the March ; yea, and the care of 
 it fometimes lofeth or difturbeth the Victory. Of 
 great Riches there is no real Ufe, except it be in 
 the Diftribution ; the reft is but Conceit. So 
 faith Solomon^ Where much is^ there are Many to 
 confutne it; and what hath the Owner but the 
 Sight oy it with his Eyes ?^ The perfonal Fruition 
 in any Man, cannot reach to feel Great Riches : 
 there is a Cuftody of them ; or a Power of Dole 
 and Donative of them ; or a Fame of them ; but 
 no folid Ufe to the Owner. Do you not fee what 
 feigned Prices are fet upon little Stones and Rari- 
 ties ? and what Works of Oftentation are under- 
 taken, becaufe there might feem to be fome Ufe 
 of great Riches P But then you will fay, they may 
 be of ufe to buy Men out of Dangers or Troubles ; 
 as Solomon faith. Riches are as a Jlrong Hold in 
 the Imagination of the Rich Man:^ But this is 
 excellently exprefled, that it is in Imagination^ and 
 
 ' See Antitheta, No. 6. 
 
 ■•* There is a remarkable anticipation of Bacon's phrafe in a valu- 
 able olJ didlionary, " Baret's Alvcarie," 1580, p. 78. "Baggage 
 is borrowed ot the French, and fignifieth all juch Jluffe as may hinder 
 us in -warre or travelling, being not worth the carriage Impedimenta." 
 
 ^ Ecclcs. V. II. * Prov. x. 15. Cf. xxviii. 11.
 
 134 ESSAYS. 
 
 not always in FaSi : for, certainly, great Riches 
 have fold more Men than they have bought out. 
 Seek not Proud Riches^ but fuch as thou mayeft 
 get juftly, ufc foberly, diftribute cheerfully, and 
 leave contentedly. Yet have no abftra^l nor friarly 
 Contempt of them ; but diftinguifti, as Cicero faith 
 w^ell of Rabirius Pofthiimus^ In Jiudio rei amplifi- 
 candcs apparebat non Avaritice pradam^ fed In- 
 Jirumentum Bonitati quceri.^ Hearken alfo to Solo- 
 mon^ and beware of hafty Gathering of Riches: 
 ^ui fejiinat ad Divitias^ non erit infonsfi The 
 Poets feign that when Plutus (which is Riches^) is 
 fent from Jupiter, he limps and goes flowly ; but 
 when he is fent from Pluto^ he runs, and is fwift 
 of Foot : meaning, that Riches gotten by good 
 Means and juft Labour pace flowly ; but when 
 they come by the death of others (as by the Courfe 
 of Inheritance, Teftaments, and the like,) they 
 come tumbling upon a Man: but it might be ap- 
 plied likewife to Pluto^ taking him for the Devil : 
 for when Riches come from the Devil (as by Fraud 
 and Oppreflion and unjuft Means,) they come 
 upon fpeed. The IVays to enrich are many, and 
 moft of them foul. Parfimony is one of the heft, 
 and yet is not innocent : for it withholdeth Men 
 from Works of Liberality and Charity. The Im- 
 provement of the Ground is the moft Natural obtain- 
 ing of Riches ; for it is our great Mother's Bleiling, 
 the Earth's ; but it is flow : And yet, where Men 
 of great wealth do ftoop to hufbandry, it multi- 
 plieth Riches exceedingly. I knew a Nobleman in 
 
 ^ Cic, pro Rabir, z. ^ Prov. xxviii. 22.
 
 OF RICHES. 135 
 
 England that had the greateft Audits of any Man 
 in my Time : a great Grazier, a great Sheep-Maf- 
 ter, a great Timber-Man, a great Collier, a great 
 Corn-Mafter, a great Lead-Man, and fo of Iron, 
 and a Number of the like Points of Hufbandry : 
 fo as the Earth feemed a Sea to him, in refpe6l of 
 the perpetual Importation. It was truly obferved 
 by one, " That himfelf came very hardly to a little 
 Riches^ and very eafily to great Riches." For when 
 a Man's Stock is come to that, that he can expert 
 the Prime of Markets, and overcome thofe Bar- 
 gains which for their Greatnefs are few Men's 
 Money, and be Partner in the Induftries of Younger 
 Men, he cannot but increafe mainly. The Gains 
 of ordinary Trades and Vocations are honeft ; and 
 furthered by two things, chiefly, by Diligence ; 
 and by a good Name for good and fair dealing. 
 But the Gains o^ Bargains are of a more doubtful 
 Nature ; when Men fhall wait upon others' Ne- 
 ceflity, Broke" byServants and Inflrumentsto 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 Bar- 
 gains^ when a Man buys not to hold, but to fell 
 over again, that commonly grindeth double, both 
 upon the Seller and upon the Buyer. Sharings 
 do greatly enrich^ if the Hands be well chofen that 
 
 '' The obfolete verb to broke is not often met with. It fignifies 
 of courfe to deal by an agent. Shakefpeare once ufes it in All's 
 Well that Ends Well, adl iii. fc. 5. And here is another inflance 
 trom Fanfliawe's tranflation of the Lufiad : 
 
 " But we do want a certain neceflary 
 Woman to bnke between them, Cupid faid."
 
 136 ESS ATS. 
 
 are trufted. Ufury is the certaineft Means of Gain, 
 though one of the worft, as that, whereby a Man 
 doth eat his Bread, In fudore vultus alient : and, 
 befides, doth Plough upon Sundays. But yet 
 certain though it be, it hath Flaws ; for that the 
 Scriveners and Brokers do value unfound Men, 
 to ferve their own Turn. The Fortune in beino; 
 the Firft in an Invention^ or in a Privilege^ doth 
 caufe fometimes a wonderful Overgrowth m Riches; 
 as it was with the firft Sugar Man in the Canaries: 
 therefore, if a Man can play the true Logician^ to 
 have as well Judgement as Invention, he may do 
 great Matters, efpecially if the Times be fit. He 
 that refteth upon Gains certain fhall hardly grow to 
 great Riches : and he that puts all upon Adventures^ 
 doth often times break and come to Poverty : it is 
 good, therefore, to guard Adventures with Certainties 
 that may uphold loffes. Monopolies and Coemption 
 of Wares for Refale^ where they are not reftrained, 
 are great means to enrich ; efpecially if the Party 
 have intelligence what Things are like to come 
 into Requeft, and fo ftore himfelf beforehand. 
 Riches gotten by Service^ though it be of the beft 
 Rife, yet when they are gotten by Flattery, feeding 
 Humours, and other fervile Conditions, they may 
 be placed amongft the Worft. As for Fiftiing for 
 Tejiaments and Executor/hips (as Tacitus faith of 
 Seneca^ Tejiamenta et Orbos^ tanquayn indagine 
 capiY it is yet worfe but how much Men fubmit 
 themfelves to Meaner Perfons than in Service. 
 Believe not much them that feem to defpife Riches; 
 
 * Tacit. Ann. xiii. 4Z.
 
 OF RICHES. 137 
 
 for they defpife them that defpair of them ; and 
 none worfe when they come to them. Be not 
 Penny wife; Riches have wings; and fometimesthey 
 fly away of themfelves, fometimes they muft be 
 fet flying to bring in more. Men leave their Riches 
 either to their Kindred or to the Publick : and 
 moderate Portions profper befl: in both. A great 
 State left to an Heir, is as a Lure to all the Birds 
 of Prey round about to feize on him, if he be not 
 the better ftabliftied in Years and Judgement. 
 Likewife, glorious Gifts and Foundations are like 
 Sacrifices without Salt ,• and but the painted Sepul- 
 chres of Alms ^ which foon will putrify and corrupt 
 inwardly. Therefore, Meafure not thine Advance- 
 ments by Quantity, but Frame them by Meafure, 
 and defer not Charities till Death : for certainly, 
 if a Man weigh it rightly, he that doth fo, is rather 
 liberal of another Man's than of his Own. 
 
 XXXV. of Prophecies. 
 
 MEAN not to fpeak of Divine Pro- 
 phecies^ nor of Heathen Oracles, nor 
 of natural PrediiSlions ; but only of 
 Prophecies that have been of certain 
 Memory, and from hidden Caufes. Saith the Py- 
 thonijfa to Saul ; To-morrow thou and thy fonjhall 
 be with me.^ Homer hath thefe Verfes.^ 
 
 ' I Sam. xxviii. 19. 
 
 ^ Thus the author's own edition. It has been ufual to alter it 
 to " Virgil has thefe verfcs from Homer." The lines are in /iLn. 
 ii. 97. This ElTay is not in the Latin tranflation.
 
 138 ESSAYS. 
 
 At Domus Mnets cun6l'is dominah'itur Or'ts^ 
 Et Natl Natorum^ et qui nafcentur ah illis : 
 
 A Prophecy^ as it feems, of the Roman Empire. 
 Seneca the Tragedian hath thefe Verfes. 
 
 Venient Annis 
 
 Secula feris., quibus Oceanus 
 Vincula Rerum laxet^ et ingens 
 Pat eat Tellus^ TTyphyfque^ novos 
 Detegat Orbes ; nee fit Terr is 
 Ultima Thule : 
 
 A Prophecy of the Difcovery of America. The 
 Daughter o{ Polycrates dreamed that yw/)/V^r bathed 
 her Father, and Apollo anointed him : and it came 
 to pafs that he was crucified in an open Place, 
 where the Sun made his Body run with Sweat, and 
 the Rain waflied it.'* Philip of Macedon' dreamed 
 he fealed up his Wife's Belly ; whereby he did 
 expound it, that his Wife fliould be barren ; but 
 Arijlander the Soothfayer, told him his Wife was 
 with Child, becaufe Men do not ufe to Seal Vef- 
 fels that are empty. ^ A Phantafm that appeared 
 to M. Brutus in his Tent, faid to him, Philippis 
 iterum me videbis.^ Tiberius faid to Galba ; Tu 
 quoque^ Galba^ degujiahis Imperium? In Vefpafian s 
 Time, there went a Prophecy in the Eaft ; That 
 thofe that fhould come forth oijudea^ fhould reign 
 
 ' Sen. Med. ii. 385, The received reading is now Tethyjque, 
 which was firft fubftituted by Florentius Chriftianus, who fays, 
 •' Tethyfque novos detegit orbes non Tiphyfque." 
 
 ■* Herodot. iii. 124. ^ Plut. Vit. Alex. 2. 
 
 ^ Appian, Bell. Civil, iv. 134, ' Suet. Vit. Gall. 4. 
 
 * Thus Ed. 1625, Mr. Maricby inadvertently prints "Judas."
 
 OF PROPHECIES. 139 
 
 over the World : which though it may be was 
 meant of our Saviour^ yet Tacitus expounds it of 
 Vefpaftan.^ Domit'ian dreamed, the Night before 
 he was flain, that a Golden Head was growing out 
 of the Nape of his Neckj'o and indeed, the Suc- 
 cefTion that followed him for many years made 
 Golden Times. Henry the Sixth o^ England (zidi 
 of Henry the Seventh, when he was a Lad, and 
 gave him Water, This is the Lad that Jhall enjoy 
 the Crown for which we Jirive. When I was in 
 France^ I heard from one Dr. Pena^ that the J^een 
 Mother^'^ who was given to curious Arts, caufed 
 the King her Hufband's Nativity to be calculated 
 under a falfe Name ; and the Aftrologer gave a 
 Judgement, that he fhould be killed in a Duel; 
 at which theOueen laughed, thinking her Hufband 
 to be above Challenges and Duels : but he was 
 flain, upon a Courfe at Tilt, the Splinters of the 
 %X.?i'^ ol Montgomery going in at his Beaver. The 
 trivial Prophecy^ which I heard when I was a 
 Child, and ^een Elizabeth was in the Flower of 
 her Years, was ; 
 
 When Hempe is fponne ^• 
 England's done. 
 
 Whereby, it was generally conceived, that after 
 the Princes had reigned which had the principal 
 Letters of that Word He?npe^ (which were Henry ^ 
 Edward^ Mary^ Philips and Elizabeth)^ England 
 
 » Tacit. Hlft. V. 13. '" Suet. Vit. Domit. 25. 
 
 " Catherine de Medicis, wife of Henry II. 
 '* Mr. Montagu, following others, in altering the orthography 
 of this old verfe, ruined the allufion.
 
 140 ESSAYS. 
 
 fhould come to utter Confufion ; which, thanks 
 be to God, is verified only in the Change of the 
 Name : for that the King's Style is now no more 
 of England but of Britain. There was alfo an- 
 other Prophecy^ before the year of 88, which I do 
 not well underftand. 
 
 There Jhall be feen upon a day^ 
 Between the Baugh and the May^ 
 The Black Fleet of Norway. 
 When that that is come and gone^ 
 England build Houfes of Lime and Stone^ 
 For after Wars Jhall you have None. 
 It was generally conceived, to be meant of the 
 Spanifh Fleet that came in 88. For that the King 
 of Spain's Surname, as they fay, is Norway. The 
 Predi6tion of Regiomontanus ; 
 
 OSiogefimus oSlavus mirabilis Annus; ^^ 
 Was thought likewife accompliftied in the fending 
 of that great Fleet, being the greateft in Strength, 
 though not in Number, of all that ever fwam upon 
 the Sea. As for Clean's Dream,i* I think it was 
 a Jeft ; it was, that he was devoured of a long 
 Dragon, and it was expounded of a Maker of 
 Saufages, that troubled him exceedingly. There 
 are numbers of the like kind ; efpecially if you 
 include Dreams^ and PrediSiions of Ajlrology : but 
 I have fet down thefe few only of certain Credit 
 for example. My Judgement is, that they ought 
 all to be defpifed, and ought to ferve but for 
 
 '' Concerning this prophecy, fee Bayle Didl. article Stofler, note 
 E, and article Brufchius, note E. 
 '■' Vid. Ariftoph. Equit. 195, fq.
 
 OF PROPHECIES. 141 
 
 Winter Talk, by the Fire-fide. Though when I 
 fay defpijed^ I mean it as for Belief: for otherwife, 
 the fpreading or publifhing of them is in no fort 
 to be dejpifed^ for they have done much Mif- 
 chicf ; and I fee many fevere Laws made to fup- 
 prefs them. That that hath given them Grace, 
 and fome Credit, confifteth in three Things. Firft, 
 that Men mark when they hit, and never mark 
 when they mifs ; as they do generally alfo of 
 Dreams. The fecond is, that probable Conjec- 
 tures, or obfcure Traditions many times turn 
 themfelves into Prophecies : while the Nature of 
 Man, which coveteth Divination^ thinks it no 
 Peril to foretell that which indeed they do but 
 collect : as that of Seneca's Verfe. For fo much 
 was then fubjecl to Demonftration, that the Globe 
 of the Earth, had great Parts beyond the Atlantic, 
 which might be probably conceived not to be all 
 Sea : and adding thereto the Tradition in Plato's 
 Timeiis, and his Jtlanticus^^^ it might encourage 
 one to turn it to a Prediction. The third and laft 
 (which is the great one) is, that almoft all of them, 
 being infinite in Number, have been Impoftures, 
 and by idle and crafty Brains merely contrived and 
 feigned after the Event paft. 
 
 '^ i. c. his Critics, in which the feigned Atlantis is difcourfed of. 
 This feems to indicate that Lord Bacon uled the Latin tranflation 
 of Plato byCornarius, in which the Dialogue is entitled "Critias 
 five Atlanticus."
 
 142 ESSAYS. 
 
 XXXVI. of Ambition. 
 
 MBITION is like Choler^ which is a 
 Humour that maketh Men a6live, 
 earneft, full of alacrity, and flirring, 
 if it be not flopped. But if it be 
 flopped, and cannot have its Way, it becometh 
 aduft, and thereby malign and venomous. So 
 Ambitious Men^ if they find the way open for their 
 Rifmg, and ftill get forward, they are rather bufy 
 than dangerous ; but if they be checkt in their 
 defires, they become fecretly difcontent, and look 
 upon Men and Matters with an evil Eye. j and 
 are beft pleafed when Things go backward ; which 
 IS the worft Property in a Servant of a Prince or 
 State. Therefore it is good for Princes, if they 
 ufe A^nbitious Men^ to handle it fo as they be ftill 
 progreflive, and not retrograde : which, becaufe it 
 cannot be without Inconvenience, it is good not 
 to ufe fuch Natures at all. For if they rife not 
 with their Service, they will take Order to make 
 their Service fliU with them. But fmce we have 
 faid, it were good not to ufe Men of Ambitious 
 Natures^ except it be upon neceflity, it is fit we 
 fpeak in what Cafes they are of neceflity. Good 
 Commanders in the Wars muft be taken, be they 
 never fo Ambitious : for the Ufe of their Service 
 difpenfeth with the reft ; and to take a Soldier 
 without Ambition is to pull off" his Spurs. There
 
 OF AMBITION. 143 
 
 is alfo great ufe 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 
 feeled Dove,^ that mounts and mounts becaufe he 
 cannot fee about him. There is Ufe alfo of Am- 
 bitious Men in pulling down the Greatnefs of any 
 Subje6l that overtops ; as Tibej-ius ufed Macro" in 
 the Pulling down of Sejanus. Since, therefore, they 
 muft be ufed in fuch Cafes, there refteth to fpeak 
 how they are to be bridled, that they may be lefs 
 dangerous : there is lefs Danger of them if they 
 be of mean Birth than if they be Noble ; and if 
 they be rather harfti of Nature than gracious and 
 popular ; and if they be rather new raifed, than 
 grown cunning, and fortified in their Greatnefs. It 
 is counted by fome a weaknefs in Princes to have 
 Favourites ; but it is, of all others, the beft Remedy 
 againft Ambitious Great-Ones ; for when the way 
 of Pleafuring and Difplcafuring lieth by the Fa- 
 vourite^ it is impoflible any other fhould be over- 
 great. Another means to curb them is to balance 
 them by others as proud as they ; but then there 
 muft be fome middle Counfellors to keep Things 
 fteady ; for without that Ballaft the Ship will roll 
 too much. At the leaft a Prince may animate 
 and inure fome meaner Perfons to be, as it were, 
 Scourges to Ambitious Men. As for the having 
 of them obnoxious to Ruin, if they be of fearful 
 
 ' To feel the eyes of a hawk or other bird was to lew up the 
 eyelids. See the books of Falconry. 
 
 * Macro was a favourite of Tiberius, faid to have been accclTary 
 to his murder by Nero. He was afterwards put to death by Cali- 
 gula, to whom he had proftituted his wife.
 
 144 ESSJTS. 
 
 Natures, it may do well ; but if they be ftout and 
 daring, it may precipitate their Defigns, and prove 
 dangerous. As for the pulling of them down, if 
 the AfFairs require it, and that it may not be done 
 with fafety fuddenly, the only Way is, the inter- 
 change continually of Favours and Difgraces ; 
 whereby they may not know what to expe61:, and 
 be, as it were, in a Wood. Oi Jmbitions^ it is 
 lefs harmful iho. Ambition to prevail in great Things, 
 than that other to appear in every thing; for that 
 breeds Confufion, and mars Bufmefs ; but yet, 
 it is lefs danger to have an J?nbitious Man ftir- 
 ring in Bufinefs, than Great in Dependencies. He 
 that feeketh to be eminent amongft able Men hath 
 
 o 
 
 a great Tafk ; but that is ever good for the Pub- 
 lick : but he that plots to be the only Figure 
 amongft Ciphers is the decay of a whole Age. 
 Honour hath three Things in it : The Vantage 
 Ground to do good ; the Approach to Kings and 
 principal Perfons ; and the Raifing of a Man's 
 own Fortunes. He that hath the beft of thefe 
 Intentions, when he afpireth, is an honeft Man ; 
 and that Prince, that can difcern of thefe Inten- 
 tions in another that afpireth, is a wife Prince. 
 Generally, let Princes and States choofe fuch Mi- 
 nifters as are more fenfible of Duty than of Rifing; 
 and fuch as love Bufmefs rather upon Confcience 
 than upon Bravery : and let them Difcern a bufy 
 Nature from a willing Mind.
 
 145 
 
 XXXVII. of Mafques and 
 Triumphs. 
 
 HESE Things are but Toys to come 
 amongfl: fuch ferious Obfervations ; 
 but yet, fmce Princes will have fuch 
 Things, it is better they fliould be 
 graced with Elegancy than daubed with Coft. 
 Dancing to Song is a thing of great State and Plea- 
 fure. I underftand it that the Song be in Quire, 
 placed aloft, and accompanied with fome broken 
 Mufick ; and the Ditty fitted to the Device. 
 A^'ing in Song^ efpecially in Dialogues^ hath an 
 extreme good Grace : I fay a£ling^ not dancing 
 (for that is a mean and vulgar thing;) and the 
 Voices of the Dialogue would be ftrong and manly 
 (a Bafe and a Tenor, no Treble,) and the Ditty 
 high and tragical, not nice or dainty. Several 
 Quires placed one over againft another, and taking 
 the Voice by Catches Jnthem-v/xk^ give great 
 Pleafure. Turning Dances into Figure is a child- 
 ifh Curiofity ; and generally let it be noted, that 
 thofe Thino-s which I here fet down are fuch as 
 do naturally take the Scnfe, and not refpeft petty 
 Wonderments. It is true, the Alterations of Scenes^ 
 fo it be quietly and without Noife, are Things of 
 great Beauty and Pleafure ; for they feed and re- 
 lieve the Eye before it be full of the fame Objedl. 
 Let the Scenes abound with Light^ fpecially coloured 
 and varied; and let the Mafquers, or any other
 
 146 ESSJTS. 
 
 that are to come down from the Scene^ have fome 
 Amotions upon the Scene itfelf before their Coming 
 down ; for it draws the Eye flrangely, and makes 
 it with great pleafure to defire to fee that it can- 
 not perfectly difcern. Let the Sotigs be loud and 
 cheerful^ and not Chirpings or Pulings. Let the 
 Mnfick likewife he /harp and loud^ znd well placed. 
 The Colours that ftiew beft by Candlelight are 
 White, Carnation, and a kind of Sea-water Green; 
 and Oes^^ or SpangSy as they are of no great Coft, 
 fo they are of moft Glory. As for rich Embroi- 
 dery, it is loft and not difcerned. Let the Suits 
 of the Mafquers be Graceful, and fuch as become 
 the Perfon when the Vizors are off: not after 
 Examples of known Attires ; Turks, Soldiers, 
 Mariners, and the like. Let Anti-mafques not be 
 long ; they have been commonly of Fools, Satyrs, 
 Baboons, Wild Men, Anticks, Beafts, Sprites, 
 Witches, Ethiopes, Pigmies, Turquets, Nymphs, 
 Ruftics, Cupids, Statuas moving, and the like. 
 As for Angels, it is not comical enough to put 
 them in Anti-mafques ; and any thing that is hi- 
 deous, as Devils, Giants, is, on the other fide, as 
 unfit. But chiefly, let the Mufick of them be 
 recreative, and with fome ftrange Changes. Some 
 Sweet Odours fuddenly coming forth, without any 
 drops falling, are, in fuch a Company as there is 
 Steam and Heat, Things of great Pleafure and 
 
 ' Here again Mr. Montagu, Dr. Spiers, and others, have altered 
 oei, the reading of Bacon's own edition, to ouches, but we have the 
 lame word in Midlummer Nights Dream, iii. 2. 
 
 " Than all yon fiery oei and eyes of light." 
 i. e. the ftars which he ellewhere likens to " fpangks."
 
 OF MJS^ES AND TRWMPHS. 147 
 
 Refreftiment. Double Mafques^ one of Men, an- 
 other of Ladies, addeth State and Variety ; but all 
 is nothing, except the Room be kept clear and neat. 
 For yujis^ and Tourneys, and Barriers; the 
 Glories of them are chiefly in the Chariots, wherein 
 the Challengers make their Entry ; efpecially if 
 they be drawn with flrange Beafts, as Lions, 
 Bears, Camels, and the like : or in the Devices of 
 their Entrance, or in the Bravery of their Live- 
 ries, or in the Goodly Furniture of their Horfes 
 and Armour. But enough of thefe Toys. 
 
 XXXVIII. Of Nature in Men.' 
 
 ATURE is often hidden, fometimes 
 overcome, feldom extinguifhed. Force 
 maketh Nature more violent in the 
 Return ; Dodtrine and Difcourfe 
 
 maketh Nature lefs importune, but Cuftom only 
 doth alter and fubdue Nature. He that feeketh 
 Victory over his Nature, let him not fet himfelf too 
 great nor too fmall Tafks : for the firft will make 
 him dejedled by often Failings, and the fecond 
 will make him a fmall Proceeder, though by often 
 Prevailings. And, at the firft, let him pra6life with 
 Helps, as Swimmers do with Bladders, or Rufhes ; 
 but, after a time, let him pradtife with Difadvan- 
 tages, as Dancers do with thick Shoes : for it 
 breeds great Perfedlion if the Practice be harder 
 
 ' See Antithcta, No. lo.
 
 148 ESSJTS. 
 
 than the Ufe. Where Nature is mighty, and 
 therefore the Vidlory hard, the Degrees had need 
 be ; firft to flay and arreft Nature in time ; like 
 to him that would fay over the four-and-twenty 
 Letters, when he was angry : then to go lefs in 
 quantity ; as if one fhould, in forbearing Wine, 
 come from drinking Healths to a draught at a 
 Meal : and lafHy, to difcontinue altogether. But 
 if a Man have the Fortitude and Refolution to 
 enfranchife himfelf at once, that is the beft ; 
 
 Opthnus ille Anirni V'lndex^ l<zdentia pe6lus 
 Vincula qui rup'it^ dedoluitque femel."^ 
 
 Neither is the ancient Rule amifs, to bend Nature 
 as a Wand, to a contrary Extreme, whereby to fet 
 it right : underflanding it where the contrary Ex- 
 treme is noVice. Let not a man force a Habit upon 
 himfelf with a perpetual Continuance, but with 
 fome IntermifTion. P'or both the Paufe reinforceth 
 the new Onfet ; and if a Man that is not perfedl 
 be ever in Practice, he fhall as well practice his 
 Errors as his Abilities, and induce one Habit 
 of both ; and there is no Means to help this but 
 by feafonable Intermiffions. But let not a man 
 truft his VicSlory over his Nature too far ; for A^^- 
 ture will lie buried a great Time, and yet revive 
 upon the Occafion, or Temptation. Like as it 
 was with JEfop's Damfely turned from a Cat to a 
 Woman, who fat very demurely at the Board's 
 End till a Moufe ran before her. Therefore, let 
 
 ' Ovid. Remed. Amor. 293.
 
 OF NATURE IN MEN. 149 
 
 a Man either avoid the Occafion altogether, or 
 put himfelf often to it, that he maybe little moved 
 w^ith it. A Man's Nature is bed perceived in 
 Privatenefs, for there is no Atfeilation ; in Paflion, 
 for that putteth a Man out of his Precepts ; and 
 in a new Cafe or Experiment, for there Cuftom 
 leaveth him. They are happy Men whofe Na- 
 tures fort u^ith their Vocations ; otherwife theymay 
 fay, Multum Incola fuit Anima mea^ when they 
 converfe in thofe Things they do not AfFecl. In 
 Studies, whatfoever a Man commandeth upon him- 
 felf, let him fet Hours for it : but whatfoever is 
 agreeable to his Nature., let him take no Care for 
 any fet Times ; for his Thoughts will fly to it of 
 themfelves \ fo as the Spaces of other Bufinefs or 
 Studies will fuffice. A Man's Nature runs either 
 to Herbs or Weeds ; therefore let him feafonably 
 water the One, and deftroy the Other. 
 
 XXXIX. Of Cuftom and 
 Education.' 
 
 EN's Thoughts are much according to 
 their Inclination ; their Difcourfe and 
 Speeches according to their Learning 
 and infufed Opinions; but their Deeds 
 are after as they have been accujlorned. And there- 
 fore, as Mach'iavel well noteth (though in an evil 
 favoured Inftance) there is no trufting to the Force 
 
 ' See Antitheta, No, lo.
 
 150 ESSJrS. 
 
 of Nature, nor to the Bravery of Words, except 
 it be corroborate by CuJlom° His Inftance is, that 
 for the achieving of a defperate Confpiracy, a Man 
 fliould not reft upon the Fiercenefs of any man's 
 Nature, or his refolute Undertakings ; but take 
 fuch a one as hath had his Hands formerly in 
 Blood. But Mach'iavel knevi^ not of a Friar Cle- 
 ment^ nor a Ravaillac^ nor a Jaureguy^ nor a Bal- 
 tazar Gerard^ yet his Rule holdeth ftill, that Na- 
 ture, nor the Engagement of Words, are not fo 
 forcible as Cujlom. Only Superftition is now fo 
 well advanced that Men of the firft Blood are as 
 Firm as Butchers by Occupation : and votary Re- 
 folution is made equipollent to Cujiom even in 
 matter of Blood.^ In other Things, the Predomi- 
 nancy o^ CuJIo7n is everywhere vifible ; in fo much, 
 as a Man would wonder to hear Men profefs, pro- 
 teft, engage, give great Words, and then do juft 
 as they have done before : as if they were dead 
 Images and Engines moved only by the wheels 
 of CnJIo?n. We fee alfo the Reign or Tyranny of 
 Cujiom^ what it is. The Indians (I mean the Se(5l 
 of their Wife Men) lay themfelves quietly upon a 
 Stack of Wood, and fo Sacrifice themfelves by Fire : 
 nay, the Wives ftrive to be burned with the Corpfes 
 of their Hufbands. The Lads of iSy><7r/<^, of an- 
 cient Time, were wont to be fcourged upon the 
 
 " Difcorfi fopra Livio, iii. 6. 
 
 3 Friar Clement aiTaffinated Henry III. (1589), Ravaillac, Henry 
 IV. in 1610. Jaureguy attempted the lite ot William of NafTau, 
 Prince of Orange, in 1582, who was aflaflinated by the fanatic 
 Balthazar Gerard in 1584. 
 
 ■» This alludes to the Gunpowder Plot.
 
 OF CUSTOM AND EDUCATION. 151 
 
 Altar of Diana^ without fo much as Queching.'^ 
 I remember, in the beginning of ^z^^^« Elizabeth^ s 
 time of England.^ an Irijh Rebel condemned put 
 up a Petition to the Deputy that he might be hanged 
 in a Withe, and not in a Halter, becaufe it had 
 been fo ufed with ^ormtv Rebels.^ There be Monks 
 in Rujjta., for Penance that will fit a whole Night 
 in a VefTel of Water, till they be engaged with hard 
 Ice. Many Examples may be put of the Force 
 of Cujiom., both upon Mind and Body. There- 
 fore, fince Cujlom is the principal Magiftrate of 
 Man's Life, let Men by all Means endeavour to 
 obtain good Ciijioms. Certainly Cujlom is moft 
 perfe6l when it beginneth in young Years : this 
 we call Education ; which is, in EfFecl, but an 
 early Cujlom. So we fee, in Languages the Tongue 
 is more Pliant to all ExprefTions and Sounds, the 
 Joints are more Supple to all Feats of AcSlivity 
 and Motions in Youth than afterwards ; for it 
 is true, that late Learners cannot fo well take the 
 Ply," except it be in fome Minds that have not 
 fuffered themfelves to fix, but have kept themfelves 
 open and prepared to receive continual Amend- 
 ment, which is exceeding rare. But if the Force 
 of CuJlo?n fimple and feparate be great, the Force 
 of Cujlotn., copulate and conjoined and collegiate, 
 is far greater. For there Example teacheth. Com- 
 pany comforteth. Emulation quickeneth. Glory 
 
 5 Shieching, i. e. wincing, or flinching. The Latin tranflation 
 renders it -uix ejulatu aul gemltu ulL emijjb. 
 
 8 See Life of Sir Walter Raleigh, in Biogr. Brit. p. 3+6S, note 
 C. The rebel was Brian O'Rourke. 
 
 1 To take the ply is to be flexible and yielding.
 
 152 
 
 ESSJTS. 
 
 raifeth ; fo as in fuch Places the Force of Cujlom 
 is in his Exaltation. Certainly, the great Multi- 
 plication of Virtues upon human Nature refteth 
 upon Societies well ordained and difciplined. For 
 Commonwealths and good Governments do nou- 
 rifh Virtue grown, but do not much mend the 
 Seeds. But the Mifery is, that the mofi: effedual 
 Means are now applied to the Ends leaft to be 
 defired. 
 
 XL. Of Fortune/ 
 
 T cannot be denied but outward Acci- 
 dents conduce much to Fortune: fa- 
 vour. Opportunity, Death of Others, 
 Occafion fitting Virtue. But chiefly, 
 the Mould of a Man's Fortune is in his own hands. 
 Fqber quifque Fortunc-e juce^- faith the Poet. And 
 the moft Frequent of external Caufes is, that the 
 Folly of one Man is the Fortune of Another. For 
 no man profpers fo fuddenly as by other's Errors. 
 Serpens n'lfi Serpentem comederit non fit Draco.^ 
 
 ' See Antitheta, No. ii. 
 
 * This adige is repeated in the Advancement of Learning, and 
 is the theme of a (edlion which is added to the EfTays in fome edi- 
 t'ons of the Latin verfion, under the title " Faber Fortuna Ji-ve de 
 j4mbitu y'tta." Bacon refers to Plautus, in the Trinummus, ii. 2 j 
 as he calls him ' Comicus.' The paflage in Salluft " de Republica 
 Ordinanda," " Sed res docuit, id v-rumcffe, quod in carminibus Ap- 
 pius ait, Fabrum cjj'e qucmque fortuna " is referred to by Watts, in 
 the trandation of the A. of L. Something fimihr is faid by Cor- 
 nelius Nepos, in the life of Atticus, " Itaque hie fecit, ut vere dic- 
 tum videatur: fui cuique mores jingunt fortunamr See alfo Cicero, 
 Parad. 5. i. 
 
 3 This Proverb is, it appears, of Greek origin : "O^if y]v jX))
 
 OF FORTUNE. 153 
 
 Overt and apparent Virtues bring forth Praife ; 
 but there be fecret and hidden Virtues that bring 
 forth Fortune^ certain Deliveries of a Man's Self, 
 which have no Name. The Spanifh Name, De- 
 femboltura^ partly exprefleth them : when there 
 be not Stonds nor Reftivenefs in a Man's Nature ; 
 but that the wheels of his Mind keep way with 
 the wheels of his Fortune. For fo Livy after he 
 had defcribed Cato Major in thefe words. In illo 
 viro tantum Robur Corporis et Jnimi fuit^ ut quo- 
 cunque loco natus ejfet., Fortunam fihi fa5lurus vide- 
 retur^^ falleth upon that that he had verfatile 
 Ingenium. Therefore, if a Man look (harply and 
 attentively, he fhall fee Fortune : for though fhe 
 be blind, yet {he is not invifible. The Way of 
 Fortune is like the Milken Way in the Sky; which 
 is a Meeting or Knot of a Number of fmall Stars; 
 not Seen afunder, but giving Light together. So 
 are there a Number of little and fcarce difcerned 
 Virtues, or rather Faculties and Cuftoms, that 
 make Men Fortunate. The Italians note fome of 
 them, fuch as a Man would little think. V^hen 
 they (peak of one, that cannot do amifs, they will 
 throw in 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 Honeji. There- 
 
 (pdyy o<t>n', PfntKojt' ov yu'i'iatTcu. Which the Italians have alio 
 adopted thus : " Se'l icrpente non mangiafle del ferpente, e' non 
 (i t'arebbe drago." The powerful thrive upon others' ruin. So 
 Publius Minus : 
 
 " Lucrum fine damno alterius fieri non poteft. 
 
 Bona nemine hora eft, ut non alicui fit mala." 
 * Liv. Dec. iv.
 
 154 ESSAYS. 
 
 fore extreme Lovers of their Country or Mafters 
 were never Fortunate ; neither can they be. For 
 w^hen a Man placeth his Thoughts v^^ithout him- 
 felf, he goeth not his ow^n Way. A hafty For- 
 tune maketh an Enterprifer and Remover; (the 
 French hath it better, Entreprenant^ox Remuant): 
 but the exercifed Fortune maketh the able Man. 
 Fortune is to be honoured and refpe6led, and it 
 be but for her Daughters, Confidence and Reputa- 
 tion ; for thofe two Felicity breedeth : the firft 
 within a Man's Self; the latter in others towards 
 Him. All wife Men, to decline the Envy of their 
 own Virtues, ufe to afcribe them to Providence 
 and Fortune; for fo they may the better aflume 
 them : and, befides, it is Greatnefs in a Adan to 
 be the Care of the Higher Powers. So Cafar 
 faid to the Pilot in the Tempeft, Cafarem portas, 
 et Fortunam ejus.^ So Sylla chofe the Name of 
 Felix ^ and not of Magnus. And it hath been 
 noted, that thofe, that afcribe openly too much to 
 their own Wifdom 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 profpered in any 
 thing he undertook afterwards. Certainly there 
 be whofe Fortunes are like Hojners Verjes., that 
 have a Slide and Eafmefs more than the Verfes 
 of other Poets : as Plutarch faith of Tifuoleon's 
 
 * Plut. Vit. Csf. 38. 
 
 ^ For the anecdote of Timotheus, fee Plutarch Apophthegmata, 
 p. 82. ed. Oxon. 1768, and his life of Sylla, C. vi.
 
 OF FORTUNE. 155 
 
 Fortune in refpedl of that of Agefilaus or Epami- 
 nomlas: and that this fhould be, no doubt it is 
 much in a Man's Self. 
 
 XLi. Of Ufury.^ 
 
 ANY have made witty Invedives 
 againft Ufury. They fay that it is 
 Pitv the Devil fliould have God's Part, 
 which is the Tithe: that the Ufurer is 
 the grcateft Sabbath Breaker, becaufe his Plough 
 goeth every Sunday ; that the Ufurer is the Drone 
 that Virgil fpeaketh of: 
 
 Ignavum Fucos Pecus a prafeptbus arcent." 
 
 That the Ufurer breaketh the firft Law, that was 
 made for Mankind, after the Fall ; which was, In 
 Sudor e Vultus tut comedes Panem tuum ; ^ not In 
 Sudore Vultus alienl : that Ufurers fliould have 
 Orange-tawny Bonnets,^ becaufe they do yudaize; 
 that it is againft Nature for Money to beget Money^ 
 and the like. I fay this only, that Ufury^ is a Con- 
 ceffum propter Durltiem Cordis : ^ for fince there 
 muft be borrowing and lending, and Men are fo 
 
 > The prejudice againft taking ufe or interejl for money was then 
 ftigmatized as Ujury. It will be perceived how cautioudy Bacon 
 fpeaks of" its ' commodities.' Selden rofe above the prejudice, and 
 fays, ' 1 fee no reafon why I may not as well take ufe tor my money 
 as rent for my houfe.' — Table-Talk, p. i6i, ed. 1856. 
 
 ' Georg. iv. 68. ^ Gen. iii. 19. 
 
 ^ The Jews were conftrained in the middle ages to wear a cap of 
 this colour, and to dwell in localities afTigned to them in towns, 
 
 * Matt. xix. 8.
 
 156 ESSJTS. 
 
 hard of Heart as they will not lend freely, Ufury 
 muft be permitted. Some Others have made fuf- 
 picious and cunning Propofitions of Banks, Dif- 
 covery of Men's Eftates, and other Inventions ; 
 but fev/ have fpoken of Ufury ufefully. It is good 
 to fet before us the Incommodities and Comtnodities 
 o^ Ufury ^ that the Good may be either weighed out, 
 or culled out; and warily to provide, that while 
 we make forth to that which is better, we meet not 
 with that which is worfe. 
 
 The Difcommodit'ies of Ufury are : Firft, that it 
 makes fewer Merchants ; for were it not for this 
 lazy Trade of Ufury^ Money would not lie ftill, 
 but would in great Part be employed upon Mer- 
 chandizing, which is the Vena P(?r/tf^ of Wealth 
 in a State. The Second, that it makes poor Mer- 
 chants ; for as a Farmer cannot hufband his Ground 
 fo well if he fit at a great Rent, fo the Merchant 
 cannot drive his Trade fo well if he fit at great 
 Ufury. The Third is incident to the other two ; 
 and that is, the Decay of Cuftoms of Kings or 
 States, which ebb or flow with Merchandizing. 
 The Fourth, that it bringeth the Treafure of a 
 Realm or State into a few Hands ; for the Ufurer 
 being at Certainties, and others at Uncertainties, 
 at the end of the Game moft of the Money will 
 be in the Box ; and ever a State flourifheth when 
 Wealth is more equally fpread. The Fifth, that 
 it beats down the Price of Land : for the Employ- 
 ment of Money is chiefly either Merchandizing or 
 Purchafing ; and Ufury waylays both. The Sixth, 
 
 ^ The great veflel or du(fl that conveys the blood to the liver 
 after its enrichment by ablbrption of nutriment from the inteftines.
 
 OF USURY. is7 
 
 that it doth dull and damp all Induftries, Improve- 
 ments, and new Inventions, wherein Money would 
 be flirring, if it were not for this Slug. The Laft, 
 that it is the Canker and Ruin of many Men's 
 Eftates, which in procefs of Time breeds a public 
 Poverty. 
 
 On the other fide, the Commodities oiUfury are: 
 Firftjthat howfoever U/z/rj in fome refpeft hindreth 
 Merchandizing, yet in fome other it advanceth it; 
 for it is certain that the greateft Part of Trade is 
 driven by young Merchants upon borrowing at 
 Intereft : fo as if the Ufurer either call in, or keep 
 back his Money, there will enfue prefently a great 
 ftand of Trade. The Second is. That were it not, 
 for this eafy borrowing upon Intereft^ Men's Ne- 
 ceflities would draw upon them a mofl fudden un- 
 doing ; in that they would be forced to fell their 
 Means (be it Lands or Goods) far under Foot ;" 
 and fo, whereas Ufury doth but gnaw upon them, 
 bad Markets would fwallow them quite up. As 
 for mortgaging, or pawning, it will little mend the 
 matter ; for either Men will not take Pawns with- 
 out Ufe^ or if they do, they will look precifely for 
 the Forfeiture. I remember a cruel moneyed 
 Man in the Country that would fay, " The Devii 
 take this Ufury^ it keeps us from Forfeitures of 
 Mortgages and Bonds." The third and laft is ; 
 1 hat it is a Vanity to conceive that there would 
 be ordinary Borrowing without Profit ; and it is 
 impoflible to conceive the Number of Inconve- 
 niences that will enfue if Borrowing be cramped. 
 
 ' Under foot, i. e. beneath its value.
 
 158 ESSJTS. 
 
 Therefore to fpeak of the abolifhing of Ufury is 
 idle. All States have ever had it in one kind of 
 rate or other : fo as that Opinion muft be fent to 
 Utopia. 
 
 To fpeak now, of the Reformation and Regle- 
 ment^ of Ufury ; how the Difommodities of it may 
 be beft avoided, and the Commodities retained. It 
 appears, by the Balance of Commodities and Dif- 
 commodities of Ufury ^ two Things are to be recon- 
 ciled ; the one, that the Tooth oiUfury be grinded, 
 that it bite not too much : the other, that there be 
 left open a Means to invite moneyed Men to lend 
 to the Merchants, for the continuing and quick- 
 ening of Trade. This cannot be done, except 
 you introduce two feveral Sorts of Ufury ^ a Lefs 
 and a Greater ; for if you reduce Ufury to one Low 
 Rate, it will eafe the common Borrower, but the 
 Merchant will be to feek for Money. And it is 
 to be noted, that the Trade of Merchandize, be- 
 ing the moft lucrative, may bear Ufury at a good 
 Rate ; other Contrails not fo. 
 
 To ferve both Intentions, the way would be 
 briefly thus : that there be Two Rates of Ufury ; 
 the one Free and General for All ; the other 
 under Licenfe only to certain Perfons^ and in cer- 
 tain Places of Merchandizing. Firft, therefore, 
 let Ufury in general be reduced to Five in the 
 Hundred^ and let that Rate be proclaimed to be 
 free and current; and let the State fhut itfelf out 
 to take any Penalty for the fame. This will pre- 
 
 * Regkment, i. e. Regulation. I believe this word is peculiar to 
 Lord Bacon.
 
 OF USURT. 1S9 
 
 ferve Borrowing from any general Stop or Drynefsj 
 this will eafe infinite Borrowers in the Country; 
 this will, in good Part, raife the Price of Land, 
 becaufe Land purchafed at Sixteen Years' Pur- 
 chafe v/ill yield Six in the Hundred, and fomewhat 
 more, whereas this Rate of Intereft yields but 
 Five. This, by like reafon will Encourage and 
 edge induftrious and profitable Improvements, 
 becaufe Many will rather venture in that kind than 
 take Five in the Hundred, efpecially having been 
 ufed to greater Profit. Secondly, let there be cer- 
 tain Perfons lie en fed to Lend to known Merchants 
 upon Ufury^ at a higher Rate ; and let it be with 
 the Cautions following. Let the Rate be, even 
 with the Merchant himfelf, fomewhat more eafy, 
 than that he ufed formerly to pay : for, by that 
 Means all Borrowers fhall have fome eafe by this 
 Reformation, be he Merchant or whofoever. Let 
 it be no Bank or Common Stock, but every Man 
 be Maftcr of his own Money : not that I altoge- 
 ther miflike Banks, but they will hardly be brooked, 
 in regard of certain fufpicions. Let the State be 
 anfwered fome fmall Matter for the Licenfe, and 
 the reft left to the Lender ; for if the Abatement 
 be but fmall, it will no whit difcourage the Lender ; 
 for he, for Example, that took before Ten or 
 Nine in the Hundred, will fooner defcend to Eight 
 in the Hundred than give over his Trade of Ufury^ 
 and go from certain Gains to Gains of Hazard. 
 Let thefe licenfed Lenders be in Number indefi- 
 nite, but rcftrained to certain Principal Cities and 
 Towns of Merchandizing : for then they will be
 
 i6o ESSJTS. 
 
 hardly able to colour other Men's Monies in the 
 Country : (o as the Licenfe of Nine will not fuck 
 away the current Rate of Five ; for no Man will 
 fend his Monies far off", nor put them into unknown 
 Hands. 
 
 If it be objeded that this doth in a fort au- 
 thorize Ufury^ which before was in fome places 
 but permiffive ; the anfwer is, that it is better 
 to mitigate Ufury by Declaration than to fufFer it 
 to rage by Connivance. 
 
 XLii. Of Youth and Age. 
 
 MAN that is young in Tears may be 
 old in Hours, if he have lofl: no Time. 
 But that happeneth rarely. Generally, 
 Touth is like the firft Cogitations, not 
 fo wife as the fecond. For there is a Touth in 
 thoughts as well as in Ages ; and yet the Inven- 
 tion of young Men is more lively than that of old ; 
 and Imaginations Itream into their Minds better, 
 and, as it were, more divinely. Natures that have 
 much Heat, and great and violent Defires and 
 Perturbations, are not ripe for A<5lion till they 
 have pafled the Meridian of their years : as it was 
 with fulius Cisfar and Septimus Severus. Of 
 the latter of whom, it is faid, "Juventutem egit 
 Erroribus, imo Furoribus^plenam :^ and yet he was 
 the ablefl Emperor almoft of all the Lift. But 
 
 ' Juventam plenam furorum nonnuncjuam et criminum habuit. 
 — Spartian -vlt, Se-v,
 
 OF YOUTH AND AGE. i6i 
 
 repofed Natures may do well in Touth^ as it is 
 feen in Augujius Cafar^ Cofmos Duke of Florence^ 
 Gajion de Foix^ and others. On the other fide, 
 Heat and Vivacity in Age is an Excellent Com- 
 pofition for Bufinefs. Young Men are Fitter to 
 invent than to judge ; fitter for Execution than 
 for Counfel ; and fitter for new Projects than for 
 fettled Bufinefs. For the Experience of Age^ in 
 Things that fall within the compafs of it, dire6leth 
 them ; but in new Things abufeth them. The 
 Errors of young Men are the Ruin of Bufinefs ; 
 but the Errors of aged Men amount but to this ; 
 that more might have been done, or fooner. Young 
 Men^ in the condu6l and Manage of A<5tions, em- 
 brace more than they can hold ; ftir more than they 
 can quiet ; fly to the End, without Confideration 
 of the Means and Degrees ; purfue fome few 
 Principles which they have chanced upon abfurd- 
 ly; care not to innovate, which draws unknown 
 Inconveniences ; ufe extreme Remedies at firft ; 
 and, that which doublcth all Errors, will not ac- 
 knowledge or retrail them ; like an unready Horfe, 
 that will neither flop nor turn. Men of Age ob- 
 jecSl too much, confult too long, adventure too 
 little, repent too foon, and feldom drive Bufinefs 
 home to the full Period ; but content themfclves 
 with a Mediocrity of Succcfs. Certainly it is good 
 to compound Employments of both ; for that will 
 be good for the Pr^r/^w^jbecaufe the Virtues of either 
 
 * Gafton de Foix was nephew to Louis XII, ; he commanded the 
 French armies in Italy with brilliant fuccefs, but was killed at the 
 battle of Ravenna, in 1512. His portrait, by Giorgione, has been 
 juft added to the National Gallery, by the bequeil ot'Mr. Rogers. 
 
 M
 
 1 62 ESSJTS. 
 
 Age may correifl the defe6ts of both : and good 
 for Succeflion, that Young Men may be Learners, 
 while Men in Age are A(flors : and, laftly, good 
 for externe Accidents^ becaufe Authority followeth 
 old Men ^ and Favour and Popularity Youth. But 
 for the moral Part, perhaps Youth will have the 
 pre-eminence, as Age hath for the Politick. A 
 certain Rabbin^ upon the Text, Your Young Men 
 Jhall fee vtftons^ and your Old Men /hall dream 
 dreams^ inferreth that young Men are admitted 
 nearer to God than old, becaufe Vifion is a clearer 
 Revelation than a Dream : and, certainly, the more 
 a Man drinketh of the World, the more it intoxi- 
 cateth ; and Age doth profit rather in the Powers 
 of Underftandino; than in the Virtues of the Will 
 and AfFe<£lions. There be fome have an over- 
 early Ripenefs in their years, which fadeth be- 
 times : thefe are, firft, fuch as have brittle Wits, 
 the Edge whereof is foon turned ; fuch as was 
 Hermogenes the Rbetorician.^ whofe Books are ex- 
 ceeding fubtile, who afterwards waxed ftupid : a 
 fecond Sort is of thofe that have fome natural Dif- 
 pofitions, which have better Grace in Youth than 
 in Age ; fuch as is a fluent and luxuriant Speech ; 
 which becomes Youth well, but not Age; (o Tully 
 faith of Hortenjius, Idem manebat^ neque ide?n de- 
 cebat.^ The third is of fuch as take too high a 
 Strain at the Firft ; and are magnanimous more 
 than Tra6t of years can uphold ; as was Scipio 
 Africanus^ of whom Livy faith in effedl ; Ultima 
 Pr'imis cedebant.^ 
 
 ^ Joel ii. 28 ; quoted in Adh ii. 17 ; Adv. of L. i. iil. 23. 
 
 * Cic. Brur. 95. Adv. of L. i. xxiii. 28. 
 
 ' Livy, xxxviii. 53. The words are " Memorabilior prima pars
 
 i63 
 
 xLiii. Of Beauty. 
 
 IRTUE is like a rich Stone, beft plain 
 fet ; and furely Virtue is beft in a 
 Body that is comely, though not of 
 delicate Features ; and that hath ra- 
 ther Dignity of Prefence than Beauty of Afpect. 
 Neither is it almoft feen, that very beautiful Per- 
 fons are otherwife of great Virtue ; as if Nature 
 were rather bufy not to err, than in labour to pro- 
 duce Excellency : and therefore, they prove ac- 
 compliftied, but not of great Spirit ; and Study 
 rather Behaviour than Virtue. But this holds not 
 always ; for Auguflus Cccjar^ Titus Vefpajianus^ 
 Philip le Bel of Fratice^ Edward the Fourth of 
 England^ Alcibiades of Athens^ Ifmael the Sophy of 
 Perfia^ were all high and great Spirits, and yet the 
 nioft beautiful Men of their Times. In Beauty^ 
 that of Favour^ is more than that of Colour ; and 
 that of decent and gracious Motion more than 
 that of Favour. That is the beft Part of Beauty 
 which a Pi6lure cannot exprefs ; no, nor the firft 
 Si^ht of the Life. There is no excellent Beauty. 
 that hath not fome Strangenefs in the Proportion. 
 A Man cannot tell whether Apelles or Albert 
 Durcr were the more Trifler ; whereof the one 
 would make a Perfonage by Geometrical Propor- 
 
 vitJE quam poftrema fuit." But the allufion is to OviJ. Heroid. 
 ix. 23, 24. 
 
 " Cccpifti melios quam definis : ultima primis 
 Cedunt : diflimiles hie vir et ille puer," 
 ' Favour is general appearance.
 
 1 64 ESSAYS. 
 
 tions ; the other, by taking the beft Parts out of 
 divers Faces to make one Excellent '.^ fuch Per- 
 fonages, I think, would pleafe nobody but the 
 Painter that made them. Not but I think a 
 Painter may make a better Face than ever w^as ; 
 but he muft do it by a kind of Felicity (as a Mu- 
 fician that maketh an excellent Air in Mufick), 
 and not by Rule. A A4an fhall fee Faces, that if 
 you examine them Part by Part, you ftiall find 
 never a good ; and yet altogether do well. If it 
 be true, that the principal Part of Beauty is in 
 decent Motion, certainly it is no marvel, though 
 Perfons in Tears feem many times more amiable ; 
 Pulchrorum Aiitumnus Pulclier : for no Touth can 
 be comely but by Pardon, and confidering the 
 Touth as to make up the comelinefs. Beauty is 
 as Summer Fruits, which are eafy to corrupt, and 
 cannot laft ; and, for the moft part, it makes a 
 difTolute Touth^ and an Age a little out of counte- 
 nance ; but yet certainly again, if it light well, it 
 maketh Virtues (hine and Vices blufh. 
 
 •^ The allufion in regard to Apelles may probably be to the ftory 
 of Zeuxis in Cicero, De Invent, ii.
 
 i65 
 
 XLiv. Of Deformity. 
 
 EFORMED Perfons are commonly 
 even with Nature ; for as Nature hath 
 done ill by them, fo do they by Na- 
 
 ture ; b:'ing for the moft part (as the 
 
 Scripture ^Tix&i) void of natural Jffe^ion ;^ and fo 
 they have their Revenge of Nature. Certainly 
 there is a Confent between the Body and the Mind, 
 and where Nature erreth in the one, {he ventureth 
 in the other : Ubi peccat in uno^pericUtatur in altera. 
 But becaufe there is in Man an Election, touching 
 the Frame of his Mind, and a Neceflity in the 
 Frame of his Body, the Stars of natural Inclination 
 are fometimes obfcured by the Sun of Difcipline 
 and Virtue ; therefore it is good to confider of 
 Deformity^ not as a Sign which is more deceivable ; 
 but as a Caufe which feldom faileth of the Effe6l. 
 Whofoever hath any Thing fixed in his Perfon that 
 doth induce Contempt, hath alfo a perpetual Spur 
 in himfelf, to refcue and deliver himfelf from Scorn ; 
 therefore all defonned Perfons are extreme bold. 
 Firft, as in their own Defence, as being expofed to 
 Scorn, but in Procefs of Time by a general Habit. 
 Alfo it flirreth in them Induftry, and efpecially of 
 this kind, to watch and obferve the Weaknefs of 
 others, that they may have fomewhat to repay. 
 Again, in their Superiors, it quenchcth Jealoufy 
 towards them, as Perfons that they think they may 
 
 ' Rom. i. 31 ; 2 Tim. iii. 3.
 
 1 66 
 
 ESSJTS. 
 
 at pleafure defpife : and it layeth their Competitors 
 and Emulators afleep ; as never believing they 
 (hould be in poflibility of advancement till they fee 
 them in Pofleffion : fo that upon the matter, in a 
 great Wit, Deformity is an Advantage to Rifing. 
 Kings in ancient Times (and at this prefent in fome 
 Countries,) were wont to put great Truft in Eu- 
 nuchs ; becaufe they that are envious towards all 
 are more obnoxious and officious towards one. 
 But yet their Truft towards them hath rather been 
 as to good Spials and good Whifperers than good 
 Magiftrates and Officers : and much like is the 
 Reafon of deformed Perfons. Still the Ground is, 
 they will, if they be of Spirit, feek to free them- 
 felves from Scorn ; which muft be either by Vir- 
 tue, or Malice : and, therefore, let it not be mar- 
 velled, if fometimes they prove excellent Perfons ; 
 as was Agefilaus^ X anger the Son of Solyman^ ^f°p-> 
 Gafca Prefident of Peru ; and Socrates nlay go 
 likewife amongft them, with others. 
 
 XLv. Of Building. 
 
 OUSES are built to live in, and not to 
 look on ; therefore let Ufe be preferred 
 before Uniformity, except where both 
 may be had. Leave the goodly Fa- 
 bricks of Houfes^ for Beauty only, to the enchanted 
 Palaces of the Poets^ who build them with fmall 
 Coft. He that builds a fair Houfe upon an /// Seat
 
 OF BUILDING. 167 
 
 committeth himfelf to Prifon. Neither do I reckon 
 it an /// Seat only where the Air is unwholefome, 
 but likewife where the Air is unequal ; as you (hall 
 fee many fine Seats fet upon a knap of Ground en- 
 vironed with higher Hills round about it ; whereby 
 the Heat of the Sun is pent in, and the Wind ga- 
 thereth as in Troughs ; fo as you fhall have, and 
 that fuddenly, as great Diverfity of Heat and Cold 
 as if you dwelt in feveral Places. Neither is it /// 
 Jir only that maketh an /// Seat ; but ill Ways, 
 ill Markets ; and, if you will confult with Momm^ 
 ill Neighbours. I fpeak not of many More ; Want 
 of Water ; Want of Wood, Shade, and Shelter ; 
 Want of Fruitfulnefs, and mixture of Grounds of 
 feveral Natures ; Wantof Profpeit ; Want of level 
 Grounds ; Want of Places at fome near Diftance 
 for Sports of Huntmg, Hawking, and Races ; too 
 near the Sea, too remote ; having the Commodity 
 of Navigable Rivers, or the Difcommodity of their 
 Overflowing ; too far oft' from great Cities, which 
 may hinder Bufinefs \ or too near them, which 
 lurcheth all Provifions, and maketh every Thing 
 dear ; where a Man hath a great Living laid to- 
 gether, and where he is fcanted : all which, as it is 
 impoflible perhaps to find together, {o it is good to 
 know them, and think of them, that a Man may 
 take as many as he can : and if he have feveral 
 Dwellings, that he fort them fo that what he want- 
 eth in the one he may find in the other. Lucullus 
 anfwered Pompey well, who when he faw his Stately 
 
 ' i. e. if you are difpofed to lead a plcafant life, Momus being 
 the god of mirth.
 
 1 68 ESSJrS. 
 
 Galleries and Rooms fo large and lightfome, in one 
 of his Houfes^ faid, Surely^ an excellent Place for 
 Summer^ but how do you in Winter ? Lucullus an- 
 fwered, Why^ do you not think me as wife as fome 
 Fowl are^ that ever change their Abode towards the 
 Winter?^ 
 
 To pafs from the Seat to the Houfe itfelf we 
 will do as Cicero doth in the Orator's Art, who 
 writes Books De Oratore^ and a Book he entitles 
 Orator; whereof the Former delivers the Precepts 
 of the y/r/, and the Latter the Perfe£iion. We will 
 therefore defcribe a Princely Palace^ making a brief 
 Model thereof: for it is ftrange to fee, now in Eu- 
 rope^ fuch huge Buildings as the Vatican and Efcu- 
 rial^ and fome others be, and yet fcarce a very fair 
 Room in them. 
 
 Firft therefore, I fay, you cannot have a perfect 
 Palace^ except you have two feveral Sides ; a Side 
 for the Banquet^ as is fpoken of in the Book of 
 Eflher^ and a Side, for the Houfehold: the one for 
 Feafls and Triumphs, and the other for Dwelling. 
 I underftand both thefe Sides to be not only Re- 
 turns, but Parts of the Front ; and to be uniform 
 without, though feverally partitioned within ; and 
 to be on both Sides, of a Great and Stately Tower^ 
 in the midft of the Front^ that as it were, joineth 
 them together on either Hand. I would have, on the 
 Side of the Banquet in Front, one oxAy goodly Room 
 above Stairs, of fome Forty Foot high ; and under 
 it a Room, for a drejfing or preparing Place at 
 Times of Triumphs. On the other Side, which 
 
 ' Plut. Vit. Lucull. 39. 3 Efther i. 6.
 
 OF BUILDING. 169 
 
 is the Houfehold Side, I wifh it divided at the firft 
 into a Hallznd a Chapel {with a Partition between) 
 both of good State and Bignefs : and thofe not to 
 go all the length, but to have at the further end a 
 JFinter and a Sufmner Par lout-, both fair; and under 
 thefe Rooms, a fair and large Cellar funk under 
 Ground ; and likewife fome privy Kitchens^ -with 
 Butteries^ and Pantries^ and the like. As for the 
 Toiver^ I would have it two Stories of Eighteen 
 Foot high apiece above the two Wings ; and a 
 goodly Leads upon the Top railed with Statuas 
 interpofed ; and the fame Tower to be divided into 
 Rooms, as fhall be thought fit. The Stairs like- 
 wife to the upper Rooms, let them be upon a fair 
 open Newel^ and finely railed in, with Images of 
 JVood^ caft into a Brafs Colour : and a very fair 
 Landing Place at the Top. But this to be, if you 
 do not point any of the lower Rooms for a Dining 
 Place of Servants ; for otherwife, you fhall have 
 the Servants' Dinner after your own : for the 
 Steam of it will come up as in a Tunnel. And fo 
 much for the Front ; only I underftand the Height 
 of the firft Stairs to be Sixteen Foot, which is the 
 Height of the Lower Room. 
 
 Beyond this Front is there to be a fair Court^ but 
 three Sides of it of a far Lower building than the 
 Front. And in all the four Corners of that Court 
 fair Stair Cafes, caft into Turrets on the Outfide, 
 and not within the Row o^ Buildings thcmfelves. 
 But thofe Towers are not to be of the Height of 
 the Front^ but rather proportionable to the Lower 
 Building. Let the Court not be paved, for that
 
 1 70 ESSJrS. 
 
 ftriketh up a great Heat in Summer, and much Cold 
 in Winter ; but only fome Side Alleys with a Crofs, 
 and the garters to Graze, being kept Shorn, but 
 not too near Shorn. The Row of Return on the 
 Banquet Side, let it be all Stately Galleries; in 
 which Galleries let there be three or five fine Cu- 
 polas in the Length of it, placed at equal diftance ; 
 and fine coloured Windows of feveral works. On 
 the Houfehold Side, Chambers of Prefence and or- 
 dinary Entertainments, with fome Bed-Chambers ; 
 and let all three Sides, be a double Houfe, without 
 thorough Lights on the Sides, that you may have 
 Rooms from the Sun, both for Forenoon and Af- 
 ternoon. Caft it alfo, that you may have Rooms 
 both for Summer and Winter ; Shady for Summer, 
 and Warm for Winter. You fhall have fometimes 
 fair Houfes fo full of Glafs that one cannot tell 
 where to become to be out of the Sun or Cold. 
 For Embowed Windows I hold them of good Ufe 
 (in Cities indeed, upright do better, in refpe£l of 
 the Uniformity towards the Street), for they be 
 pretty Retiring Places for Conference ; and be- 
 fides, they keep both the Wind and Sun off; for 
 that which would ftrike almoft through the Room, 
 doth fcarce pafs the Window. But let them be 
 but few. Four in the Court, on the Sides only. 
 
 Beyond this Court, let there be an inward Court, 
 of the fame Square and Height, which is to be 
 environed with the Garden, on all Sides : and in 
 the Infide cloiftered on all Sides upon decent and 
 beautiful Arches, as High as the firft Story. On 
 the under Story, towards the Garden, let it be turned
 
 OF BUILDING. 171 
 
 to a Grotto^ or Place of Shade, or Eftivation.* And 
 only have opening and Windows towards the Gar- 
 den^ and be level upon the Floor, no whit funk 
 under Ground, to avoid all Dampifhnefs. And let 
 there be a Fountain^ or fome fi\ir Work of Statuas^ 
 in the Midft of this Court ; and to be paved as the 
 other Court was. Thefe Buildings to be for privy 
 Lodgings on both Sides, and the End for privy 
 Galleries ; whereof you muft forefee that one of 
 them be for an Infirmary^ if the Prince or any 
 Special Perfon fhould be Sick, with Chambers^ Bed- 
 chamber, Anti-camera, and Recamera, joining to it* 
 This upon the Second Story. Upon the Ground 
 Story, a fair Gallery, open, upon Pillars ; and upon 
 the Third Story likewife, an open Gallery upon 
 Pillars, to take the Profpe6l and Frefhnefs of the 
 Garden. At both Corners of the further Side, by 
 way of Return, let there be two delicate or rich 
 Cabinets, daintily paved, richly hanged, glazed with 
 cryjlalline Glafs, and a rich Cupola in the Midft ; 
 and all other Elegancy that can be thought upon. 
 In the Upper Gallery too, I wifh that there may 
 be, if the Place will yield it, fome Fountains run- 
 ning in divers Places from the Wall, with fome 
 fine Avoidances. And thus much for the Model 
 of the Palace; fave that you muft have, before 
 you come to the Front, three Courts : a Green 
 Court Plain, with a Wall about it ; a Second Court 
 of the liime,but more garniftied with little Turrets, 
 or rather Embellifhments, upon the Wall ; and a 
 Third Court, to make a Square with the Front, but 
 
 * EJil-vation, i, e. fummer retreat.
 
 172 Essjrs. 
 
 not to be built, nor yet enclofed with a Naked 
 Wall, but enclofed with Terraces leaded aloft, and 
 fairly garnifhed on the three Sides ; and cloiftered 
 on the Infide with Pillars, and not with Arches 
 Below. As for Offices, let them fland at Diftance, 
 with fome low Galleries to pafs from them to the 
 Palace itfelf. 
 
 XLvi. Of Gardens. 
 
 OD Almighty firfl planted a Garden ; 
 and indeed, it is the pureft of Human 
 Pleafures. It is the greateft Refrefti- 
 ment to the Spirits of Man; without 
 which Buildings and Palaces are but grofs Handy- 
 works : and a Man fhall ever fee, that when Ages 
 grow to Civility and Elegancy, Men come to Build 
 Stately, fooner than to Garden finely ; as if Gar- 
 dening were the greater Perfe61-ion. I do hold it, 
 in the royal Ordering of Gardens, there ought to 
 be Gardens for all the Months in the Year; in 
 which, feverally. Things of Beauty may be then 
 in Seafon. For December and January, and the 
 Latter Part of November, you muft take fuch 
 Things as are Green all Winter ; Holly, Ivy, 
 Bays, Juniper, Cyprefs Trees, Yew, Pine-apple 
 Trees,! Fir Trees, Rofemary, Lavender; Peri- 
 winkle, the white, the purple, and the blue ; Ger- 
 mander, Flags, Orange Trees, Lemon Trees, and 
 
 ' i. e. The Pine, of which feveral forts were then cultivated.
 
 OF GARDENS. 173 
 
 Myrtles, if they be ftoved ; - and Sweet A-Iarjoram 
 warm fet. There foUoweth, for the latter Part 
 of January^ and February^ the Mezereon Tree, 
 which then blofToms ; Crocus vernus, both the 
 yellow, and the gray ; Primrofes, Anemonies, the 
 early Tulipa, Hyacinthus Orientalis, Chamairis, 
 Fritellaria. For March there come Violets, fpe- 
 cially the fmgle blue, which are the earlieft ; the 
 Yellow DafFodil, the Daify, the Almond Tree 
 in bloflom, the Peach Tree in blofTom, the Cor- 
 nelian Tree in bloflom, Sweet Briar, In Jpril 
 follow the double white Violet, the Wallflower, 
 the Stock Gilliflower, the Cowflip, Flower de 
 Luces, and Lilies of all natures, Rofemary Flowers, 
 the Tulipa, the Double Peony, the pale Daftbdil, 
 the French Honeyfuckle, the Cherry Tree in 
 bloflLm, the Damafcene and Plum Trees in blof- 
 fom, the Whitethorn in leaf, the Lilac Tree. Li 
 May^ and June come Pinks of all forts, fpecially 
 the Blufli Pink ; Rofes of all kinds, except the 
 Muflc, which comes later ; Honeyfuckles, Straw- 
 berries, Buglofs, Columbine, the French Mary- 
 gold, Flos Africanus, Cherry Tree in Fruit, Ribes, 
 Figs in Fruit, Rafps, Vine Flowers, Lavender in 
 Flowers, the Sweet Satyrian, with the White 
 Flower ; Herba Mufcaria, Lilium Convallium, 
 the Apple Tree in bloflom. In July come Gilli- 
 flowcrs of all varieties, Muflc Rofes, the Lime 
 Tree in blofl'om, early Pears, and Plums in Fruit, 
 
 ' The edition of 1625 hmfitrred, which is altered to fto-ved \n 
 that of 1629, and that is the true reading as the Latin tranflation 
 Ihows, which renders it " Si calidarih conferventur,"
 
 174 ESS ATS. 
 
 Gennitings,'' Quodlins. In AuguJ}^ come Plums 
 of all forts in fruit, Pears, Apricocks, Barberries, 
 Filberds, Mufk-Melons, Monks Hoods of all 
 colours. In September come Grapes, Apples, 
 Poppies of all colours, Peaches, Melo-Cotones, 
 Ne6tarines, Cornelians,* Wardens, Quinces. In 
 OSfober and the beginning of Novefnber come 
 Services, Medlars, Bullaces, Rofes cut or removed 
 to come late, Hollyoaks, and fuch like. Thefe 
 particulars are for the climate of London : but my 
 meaning is perceived that you may have Ver per- 
 petuum^ as the place affords.^ 
 
 And becaufe the jSr^^/Z' of Flowers is far Sweeter 
 in the Air (where it comes and goes, like the War- 
 bling of Mufick) than in the Hand, therefore no- 
 thing is more fit for that delight than to know 
 what be the Flowers and Plants that do beft per- 
 fume the Air. Rofes, Damafk and Red, are faft^ 
 Flowers of their Smells ; fo that you may walk 
 by a whole row of them, and find nothing of their 
 Sweetnefs ; yea though it be in a Morning's Dew. 
 Bays, likewife, yield no Smell as they grow ; Rofe- 
 mary little, nor Sweet Marjoram : that which, 
 
 ' Gennitings, an early apple, its true name June eating, S^ucdl'ins, 
 i.e. Codlins, a boiling apple. 
 
 * Melo-cotone, a kind ot quince. Cornelians, the Come! or Cornelian 
 eherry-tree. fVardcns, a keeping pear, by the French called Poire de 
 garde, 
 
 * In Mr. Montagu's edition this pafTage has been, I know not 
 on what authority, altered in the following manner : " Thus if you 
 will, you may have the Golden Age again, and a Spring all the year 
 long." The allufion is probably to Virg. Geor. ii. 149. 
 
 * " Faji fioivers of their jmelh^' i. e. do not give them out at any 
 diftance. Comp. " The Hiftory of Life and Death," 1638. i2mo. 
 pp. 294-5-
 
 OF GARDENS. 175 
 
 above all others, yields the Siveeteji Smell in the 
 Jir^ is the Violet, fpecially the White double 
 Violet, which comes twice a Year, about the mid- 
 dle of April, and about Bartholomew-tide. Next 
 to that is the Mufk Rofe ; then the Strawberry- 
 Leaves dying,^ with a mofl excellent Cordial Smell; 
 then the Flower of the Vines ; it is a little duft, 
 like the duft of a Bent, which grows upon the 
 Clufter in the firft coming forth ; then Sweet 
 Briar ; then Wallflowers which are very delight- 
 ful to be fet under a Parlour or lower Chamber 
 Window ; then Pinks, fpecially the A4atted Pink, 
 and Clove Gilliflower; then the Flowers of the 
 Lime-Tree ; then the Honeyfuckles, fo they be 
 fomewhat afar off. Of Bean Flowers I fpeak not, 
 becaufe they are Field Flowers. But thofe which 
 Perfume the Air moft delightfully, not pajfed by 
 as the reft, but being Trodden upon and cru/hed^ 
 are three; that is Burnet, Wild Thyme, and 
 Water-Mints. Therefore, you are to fet whole 
 Alleys of them, to have the Pleafure, when you 
 walk or tread. 
 
 For Gardens (fpeaking of thofe, which are in- 
 deed prince-like., as we have done of Buildings)., the 
 Contents ought not well to be under Thirty Acres 
 of Ground., and to be divided into three Parts ; a 
 Green in the Entrance, a Heath or Defert in the 
 Going forth, and the Main Garden in the midft ; 
 befides Alleys on both Sides. And I like well 
 that Four Acres of Ground be afligned to the Green ; 
 
 ■^ Ed. 1625 -which; EJ. 1629 -with. The Latin has " f«* 
 halitum emittunt plant carJhicum."
 
 176 Essjrs. 
 
 Six to the Heathy Four and Four to either Side^ 
 and Twelve to the Main Garden. The Green 
 hath two pleafures ; the one, becaufe nothing is 
 more pleafant to the Eye than green Grafs kept 
 finely fhorn ; the other, becaufe it will give vou a 
 fair Alley in the midft ; by which you may go in 
 front upon 2ijiately Hedge^ which is to enclofe the 
 Garden. But becaufe the Alley will be long, and 
 in great Heat of the Year, or Day, you ought not 
 to buy the fhade in the Garden^ by going in the 
 Sun through the Green ; therefore you are of either 
 Side the Green to Plant a Covered Alley ^ upon Car- 
 penter's Work, about Twelve Foot in Height, by 
 which you may go in Shade, into the Garden. As 
 for the making of Knots^ or Figures^ with divers 
 coloured Earths, that they may lie under the Win- < 
 dows of the Houfe on that Side which the Gar- 
 den ftands, they be but Toys : you may fee as good 
 Sights many times in Tarts. The Garden is beft 
 to be Square ; encompafled on all the Four Sides 
 with a Stately Arched Hedge the Arches to be upon 
 Pillars of Carpenter's Work, of fome Ten Foot 
 high, and Six Foot broad ; and the Spaces between 
 of the fame Dimenfion with the Breadth of the 
 Arch. Over the Arches let there be an entire 
 Hedge of fome Four Foot High, framed alfo upon 
 Carpenter's Work ; and upon the upper Hedge^ 
 over every Arch^ a little Turret ^-w'lth. a Belly enough 
 to receive a Cage of Birds ; and over every Space 
 between the Arches fome other little Figure^ with 
 broad Plates oi round coloured G la fs^ gilt, for the Sun 
 to Play upon. But this Hedge I intend to be raifed
 
 OF GARDENS. 177 
 
 upon a Bank^ not ftecp, but gently flope, of fome 
 Six Foot, fet all with Flowers. Alfo I underftand, 
 that this Square of the Garden (hould not be the 
 whole Breadth of the Ground, but to leave on either 
 Side Ground enough for diverfity of Side Alleys; 
 unto which the Two covered Alleys of the Green 
 may deliver you ; but there muft be no Alleys with 
 Hedges at either End of this great Enclofure : not 
 at the hither End^ for letting^ your ProfpecSl upon 
 this fair Hedge from the Green ; nor at X.\\e further 
 End., for letting your Profpe6t from the Hedge 
 through the Arches upon the Heath. 
 
 For the ordering of the Ground within the Great 
 Hedge^ I leave it to Variety of Device ; advifing, 
 neverthelefs, that whatfoever form you caft it into 
 firft it be not too bufy, or full of Work : wherein 
 I, for my part, do not like Images cut out in 'Juni- 
 per or other Garden Jiuff; they be for Children. 
 Little low Hedges round like Welts, 9 with fome 
 pretty Pyramids., I like well ; and in fome Places, 
 fair Colu77ins upon Frames of Carpenter's Work. 
 I would alfo have the Alleys fpacious and fair. 
 You may have clofer Alleys upon x\\q fide Grounds^ 
 but none in the 7nain Garden. I wifli alfo, in the 
 very middle, zfair Mount ^ with three Afcents and 
 Alleys, enough for Four to walk abreaft ; which 
 I would have to be perfedl Circles, without any 
 Bulwarks or Emboffments ; and the whole Mount 
 to be Thirty Foot high, and fome fine Banquetting 
 
 * Letting, \. e. impeding or hindering. 
 
 ' fVelts are protuberant feams in which a cord is included to 
 give them a round projection. 
 
 N
 
 1 78 ESSAYS. 
 
 Houfe^ with fome Chimneys neatly caft, and with- 
 out too muchGIafs, 
 
 For Fountains^ they are a great Beauty and 
 Refrefhment ; but Pools mar all, and make the 
 Garden unwholefome, and full of Flies and Frogs. 
 Fountains I intend to be of two Natures : the 
 One X.\\?Lt fprinkleth or fpouteth Water ; the other 
 2. fair Receipt of TVater^ of fome Thirty or Forty 
 Foot Square, but without Fifh, or Slime, or Mud. 
 For the firft, the Ornaments of Images^ gilt or of 
 Marble^ which are in ufe, do well : but the main 
 Matter is fo to convey the Water, as it never Stay, 
 either in the Bowls or in the Ciftern ; that the 
 Water be never by Reft difcoloured^ green or red^ 
 or the like, or gather any MoJJinefs or Putrefaction : 
 befides that, it is to be cleanfed every day by the 
 Hand : alfo fome Steps up to it, and fome fne 
 Pavement about it doth well. As for the other 
 kind of Fountain^ which we may call a Bathing 
 Pool^ it may admit much Curiofity and Beauty, 
 wherewith we will not trouble ourfclves : as, that 
 the Bottom be finely paved, and with Images : the 
 fides likewife ; and withal embellifhed with coloured 
 Glafs, and fuch things of luftre ; encompafl^ed 
 alfo with fine Rails of low Statuas. But the main 
 Point is the fame which we mentioned in the 
 former kind of Fountain ; which is, that the Water 
 be in Perpetual Motion^ fed by a Water higher 
 than the Pool^ and delivered into it by fair Spouts, 
 and then difcharged away under Ground, by fome 
 equality of Bores, that it ftay little. And for fine 
 Devices, of arching water without Spilling, and
 
 OF GARDENS. lyg 
 
 making it rife in feveral Forms (of Feathers, Drink- 
 ing Glafles, Canopies, and the hke), they be pretty- 
 things to look on, but nothing to Health and 
 Sweetnefs. 
 
 For the Heathy which was the Third Part of our 
 Plot, I wifli it to be framed as much as may be 
 to a natural IVildnefs. frees I would have none 
 in it, but fome Thickets made only of Sweet-briar 
 and Honey-fuckle^ and fome If^ild Vine amongft ; 
 and the Ground fet with Violets^ Strawberries ^ and 
 Primrofes ; for thefe are fweet, and profper in the 
 Shade : and thefe to be in the Heath here and 
 there, not in any Order. I like alfo little Heaps, 
 in the Nature of Molehills (fuch as are in Wild 
 Heath s), to be fet, fome with Wild Thyme, fome 
 with Pinks, fome with Germander, that gives a 
 good Flower to the Eye ; fome with Periwinkle, 
 fome with Violets, fome with Strawberries, fome 
 with Cowflips, fome with Daifies, fome with red 
 Rofes, fome with Lilium Convallium, fome with 
 Sweet-Williams red, fome with Bearsfoot, and the 
 like low Flowers, being withal fweet and Tightly. 
 Part of which Heaps to be with Standards of little 
 Bujhes pricked upon their top, and Part without. 
 The Standards to be Rofes, Juniper, Holly, Bar- 
 berries (but here and there, becaufe of the Smell 
 of their Bloflbm), Red Currants, Goofe-berries, 
 Rofemary, Bays, Sweet-briar, and fuch like : but 
 thefe Standards to be kept with Cutting, that they 
 grow not out of Courfe. 
 
 For the Side Grounds , you are to fill them with 
 Variety of Alleys, Private, to give a full Shade ;
 
 i8o ESSAYS. 
 
 fome of them wherefoever the Sun be. You are 
 to frame fome of them likewife for Shelter, that 
 when the Wind blows fliarp, you may walk as in 
 a Gallery. And thofe Alleys muft be likewife 
 hedged at both Ends, to keep out the Wind ; and 
 thefe clofer Alleys muft be ever finely gravelled, 
 and no Grafs, becaufe of going wet. In many of 
 thefe Alleys likewife, you are to fet Fruit Trees of 
 all Sorts, as well upon the Walls as in Ranges. 
 And this would be generally obferved, that the 
 Borders wherein you plant your Fruit Trees be 
 fair and large, and low, and not fteep ; and fet with 
 fine Flowers^ but thin and fparingly, left they de- 
 ceive 'o the Trees. At the End of both the Side 
 Grounds I would have a Mount of fome pretty 
 Height, leaving the Wall of the Enclofure breaft 
 high, to look abroad into the fields. 
 
 For the Main Garden., I do not deny but there 
 fhould be fome fair Alleys ranged on both Sides 
 with Fruit Trees ; and fome pretty Tufts of Fruit 
 Trees., and Arbours with Seats fet in fome decent 
 Order; but thefe to be by no Means fet too 
 thick, but to leave the Main Garden fo as it be 
 not clofe, but the Air open and free. For as for 
 Shade., I would have you reft upon the Alleys of 
 Side Grounds, there to walk, if you be difpofed, in 
 the Heat of the Year or Day ; but to make ac- 
 count that the Main Garden is for the more tem- 
 perate parts of the Year ; and in the Heat of 
 Summer, for the Morning and the Evening, or 
 Overcaft Days. 
 
 '" Decei-ve, i. e, impede their nourifliment.
 
 OF GARDENS. 
 
 i8i 
 
 For Aviaries^ I like them not, except they be of 
 that Largenefs, as they may be Turfed^ and have 
 living Plants and Biijhes fet in them ; that the 
 Birds may have more Scope and natural Neftling, 
 and that no Foulnefs appear in the Floor of the 
 Aviary. 
 
 So I have made a Platform o{ z princely Garden, 
 partly by Precept, partly by Drawing ; not a 
 Model, but fome general lines of it ; and in this I 
 have fpared for no Coft. But it is nothing for 
 great Princes^ that, for the moft Part, taking ad- 
 vice with Workmen, with no lefs Coft fet their 
 Things together ; and fometimes add Statuas^ and 
 fuch Things, for State and Magnificence, but no- 
 thino; to the true Pleafure of a Garden. 
 
 XLVii. Of Ne2;otIating. 
 
 T is generally better to deal by Speech 
 than by Letter ; and by the Mediation 
 of a Third than by a Man's Self. 
 Letters are good when a Man would 
 draw an anfwer by Letter back again ; or when it 
 may ferve for a Man's Juftification afterwards to 
 produce his own Letter ; or where it may be Dan- 
 ger to be interrupted, or heard by Pieces. To deal 
 in Per/on is good when a Man's Face breedeth 
 Regard, as commonly with Inferiors ; or in tender 
 Cafes, where a Man's Eye, upon the Countenance 
 of him with whom he fpeaketh, may give him a 
 Direftion how far to go : and, generally, where a
 
 i82 ESSJrS. 
 
 IVIan will referve to himfelf Liberty, either to dif- 
 avow or to expound. In choice of Injiruments^ 
 it is better to choofe Men of a plainer Sort, that 
 are like to do that that is committed to them, and 
 to report back again faithfully the Succefs, than 
 thofe that are cunning to contrive out of other 
 Men's Bufinefs fomewhat to grace themfelves, 
 and will help the Matter in Report, for Satisfac- 
 tion' fake. Ufe alfo fuch Perfons as affe6l the 
 Bufmefs wherein they are employed, for that 
 quickeneth much ; and fuch, as are Fit for the 
 Matter; as bold Men for Expoftulation, fair fpoken 
 Men for Perfuafion, crafty Men for Enquiry and 
 Obfervation, froward and abfurd Men for Bufmefs 
 that doth not well bear out itfelf. Ufe alfo fuch, 
 as have been lucky and prevailed before in Things 
 wherein you have employed them, for that breeds 
 Confidence ; and they will ftrive to maintain their 
 Prefcription. It is better to found a Perfon, with 
 whom one deals^ afar off, than to fall upon the 
 point at Firft ; except you mean to furprife him 
 by fome fhort Oueftion. It is better dealing with 
 Men in Appetite^ than with thofe that are where 
 they would be. If a Man deal with another upon 
 Conditions, the Start or Firft Performance is all : 
 which a Man cannot reafonably demand, except 
 either the Nature of the Thing be fuch which 
 muft go before ; or elfe a Man can perfuade the 
 other Party, that he fhall ftill need him in fome 
 other Thing ; or elfe that he be counted the ho- 
 nefter Man. All Pra61:ice is to dif cover or to work. 
 
 ' In appetite, i. e. expeftants not yet fatisfied by promotion.
 
 OF NEGOTIATING. 183 
 
 Men difcover themfelves in Truft, in Paflion, at 
 unawares ; and of Neceflity, when they would 
 have fomewhat done and cannot find an apt Pre- 
 text, If you would work any Man, you muft 
 either know his Nature and Fafhions, and fo lead 
 him ; or his Ends, and fo perfuade him ; or his 
 Weaknefs and Difadvantages, and fo awe him ; or 
 thofe that have Intereft in him, and fo govern him. 
 In Dealing with cunning Perfons, we muft ever 
 confider their Ends to interpret their Speeches ; 
 and it is good to (i\y little to them, and that which 
 they leaft look for. In all Negotiations of Diffi- 
 culty, a Man may not look to fow and reap at 
 once ; but muft prepare Bufinefs, and fo ripen it 
 by Degrees. 
 
 XLViii. Of Followers and 
 Friends. 
 
 OSTLY Followers are not to be liked ; 
 left while a Man makcth his Train 
 longer, he make his wings ftiorter. I 
 ^J reckon to be coftly, not them alone 
 which charge the Purfe, but which are wearifome 
 and importune in Suits. Ordinary Followers ought 
 to challenge no higher Conditions than Counte- 
 nance Recommendation, and Protection from 
 Wrongs. Factious Followers are worfe to be liked, 
 which follow not upon Aftedtion to him with whom 
 they range themfelves, but upon Difcontentment 
 conceived againft fome other : whereupon com-
 
 1 84 ESSAYS. 
 
 monly enfueth that ill Intelligence that v/e many 
 times fee between great Perfonages. Likewife 
 glorious^ Followers f who make themfelves as Trum- 
 pets of the Commendation of thofe they follow, 
 are full of inconvenience ; for they taint Bufmefs 
 through Want of Secrecy ; and they export Honour 
 from a Man, and make him a Return in Envy. 
 There is a kind of Followers likewife which are 
 dangerous, being indeed Efpials ; which enquire 
 the Secrets of the Houfe, and bear Tales of them 
 to others ; yet fuch Men many times are in great 
 Favour ; for they are officious, and commonly ex- 
 change Tales. The Following by certain Ejlates 
 of Men^ anfwerable to that which a great Perfon 
 himfelf profeiTeth (as of Soldiers to him that hath 
 been employed in the Wars, and the like), hath 
 ever been a Thing civil, and well taken even in 
 Monarchies, fo it be without too much Pomp or 
 Popularity. But the moft honourable kind of Fol- 
 lowing is to be followed as one that apprehendeth 
 to advance Virtue and Defert in all forts of Per- 
 fons. And yet, where there is no eminent Odds 
 in Sufficiency, it is better to take with the more 
 palTable than with the more able ; and befides, to 
 fpeak Truth, in bafe Times active Men are of more 
 ufe than virtuous. It is true, that in Government 
 it is good to ufe Men of one Rank equally ; for to 
 countenance fome extraordinarily is to make them 
 infolent, and the reft difcontent, becaufe they may 
 claim a Due. But contrariwife in Favour, to ufe 
 Men with much difference and ele6lion is good ; 
 
 ' Glorious in the fenfe of the Latin g/oriofus, 'vaunting or bragging.
 
 OF FOLLOWERS, ^c. 185 
 
 for it maketh the Perfons preferred more thankful, 
 and the Reft more officious, becaufe all is of Fa- 
 vour. It is good Difcretion not to make too much 
 of any Man at the firft ; becaufe one cannot hold 
 out that Proportion. To be governed (as v/e call 
 it) by One is not fafe ; for it ihevvs Softnefs and 
 gives a Freedom to Scandal and Difreputation ; for 
 thofe that would not cenfure or fpeak ill of a Man 
 immediately, will talk more boldly of thofe that 
 are fo great with them, and thereby wound their 
 Honour. Yet to be diftra6led with many is worfe; 
 for it makes Men to be of the laft Impreffion, and 
 full of Change. To take Advice of fome few 
 Friends is ever honourable ; for Lookers on ?nany 
 titnes fee more than Ganiefiers ; and the Vale beji 
 difcovereth the Hill. There is little Friendfhip in 
 the World, and leaft of all between Equals, which 
 was wont to be magnified.- That that is, is be- 
 tween Superior and Inferior, whofe Fortunes may 
 comprehend the one the other. 
 
 * As in the ancient relations of friendfhip, fuch as Damon and 
 Pythias, &c. Johnfon, on the contrary, (in the Rambler, No. 64) 
 fays, " Friendfhip is feldom lafVing but between equals, or where 
 the fuperiority on one fide is reduced by fome equivalent advantage 
 on the other." But Jeremy Taylor leems to incline to Bacon's 
 opinion in his Meajures and Offices of Friendjhif. " He only is fit 
 to be chofen for a friend who can give counlel, or defend my caufe, 
 or guide me right, or relieve my need, or can and will, when I need 
 it, do me good : . . . . My friend is a worthy perfon when he can 
 become to me inflead of a God, a guide or a fupport, an eye or a 
 
 hand, a flaff or a rule And when we confider that one man 
 
 is not better than another, neither towards God nor towards man, 
 but by doing better and braver things; we fhall alfo fee that that 
 which is moft beneficent is alio mofl: excellent, and therefore thofe 
 friendfhips mutl needs be moft perfeft, where the friends can be 
 moft ufeful."
 
 i86 
 
 XLix. Of Suitors. 
 
 ANY ill Matters and Projeds are un- 
 dertaken ; and private Suits do putrify 
 the publick Good. Many good Mat- 
 ters are undertaken with bad Minds ; 
 mean not only corrupt Minds, but crafty Minds, 
 that intend not Performance. Some embrace Suits 
 which never mean to deal effe£tually in them ; 
 but if they fee there may be life in the Matter by 
 fome other mean, they will be content to win a 
 Thank, or take a fecond Reward, or at leaft to 
 make Ufe in the mean time of the Suitor* s Hopes. 
 Some take hold of Suits only for an Occafion to 
 crofs fome other ; or to make an Information, 
 whereof they could not otherwife have apt Pretext; 
 without Care what become of the Suit when that 
 Turn is ferved : or generally to make other Men's 
 Bufmefs a kind of Entertainment to bring in their 
 own. Nay, fome undertake Suits with a full 
 Purpofe to let them fall ; to the end to gratify 
 the adverfe Party, or Competitor. Surely, there 
 is in fome fort a Right in every Suit; either a 
 Right of Equity, if it be a Suit of Controverfy; 
 or a Right of Defert, if it be a Suit of Petition. 
 If AfFeftion lead a Man to favour the wrong Side 
 in Juftice, let him rather ufe his Countenance to 
 compound the Matter than to carry it. If Affec- 
 tion lead a Man to favour the lefs Worthy in De- 
 fert, let him do it without depraving or difabling 
 the better Deferver. In Suits which a man doth
 
 OF SUITORS. 187 
 
 not well underftand, it is good to refer them to 
 Ibme Friend of Truft and Judgement, that may 
 report whether he may deal in them with Honour : 
 but let him choofe well his Referendaries ; for elfe 
 he may be led by the Nofe. Suitors are fo dif- 
 tafted with Delays and Abufes that plain Dealing 
 in denying to deal in Suits at firft, and reporting 
 the Succefs barely, and in challenging no more 
 Thanks than one hath deferved, is grown not only 
 honourable but alfo gracious. In Suits of Favour, 
 the firft coming ought to take little Place : So far 
 forth Confideration may be had of his Truft, that 
 if Intelligence of the Matter could not otherwife 
 have been had but by him. Advantage be not 
 taken of the note but the Party left to his other 
 Means ; and in fome fort recompenfed for his Dif- 
 covery. To be ignorant of the value of a Suit is 
 Simplicity ; as well as to be ignorant of the Right 
 thereof is Want of Confcience. Secrecy in Suits 
 is a great Mean of Obtaining ; for voicing them, 
 to be in Forwardnefs may difcourage fome Kind 
 of Suitors^ but doth quicken and awake Others. 
 But Timing of the Suit is the principal : Timing, 
 I fay, not only in refpe6l of the Perfon that fhould 
 grant it, but in refpe6l of thofe which are like to 
 crofs it. Let a Man, in the choice of his Mean, 
 rather choofe the fitteft Mean than the greateft 
 Mean ; and rather them that deal in certain Things 
 than thofe that are general. The Reparation of 
 a Denial is fometimes equal to the firft Grant ; if 
 a Man fhew himfelf neither dejeded nor difcon-
 
 1 88 ESSAYS. 
 
 tented. Iniqiium pet as ^ ut Mqunmferas ; Hs a good 
 Rule, where a Man hath Strength of Favour ; 
 but otherwife, a Man were better rife in his Suit; 
 for he that would have ventured at firft to have 
 loft the Suitor^ will not, in the Conclufion, lofe 
 both the Suitor and his own former Favour. No- 
 thing is thought fo eafy a Requeft to a great Per- 
 fon as his Letter ; and yet, if it be not in a good 
 Caufe, it is fo much out of his Reputation. There 
 are no worfe Inftruments than thefe general Con- 
 trivers of Suits : for they are but a kind of Poifon 
 and Infedion to publick Proceedings. 
 
 L. Of Studies; 
 
 rUDIES ferve for Delight, for Orna- 
 ment, and for Ability. Their chief 
 Ufe for Delight is in Privatenefs and 
 Retiring; for Ornament is in Dif- 
 courfe ; and for Ability is in the Judgement and 
 Difpofition of Bufinefs. For expert Men can exe- 
 cute, and perhaps judge of Particulars, one by one ; 
 but the general Counfels, and the Plots and mar- 
 fhalling of Affairs come beft from thofe that are 
 learned. To fpend too much Time in Studies is 
 floth ; to ufe them too much for Ornament is 
 
 ' Quintil. Inft. Or. iv. 5 : " Nee omnlno fine ratione eft, quod 
 vulgo dicitur, Iniquo petendum, ut aeque feras." Erafmus thinks 
 the proverb allufive to the cuftom of chapmen a/king more for 
 their goods than they are worth, in order eventually to accept the 
 true value. 
 
 ' This forms the firft Effay in the firft and fecond Editions, 
 1597 and 8.
 
 OF STUDIES. 189 
 
 AfFe6lation ; to make Judgement wholly by their 
 Rules is the Humour of a Scholar. They perfecSl 
 Nature, and are perfected by Experience : for 
 natural Abilities are like natural Plants, that need 
 pruning by Study : and Studies themfelves do give 
 forth DirecSlions too much at Large, except they be 
 bounded in by Experience. Crafty Men contemn 
 Studies ; fimple Men admire them ; and wife Men 
 ufe them : for they teach not their own Ufe; but 
 that is a Wifdom without them, and above them, 
 won by Obfervation. Read not to contradi6l and 
 confute ; nor to believe and take for granted ; nor 
 to find Talk and Difcourfe ; but to weigh and 
 confider. Some Booh are to be tafted, others to 
 be fwallowed, and fome Few to be chewed and 
 digefted : that is, fome Booh are to be read only 
 in Parts ; others to be read, but not curioufly ; 
 and fome Few to be read v/holly, and with Dili- 
 gence and Attention. Some Booh alfo may be 
 read by Deputy, and Extracts made of them by 
 others ; but that would be only in the lefs im- 
 portant Arguments, and the meaner Son of Booh: 
 elfe diflrilled Booh are like common diftilled Wa- 
 ters, flafhy Things. Reading maketh a full Man ;^ 
 
 - This EfTay on Study ftands firft in the original edition of 1597, 
 but in a traft printed in 1596, entitled "The Landgrave of Heifen 
 his princely receiving of her Majeftics Embafiador," dedicated by 
 the author, Edward Moneys, to Mary, Countci's of Warwick, we 
 have the following palTage : — " It is education prince-like, gene- 
 rally knowen in all things, and excellent in many ; feafoning his 
 more important ftudies for ability in judgement, with ftudics of 
 paftime for retiring; as in poetrie, muficke and the Mathematikes: 
 and tor ornament in difcourfe in the languages, French, Italian, 
 and Englifh, wherein he is expert ; reading much, conferring and 
 -writing much, he is a full man, a rcadie man, an exaf? man." 
 
 We can hardly fuppofe that this is an accidental refemblance,
 
 190 ESSJTS. 
 
 Conference a ready Man ; and Writing an exacSt 
 Man. And, therefore, if a Man write little, he 
 had need have a great Memory ; if he confer little, 
 he had need have a prefent Wit ; and if he read 
 little, he had need have much Cunning to feem to 
 know that he doth not. Hijiories make Men 
 wife ; Poets Witty ; the Mathemat'icks fubtile ; 
 natural Philofophy deep ; moral Grave ; Logick 
 and Rhetorick able to contend. Abeunt Jiud'ia in 
 Mores i^ nay, there is no Stond or Impediment in 
 the Wit, but may be wrought out by fit Studies: 
 like as Difeafes of the Body may have Appropriate 
 Exercifes. Bowling is good for the Stone and 
 Reins ; Shooting for the Lungs and Breaft ; gentle 
 Walking for the Stomach ; Riding for the Head, 
 and the like. So if a Man's Wit be wandering, 
 let him Study the Mathematicks ; for in Demon- 
 ftrations, if his Wit be called away never fo little, 
 he muft begin again ; if his Wit be not apt to dif- 
 
 and as we learn from Bacon's dedication of the Effays to his brother, 
 that MS, copies had got abroad, it is moft probable that the writer 
 of the tradl had fcen the Eflay on Study, and being ftruck with the 
 pafTage adopted it to his purpofe. 
 
 But here is another flagrant adoption of Bacon's words without 
 acknowledgement ot later date : " Nous voyons beaucoup d'hommes 
 de lettres tres ignorans aux adlions de la vie civile, pour ne fjavoir 
 pus fe fervir de leur talent; car encore due la ledlure deTHiJloire 
 fuij/k rendre Vhomme pre-uoyant, celle des Poetes agreable, la Mathe- 
 matique ingenieux, la Rhetorique eloquent, la DialeHiqiie jubtilf la Phy- 
 ftque Jpeculatif, \3. Politique Jociable, neantmoins toutes ces facultez 
 demeurent ftupidcs ou inutiles, fi elles ne font mis en CEUvre avec 
 jugement; leur application legitime depend pluftot d'une puiflance 
 et d'une economie originelle, qui eft nee avec nous, que de leur lu- 
 miere propre." — Tejiament ou Conjdls fidelles d'un hon Pire a fes En- 
 fans, par P. Fortin, Sieur de la Hoquette, 4"'*. Edit, Paris, 1651, 
 8vo, pp. 172 — 3. 
 
 ^ Ovid, Heroid, xvi. 83.
 
 OF STUDIES. 191 
 
 tinguifh or find difference, let hxmjiudy the School- 
 men^ for they are Cy?nini fe£fores.* If he be not 
 apt to beat over Matters, and to call up one Thing 
 to prove and illuftrate another, let \\i\njludy the 
 Lawyer'' s Cafes ; fo every Defe6l of the Mind may 
 have a fpecial Receipt. 
 
 LI. Of Faction. 
 
 ANY have an Opinion not w^ife, that 
 for a Prince to govern his Eftate, or 
 for a great Perfon to govern his Pro- 
 ceedings, according to the Rcfpe6l of 
 Faolions^ is a Principal Part of Policy : whereas, 
 contrariwife, the chiefeft Wifdom is either in or- 
 dering thofe Things which are general, and where- 
 in Men of feveral Fa£lions do neverthelefs agree ; 
 or in dealing with Correfpondence to particular 
 Perfons, one by one. But I fay not, that the con- 
 fideration of Fa5iions is to be NegletSted. Mean 
 Men, in their rifing, muft adhere ; but great Men, 
 that have Strength in themfelves, were better to 
 maintain themfelves indifferent and neutral. Yet 
 even in Beginners, to adhere fo moderately, as he 
 be a A4an of the one FaSfion^ which is moft paff- 
 able with the other, commonly giveth beft Way. 
 The lower and weaker Fa£lion is the firmer in 
 
 * i. e. Hair-fplltters j Parte el Capello, Spani/h. See note on El- 
 fay VI. Cf. Adv. of L. I. vii. 7. It was applied by Dion Cafllus 
 to Antoninus I'ius, and Ariftotle, Eth. Nic. iv. i. 39, applies the word 
 KVfiiPOTrpiaTtjt; to a milerly pcrlbn, ox Jplit-Jig as we lay.
 
 192 ESSJTS. 
 
 Conjun6lion, and it is often feen that a Few that 
 are ftifF do tire out a greater Number that are more 
 moderate. When One of the FaSiions is extin- 
 guifhed, the remaining fubdivideth ; as the Fac- 
 tion between Luciillus and the Reft of the nobles 
 of the Senate (which they called Opthnates) held 
 out a while againft the FaSi'ion of Pompey and 
 Cafar: but when the Senate's Authority was pulled 
 down, Ccefar and Po7npey foon after brake. The 
 FaSlion or Party of Antonius and OSiavianus de- 
 far^ againft Brutus and Cajfius^ held out likewife 
 for a time : but when Brutus and CaJJius were, 
 overthrown, then foon after Antomus and OSiav'i- 
 anus brake and fubdivided. Thefe Examples are 
 of Wars, but the fame holdeth in private FaSiions. 
 And therefore thofe that are Seconds in FaSiions 
 do many times, when the FaSiion fubdivideth, prove 
 Principals : but many times alfo they prove Ci- 
 phers and caftiiered : for many a Man's ftrength 
 is in oppofition ; and when that faileth, he groweth 
 out of ufe. It is commonly feen that Men once 
 placed take in with the contrary Fa£lion to that 
 by which they enter ; thinking, belike, that they 
 have the Firft fure ; and now are ready for a new 
 Purchafe. The Traitor in FaSlion lightly goeth 
 away with it ; for when Matters have ftuck long 
 in balancing, the winning of Ibme one Man cafteth 
 them, and he getteth all the Thanks. The even 
 Carriage between two FaSiions proceedeth not al- 
 ways of Moderation, but of a Truenefs to a Man's 
 Self, with End to make ufe of both. Certainly, in 
 Italy .^ thev hold it a little fufpefl in Popes, when
 
 OF FACTION, 193 
 
 they have often in their Mouth Padre commune^ 
 and take it to be a Sign of one that meaneth to re- 
 fer all to the Greatnefs of his own Houfe. Kings 
 had need beware how they fide themfelves, and 
 make themfelves as of a Fa6lion or Party : for 
 Leagues within the State are ever pernicious to 
 Monarchies ; for they raife an Obligation para- 
 mount to Obligation of Sovereignty, and make the 
 King Tanquam unus ex nobis; as was to be feen 
 in the League of France. When Faiiions are car- 
 ried too high and too violently, it is a Sign of Weak- 
 nefs in Princes and much to the Prejudice both of 
 their Authority and Bufinefs. The Motions of 
 Fa£iions under Kings ought to be like the Motions 
 (as the Jjironomers fpeak) of the inferior Orbs ; 
 which may have their proper Motions, but yet 
 ftill are quietly carried by the higher Motion of 
 Primum Mobile. 
 
 Lii. Of Ceremonies and 
 bed.^ 
 
 Refp 
 
 E that is only real had need have ex- 
 ceeding great Parts of Virtue; as the 
 Stone had need to be Rich that is fet 
 without Foil. But if a Man mark it 
 well, it is in Praife and Commendation of Men, as 
 it is in Gettings and Gains ; for the Proverb is 
 true That light Gains make heavy Purfes ; for light 
 
 ' See Antitheta, No. 34. 
 O
 
 194 Essjrs. 
 
 Gains come thick, whereas Great come but now 
 and then. So it is true, that fmall Matters win 
 great Commendation, becaufe they are continually 
 in Ufe and in note ; whereas the Occafion of any 
 great Virtue cometh but on Feftivals ; therefore 
 it doth much add to a Man's Reputation, and is 
 (as Queen Ifabella faid) Like perpetual Letters com- 
 mendatory^ to have good Forms." To attain them, 
 it almoft fufficeth not to defpife them ; for fo 
 fhall a Man obferve them in Others ; and let him 
 truft himfelf with the reft ; for if he labour too 
 much to exprefs them, he (hall lofe their Grace ; 
 which is to be natural and unaffecSled. Some Men's 
 Behaviour is like a Verfe, wherein every Syllable 
 is meafured : hov/ can a Man comprehend great 
 Matters that breaketh his Mind too much to fmall 
 Obfervatlons ? Not to ufe Ceremonies at all is to 
 teach Others not to ufe them again ; and fo dimi- 
 niflieth KefpeSi to himfelf: efpecially they be not 
 to be omitted to Stran2;ers and formal Natures : 
 but the dwelling upon them, and exalting them 
 above the Moon, is not only tedious, but doth 
 diminifh the Faith and Credit of him that fpeaks. 
 And certainly, there is a Kind of Conveying of 
 efFe^lual and imprinting Paftages amongft Com- 
 pliments, which is of fingular ufe, if a Man can 
 hit upon it. Amongft a Man's Peers, a Man fhall 
 be fure of Familiarity ; and therefore, it is good a 
 little to keep State : amongft a Man's Inferiors 
 
 * Queen Ifabella, wife of Ferdinand of Arragon, fee Apoph- 
 thegms, No. 99. It feems Ariftotle had long fince faid fo of 
 perfonal appearance, rh koKKo^ Tracrtjg 'eirKTToXrjg aparariKwre- 
 pov hvai.. Stobaeus lxiv.
 
 OF CEREMONIES & RESPECT. 195 
 
 One fhall be fure of Reverence, and therefore it 
 is good a little to be familiar. He that is too much 
 in any Thing, fo that he giveth another Occafion 
 of Satiety, maketh himfelf cheap. To apply One's 
 Self to others is good ; fo it be with Demonftra- 
 tion, that a Man doth it upon Regard and not 
 upon Facility. It is a good Precept generally in 
 feconding Another, yet to add fomewhat of One's 
 own : as if you will grant his Opinion, let it be 
 with fome Diftin6lion ; if you will follow his Mo- 
 tion, let it be with Condition ; if you allow his 
 Counfel, let it be with alleging further Reafon. 
 Men had need beware, how they be too Perfe6l 
 in Compliments ; for be they never fo fufficient 
 otherwife, their Enviers will be fure to give them 
 that Attribute, to the Difadvantageof their greater 
 Virtues. It is lofs alfo in Bufinefs, to be too full 
 oi RefpeSis^ or to be too curious in obferving Times 
 and Opportunities. Solomon faith. He that con- 
 fidereth the Wind^ /hall not fow^ and he that looketh 
 to the Clouds^ Jhall not reap.^ A wife Man will 
 make more Opportunities than he finds. Men's 
 Behaviour fhould be like their Apparel, not too 
 ftrait or point device,* but free for exercife or 
 motion. 
 
 ^ Eccl. xi. 4. * Point device is finically exadl.
 
 196 Essjrs. 
 
 Liii. Of Praife.' 
 
 RAISE is the Refleaion of Virtue; 
 but it is as the^ Glafs or Body which 
 giveth the Reflexion, If it be from the 
 Common People, it is commonly falfe 
 
 and naught, and rather followeth vain Perfons than 
 virtuous : for the Common People underftand not 
 many excellent Virtues : the loweft Virtues dravv 
 Praife from them ; the middle Virtues work in 
 them Aftonifhment, or Admiration ; but of the 
 higheft Virtues they have no Senfe or perceiving 
 at all ; but Shews, and Species Virtutibus Ji?nlles 
 ferve beft with them. Certainly, Fame is like a 
 River, that beareth up Things light and fwollen, 
 and drowns Things weighty and folid : but if Per- 
 fons of Quality and Judgement concur, then it is, 
 (as the Scripture faith) No?nen bonum injiar JJn- 
 gnent'i fragrantls i^ it filleth all round about, and 
 will not eafily away ; for the Odours of Oint- 
 ments are more durable than thofe of Flowers. 
 There be fo many falfe Points of Praife that a 
 Man may jufHy hold it a fufpeil. Some Praifes 
 proceed merely of Flattery ; and if he be an ordi- 
 nary Flatterer, he will have certain common Attri- 
 
 ' See Antitheta, No. 10. 
 
 ' The words as the are left out in Montagu's edition, who has 
 been followed by others to the deftrudlion of the fenfe of the paf- 
 fage, which runs thus in the Latin verfion, — " Laus virtutis re- 
 fledlio eft. Atque ut fit in fpeculis, trahit aliquid e natura corporis 
 quod refledione praebet." 
 
 •* Ecclef. vii. i.
 
 OF PRAISE. 197 
 
 butes which may ferve every Man ; if he be a cun- 
 ning Flatterer, he will follow the Arch-flatterer, 
 which is a Man's Self; and wherein a Man think- 
 eth beft of himfelf, therein the Flatterer will up- 
 hold him moft ; but if he be an impudent Flatterer, 
 look wherein a Man is confcious to himfelf that 
 he is moft defective, and is moft out of Counte- 
 nance in himfelf, that will the Flatterer entitle 
 him to perforce, Spreta Confcientid. Some Praifes 
 come of good Wifties and Refpe£ls, which is a 
 Form due in Civility to Kings and Great Perfons, 
 Laudando practpere ; when by telling Men what 
 they are, they reprefcnt to them what they ftiould 
 be. Some Men are pra'ifed malicioufly to their 
 Hurt, thereby to ftir Envy and Jealoufy towards 
 them ; Pejfimuin Genus Inimicorum Laudmitium ; 
 Infomuch as it was a Proverb, amongft the Gre- 
 cians^ that, He that was praifed to his Hurt^Jhould 
 have a PuJI?'^ rife upon his Nofe ; as we fay, That 
 a Blijier will rife upon one's Tongue^ that tells a lie. 
 Certainly, moderate Praife^ukd with Opportunity, 
 and not vulgar, is that which doth the Good. Solo- 
 mon faith, He that praifeth his Friend aloiid^ rifing 
 early ^ itjhallbe to him no better than a Curfe.^ Too 
 much magnifying of Man or Matter doth irritate 
 Contradiction, and procure Envy and Scorn. To 
 praife a Man's Self cannot be decent, except it 
 be in rare Cafes : but to praife a Man's Office or 
 Profeffion, he may do it with good Grace, and with 
 a kind of Magnanimity. The Cardinals of Rome 
 which are Theologues, and Friars, and Schoolmen, 
 
 ■• A flip is a pimple or puftule. * Prov. xxvii. 14.
 
 198 
 
 ESSAYS. 
 
 have a Phrafe of notable Contempt and Scorn to- 
 wards civil Bufinefs ; for they call all temporal 
 Bufinefs of Wars, Embaffages, Judicature, and 
 other Employments, Sbirrerie ; v^hich is Under 
 Sher'iffries ; as if they vi^ere but matters for Under 
 Sheriffs and Catchpoles ; though many times thofe 
 Under Sher'iffries do more good than their High 
 Speculations. St. Paid^ when he boafts of him- 
 felf, he doth oft interlace, I fpeak like a Fool ',^ but 
 fpeaking of his calling, he faith ; Magnificaho ApoJ- 
 tolatum meum^ 
 
 Liv. Of Vain-Glory.' 
 
 T was prettily devifed of Mfop ; the 
 Fly fate upon the Axle-tree of the Cha- 
 riot-wheelj and faid^ What a Dufl do I 
 
 raife ! So are there fome Vain Per- 
 
 fons that whatfoever goeth alone, or moveth upon 
 greater Means, if they have never fo little Hand 
 in it, they think it is they that carry it. They 
 that are Glorious muft needs be Fa£lious ; for all 
 Bravery flands upon Comparifons. They muft 
 needs be violent to make good their own Vaunts ; 
 neither can they be fecret., and therefore not ef- 
 feflual ; but according to the French Proverb ; 
 Beaucoup de Bruit., peu de Fruit : Much Bruit., 
 little Fruit. Yet certainly there is Ufe of this 
 
 ^ 2 Cor. xi. 23. 
 
 ' See Antitheta, No. 19. 
 
 ' Rom. xi. 13.
 
 OF VAIN GLORY. 199 
 
 Quality in civil Affairs : where there is an 
 (Opinion and Fame to be created, either of Virtue 
 or Greatnefs, thefe Men are good Trumpeters. 
 Again, as Titus Livius noteth in the Cafe of Jn- 
 tiochus and the MtoUans^ there are fometimes great 
 Effects of crofs Lies ; as if a Man that negotiates 
 between Two Princes, to draw them to join in a 
 War a^ainft the Third, doth extol the Forces of 
 either of them above Meafure, the one to the other : 
 and fometimes he that deals between Man and 
 Man raifeth his own Credit with Both, by pre- 
 tending greater Intereft than he hath in Either : 
 and in thefe, and the like kinds, it often falls out 
 that Somnuhat is produced of Nothing : for Lies 
 are fufficient to breed Opinion, and Opinion brings 
 on Subftance. In military Commanders and Sol- 
 diers, Vain Glory is an effentlal Point ; for as Iron 
 fharpens Iron, fo by Glory one Courage fliarpen- 
 eth another. In Cafes of great Enterprife upon 
 charge and Adventure, a Compofition of Glorious 
 Natures doth put Life into Bufinefs ; and thofe 
 that are of folid and fober Natures, have more of 
 the Ballaft than of the Sail. In Fame of Learn- 
 ing the Flight will be flow without fome Feathers 
 of Ojlentation. ^ui de contetrmenda Gloria Lihros 
 fcrihunt^ Nomen fuum infcrihunt.^ Socrates^ Jrif- 
 totle^ Galeti^ were Men full of Ojlentation. Cer- 
 tainly, Vain Glory helpeth to perpetuate a Man's 
 Memory ; and Virtue was never fo beholding to 
 
 ' Vid. Liv. xxxvii. 48. 
 
 •• Cic. Tufc. Defp. i. 15. The words arc, " Quid noftri philo- 
 fophi ? Nonne in his libris ipfis, quos fcribunt dc conttmiicnda 
 gloria, fua nomina infcribunt."
 
 200 ESSJrS. 
 
 human Nature,as it received his* due at the Second 
 Hand. Neither had the Fame of Cicero, Seneca, 
 Plinius Secundus, borne her Age fo well, if it had 
 not been joined with fome Vanity in themfelves : 
 like unto Varnifh, that makes Ceilings not only 
 fhine, but laft. But all this while, when I fpeak 
 of Vain Glory, I mean not of that Property that 
 Tacitus doth attribute to Mucianus, Omnium, qua 
 dixerat, feceratque. Arte quadam Ojientator : ^ for 
 that proceeds not of Vanity, but of natural Mag- 
 nanimity and Difcretion : and, in fome Perfons, 
 is not only comely but gracious. For Excufations, 
 Ceflions, Modefty itfelf, well governed, are but 
 Arts of Ojlentation : and amongft thofe Arts there 
 is none better than that which Plinius Secundus 
 fpeaketh of, which is to be liberal of Praife and 
 Commendation to others, in that wherein a Man's 
 Self hath any Perfection. For faith Pliny very 
 wittily, In commending another you do yourfelf 
 right ; for he that you commend is either fuperior 
 to you in that you commend, or inferior ; if he be 
 inferior, if he be to be commended, you much 
 more : if he be fuperior, if he be not to be com- 
 mended, you much lefs.^ Glorious'^ Men are the 
 Scorn of wife Men ; the Admiration of Fools ; the 
 Idols of Parafites ; and the Slaves of their own 
 Vaunts. 
 
 '' Both Mr. Markby and Dr. Devey fubftitute its for hh here and 
 elfewhere, but it fhould be recolledted that the neuter pofTeflive 
 pronoun had not then found its way into ufe, and, as we retain hh in 
 the Bible and in Shakefpeare, there can be no reafon for altering it 
 here. 
 
 * Tacit. Hift. xi. 80. Comp. Adv. of L. n. xxiii. 2, 
 
 ^ Plin. Epift. vi. 17. ' G/or;oaj here, as before, means boaftful.
 
 201 
 
 Lv. Of Honour and Repu- 
 tation. 
 
 HE winning of Honour is but the re- 
 vealing of a Man's Virtue and Worth 
 without Difadvantage ; for fome in 
 their Actions, do Woo and affe6l Ho- 
 nour^ and Reputation ; which Sort of Men are 
 commonly much talked of, but inwardly little ad- 
 mired : and fome, contrariwife, darken their Vir- 
 tue in the Shew of it; fo as they be undervalued 
 in opinion. If a Man perform that which hath 
 not been attempted before ; or attempted and 
 given over; or hath been achieved, but not with 
 fo good Circumftance, he fhall purchafe more Ho- 
 nour than by EfFe£ling a Matter of greater Diffi- 
 culty or Virtue, wherein he is but a Follower. 
 If a Man fo temper his Actions, as in fome one 
 of them he doth content every Faftion or Com- 
 bination of People, the Mufick will be the fuller. 
 A Man is an ill Hufband of his Honour that en- 
 tereth into any A6lion, the Failing wherein may 
 difgrace him more than the Carrying of it through 
 can Honour him. Honour^ that is gained and 
 broken upon another hath the quickeft Reflec- 
 tion ; like Diamonds cut with Facets ; and there- 
 fore let a Man contend to excel any Competitors 
 of his in Honour^ in outlhooting them, if he can, 
 in their own Bow. Difcreet Followers and Ser- 
 vants help much to Reputation : Omnis Fama a
 
 202 ESSAYS. 
 
 Domcjlich eynanat?- Envy, which is the Canker 
 of Honour^ is beft extinguifhed," by declaring a 
 Man's Self, in his Ends, rather to feelc Merit than 
 Fame : and by Attributing a Man's Succefles 
 rather to divine Providence and Felicity than to 
 his own Virtue or Policy. The true marfhalling 
 of the Degrees of Sovereign Honour are thefe. In 
 the Firft Place are Conditores hnper'iorum. Founders 
 of States^ and Com?nonwealths ; fuch as were Ro- 
 mulus^ CyruSj Cafar^ Otto/nan,^ Ifmael. In the 
 Second Place are Legis-latores^ Lazvgivers ; which 
 are alfo called Second Founders^ or Pe?-petui Prln- 
 cipeSj becaufe they govern by their Ordinances, 
 after they are gone : fuch were Lycurgus^ Solon ^ 
 yujlln'ian^ Edgar^ Alphonfus of CajHle the Wife, 
 that made the S'lete Partidas. In the Third Place 
 are Llberatores^ or Salvatores ; fuch as compound 
 the long Miferies of civil Wars, or deliver their 
 Countries from Servitude of Strangers orTyrants ; 
 as Augufus Ccefar^ Vefpafianus^ Aurellanus^ Tbeo- 
 doricus, King Henry the Seventh oi England^ King 
 Henry the Fourth oi France. In the Fourth Place, 
 are Propagatores or Propugnatores Imperii^ fuch as 
 in honourable Wars enlarge their Territories, or 
 make noble Defence againft Invaders. And in 
 the Laft Place are P aires Patrice^ which reign 
 juflly, and make the Times good wherein they 
 live. Both which laft Kinds need no examples, 
 they are in fuch Number. Degrees of Honour in 
 
 ' Q^Cic. de Petit. Conful. v. 17. Cf. Adv. of L. 11. xxiii. 15. 
 * Thus the edition of 1625, Mr. Markby, probably by inadvert- 
 ence, prints dijlinguijhed. It is extinguhur in the Latin verfion. 
 ' i. e. Othman I. the fjunder of the Turkilh empire.
 
 OF HONOUR AND REPUTATION. 203 
 
 SuhjeSIs are ; firft, Part'icipes Curarum^ thofe upon 
 whom Princes do difcharge the greateft Weight 
 of their Affairs ; their Right Hands^ as we call 
 them. The next are, Duces Belli^ Great Leaders ; 
 fuch as are Princes' Lieutenants, and do them 
 notable Services in the Wars. The third are, 
 Grattofi^ Favourites; fuch as exceed not this 
 Scantling ; to be Solace to the Sovereign, and 
 harmlefs to the People. And the fourth, Negotiis 
 pares ; fuch as have great Places under Princes, 
 and execute their Places with Sufficiency. There 
 is an Honour Vikew'ik which may be ranked amongft 
 the greatefl:, which happeneth rarely : that is, of 
 fuch as Sacrifice themfeives to Death or Danger 
 for the Good of their Country : as was M. Regu/us^ 
 and the two Decii. 
 
 y ! 
 
 Lvi. Of Judicature. 
 
 UDGES ought to remember that their 
 Office is yus dicere^ and not yus dare; 
 to interpret Law^ and not to make 
 Laiu^ or give Law ;^ elfe will it be 
 like the Authority claimed by the Church oi Rome; 
 which under pretext of Expofition of Scripture 
 doth not flick to add and alter, and to pronounce 
 that which they do not find ; and by Shew oi An- 
 tiquity to introduce Novelty. Judges ought to be 
 more learned than witty ; more reverend than 
 
 ' See the 44th Aphorifm of the tra<ft, " De Fontibus Juris," in 
 the vin Book De Augm, Sc.
 
 204 ESSAYS. 
 
 plaufible ; and more advifed than confident. Above 
 all Things, Integrity is their Portion and proper 
 Virtue. Curfed (faith the Law) is he that removeth 
 the Landfnark." The Miflayer of a mere Stone is 
 to blame. But it is the Unjuji Judge that is the 
 capital Remover of Landmarks, when he defineth 
 amifs of Lands and Property. One foul Sentence 
 doth more Hurt than many foul Examples ; for 
 thefe do but corrupt the Stream ; the other cor- 
 rupteth the Fountain. So faith Solotnon^ Fans tur- 
 hatus^ et Vena corrupta^ ejl Jujius cadens in caufd 
 fud coram Adverfario? The Office o( Judges may 
 have Reference unto the Parties that fue ; unto 
 the Advocates that plead; unto the Clerks and 
 Minijiers o/yujlice underneath them j and to the 
 Sovereign or State above them. 
 
 Firft, for the Caufes or Parties that fue. There 
 be (faith the Scripture) that turn Judgement into 
 Wormwood i^ and furely there be alfo that turn it 
 into Vinegar; for Injuftice maketh it bitter, and 
 Delays make it four. The principal Duty of a 
 Judge is to fupprefs Force and Fraud; whereof 
 Force is the more pernicious when it is open ; and 
 Fraud when it is clofe and difguifed. Add thereto 
 contentious Suits, which ought to be fpewed out, 
 as the Surfeit of Courts. A Judge ought to prepare 
 his Way to a juft Sentence, as God ufeth to pre- 
 pare his Way, by raifing Valleys and taking down 
 Hills : fo when there appeareth on either fide a 
 high Hand, violent Profecution, cunning Advan- 
 tages taken. Combination, Power, great Counfel, 
 
 ^ Deut. xxvii. 17. ' Prov. xxv. 26. ■* Amos v. 7.
 
 OF JUDICATURE. 205 
 
 then is the Virtue of a Judge feen to maice In- 
 equality equal ; that he may plant his Judgement 
 as upon an even Ground. ^«/ fortifer emungit^ 
 elicit Sanguinem ;^ and where the Wine-prefs is 
 hard wrought, it yields a harfh Wine, that taftes 
 of the Grape-ftone. Judges muft beware of hard 
 Conftruclions, and drained Inferences ; for there 
 is no worfe Torture than the Torture of Laws. 
 Specially in cafe of Laws penal, they ought to have 
 Care that that which was meant for Terror be 
 not turned into Rigour ; and that they bring not 
 upon the People that Shower whereof the Scrip- 
 ture fpeaiceth, Pluet fuper eos Laqueos :^ for penal 
 Laws preffed are a Shower of Snares upon the 
 People. Therefore let penal Laws^ if they have 
 been Sleepers of long, or if they be grown unfit 
 for the prefent Time, be by wife Judges confined 
 in the Execution ; 
 
 Judicis Officium eji^ ut ReSy ita Tempora Rerum, 
 
 In Caufes of Life and Death Judges ought (as far 
 as the Law permitteth) in Juftice to remember 
 Mercy ; and to caft a fevere Eye upon the Ex- 
 ample, but a merciful Eye upon the Perfon. 
 
 Secondly, for the Advocates and Counfel that 
 plead: Patience and Gravity of hearing is an eflen- 
 tial Part of Juftice ; and an over-fpeaking Judge 
 is no well-tuned Cymbal.^ It is no Grace to a 
 Judge firft to find that which he might have heard 
 
 s Prov. XXX. 33. ^ Pf. xi. 6. 
 
 ' Ovid. Trift. I. i. 37. ' Pf. d- 5- Prayer Book verfion.
 
 2o6 ESSJrS. 
 
 in due time from the Bar ; or to fliew Quicknefs 
 of Conceit in cutting off Evidence or Counfel too 
 fhort ; or to prevent Information by Queftions, 
 though pertinent. The Parts of ayudge in hearing 
 are Four : To dire6l the Evidence ; to moderate 
 Length, Repetition, or Impertinency of Speech; 
 to recapitulate, fele6t, and collate, the material 
 Points of that which hath been faid ; and to give 
 the Rule or Sentence. Whatfoever is above thefe 
 is too much ; and proceedeth, either of Glory and 
 willingnefs to fpeak, or of Impatience to hear, 
 or of Shortnefs of Memory, or of Want of a ftaid 
 and equal Attention. It is a ffrange Thing to fee 
 that the Boldnefs of Advocates fliould prevail with 
 Judges ; whereas they fhould imitate God, in whofe 
 Seat they fit, who reprejjeth the Prejiimptuous^ and 
 giveth Grace to the Modeji. But it is more ftrange, 
 that Judges fhould have noted Favourites, which 
 cannot but caufe Multiplication of Fees, and Suf- 
 picion of By-ways- There is due from the Judge 
 to the Advocate fome Commendation and Gracing, 
 where Caufes are well handled and fair pleaded ; 
 efpecially towards the Side which obtaineth not ; 
 for that upholds in the Client the Reputation of 
 his Counfel^ and beats down in him the Conceit of 
 his Caufe. There is likewife due to the Publick 
 z Civil Reprehenfion of Advocates., where there 
 appeareth cunning Counfel, grofs Negled:, flight 
 Information, indifcreet Preffing, or an over-bold 
 Defence. And let not the Counfel at the Bar chop 
 with the Judge^ nor wind himfelf into the hand- 
 ling of the Caufe anew after the Judge hath de-
 
 OF JUDICATURE. 207 
 
 dared his Sentence ; but, on the other fide, let 
 not the Judge meet the Caufe half way, nor give 
 occafion to the Party to fay, His Counfel or Proofs 
 were not heard. 
 
 Thirdly, for that that concerns Clerks and Mi~ 
 nijiers. The Place o^jujlice is an hallowed Place j 
 and therefore not only the Bench, but the Foot- 
 pace and Precin6ls and Purprife thereof ought to 
 be preferved without Scandal and Corruption ; for, 
 certainly. Grapes (as the Scripture faith) will not 
 he gathered of Thorns or Thijiles ;5 neither can Juf- 
 tice yield her Fruit with fweetnefs amongft the 
 Briars and Brambles of catching and polling Clerks 
 and Minijiers. The Attendance of Courts is fub- 
 jecl to Four bad Inftruments. Firft, certain Per- 
 fons that are Sowers of Suits ; which make the 
 Court fwell, and the Country pine. The Second 
 Sort is of thofe that engage Courts in Quarrels of 
 Jurifdiilion, and are not truly Amid Curies^ but 
 Paraftti Curies ; in puffing a Court up beyond her 
 bounds for their own Scraps and Advantage. The 
 Third Sort is of thofe that may be accounted the 
 Left Hands of Courts ; Perfons that are full of 
 nimble and finiftcr Tricks and Shifts, whereby 
 they pervert the plain and dire6l Courfes of Csz/r/^, 
 and bring ^ujlice into oblique Lines and Labyrinths. 
 And the Fourth is the Poller and ExacSler of Fees; 
 which juflifies the Common Rcfemblance of the 
 Courts ofjujiice to the Bujh., whereunto while the 
 Sheep flies for defence in Weather, he is fure to 
 lofe Part of his Fleece. On the other fide, an 
 
 ' Matt. vii. 16.
 
 2o8 ESSATS. 
 
 antient Clerk., fkilful in Precedents, wary in Pro- 
 ceeding, and underftanding in the Bufinefs of the 
 Court., is an excellent Finger of a Court., and doth 
 many times point the way to the ^Judge himfelf. 
 
 Fourthly, for that which may concern the Sove- 
 reign and Ejiate. Judges ought above all to re- 
 member the Conclufion of the Roman Twelve 
 Tables., Salus Populi fuprema Lex •,'^^ and to know, 
 that Laws, except they be in order to that end, 
 are but Things captious, and Oracles not well in- 
 fpired. Therefore it is a happy Thing in a State, 
 when Kings and States do often confult with 
 Judges ; and again, when Judges do often confult 
 with the King and State : the one, when there 
 is Matter of Law intervenient in Bufinefs of State ; 
 the other, when there isfomeConfideration of State 
 intervenient in Matter of Law ; for many times, 
 the Things deduced to Judgement may be Meum 
 and Tuum., when the Reafon and Confequence 
 thereof may trench to Point of Eftate. I call 
 Matter of Eftate, not only the parts of Sovereignty, 
 but whatfoever introduceth any great Alteration, 
 or dangerous Precedent ; or concerneth manifeftly 
 any great Portion of People. And let no Man 
 weakly conceive that juft Laws, and true Policy, 
 have any Antipathy : for they are like the Spirits, 
 and Sinews, that one moves with the other. Let 
 Judges alfo remember, that, Solomon s Throne was 
 
 '" This is not from the Laws of the XII Tables, but among thofe 
 which Cicero has fat down in his book de Leglbus, iii. 3, for the 
 government of his imaginary Republic. It is remarkable that Sel- 
 tien feems to have made the fame miftake. See Table Talk, ar- 
 ticle People, p. 112, Ed. 1856, and my note there.
 
 OF JUDICATURE. 209 
 
 fupported by Lions on both fides ;^i let them be 
 Lions, but yet Lions under the Throne ; being cir- 
 cumfpeit, that they do not check, or oppofe any 
 Points of Sovereignty. Let not Judges alfo be fo 
 ignorant of their own Right as to think there is 
 not left to them, as a principal Part of their Office, 
 a wife Ufe and application of Laws ; for they may 
 remember what the Apojile faith of a Greater Law 
 than theirs ; Nos fcimus quia Lex bona £/?, modo 
 quis ea utatur legitiim.'^^ 
 
 Lvii. Of Anger. 
 
 O feek to extinguifh Anger utterly is 
 but a Bravery of the Stoicks. We have 
 better Oracles : Be angry ^ but fin not : 
 Let not the Sun go down upon your 
 Anger.^ Anger muft be limited and confined, both 
 in Race and in Time. We will firft fpeak how 
 the natural Inclination and Habit, to be angry., may 
 be attempered and calmed. Secondly, how the 
 particular Motions of Anger may be reprefTed, or 
 at leaft refrained from doing Mifchief Thirdly, 
 how to raife Anger or appeafe Anger in another. 
 
 For the firft ; there is no other Way but to 
 meditate and ruminate well upon the Effe(5ts of 
 Anger., how it troubles Man's Life ; and the beft 
 Time to do this is to look back upon Anger when 
 the Fit is thoroughly over. Seneca faith well That 
 
 I Kings X. 19, 20. 
 
 " I Tim. i. 8. 
 
 ' Eph. iv. 26. 
 P
 
 210 ESS ATS. 
 
 Anger is like Ruin^ which breaks itfelf upon that 
 it falls.- The Scripture exhorteth us To pojfefs 
 our Souls in Patience ;'^ whofoever is out oi Pa- 
 tience is out of PoflefTion of his Soul. Men muft 
 not turn Bees ; 
 
 Annnafque in vulnere ponunt.* 
 
 Anger is certainly a kind of Bafenefs ; as it ap- 
 pears well in the Weaknefs of thofe Subje6ls in 
 whom it reigns : Children, Women, Old Folks, 
 Sick Folks. Only Men muft beware that they 
 carry their Anger rather with Scorn than with 
 Fear ; fo that they may feem rather to be above 
 the Injury than below it : which is a Thing eafily 
 done, if a Man will give Law to himfelf in it. 
 
 For the fecond Point ; the Caufes and Motives 
 oi Anger are chiefly three. Firft, to be too Senft- 
 ble of Hurt; for no Man is angry x\\-2X feels not 
 himfelf hurt : and therefore tender and delicate 
 Perfons muft needs be oft angry ; they have fo 
 many Things to trouble them, which more robuft 
 Natures have little Senfe of. The next is the Ap- 
 prehenfion and Conftru6lion of the Injury offered, 
 to be in the Circumftances thereof full of Con- 
 tempt ; for Contempt is that which putteth an edge 
 upon Anger, as much, or more than the Hurt it- 
 felf: and therefore, when Pvlen are ingenious in 
 picking out Circumftances of Contempt, they do 
 kindle their Anger much. Laftly, Opinion of the 
 Touch of a Man's Reputation doth multiply and 
 
 ^ Senec. De Ira. i. i. -^ Luke xxi. 19- 
 
 * Virg. Georg. iv. 238.
 
 OF JNGER. 211 
 
 fharpen Anger: wherein the Remedy is that a Man 
 fhould have as Confaho was wont to fay, Telam 
 Honoris crajjtorem.^ But in all refrainings o^ Anger ^ 
 it is the beft Remedy to win Time ; and to make 
 a Man's felf believe that the Opportunity of his 
 Revenge is not yet come : but that he forefees a 
 Time for it ; and fo to ftill himfelf in the mean- 
 time, and referve it. 
 
 To contain Anger from Mi/chiefs though it take 
 hold of a Man, there be two Things whereof you 
 muft have fpecial Caution : The one, of extreme 
 Bitternefs of Words ; efpecially if they be aculeate 
 and proper ; for communia Maledida are nothing 
 fo much : and again, that in Anger^ a Man reveal 
 no Secrets: for that makes him not fit for Society. 
 The other, that you do not peremptorily break off 
 in any Bufinefs in a Fit o^ Anger : but howfoever 
 you Jhew Bitternefs, do not a£l anything that is not 
 revocable. 
 
 For raifing and appeafing Anger in another ; it 
 is done chiefly by choofing of Ti?nes^ when Men 
 are frowardeft and worft difpofed, to incenfe them. 
 Again, by gathering (as was touched before) all that 
 you can find out to aggravate the Conte?npt : and 
 the two Remedies are by the Contraries. The 
 Former, to take good Times, when firft to relate 
 to a Man an angry Bufinefs ; for the firft Im- 
 prcffion is much : and the other is to fever, as 
 much as may be, the Confl:ruction of the Injury 
 from the Point of Contempt : imputing it to Mif- 
 underftanding. Fear, Paffion, or what you will. 
 
 ' Sec Adv, of L. ii. xx. 12.
 
 212 ESSJTS. 
 
 Lviii. Of Viciflitudes of 
 Things. 
 
 OLOMON faith ; There is no new 
 Thing upon the Earth} So that as 
 Plato had an Imagination that all 
 Knowledge was but Remembrance ; " fo 
 Solomon giveth his Sentence that all Novelty is but 
 Oblivion ; whereby you may fee that the River of 
 Lethe runneth as well above Ground, as below. 
 There is an abftrufe Aftrologer that faith; If it 
 were not for two things that are confiant [the one 
 is^ that the Fixed Stars ever Jl and at like dijiance^ 
 one from another^ and never come nearer together 
 nor go further afunder ; the other ^ that the Diurnal 
 Motion perpetually keepeth Time)^ no Individual 
 would laf} one Motnent. Certain it is, that the 
 Matter is in a perpetual Flux,^ and never at a Stay. 
 The great Winding-fheets that bury all Things in 
 Oblivion are two ; Deluges^ and Earthquakes. As 
 for Confagrations and great Droughts^ they do not 
 merely difpeople, and deftroy. Phcetons Car went 
 but a day ; and the Three Tears'" Drought in the 
 time of Ellas'^ was but particular and left People 
 alive. As for the great Burnings by Lightnings^ 
 which are often in the ^P^ejl Indies^ they are but 
 narrow ; but in the other two Deftru(5lionSj by 
 
 • Eccl. i. 9. 
 
 ■■* See Dedication to Adv. of L. and Plato's Phaedo. 
 
 ^ Adv. of L. II. V. 3. ■• See i Kings xvii. i ; xviii. i.
 
 OF VICISSITUDES OF THINGS. 213 
 
 Deluge and Earthquake^ it is further to be noted, 
 that the Remnant of People which hap to be re- 
 ferved are commonly ignorant and mountainous 
 People, that can give no Account of the Time 
 paft : fo that the Oblivion is all one as if none had 
 been left. If you confider well of the People of 
 the IVeJi Indies^ it is very probable that they are a 
 newer or a younger People than the People of the 
 Old World ; and it is much more likely, that the 
 Deftruilion that hath heretofore been there was 
 not by Earthquakes (as the Egyptian Prieft told 
 Solon concerning the Ifland oi Atlantis ^^ That it 
 was fiv allowed by an Earthquake^) but rather, that 
 it was defolated by a particular Deluge : for Earth- 
 quakes are feldom in thofe Parts. But, on the other 
 fide, they have fuch pouring Rivers, as the Rivers 
 of Jfta and Africa and Europe are but brooks to 
 them. Their Andes likewife, or Mountains, are 
 far higher than thofe with us ; whereby it feems, 
 that the Remnants of Generations of Alen were 
 in fuch a particular Deluge faved. As for the 
 Obfervation that Machiavel hath, that the yea- 
 loufy of Se£ls doth much extinguifh the Memory 
 of Things ;^ traducing Gregory the Great, that he 
 did what in him lay to extinguifh all Heathen An- 
 tiquities ; I do not find, that thofe Zeals do any 
 great Effects, nor laft long ; as it appeared in the 
 Succcflion of Sabinian, who did revive the former 
 Antiquities. 
 
 The Vicijfitude, or Mutations, in the Superior 
 
 * See Plato, Tim. iii. 24. fq. 
 
 * Macchiavelll Difcorfi lopra Livio, ii. 5.
 
 214 ESSJTS. 
 
 Globe, are no fit Matter, for this prefent Argu- 
 ment. It may be Plato's great Tear^ if the World 
 fhould laft fo long, would have fome Effe6l ; not 
 in renewing the State of like Individuals (for that 
 is the Fume of thofe that conceive the Celeftial 
 Bodies have more accurate Influences upon thefe 
 Things below than indeed they have), but in grofs. 
 Comets, out of queftion, have likewife Power and 
 Effe£l over the Grofs and Mafs of Things : but 
 they are rather gazed upon, and waited upon in 
 their Journey than wifely obferved in their Effedls ; 
 fpecially in their refpedtive EfFe6ls ; that is, what 
 Kind o^ Comet for Magnitude, Colour, Verfion of 
 the Beams, placing in the Region of Heaven, or 
 Lading, produceth what Kind of Effects. 
 
 There is a Toy which I have heard, and I would 
 not have it given over, but waited upon a little. 
 They fay, it is obferved in the Low Countries (I 
 know not in what Part) that every Five and Thirty 
 Years the fame kind and fuit of Years and Wea- 
 thers comes about again : as great Frofts, great 
 Wet, great Droughts, warm Winters, Summers 
 with little Heat, and the like : and they call it the 
 Prime. It is a Thing, I do the rather mention, 
 becaufe computing backwards, I have found fome 
 Concurrence. 
 
 But to leave thefe Points of Nature, and to 
 come X.O Men. T'he greateft ^;V{^///^^ of Things 
 amongft Men is the FiciJJitude of Se£ls and Re- 
 ligions ; for thofe Orbs rule in Men's Minds moft. 
 The true Religion is built upon the Rock ; the Reft 
 
 "> Plat. Tim. iii. 28. fq. Cic. De Nat. Deor. iv. 20,
 
 OF VICISSITUDES OF THINGS. 215 
 
 are toft upon the Waves of Time. To fpeak 
 therefore, of the Caufes of new SeSfs^ and to give 
 fome Counfel concerning them, as far as the Weak- 
 nefs of human Judgement can give ftay to fo great 
 Revolutions. 
 
 When the Religion formerly received is rent by 
 Difcords ; and when the Holinefs of the Profeffors 
 of Religion is decayed and full of Scandal ; and 
 withal the Times be ftupid, ignorant, and barba- 
 rous ; you may doubt the fpringing up of a New 
 Se^ ; if then alfo there fhould arife any extrava- 
 gant and ftrange Spirit to make himfelf Author 
 thereof: all which Points held when Mahojnet 
 publifhed his Law. If a new Se^ have not two 
 Properties, fear it not ; for it will not fpread. The 
 one is, the fupplanting or the oppofmg of Au- 
 thority eftablifhed : for nothing is more Popular 
 than that. The other is, the giving Licenfe to 
 Pleafures and a voluptuous Life. For as iox fpe di- 
 lative Herefies (fuch as were in ancient Times the 
 Arians, and now the Arminians) though they work 
 mightily upon Men's Wits, yet they do not pro- 
 duce any great Alterations in States ; except it be 
 by the Help of civil Occafions. There be three 
 Manner of Plantations oi new SeSfs : by the Power 
 of Signs and Mifacles : by the Eloquence and IFif- 
 doTH of Speech and Perfuafion : and by the Sword. 
 For Martyrdoms^! reckon them Tivnong^ Miracles ; 
 becaufe they feem to exceed the Strength of hu- 
 man Nature : and I may do the like o^ fuperlative 
 and ad?nirable Holinefs of Life. Surely there is 
 no better Way to ftop the rifing of neiv Se^s and
 
 2i6 ESSAYS. 
 
 Schifms than to reform Abufes ; to compound the 
 fmaller Differences ; to proceed mildly, and not 
 with fanguinary Perfecutions ; and rather to take 
 off the principal Authors, by winning and ad- 
 vancing them, than to enrage them by Violence 
 and Bitternefs. 
 
 The Changes and V'lcijfitude in Wars are many, 
 but chiefly in three Things ; in the Seats or Stages 
 of the War^ in the Weapons^ and in the Manner 
 of the Condu£i. Wars in ancient Time feemed 
 more to move from Eaft to Weft: for the P er- 
 fians^ AJfyr'ians^ Arabians^ Tartars (which were 
 the Invaders), were all Eaftern People. It is true, 
 the Gauls were Weftern ; but we read but of two 
 Incurfions of theirs ; the one to Gallo-Grecia^ the 
 other to Rome. But Eajl and Weji have no cer- 
 tain Points of Heaven ; and no more have the 
 Wars., either from the Eaji or WeJi, any certainty 
 of obfervation. But North and South are fixed : 
 and it hath feldom or never been feen that the far 
 Southern People have invaded the Northern, but 
 contrariwife. Whereby it is manifeft that the 
 Northern Tra£l of the World is in Nature the 
 more martial Region : be it in refpecl of the Stars 
 of that Hemifphere, or of the great Continents 
 that are upon the North : whereas the South Part^ 
 for aught that is known, is almoft all Sea; or 
 (v/hich is moft apparent) of the Cold oftheA^or//;^r« 
 Parts, which is that which without Aid of Difci- 
 pline doth make the Bodies hardeft, and the Cou- 
 rages warmeft. 
 
 Upon the breaking dsidi Jhlverlng of a great State
 
 OF VICISSITUDES OF THINGS. 217 
 
 and Empire you may be fure to have JVors : for 
 great Empires, while they ftand, do enervate and 
 deftroy the Forces of the Natives w^hich they have 
 fubdued, refting upon their ow^n protecting Forces: 
 and then when they fail alfo, all goes to ruin, and 
 they become a Prey. So was it in the Decay of 
 the Roman Empire; and likewife, in the Empire 
 of Ahnaigne^ after Charles the Great, every Bird 
 taking a Feather ; and were not unlike to befall 
 to Spain, if it fhould break. The great Jccejjions 
 and Unions of Kingdoms do likewife ftir up JVars : 
 for when a State grows to an Over-power, it is 
 like a great Flood that will be fure to overflow : 
 as it hath been feen, in the States oi Rome, Tur- 
 key, Spain, and others. Look when the World 
 hath iewcik. barbarous Peoples, but fuch as com- 
 monly will not marry or generate, except they 
 know means to live (as it is almofl: every where 
 at this day except Tartary), there is no Danger of 
 Inundations of People : but when there be great 
 Shoals of People which go on to populate, without 
 forefeeing Means of Life and Suftentation, it is of 
 Neceffity, that once in an Age or two they dif- 
 charge a Portion of their People upon other Na- 
 tions : which the ancient Northern People were 
 wont to do by Lot : carting Lots what Part fhould 
 flay at home, and v/hat (hould feek their Fortunes. 
 When a Warlike State grow?, f oft and effeminate, 
 they may be fure of a War; for commonly fuch 
 States are grown rich in the time of their degene- 
 rating ; and fo the Prey inviteth, and their Decay 
 in Valour encoura2:eth a War.
 
 2i8 ESS ATS. 
 
 As for the Weapons it hardly falleth under Rule 
 and Obfervation : yet we fee, even they have ^^- 
 turns and Vic'ijfituclcs, For certain it is, that Ord- 
 nance was known in the City of the Oxidraces in 
 India ; and was that which the Macedonians called 
 Thunder and Lightning, and Magic. And it is 
 well known that the ufe of Ordnance hath been 
 in China above two thoufand Years. The Con- 
 ditions of Weapons^ and their Improvement are ; 
 firft, the Fetching afar off; for that outruns the 
 Danger ; as it is feen in Ordnance and Mujkets. 
 Secondly, the Strength of the Percuffion, wherein 
 likewife Ordnance do exceed all Arietations^ and 
 ancient Inventions. The third is, the commodious 
 ufe of them : as that they may ferve in all Wea- 
 thers ; that the Carriage may be light and ma- 
 nageable ; and the like. 
 
 For the Conduii of the IFar : At the firft. Men 
 refted extremely upon Nutnber : they did put the 
 Wars likewife upon main Force and Valour ; point- 
 ing Days for pitched Fields, and fo trying it out 
 upon an even Match : and they were more igno- 
 rant in ranging and arraying their Battles. After 
 they grew to reft upon JVumber^ rather Competent 
 than Vaft ; they grew to Advantages of Place^ cun- 
 ning Diverfions^ and the like : and they grew more 
 fkilful in the ordering of their Battles. 
 
 In the Tout/) of a State Anns do flourifh ; in 
 the Middle Age of a State., Learning ; and then 
 both of them together for a time : in the Declining 
 Age of a State, ?nechanical Arts and Merchandize. 
 
 * jirietatiotn, i. e. applications of the Aries or battering ram.
 
 OF VICISSITUDES OF THINGS. 219 
 
 Learning hath his Infancy, when it is but begin- 
 ning, and almoft childifh ; then his Youth, when 
 it is luxuriant and juvenile ; then his Strength of 
 Years, when it is folid and reduced ; and laftly, 
 his old Age, when it waxeth dry and exhaufl:. But 
 it is not good to look too long upon thefe turning 
 Wheels of ViciJJitude left we become giddy. As 
 for the Philology of them, that is but a Circle of 
 Tales, and therefore not fit for this writing. 
 
 
 <$i
 
 221 
 
 APPENDIX TO ESSAYS. 
 
 I. A Fragment of an Effay of 
 Fame.' 
 
 HE Poets make Famez Monfter : they 
 defcribe her in part finely and elegantly, 
 and in part gravely and fententioufly : 
 they fay, Look how many Feathers 
 fhe hath, fo many Eyes fhe hath underneath, fo 
 many Tongues, fo many Voices, {he pricks up fo 
 many Ears. 
 
 This is a flourifh ; there follow excellent Para- 
 bles ; as that {he gathereth Strength in going ; that 
 fhe goeth upon the Ground, and yet hideth her 
 Head in the Clouds ; that in the day-time {lie fit- 
 teth in a Watch-tower, and flieth moft by night ; 
 that {he mingleth Things done with Things not 
 done ; and that flie is a Terror to great Cities ; 
 but that which palTeth all the re{l is, they do re- 
 count that the Earthy mother of the Giants that 
 made war again{l Jupiter^ and were by him de- 
 {Iroyed, thereupon in anger brought forth Fame, 
 for certain it is that Rebels figured by the Giants 
 and feditious Fames, and Libels, are but Brothers 
 and Sifters, mafculine and feminine: but now if a 
 
 ' Publifhed by Dr. Raivley in his Rejujcitatio.
 
 222 ESSATS. 
 
 Man can tame this Monfter, and bring her to feed 
 at the hand and govern her, and with her fly other 
 ravening Fowl and kill them, it is fomewhat 
 worth : but we are infe6led with the Style of the 
 Poets. To fpeak now in a fad and ferious Manner, 
 there is not in all the Politics a Place lefs handled, 
 and more worthy to be handled than this of Fame : 
 we will therefore fpeak of thefe points : what are 
 falfe Fames ; and what are true Fames ; and how 
 they may be beft difcerned ; how Fames may be 
 fown and raifed ; how they may be fpread and mul- 
 tiplied ; and how they may be checked and laid 
 dead ; and other things concerning the nature of 
 Fame. Fame is of that Force as there is fcarcely 
 any great A6lion wherein it hath not a great Part, 
 efpecially in the War. Muc'ianus undid Vitellius 
 by a Fame that he fcattered, that Vitellius had in 
 Purpofe to remove the Legions of Syria into Ger- 
 many ^ and the Legions of Germany into Syria; 
 whereupon the Legions of Syria were infinitely 
 inflamed." 'Julius Ccefar took Pompey unprovided ; 
 and laid afleep his Induftry and Preparations by a 
 Fame that he cunningly gave out, how Ccefar's 
 own Soldiers loved him not ; and, being wearied 
 with the Wars and laden with the Spoils of Gaiil^ 
 would forfake him as foon as he came into Italy.^ 
 Livia fettled all things for the fucceflion of her 
 Son Tiberius by continual giving out that her 
 Hufband Augujlus was upon Recovery and Amend- 
 ment;^ and it is a ufual thing with the Bafhaws, 
 
 * Tacit. Hift. ii. 80. 3 caf. de Bell. Civ. i. 6. 
 
 * Tacit. Ann. i. 5.
 
 OF FAME. 223 
 
 to conceal the Death of the Great Turk from the 
 Janizaries and Men of War, to fave the Sacking 
 of Conjiantinople and other Towns, as their man- 
 ner is. Themijiocles made Xerxes, K\ng of Per/ia, 
 poft apace out of Gracia^ by giving out that the 
 Grecians had a Purpofe to break his Bridge of Ships 
 which he had made athwart HellejpontJ' There be 
 a thoufand fuch Hke Examples, and the more they 
 are, the lefs they need to be repeated, becaufe a 
 man meeteth with them every where : therefore 
 let all wife Governors have as great a Watch and 
 Care over Fames as they have of the Adions and 
 Defigns themfelves. 
 
 [ The Reji of this EJfay was not Jinijhed,'\ 
 
 II. Of a King. 
 
 KING is a Mortal God on Earth, 
 unto whom the living God hath lent 
 his own Name as a great Honour; 
 but withal told him he fliould die like 
 a Man, left he fhould be proud and flatter himfelf 
 that God hath with his Name imparted unto him 
 his Nature alfo. 
 
 2. Of all kind of A4en God is the leaft beholden 
 unto them ; for he doth moft for them and they 
 do ordinarily leaft for him. 
 
 3. A King that would not feel his Crovvn too 
 
 ' See Herod, viii. 108, 109.
 
 224 ESSJTS. 
 
 heavy for him, muft wear it every day ; but if he 
 think it too light he knoweth not of what Metal 
 it is made. 
 
 4. He muft make Religion the Rule of Govern- 
 ment, and not to balance the Scale ; for he that 
 cafteth in Religion only to make the Scales even, 
 his own weight is contained in thofe Characters, 
 " Mene, mene, tekel, upharfm, He is found too 
 light, his Kingdom fhall be taken from him," 
 
 5. And that King^ that holds not Religion the 
 beft Reafon of State, is void of all Piety and Juftice, 
 the Supporters of a King. 
 
 6. He muft be able to give Counfel himfelf, but 
 not rely thereupon ; for though happy Events jus- 
 tify their Counfels, yet it is better that the evil 
 Event of good Advice be rather imputed to a 
 Subjedl than a Sovereign. 
 
 7. He is the Fountain of Honour, which fhould 
 not run with a wafte Pipe, left the Courtiers fell 
 the Water, and then, as Papifts fay of their holy 
 Wells, it lofes the Virtue. 
 
 8. He is the Life of the Law, not only as he is 
 lex loquens himfelf, but becaufe he animateth the 
 dead Letter, making it a6live towards all his Sub- 
 jects prcemio et poena. 
 
 9. A wife King muft do lefs in altering his Laws 
 than he may ; for new Government is ever dan- 
 gerous. It being true in the Body Politic as in 
 the Corporal, that omn'is fuhita immutatio eft per l- 
 culofa ; and though it be for the better, yet it is 
 not without a fearful Apprehcnfion ; for he that 
 changeth the Fundamental Laws of a Kingdom,
 
 OF A KING. 225 
 
 thinketh there is no good Title to a Crown but 
 by Conqueft. 
 
 10. A King that fetteth to Sale Seats of Juftice 
 opprefleth the People j for he teacheth his Judges 
 to fell Juftice ; and pretio parata pretio venditur 
 jujlitia. 
 
 11. Bounty and Magnificence are Virtues very 
 regal, but a prodigal King is nearer a Tyrant than 
 a Parfimonious ; for Store at home draweth not 
 his Contemplations abroad: but Want fupplieth 
 itfelf of what is next, and many times the next 
 way : a King herein muft be wife, and know what 
 he may juftly do. 
 
 12. That King which is not feared is not loved ; 
 and he that is well feen in his craft muft as well 
 ftudy to be feared as loved ; yet not loved for Fear, 
 but feared for Love. 
 
 13. Therefore, as he muft always refcmble Him 
 whofe great Name he beareth, and that as in ma- 
 nifefting the fweet Influence of his Mercy on the 
 fcvere Stroke of his Juftice fometimes, fo in this 
 not to fuffer a Man of Death to live ; for befides 
 that the Land doth mourn, the Reftraint of Juftice 
 towards Sin doth more retard the affe6lion of Love 
 than the extent of Mercy doth inflame it : and furc 
 where Love is [ill] beftowed. Fear is quite loft. 
 
 14. His greatcft Enemies are his Flatterers ; for 
 though they ever fpeak on his fide, yet their Words 
 ftill make againft him. 
 
 15. The Love which a King oweth to a Weal 
 Public fliould not be overftrained to any one par- 
 ticular ; yet that his more fpecial Favour do refledt
 
 226 ESSAYS. 
 
 upon fome worthy Ones is fomewhat neceflary, 
 becaufe there are few of that capacity. 
 
 i6. He muft have afpecial Care of five Things, 
 if he would not have his Crown to be but to him 
 infelix Felicitas. 
 
 Firft, that fimulata SanSl'itas be not in the 
 Church ; for that is duplex iniqtdtas. 
 
 Secondly, that inutlUs Mqu'itas fit not in the 
 Chancery j for that is inepta M'ljer'icordla. 
 
 Thirdly, that utills Iniquitas keep not the Ex- 
 chequer ; for that is crude le latroc'inium. 
 
 Fourthly, that fidelis Temeritas be not his Ge- 
 neral ; for that will bring hntferam Pcenitentiam. 
 
 Fifthly, that infideUs Prudentia be not his Se- 
 cretary ; for that is anguis fub vir'idi herha. 
 
 To conclude : as he is of the greateft Power, fo 
 he is fubje6l to the greateft Cares, made the Ser- 
 vant of his People, or elfe he were without a Call- 
 ing at all. 
 
 He then that honoureth him not is next an 
 Atheift, wanting the Fear of God in his Heart. 
 
 III. An Eflay on Death. 
 
 HAVE often thought upon Death .^-asx^ 
 I find it the leaft of all Evils. All 
 that which is paft is as a Dream j and 
 he that hopes or depends upon Time 
 coming, dreams waking. So much of our Life as 
 we have difcovered is already dead \ and all thofe 
 
 
 1 
 
 s 
 
 5 
 
 r^r^
 
 ON DEATH. 227 
 
 Hours which we fhare, even from the breafts of 
 our Mother, until we return to our Grandmother, 
 the Earth, are part of our dying Days ; whereof 
 even this is one, and thofe that fucceed are of the 
 fame nature, for we die daily ; and as Others have 
 given place to us, fo we muft in the end give way 
 to Others. 
 
 2. Phyficians^ in the name of Death include all 
 Sorrow, Anguifli, Difeafe, Calamity, or whatfo- 
 ever can fall in the Life of Man, either grievous 
 or unwelcome : but thefe Things are familiar unto 
 us, and we fuffer them every hour ; therefore we 
 die daily, and I am older fince I affirmed it. 
 
 3. I know many wife Men that fear to die ; for 
 the Change is bitter and Flefh would refufe to 
 prove it : befides the Expe6lation brings Terror 
 and that exceeds the Evil. But I do not believe, 
 that any Man fears to be dead, but only the Stroke 
 of Death ; and fuch are my Hopes, that, if Hea- 
 ven be pleafed, and Nature renew but my Leafe 
 for twenty-one Years more, without afking longer 
 Days, I fliall be ftrong enough to acknowledge, 
 without mourning, that I was begotten mortal. 
 Virtue walks not in the Highway, though fhe go 
 per aha ; this is Strength and the Blood to Virtue, 
 to contemn Things that be defired, and to negledl 
 that which is feared. 
 
 4. Why ftiould Man be in love with his Fetters, 
 though of Gold ? Art thou drowned in Security r 
 Then I fay thou art perfe6tly dead. For though 
 thou movcft, yet thy Soul is buried within thee, 
 and thy good Angel either forfakes his guard or
 
 228 ESSJrS. 
 
 fleeps. There is Nothing under Heaven, favinga 
 true Friend (who cannot be counted within the 
 number of Moveables), unto which my Heart doth 
 lean. And this dear Freedom hath begotten me 
 this Peace, that I mourn not for that End which 
 muft be, nor fpend one Wifti to have one Minute 
 added to the incertain Date of my Years. It was 
 no mean Apprehenfion of Lucian^ who fays of 
 Menippus^ that in his Travels through Hell he 
 knew not the Kings of the Earth from other Men, 
 but only by their louder Cryings and Tears, 
 which was foftered in them through the remorfe- 
 ful Memory of the good Days they had feen, and 
 the fruitful Havings which they fo unwillingly left 
 behind them : he that was well feated, looked 
 back at his Portion, and was loth to forfake his 
 Farm ; and Others, either minding Marriages, 
 Pleafures, Profit, or Preferment, defired to be ex- 
 cufed from Death^s Banquet : they had made an 
 Appointment with Earthy looking at the Bleflings, 
 not the Hand that enlarged them, forgetting how 
 unclothedly they came hither, or with what naked 
 Ornaments they were arrayed. 
 
 5. But were we Servants of the Precept given, 
 and Obferversof the Heathens' rule, memento ?nori^ 
 and not become benighted with this feeming Feli- 
 city, we fliould enjoy it as Men prepared to lofe, 
 and not wind up our Thoughts upon fo perifhing 
 a Fortune : he that is not ftarkly ftrong (as the 
 Servants of Pleafure,) how can he be found unready 
 to quit the Veil and falfe Vifage of his Perfedlion? 
 The Soul, having ftiaken off her Flefh, doth then
 
 ON DEATH. 229 
 
 fet up for herfelf, and, contemning Things that 
 are under, fhews what Finger hath enforced her ; 
 for the Souls of Idiots are of the fame piece with 
 thofe of Statefmen, but now and then Nature is at 
 a fault, and this good Gueft of ours takes Soil in 
 an imperfeii body, and fo is flackened from (hew- 
 ing her Wonders, like an excellent Mufician, 
 which cannot utter himfelf upon a defe6live In- 
 ftrument. 
 
 6. But fee how I am fwerved and lofe my 
 Courfe, touching at the Soul that doth leaft hold 
 Adlion with Death^ who hath the fureft Property 
 in this frail Ail; his Stile is, the End of all Flefh 
 and the Beginning of Incorruption. 
 
 This Ruler of Monuments leads Men for the 
 moft part out of this World with their Heels for- 
 ward, in token that he is contrary to Life, which, 
 being obtained, fends Men headlong into this 
 wretched Theatre, where being arrived their firft 
 language is that of Mourning. Nor in my own 
 Thoughts can I compare Men more fitly to any 
 thing than to the Indian Fig-tree, which being 
 ripened to his full height, is faid to decline his 
 Branches down to the Earth, whereof fhe con- 
 ceives again, and they become Roots in their own 
 flock. 
 
 So Man having derived his Being from the 
 Earth, firft lives the Life of a Tree, drawing his 
 Nourifhment as a Plant, and made ripe for Death, 
 he tends downwards, and is fowed again in his 
 Mother the Earth, where he periftieth not but 
 experts a quickening.
 
 230 ESSJTS. 
 
 7. So we fee Death exempts not a Man from 
 Being, but only prefents an Alteration ; yet there 
 are fome Men, I think, that ftand otherwife per- 
 fuaded. Death finds not a worfe Friend than an 
 Alderinan^ to whofe Door I never knew him wel- 
 come ; but he is an importunate Gueft and will 
 not be faid Nay. 
 
 And though they themfelves fhall affirm that 
 they are not within, yet the Anfwer will not be 
 taken ; and that which heightens their Fear is, that 
 they know they are in danger to forfeit their Flefh, 
 but are not wife of the Payment- day : which fickly 
 Uncertainty is the Occafion that (for the moft 
 part) they ftep out of this World unfurnifhed for 
 their general Account, and being all unprovided, 
 defire yet to hold their Gravity, preparing their 
 Souls to anfwer in Scarlet. 
 
 Thus I gather, that Death is unagreeable to moft 
 Citizens,becaufe they commonly die inteftate; this 
 being a Rule, that when their Will is made they 
 think themfelves nearer a Grave than before : now 
 they, out of the Wifdom of thoufands, think to fcare 
 Deftiny, from which there is no Appeal, by not 
 making a Will, or to live longer by Proteftation of 
 their unwillingnefs to die. They are for the moft 
 part well made in this World, (accounting their 
 Treafure by Legions, as Men do Devils,) their 
 Fortune looks toward them and they are willing 
 to anchor at it, and defire if it be poffible to put 
 the evil Day far off from them, and to adjourn 
 their ungrateful and killing Period. 
 
 No, thefe are not the Men which have befpoken
 
 ON DEATH, 231 
 
 Deaths or whofe looks are aflured to entertain a 
 thought of him. 
 
 8. Death arrives gracious only to fuch as fit in 
 Darknefs, or lie heavy burthened with Grief and 
 Irons ; to the poor Chriftian that fits bound in 
 the Galley -, to defpairful Widows, penfive Pri- 
 foners, and depofed Kings ; to them whofe For- 
 tune runs back, and whofe Spirits mutiny : unto 
 fuch Death is a Redeemer, and the Grave a place 
 for Retirednefs and Reft. 
 
 Thefe wait upon the Shore o^ Death and waft 
 unto him to draw near, wiftiing above all others to 
 fee his Star that they might be led to his Place ; 
 wooina: the remorfelefs Sifters to wind down the 
 Watch of their Life, and to break them off before 
 the Hour, 
 
 9. But Death is a doleful Meffenger to a 
 Ufurer, and Fate ultimately cuts their Thread ; 
 for it is never mentioned by him but when Ru- 
 mours of War and civil Tumults put him in mind 
 thereof. 
 
 And when many Hands are armed and the 
 Peace of a City in diforder, and the Foot of the 
 common Soldiers founds an Alarum on his Stairs, 
 then perhaps fuch a One (broken in thoughts of 
 his Monies abroad, and curfing the Monuments of 
 Coin which are in his houfe,) can be content to 
 think of Deaths and, being hafty of Perdition, will 
 perhaps hang himfelf left his throat ftiould be 
 cut ; provided that he may do it in his Study, fur- 
 rounded with Wealth to which his eye fends a 
 faint and languifliing Salute even upon the turning
 
 232 ESSAYS. 
 
 off; remembering always, that he have Time and 
 Liberty, by writing to depute himfelf as his own 
 heir ; for that is a great Peace to his End, and re- 
 conciles him wonderfully upon the point. 
 
 10. Herein we all dally with ourfelves, and are 
 without Proof of Neceflity. I am not of thofe that 
 dare promife to pine away myfelf in vain Glory, 
 and I hold fuch to be but Feat-boldnefs and them 
 that dare commit it to be vain. Yet for my part, I 
 think Nature fhould do me great Wrong if I fhould 
 be fo long in dying as I was in being born. 
 
 To fpeak truth, no Man knows the Lifts of his 
 own Patience ; nor can divine how able he fhall 
 be in his Sufferings, till the Storm come, the 
 perfedeft Virtue being tried in A6lion ; but I 
 would, out of a Care to do the beft Bufinefs v/ell, 
 ever keep a Guard, and fland upon keeping Faith 
 and a good Confcience. 
 
 IT. And if Wifhes might find place, I would die 
 together, and not my Mind often and my Body 
 once ; that is, I would prepare for the Meffen- 
 gers of Death, Sicknefs, and Affliction, and not 
 wait long, or be attempted' by the Violence of 
 Pain. 
 
 Herein I do not profefs myfelf a Stoic, to hold 
 Grief no Evil, but Opinion and a Thing indif- 
 ferent. 
 
 But I confent with Ccsfar, that the fuddeneft 
 Paffage is eafieft, and there is nothing more 
 awakens our Refolve and Readinefs to die than 
 the quieted Confcience, ftrengthened with Opinion 
 
 ' Attempted, i. e. tempted.
 
 ON DEA TH. 233 
 
 that we {hall be well fpoken of upon Earth by thofe 
 that are juft and of the Family of Virtue ; the 
 oppofite whereof is a Fury to Man, and makes 
 even Life unfweet. 
 
 Therefore, what is more heavy than evil Fame 
 deferved ? Or, likewife, who can fee worfe Days, 
 than he that yet living doth follow at the Funerals 
 of his own Reputation ? 
 
 I have laid up many Hopes that I am privileged 
 from that kind of Mourning, and could wifh the 
 like Peace to all thofe with whom I wage love. 
 
 12. I might fay much of the Commodities that 
 Death can fell a Man ; but briefly. Death is a 
 Friend of ours ; and he that is not ready to enter- 
 tain him is not at Home. Whilft I am, my Am- 
 bition is not to foreflow the Tide ; I have but fo 
 to make my Intereft of it as I may account for it ; 
 I would wifh Nothing but what might better my 
 Days, nor defire any greater Place than the Front 
 of good Opinion. I make not Love to the Con- 
 tinuance of Days, but to the Goodnefs of them; 
 nor wifh to die, but refer myfelf to my Hour, 
 which the great Difpenfer of all Things hath ap- 
 pointed me ; yet as I am frail, and fufFered^ for the 
 firfl Fault, were it given me to choofe, I fliould 
 not be earnefl to fee the Evening of my Age ; that 
 Extremity of itfelf being a Difeafe, and a mere 
 Return into Infancy; fo that if Perpetuity of Life 
 
 ' Suffered, i. e. pumped. So in 2 K. Henry VI. adt v. fc. I. 
 
 " A hot o'erwecning cur 
 Who heingfuffer'd with the bear's I'ell paw 
 Hath clapp'd his tail between his legs, and cried."
 
 234 ESSJTS. 
 
 might be given me, I fhould think what the Greek 
 Poet faid, " Such an age is a mortal Evil.^" And 
 fince I muft needs be dead, I require it may not 
 be done before mine Enemies, that I be not ftript 
 before I be cold 5 but before my Friends. 
 
 The Night was even now; but that Name is 
 loft ; it is not now late but early. Mine Eyes 
 begin to difcharge their Watch and compound 
 with this fleftily Weaknefs for a Time of per- 
 petual Reft ; and I ftiall prefently be as happy for 
 a fow Hours as I had died the firft Hour I was 
 born. 
 
 ^ The allufion may be to the well known fragment of Menan- 
 der, or to the following Epigram of Lucian. (Jacobs x. 28.) 
 
 To7<Te fiiv tv irpuTTOvmv uTrag o ^ioQ Ppa'xyQ icrriv 
 Toic; £k KUKoig, fiia vv^ UTrXfTog tern xpi^'^'oc.
 
 THE WISDOM OF THE 
 
 ANCIENTS. 
 
 Written in Latin by the Right Honourable 
 Sir Francis Bacon, Knight, Baron 
 of Verulam^ and Lord Chan- 
 cellor of England. 
 
 Done into Englijh by Sir Arthur Gorges, 
 Knight.
 
 ,mo (C T 
 
 on- 
 
 This Tranjlat'ion was firjl printed in 12" 
 
 don^ Imprinted by 'John Beale^ 1619," and dedi- 
 cated to Elizabeth^ daughter of K. 'James^ wife of 
 the unfortunate EleSlor Palatine. 
 
 HE poet Spenfer wrote his " Daph- 
 naida, an Elegy," upon the death of 
 Lady Douglas Howard, daughter and 
 heir of Henry Lord Howard, Vif- 
 count Bindon, and wife of Arthur Gorges^ Efq. 
 In the dedication to Helena, Marquefs of North- 
 ampton, he fays, " The occafion why I wrote the 
 fame, was as well the great good fame which I 
 heard of her deceafed, as the particular good will 
 which I bear unto her hufband Majler Arthur 
 GorgeSy a lover of learning and virtue ; whofe 
 houfe, as your Ladyfliip by marriage hath hon- 
 oured, fo do I find the name of them, by many 
 notable records, to be of great antiquity in this 
 realm ; and fuch as have ever borne themfelves 
 with honourable reputation to the world, and un- 
 fpotted loyalty to their prince and country : be- 
 fides fo lineally are they defcended from the Ho- 
 wardsy as that the Lady Anne Howard, eldeft
 
 238 
 
 daughter to John Duke of Norfolk, was wife to 
 Sir Edmund, mother to Sir Edward, and grand- 
 mother to Sir WilHam and Sir Thomas Gorges, 
 knights. And therefore I do aflure myfelf that 
 no due honour done to the white Lion but will 
 be moft grateful to your Ladyfhip, whofe hufband 
 and children do fo nearly participate with the blood 
 of that noble family,"
 
 DEDICATION. 
 
 To the High and Illujirious Princefs the Lady 
 Elizabeth of Great Britain^ Duchefs ofBaviere^ 
 Countefs Palatine of the Rhine^ and chief 
 Ele£irefs of the Empire. 
 
 Madam, 
 
 AiONG many the worthy Chancel- 
 lors of this famous Ifle, there is ob- 
 ferved in Sir Thomas More, and Sir 
 Francis Bacon an admirable fympathy 
 of wit and humour : witnefs thofe grave monu- 
 ments of invention and learning wherewith the 
 world is fo plentifully enriched by them both. I 
 will inftance only in the conceived Utopia of the 
 one, and the revealed Sapientia Veterum of the 
 other. Whereof the firft, under a mere idea of a 
 perfect State government, contains an exa£l dif- 
 covery of the vanities and diforders of real coun- 
 tries ; and the fecond, out of the folds of Poetical 
 Fables, lays open thofe deep Philofophical myfte- 
 ries which had been fo long locked up in the caf- 
 ket of Antiquity : fo that it is hard to judge to
 
 240 DEDICATION. 
 
 whether of thefe two worthies Policy and Mo- 
 rality is more beholding. I make no queftion 
 therefore but this obfervation touching the parallel 
 of their fpirits, (hall pafs current to exceeding ages; 
 that it will be faid of them, as in former times pro- 
 nounced of Xenophon, and Plato, — Fuere Equales. 
 And for this Book, that I humbly prefent to your 
 Highnefs, which fo eminently exprefleth its own 
 perfeilion, in me it would feem no Icfs a vanity to 
 give it attributes of glory and praife, than if I 
 fhould lend fpe(5lacles to Lynx, or an Eye to 
 Argus : Knowing it needlefs to wafte gilding on 
 pure gold, which is ever beft valued by its own 
 true touch and luftre. But to defcend to myfelf, 
 that do now lay before your princely cenfure the 
 Tranflation of thefe excellent and judicious dif- 
 courfes — fo barely wrapt up in my harfli Englifh 
 phrafe, that were by the author fo richly attired 
 in a fweet Latin ftyle ; I muft therein fly to the 
 fanftuary of your gracious acceptance. In which 
 hope fecuring my doubts, [I] do with all reverence 
 kifs your princely hands : Remaining ever ready 
 to approve myfelf 
 
 Your Highnefs' 
 
 Moft dutiful and devoted fervant, 
 
 Arthur Gorges.
 
 The Latin Original is dedicated to Robert Cecil 
 Earl of Salijbury^ and the following addrefs to 
 the Univerfity of Cambridge is fubjoined: 
 
 Almje Matri 
 
 Inclytje 
 
 Academic Cantabrigiensi. 
 
 UM fine Philofophia me certe nee vi- 
 vere juvet ; merito vos in magno ho- 
 nore habeo, a quibus mihi ifta vitas 
 praefidia et folatia fluxuerunt. Itaque 
 IOC nomine, et me, et mea vobis debere profiteer, 
 quo minus mirum fit, fi vos veftris remunerem ; 
 ut motu naturali redeant a quo traxerint originem. 
 Et tamen nefcio quomodo, rara videntur, " Vefti- 
 gia vos retrorsum fpedlantia :" Cum infinita a vobis 
 profecla fint. Nee nimium mihi fumam (ut opinor) 
 fi fperem, propter rerum ufum medioerem, quod 
 noftrum vitae genus, et inftitutum neeefi^ario traxit ; 
 nonnullam adhominum docloruminventa, per hsee 
 noftra, fa6lam efle aeceffionem. Equidem in ea 
 opinione fum, Contemplationes in Vitam AcStivam 
 tranflatas, nonnihil novi decoris et vigoris acqui- 
 rere ; et fuppetente uberiore materia, et magis altas
 
 242 
 
 fortafse radices agere, aut certe magis proceras et 
 frondofus evadere. Neque vos (ut arbitror) ipfi 
 noftis quam late pateant Veftra, quamque ad multa 
 pertineant. TEquum eft tamen omnia vobis attri- 
 bui, atque in veftrum honorem cedere, cum Accef- 
 fiones quseque Principiis magna ex parte debean- 
 tur. Neque vero ab homine occupato, aliquid 
 exquifitum, aut otii miracula et prsrogativas re- 
 quiretis ; fed et hoc Amori meo fummo erga vos 
 et veflra, tribuetis ; quod inter rerum civilium fpi- 
 nas, hac non prorsus perierint, fed vobis veflra fer- 
 vata fmt. Valete. 
 
 Alumnus Vefler, 
 
 amantiflimus 
 
 Fra. Baconus.
 
 THE PREFACE. 
 
 HE Antiquities of the firji Age {^except 
 thofe we find in Sacred Writ) were 
 buried in Oblivion and Silence : Si- 
 lence was fucceeded by Poetical Fables ; 
 and Fables again were followed by the Records we 
 now enjoy. So that the Myjleries and Secrets of 
 Antiquity were dijiinguijhed and feparated from the 
 Records and Evidences of fucceeding Times by the 
 Veil of FiSiion^ which interpofed itfelf and came be- 
 tween thofe Things which Perijhcd^ and thofe which 
 are Extant. I Juppofe fome are of Opinion that my 
 Purpofe is to write Toys and Trifes^ and to ufurp 
 the fame Liberty in applying.^ that the Poets ajjurned 
 in feigning^ which I might do [I confefs) if I lijhd^ 
 and with more ferious Contemplation intermix thefe 
 Things to delight either inyfelf in Meditation^ or 
 others in Reading. Neither am I ignorant how Fickle 
 and Inconflant a Thing Fi£iion is^ as being fubje Si 
 to be drawn and wrejled any way^ and how great the 
 com?nodity oflVit and Difcourfe is, that is able to ap- 
 ply Things well, yet fo as never meant by the firJi 
 Authors. But I remember that this Liberty hath
 
 244 7-//^ PREFACE. 
 
 been lately much abufed^ in that many.^ to purchafe the 
 Reverence of Antiquity to their own Inventions and 
 Fancies^ have for the fame Intent laboured to wrefl 
 many Poetical Fables. Neither hath this old and 
 cotnmon Vanity been ufed only of late or now and then : 
 for even Chryfippus long ago did [as an Interpreter 
 of Drea?ns) afcribe the Opinions of the Stoicks to the 
 Ancient Poets ; and more fottijhly do the Chymicks^ 
 appropriate the Fancies and Delights of Poets in the 
 Transformation of Bodies^ to the Experiments of their 
 Furnace. All thefe Things., Ifay-> ^ have fufficiently 
 confidered and weigh ed., and in thern have feen and 
 noted the general Levity and Indulgence of Men's 
 Wits about Allegories ; and yet for all this I relin- 
 quijh not my Opinion. 
 
 For firft., it may not be that the Folly and Loofe- 
 nefs of a feiv Jhould altogether detraSf from the re- 
 fpeSi due to the Parables : for that were a Conceit 
 which might favour of Profanenefs and Prefump- 
 tion : for Religion it f elf doth fometimes delight in 
 fuch Veils and Shadows : So that who fo Exempts 
 them., feems in a manner to interdict all Commerce 
 between Things Divine and Human. But concern- 
 ing Human Wijdom., I do indeed ingenuoujly and 
 freely confefs that I am inclined to i7nagine., that 
 under fome of the Ancient FiSlions lay couched cer- 
 tain Myfieries and Allegories., even from their firfi 
 Invention. And I am perfuaded [whether ravijhed 
 with the Reverence of Antiquity., or becaufe in fome 
 Fables I find fuch fingular Proportion between the 
 Similitude and the Thing fignified ; and fuch apt 
 ' i, e. The Alchymifts.
 
 THE PREFACE. 245 
 
 and clear coherence in the very Stru5lure of them^ 
 and propriety of Names wherewith the Perfons or 
 ASiors in them are infcribed and entitled) that no 
 Man can conjlantly deny but this Senfe was in the 
 Authors Intent and Meaning when they firfl in- 
 vented them., and that they purpofely Jhadowed it in 
 this fort. For who can be fo Stupid and Blind in 
 the open Light., as {when he hears how Fame., after 
 the Giants were dejiroyed., fprang up as their young- 
 efi Sifter) not to refer it to the Murmurs and Sedi- 
 tious Reports of both fides., which are wont to fy 
 abroad for a time after the fupprejfing of Infurrec- 
 tions ? Or when he hears how the Giant Typhon 
 having cut out and brought away Jupiter's Nerves., 
 tvhich Nlercury flole fro7n him and rejiored again to 
 Jupiter ; doth not prefently perceive how fitly it may 
 be applied to powerful Rebellions., which take from 
 Princes their Sinews of Money and Authority ; but 
 fo that by affability of Speech and wife EdiSls {the 
 Minds of their SubjeSis being in time., privily^ and 
 as it were by ftealth reconciled) they recover their 
 Strength again ? Or when he hears how [in that 
 memorable Expedition of the Gods againft the Giants) 
 the braying y Silenus his Afs., conduced much to the 
 profligation^ of the Giants, doth not confidently ima- 
 gine that it was invented to Jhew how the greateji 
 Enterprizes of Rebels are oftentimes difperfed with 
 vain Rumours and Fears. 
 
 Moreover., to what Judgement can the Conformity 
 and Signification of Names fieem obfcure ? Seeing 
 
 * Profligat'wn is here of courfe ufed in its Latin fcnfe of putting 
 to flight. The Latin is "ad profligandos."
 
 246 « THE PREFACE. 
 
 Metis, the Wife of Jupiter, doth plainly ftgnify 
 Counfel; "Yy^^hon^ InfurreSfion; Fzn^Univerfality; 
 Nemefis, Revenge, and the like. Neither let it 
 trouble any Man if fo?netimes he meet with Hijto- 
 rical Narrations or Additions for Ornamenf s fake^ 
 or confufion of Times ^ or foinething transferred from 
 one Fable to another to bring in a new Allegory : for 
 it could be no otherwife^ feeing they were the Inven- 
 tions of Men which lived in divers Ages and had 
 alfo divers Ends : fome being ancient^ others neo- 
 terical ;" fofne having an Eye to Things Natural^ 
 others to Moral. 
 
 There is another Argument^ and that nofmall one 
 neither^ to prove that thefe Fables contain certain 
 hidden^ and involved Meanings^ feeing fome of them 
 are obferved to be fo abfurd and foolijh in the very 
 relation that they Jheiu^ and as it were proclaim a 
 Parable afar off. For fuch Tales as are probable^ 
 they ?nay feem to be inveyited for delight^ and in imi- 
 tation of Hifiory ; and as for fuch as no Man would 
 fo much as imagine or relate^ they feem to be fought 
 out for other Ends. For what kind of FiSlion is 
 that wherein Jupiter is faid to have taken Metis 
 to Wife ; and^ perceiving that Jhe was with Child., 
 to have devoured her ; whence Imnfelf conceiving 
 brought forth Pallas armed out of his Head? Truly., 
 I think there was never Dream [fo different to the 
 courfe of Cogitation^ and fo full of Monjirofty^) ever 
 hatched in the Brain of Man. Above all Things^ 
 this prevails moft with me and is offingular Moment ; 
 that many of thefe Fables feem not to be invented of 
 
 ^ Neoterical, i. e. more recent. The Latin has recentiores.
 
 THE PREFACE. 247 
 
 thofe by whom they are related and celebrated^ as by 
 Homer, Hefiod and others : for if it were fo that 
 they took beginning in that Age^ and from thofe Au- 
 thors by whom they are delivered and brought to 
 our Hands : My Mind gives me there could he no 
 great or high Matter expected or fuppofed to pro- 
 ceed from them in refpe5l of thefe Originals. But 
 if with attention we confider the Matter it will 
 appear that they were delivered and related as 
 Things formerly believed and received^ and not as 
 newly invented and offered unto us. Befides^ fee- 
 ing they are diverfy related by Writers that lived 
 near about one and the f elf fame time, we may eafily 
 perceive that they were common Things derived from 
 precedent Memorials ; and that they became various^ 
 by reafon of the divers Ornaments beflowed on them 
 by particular Relations : And the conf deration of 
 this muji needs increafe in us a great Opinion of 
 them^ as not to be accounted either the effe£ls of the 
 Times or inventions of the Poets^ but as facred 
 Reliques or abJlraSled Airs of better Times, which 
 by Tradition from more Ancient Nations fell into 
 the Trwnpets and Flutes of the Graecians. But if 
 any do objlinately contend^ That Allegories are always 
 adventitially and as it were by Conjiraint^ never 
 naturally and properly included in Fables, we will 
 not be much troublefome, but fuffer them to enjoy that 
 gravity offudgement, which I am fure they affe£l, 
 although indeed it be but Lumpijh and almofl Leaden. 
 And [if they be worthy to be taken notice of) we 
 will begin afrejh with them in fome other Fajhion. 
 There is found among Men^ [and it goes for cur-
 
 w 
 
 248 THE PREFACE. 
 
 rent^) a twofold ufe of Parables^ and thofe., {which 
 is more to be ad?nired) referred to contrary Ends ; 
 conducing as well to the folding up and keeping of 
 Things under a Veil., as to the enlightening and lay- 
 ing open of Obfcurities. But omitting the former., 
 [rather than to undergo wrangling^ and affuming 
 ancient Fables as Things vagrant and cofnpofed 
 only for Delighty) the latter mufi quefiionlefs flill 
 remain as not to be wrejied from us by any violence 
 of Wit ; neither can any that is but meanly Learned 
 hinder^ but it fuuji abfolutely be received as a Thing 
 grave and fober.^ free from all vanity, and exceeding 
 profitable., and neceffary to all Sciences. This is it., 
 I fay., that leads the Underftanding of Man by an 
 eafy and gentle Paffage through all novel and abflrufe 
 Inventions which any way differ from common re- 
 ceived Opinions. Therefore in the firft Ages {when 
 many human Inventions and Conclufions., which are 
 now common and vulgar., were new and not gene- 
 rally known.,) all Things were full of Fables., Enig- 
 mas., Parables., and Similes of all forts ; by which 
 they fought to teach and lay open., not to hide and 
 conceal Knowledge ; efpecially feeing the Underfland- 
 ings of Men were in thofe Times rude and i?npa- 
 tient., and almofl incapable of any Subtilties; fuch 
 Things only excepted., as were the Obje£l of Senfe ; 
 for as Hieroglyphicks preceded Letters., fo Para- 
 bles were more ancient than Arguments. And in 
 thefe Days alfo he that would illuminate Men's 
 Minds anew in any old Matter., and that not with 
 difprofit and harfhnefs., muji abfolutely take the fame 
 Courfe., and ufe the help of Similes. Wherefore.,
 
 THE PREFACE. 249 
 
 [after'] all that hath been /aid., we mujl thus conclude 
 The Wifdom of the Ancients, was either much., 
 or happy : Much, if thefe Figures and Tropes were 
 invented by Study and Premeditation; Happy, if 
 they [intending nothing lefs) gave Matter and Oc- 
 cafion to fo many worthy Meditations. 
 
 As concerning ?ny Labours, [if there be any Thing 
 in them ivhich may do good,) I will on neither part 
 count them ill bejiowcd, my purpofe being to illuflrate 
 either Antiquity, or Things themf elves. Neither am I 
 ignorant that this very SubjeSi hath been attempted 
 by others : But to /peak as I think, and that freely 
 without Oflentation, the Dignity and Efficacy of the 
 Thing is almojl loft by thefe Mens Writings, though 
 voluminous and full of Pains, whilfl not diving into 
 the depth of Matters but fkilful only in certain com- 
 mon Places, [they] have applied the Senfe of thefe 
 Parables to certain vulgar and general Things, not 
 fo much as glancing at their true Virtue, genuine 
 Propriety, and full Depth. I [if I be not deceived,) 
 Jhall be new in conunon Things : zuherefore, leaving 
 fuch as are plain and open, I will aim at farther and 
 richer Matters.
 
 TO THE BOOK. 
 
 Rich mine of Art ; Minion of Mercury ; 
 True Truch-man of the mind of Myftery : 
 
 Invention's ftorehoufe ; Nymph of Helicon ; 
 Deep Moralift of Time's tradition : 
 
 Unto this Paragon of Brutus' race 
 Prefent thy fervice, and with cheerful grace 
 
 Say, (if Pythagoras believ'd may be) 
 The foul of" Antient Wifdom" lives in thee.
 
 THE WISDOM OF THE 
 ANCIENTS. 
 
 I. CafTandra, or Divination. 
 
 HE Poets Fable, that Apollo being en- 
 amoured of Cajfandra^ was by her 
 
 '^i many Shifts and cunning Sleights ftill 
 ^Jj deluded in his Defire ; but yet fed on 
 
 with hope, until fuch times as fhe had drawn from 
 him the Gift of Prophefying ; and having, by fuch 
 her Diffimulation, in the end attained to that which 
 from the beginning {he fought after ; at laft flatly 
 rejected his Suit. Who finding himfelf fo far en- 
 gaged in his Promife, as that he could not by any 
 means revoke again his rafh Gift, and yet inflamed 
 with an earnefl defire of Revenge, highly difdain- 
 ing to be made the fcorn of a crafty Wench, an- 
 nexed a Penalty to his Promife, ^czf/V, that fhe fhould 
 ever foretell the Truth, but never be believed. 
 So were her Divinations always faithful, but at no 
 time regarded ; whereof (he ftill found the Expe- 
 rience, yea, even in the ruin of her own Country, 
 which fhe had often forewarned them of j but they
 
 252 WISDOM OF THE ANCIENTS. 
 
 neither gave Credit nor Ear to her Words. This 
 Fable feems to intimate the unprofitable Liberty 
 of untimely Admonitions and Counfels : For they 
 that are fo over-weened w^ith the fharpnefs and 
 dexterity of their own Wit and Capacity, as that 
 they difdain to fubmit themfelves to the Docu- 
 ments of Jpollo^ the God of Harmony, whereby 
 to learn and obferve the Method and Meafure of 
 Affairs, the Grace and Gravity of Difcourfe, the 
 differences between the more judicious and more 
 vulgar Ears, and the due times when to fpeak, and 
 when to be filent ; be they never fo fenfible and 
 pregnant, and their Judgements never fo profound, 
 and profitable ; yet in all their Endeavours either 
 of perfuafion, or perforce, they avail nothing, nei- 
 ther are they of any moment to advantage or ma- 
 nage Matters ; but do rather haften on the Ruin 
 of all thofe that they adhere, or devote themfelves 
 unto. And then at laft, when Calamity doth make 
 Men feel the event of Negleil, then fhall they too 
 late be reverenced as deep, forefeeing, and faithful 
 Prophets. Whereof a notable Inftance is emi- 
 nently fet forth in Marcus Cato Uticenfis^ who, as 
 from a Watch-tower, difcovered afar off, and, as 
 an Oracle, long foretold the approaching Ruin of 
 his Country, and the plotted Tyranny hovering 
 over the State, both in the firft Confpiracy, and as 
 it was profecuted in the Civil Contention between 
 Cesfar and Pompey^ and did no good the while, but 
 rather harmed the Commonwealth, and haftened 
 on his Country's Bane ; which M. Cicero wifely 
 obferved, and writing to a familiar Friend, doth in
 
 CASSANDRA, OR DIVINATION. 253 
 
 thefe Terms excellently defcribe, Cato optime /entity 
 fed nocet interdum ReipiibliciS : Loquitur enim tan- 
 quam in Republica Platonis, non tanquam in face 
 Romuli. Cato (faith he) judgeth profoundly, but 
 in the mean time damnifies the State ; for he fpealcs 
 in the Commonwealth of Plato^ and not as in the 
 Dreffs of Ro?nulus. 
 
 II. Typhon, or a Rebel. 
 
 UNO being vexed (fay the Poets) that 
 Jupiter had begotten Pallas by him- 
 felf without her, earneftly prefled all 
 the other Gods and Goddefles that fhe 
 might alfo bring forth of herfelf alone without him ; 
 and having by violence, and importunity obtained 
 a Grant thereof, fhc fmote the Earth, and forth- 
 with fprang up Typhon^ a huge, and horrid Monfter. 
 This ftrange Birth fhe commits to a Serpent, (as 
 a Fofter-Father,) to nourifh it ; who no fooner 
 came to ripenefs of Years, but he provokes Jupi- 
 ter to Battle. In the Confli(5l the Giant getting 
 the upper hand, takes Jupiter upon his Shoulders, 
 carries him into a remote and obfcure Country, 
 and (cutting out the Sinews of his Hands and 
 Feet) brought them away, and fo left him mifera- 
 bly mangled and maimed. But Mercury recovering 
 thefe Nerves from Typhon by ftealth, reftored them 
 again to Jupiter. Jupiter being again by this 
 means corroborated, afl'aults the Monfter afrefh,
 
 254 WISDOM OF THE JNCIENTS. 
 
 and at the firft ftrikes him with a Thunderbolt, 
 from whofe Blood Serpents were engendered. This 
 Monfter at length fainting, and flying, yupitercads 
 on him the Mount /Etna, and with the Weight 
 thereof crufhed him. 
 
 This Fable feems to point at the variable For- 
 tune of Princes, and the rebellious infurre6tion of 
 Traitors in a State : For Princes may well be faid 
 to be married to their Dominions, as Jupiter was 
 to "Juno ; but it happens now and then, that being 
 deboflied by the long cuftom of Empiring, and 
 bending towards Tyranny, they endeavour to draw 
 all to themfelves, and (contemning the Counfel of 
 their Nobles and Senators) hatch Laws in their 
 own Brain ; that is, difpofe of Things by their own 
 Fancy, and abfolute Power. The People (repining 
 at this) ftudy how to create, and fet up a Chief of 
 their own Choice. This Proje6l, by the fecret 
 inftigation of the Peers and Nobles, doth for the 
 moft part take his beginning ; by whofe Conni- 
 vance the Commons being fet on Edge, there fol- 
 lows a kind of Murmuring or Difcontent in the 
 State, {hadowed by the Infancy of Typhon, which 
 being nurfed by the natural Pravity and clown- 
 ifh Malignity of the vulgar fort, (unto Princes as 
 infeftuous as Serpents,) is again repaired by a re- 
 newed Strength, and at laft breaks out into open 
 Rebellion, which (becaufe it brings infinite Mif- 
 chiefs upon Prince and People) is reprefented by 
 the monftrous Deformity of Typhon : His hun- 
 dred Heads fignify their divided Powers ; his fiery 
 Mouths, their inflamed Intents ; his ferpentine
 
 TTPHON, OR A REBEL. 255 
 
 Circles, their peftilent Malice in befieging ; his 
 Iron Hands, their mercilefs Slaughters ; his Eagle's 
 Talons, their greedy Rapines ; his plumed Body, 
 their continual Rumours, and Scouts, and Fears, 
 and fuch like. And fometimes thefe Rebellions grow 
 fo Potent, that Princes are enforced (tranfported 
 as it were, by the Rebels, and forfaking the chief 
 Seats and Cities of the Kingdom) to contrail their 
 Power, and (being deprived of the Sinews of Money 
 and Majefty,) betake themfelves to fome remote 
 and obfcure Corner within their Dominions. But 
 in procefs of Time, (if they bear their Misfortunes 
 with Moderation,) they may recover their Strength, 
 by the virtue and induftry of Mercury ; that is, 
 they may (by becoming Affable, and by reconciling 
 the Minds and Wills of their Subjects with grave 
 Edi6ls and gracious Speech,) excite an Alacrity 
 to grant Aids, and Subfidies, whereby to ftrengthen 
 their Authority anew. Neverthelefs, havinglearned 
 to be wife and wary, they will refrain to try the 
 chance of Fortune by War, and yet fludy how to 
 fupprefs the Reputation of the Rebels by fome 
 famous A£lion, which if it fall out anfwcrable to 
 their Expectation, the Rebels finding themfelves 
 weakened, and fearing the Succefs of their broken 
 Projects, betake themfelves to fome flight and vain 
 Bravadoes, like the hifTing of Serpents, and at 
 length in defpair betake themfelves to Flight; 
 and then when they begin to break, it is fafe and 
 timely for Kings to purfue and opprefs them with 
 the Forces and Weight of the Kingdom, as it were 
 with the Mountain Mtna.
 
 256 WISDOM OF THE JNCIENTS. 
 
 III. The Cyclops, or the Mi- 
 nifters of Terror. 
 
 HEY fay that the Cyclopes^ for their 
 fiercenefs, and Cruelty, were by Jupi- 
 terc^{[ into Hell, and there doomed to 
 perpetual Imprifonment ; but Tellus 
 perfuaded "Jupiter that it would do well if, being 
 fet at liberty, they were put to forge Thunderbolts, 
 which being done accordingly, they became fo 
 Painful and Induftrious, as that Day and Night 
 they continued Hammering out in laborious Dili- 
 gence Thunderbolts, and other Inftruments of 
 Terror. In procefs of time yupiter having con- 
 ceived a Difpleafure againft /Efculapius^ the Son 
 o{ Apollo^ for reftoring a dead Man to life by Phy- 
 fick ; and concealing his Diflilce, (becaufe there 
 was no juft Caufe of Anger, the Deed being pious 
 and famous,) fecretly incenfed the Cyclopes againft 
 him, who without delay flew him with a Thun- 
 derbolt. In revenge of which A6t, Apollo^ [J^^P^' 
 ter not prohibiting it) Shot them to Death with 
 his Arrows. 
 
 This Fable may be applied to the Projects of 
 Kings, who having cruel, bloody, and exa(Sling 
 Officers, do firft punifh and difplace them ; after- 
 wards by the Counfel of Tellus^ that is of fome 
 bafe and ignoble Perfon, and by the prevailing 
 refpe6l of Profit they admit them into their Places
 
 THE CYCLOPS. 257 
 
 again, that they may have Inftruments in a readi- 
 nefs, if at any time there {hould need either Seve- 
 rity of Execution, or Acerbity of ExacSlion. Thefe 
 fervile Creatures being by Nature Cruel, and by 
 their former Fortune exafperated, and perceiving 
 well u^hat is expedted at their Hands, do fhew 
 themfelves w^onderful Officious in fuch kind of 
 Employments ; but being too Rafh and precipi- 
 tate in feeking Countenance and creeping into 
 Favour, do fometimes take occafion from the fecret 
 Beckonings and ambiguous Commands of their 
 Prince, to perform fome hateful Execution. But 
 Princes (abhorring the Faft, and knowing well, 
 that they fhall never want fuch kind of Inftru- 
 ments,) do utterly forfake them, turning them over 
 to the Friends and Allies of the wronsed, to their 
 Accufations and Revenge, and to the general 
 Hatred of the People ; fo that with great Applaufe, 
 and profperous Wifhes and Acclamations towards 
 the Prince, they are brought rather too late, than 
 undefervedly, to a miferable End, 
 
 IV. Narciflus ; or, Self- Love. 
 
 HEY fay. That Narcijfus was exceed- 
 ing Fair and Beautiful, but wonderful 
 Proud and Difdainful ; wherefore de- 
 fpifmg all others in rcipedt of himfelf, 
 he leads a fulitary Life in the Woods and Chafes 
 with a few Followers, to whom he alone was all 
 in all J among the reft there follows him the 
 
 s
 
 258 WISDOM OF THE ANCIENTS. 
 
 Nymph Echo. During his Courfe of Life, it fatally 
 fo chanced that he came to a clear Fountain, upon 
 the Bank whereof he lay down to repofe himfelf 
 in the Heat of the Day : and having efpied the 
 fhadow of his own Face in the Water, was fo 
 befotted, and ravifhed with the Contemplation and 
 Admiration thereof, that he by no means poffible 
 could be drawn from beholding his Image in this 
 Glafs ; infomuch that, by continual gazing there- 
 upon, he pined away to nothing, and was at laft 
 turned into a Flower of his own Name, which ap- 
 pears in the beginning of the Spring and is facred 
 to the infernal Powers, Pluto^ Proferpina, and the 
 Furies. 
 
 This Fable feems to fhow the Difpofitions and 
 Fortunes of thofe, who, in refpe6l either of their 
 Beauty or other Gift wherewith they are adorned 
 and graced by Nature, without the help of Induftry, 
 are fo far befotted in themfelves, as that they prove 
 the Caufe of their own Deftrudlion. For it is the 
 property of Men infected with this Humour, not 
 to come much abroad, or to be Converfant in Civil 
 Affairs, efpecially feeing thofe that are in publick 
 Place, muft of neceflity encounter with many Con- 
 tempts and Scorns, which may much deje6l and 
 trouble their Minds ; and therefore they lead for 
 the mofl: part a folitary, private, and obfcure Life, 
 attended on with a few Followers, and thofe, fuch 
 as will adore and admire them, and like an Echo 
 flatter them in all their Sayings, and applaud them 
 in all their Words. So that being by this Cuftom 
 feduced and puffed up, and, as it were, ftupified
 
 NJRCISSUS; OR, SELF-LOVE. 259 
 
 with the Admiration of themfelves, they are pof- 
 fefled with fo ftrange a Sloth and Idlenefs, that 
 they grow in a manner benumbed, and defedlive 
 of all Vigour and Alacrity. Elegantly doth this 
 Flower, appearing in the beginning of the Spring, 
 reprefent the likenefs of thefe Men's Difpofitions, 
 who, in their Youth do flourifh, and wax famous ; 
 but being come to ripenefs of Years, they deceive 
 and fruftrate the good Hope that is conceived of 
 them. Neither is it impertinent that this Flower 
 is faid to be confecrated to the infernal Deities, 
 becaufe Men of this Difpofition become unprofit- 
 able to all Human Things : For whatfoever pro- 
 duceth no Fruit of itfelf, but pafleth, and vanifheth 
 as if it had never been, (like the way of a Ship in 
 the Sea,) that the Ancients were wont to dedicate 
 to the Ghofts and Powers below. 
 
 V. Styx, or Leagues. 
 
 HE Oath by which the Gods were 
 wont to oblige themfelves, (when they 
 meant to ratify any Thing fo firmly as 
 never to revoke it,) is a Thing well 
 known to the Vulgar, as being mentioned almoft 
 in every Fable ; which was when they did not in- 
 voke or call to witnefs any Celeftial Majefty, or 
 Divine Power, but only the River Styx^ that with 
 crooked and Meandry Turnings encircleth the 
 Palace of the infernal D'ls. This was held as the 
 only manner of their Sacrament j and, befides it.
 
 26o WISDOM OF THE JNCIENTS. 
 
 not any other Vow to be accounted firm and in- 
 violable ; and therefore the Punifhment to be 
 infli6led (if any did perjure themfelves,) was, that 
 for certain Years they fhould be put out of Com- 
 mons, and not to be admitted to the Table of the 
 Gods. 
 
 This Fable feems to point at the Leagues and 
 Pads of Princes, of which, more truly than oppor- 
 tunely, may be faid. That be they never fo ftrongly 
 confirmed with the Solemnity and Religion of an 
 Oath, yet are, for the moft part, of no validity j 
 infomuch that they are made rather with an Eye 
 to Reputation and Report, and Ceremony ; than 
 to Faith, Security, and Effed. Moreover, add to 
 thefe the Bond of Affinity, as the Sacraments of 
 Nature, and mutual Deferts of each Part, and you 
 (hall obferve, that with a great many, all thefe 
 Things are placed a degree under Ambition and 
 Profit, and the licentious defire of Domination ; 
 and fo much the rather, becaufe it is an eafy Thing 
 for Princes to defend and cover their unlawful 
 Defires and unfaithful Vows with many outwardly 
 feeming fair Pretexts ; efpecially feeing there is no 
 Umpire or Moderator of Matters concluded upon, 
 to whom a Reafon ftiould be tendered. There- 
 fore there is no true and proper Thing made choice 
 of, for the confirmation of Faith, and that no celef- 
 tial Power neither, but is indeed NeceJJity (a great 
 God to great Potentates,) the Peril alfo of State, 
 and the Communication of Profit, As for Necef- 
 fity^ it is elegantly reprefented by Styx^ that fatal 
 and irremeable River j and this Godhead did Iph'i-
 
 STTX, OR LEAGUES. 261 
 
 crates, the Jthenian, call to the Confirmation of a 
 League ; who becaufe he alone is found to fpealc 
 plainly that which many hide covertly in their 
 Breafts, it would not be amifs to relate his Words. 
 Heobferving how the Laccedemonians had thought 
 upon, and propounded divers Cautions, San6lions, 
 Confirmations and Bonds pertaining to Leagues, 
 interpofed thus : Unum Lacedtemonii, nobis vobif- 
 cum vinculum et fecuritatis ratio effe pojjit ; ft plane 
 demonjlretis, vos ea nobis concejjijfe, et inter ynanus 
 pofuijfe, ut vobis facultas ladendi nos, ft maxime 
 velletis, mini?ne fuppetere poJJit. There is one 
 Thing (O Lacedamonians) that would link us unto 
 you in the Bond of Amity, and be the occafion of 
 Peace and Security; which is, if you would plainly 
 demonftrate, that you have yielded up, and put 
 into our Hands, fuch Things as that, would you 
 Hurt us never fo fain, you fhould yet be disfur- 
 niftied of Means to do it. If therefore the Power 
 of Hurting be taken away, or if by breach of League 
 there follow the danger of the Ruin or Diminution 
 of the State or Tribute ; then indeed the Leagues 
 may feem to be ratified and eftablifhed, and as it 
 were confirmed by the Sacrament of the Stygian 
 Lake ; feeing that it includes the fear of Prohibi- 
 tion and Sufpenfion from the Table of the Gods, 
 under which Name the Laws and Prerogatives, 
 the Plenty and Felicity of a Kingdom were figni- 
 fied by the Ancients.
 
 262 WISDOM OF THE JNCIENTS. 
 
 VI. Pan, or Nature. 
 
 HE Ancients have exquifitely defcribed 
 Nature under the Perfon of Pan^ 
 whofe original they leave doubtful ; 
 for fome fay that he v^as the Son of 
 Mercury ; others attribute unto him a far different 
 beginning, affirming him to be the common Off- 
 fpring oi Penelope's Suitors, upon a Sufpicion that 
 every one of them had to do vv'ith her ; which lat- 
 ter Relation doubtlefs gave occafion to fome after 
 Writers to Entitle this ancient Fable with the 
 Name of Penelope^ a Thing very frequent amongft 
 them, when they apply old Fi6lions to young Per- 
 fons and Names, and that many times abfurdly and 
 indifcreetly, as may be feen here : for Pan, being 
 one of the Ancient Gods, was long before the 
 time of Ulyjfes and Penelope. Befides (for her 
 Matronal Chaftity) flie was held venerable by An- 
 tiquity. Neither may we pretermit the third Con- 
 ceit of his Birth : For fome fay, that he was the 
 Son of ^Jupiter and Hybris^ which fignifics con- 
 tumely or difdain. But howfoever begotten, the 
 Parcee (they fay) were his Sifters. He is portrayed 
 by the Ancients in this Guife ; on his Head a pair 
 of Horns that reach to Heaven, his Body Rough 
 and Hairy, his Beard long and fhaggy, his Shape 
 biformed, above like a Man, below like a Beaft, 
 his Feet like Goat's hoofs, bearing thefe Enfigns
 
 PAN, OR NATURE. 263 
 
 of his Jurirdi6lion, to wit, in his Left-hand a Pipe 
 of feven Reeds, and in his Right a Sheep-hook, or 
 a Staff" crooked at the upper end, and his Mantle 
 made of a Leopard's Skin. His Dignities and 
 Offices were thefe : He was the God of Hunters, 
 of Shepherds, and of all Rural Inhabitants : Chief 
 Prefident alfo of Hills and Mountains, and, next to 
 Mercury, the Ambaflador of the Gods. More- 
 over, He was accounted the Leader and Com- 
 mander of the Nymphs, which were always wont 
 to Dance the Rounds, and Frifk about him ; he 
 was accofted by the Satyrs and the old Silent. He 
 had Power alfo to ftrike Men with Terrors, and 
 thofe efpecially Vain and Superftitious, which are 
 termed Panick Fears. His A6ls were not many, 
 for aught that can be found in Records, the chiefeft 
 was, that he challenged Cupid at Wreftling, in 
 which Conflict: he had the Foil. The Tale goes 
 too, how that he caught the Giant Typhon in a 
 Net and held him faff. Moreover, where Ceres 
 (grumbling and chafing that Proferpina was ra- 
 vifhed) had hid herfelf away, and that all the Gods 
 took Pains (by difperfing themfelves into every 
 Corner) to find her out, it was only his good Hap 
 (as he was hunting) to light on her, and acquaint 
 the reft: where (he was. He prefumed alfo to put 
 it to the Trial who was the better Mufician he or 
 Apollo, and by the Judgement of Midas was indeed 
 preferred. But the wife Judge liad a pair of Afs's 
 Ears privately chopped to his Noddle for his Sen- 
 tence. Of his Love-tricks, there is nothing re- 
 ported, or at Icaft: not much, a Thing to be won-
 
 264 WISDOM OF THE JNCIENTS. 
 
 dered at, efpecially being among a Troop of Gods 
 fo profufely amorous. This only is faid of him, 
 that he loved the Nymph Echo (whom he took to 
 Wife) and one pretty Wench more called Sirynx, 
 towards whom Cupid (in an angry and revengeful 
 Humour, becaufe fo audacioufly he had challenged 
 him at a Wreftling) inflamed his Defire. More- 
 over, he had no Iffue (which is a Marvel alfo, fee- 
 ing the Gods, efpecially thofe of the Male kind, 
 were very Generative) only he was the reputed 
 Father of a little Girl called lambe^ that with many 
 pretty Tales was wont to make Strangers Merry ; 
 but fome think that he did indeed beget her by his 
 Wife lambe. This (if any be) is a noble Tale, 
 as being laid out and big-bellied with the Secrets 
 and Myfteries of Nature. 
 
 Pan (as his Name imports) reprefents and lays 
 open the All of Things or Nature. Concerning 
 his Original there are two only Opinions that go 
 for Current ; for either he came of Mercury^ that 
 is, the Word of God, which the Holy Scriptures 
 without all Controverfy affirm, and fuch of the 
 Philofophers as had any fmack of Divinity aflented 
 unto; or elfe from the confufed Seeds of Things. 
 For they that would have one fimple Beginning, 
 refer it unto God ; or if a materiate Beginning, 
 they would have it various in Power. So that 
 we may end the Controverfy with this Diftribution, 
 That the World took Beginning, either from Mer- 
 cury^ or from the Seeds of all Things.
 
 PAN, OR NATURE. 265 
 
 Namque canebat uti magnum per inane coaSia. 
 Semina terrarumque, animceque, marifque fuijfent, 
 Et Uquidififnulignis : Et his exordia primis 
 Omnia, et ipfe tener ?nundi concreverit Orlis.^ 
 
 For rich-vein'd Orpheus fweetly did rehearfe 
 How that the Seeds of Fire, Air, Water, Earth, 
 Were all pack'd in the vaft void Univerfe : 
 And how from thefe, as Firftlings, all had Birth, 
 And how the Body of this Orbick frame. 
 From tender Infancy fo big became. 
 
 But, as touching the third Conceit of Pan's 
 Original, it feems that the Grecians (either by 
 intercourfe with the Egyptians, or one way or 
 other) had heard fomething of the Hebrew Myf- 
 teries ; for it points to the State of the World, not 
 confidered in immediate Creation, but after the 
 Fall of Adam, expofed and made fubje6l to Death 
 and Corruption : For in that State it was (and 
 remains to this Day) the Offspring of God and 
 Sin. And therefore all thefe Three Narrations 
 concerning the manner of Pan's Birth may feem 
 to be true, if it be rightly diftinguifhed between 
 Things and Times. For this Pan or Nature 
 (which we fufpecSt, Contemplate, and Reverence 
 more than is fit) took beginning from the Word 
 of God by the means of confufcd Matter, and the 
 entrance of Prevarication and Corruption. The 
 Deftinies may well be thought the Sifters of Pan 
 or Nature, becaufe the Beginning and Continu- 
 
 ' Virg. Eclog. 6.
 
 266 WISDOM OF THE ANCIENTS. 
 
 ances and Corruptions and Depreflions, and Dif- 
 folutions, and Eminences, and Labours, and Fe- 
 licities of Things, and all the Chances which can 
 happen unto anything are linked with the Chain 
 of Caufes natural. 
 
 Horns are attributed unto him, becaufe Horns 
 are broad at the Root and (harp at the Ends, the 
 Nature of all Things being like a Pyramis^ fharp 
 at the Top. For individual or fingular Things 
 being infinite, are firft colle6led into Species^ which 
 are many alfo ; then from Species into Generals, 
 and from Generals (by afcending) are contradled 
 into Things or Notions more general ; fo that at 
 length Nature may feem to be contra6ted into an 
 Unity. Neither is it to be wondered at, that 
 Pan toucheth Heaven with his Horns, feeing the 
 height of Nature or Univerfal Ideas do, in fome 
 fort, pertain to Things Divine, and there is a 
 ready and fhort Paflage from Metaphyfic to natu- 
 ral Theology. 
 
 The Body of Nature is elegantly and with 
 deep Judgement depainted Hairy, reprefenting the 
 Beams or Operations of Creatures ; for Beams 
 are as it were the Hairs and Briftles of Nature, 
 and every Creature is either more or lefs Beamy, 
 which is moft: apparent in the faculty of Seeing, 
 and no lefs in every Virtue and Operation that 
 efFedluates upon a diftant Objedl, for whatfoever 
 works upon any Thing afar off, that may rightly 
 be faid to dart forth Rays or Beams. 
 
 Moreover, Pan* s Beard is faid to be exceeding 
 long, becaufe the Beams or Influences of Celeftial
 
 PAN, OR NATURE. 267 
 
 Bodies do operate and pierce fartheft of all ; and 
 the Sun, when his higher half is fhadowed with a 
 Cloud, his Beams break out in the lower, and 
 looks as if he were Bearded. 
 
 Nature is alfo excellently fet forth with a bi- 
 formed Body, with refpeit to the differences be- 
 tween fuperior and inferior Creatures. For the one 
 part by reafon of their Pulcritude, and Equability 
 of Motion, and Conftancy and Dominion over the 
 Earth and Earthly Things, is worthily fet out by 
 the fhape of Man : And the other part in refpe6l 
 of their Perturbations and unconftant Motions, 
 (and therefore needing to be moderated by the 
 Celeftial) may be well fitted with the Figure of a 
 Brute Beaft. This Defcription of his Body per- 
 tains alfo to the Participation of Species^ for no 
 natural Being feems to be fimple, but as it were 
 participating and compounded of two. As for Ex- 
 ample, Man hath fomething of a Beaft ; a Beaft 
 fomething of a Plant ; a Plant fomething of an in- 
 animate Body, of that all natural Things are in 
 very Deed biformed, that is to fay, compounded 
 of a fuperior and inferior Species. 
 
 It is a witty Allegory, that fame of the Feet of 
 the Goat, by reafon of the upward tending Motion 
 of Terreftrial Bodies towards the Air and Heaven, 
 for the Goat is a climbing Creature, that loves 
 to be hanging about the Rocks and fteep Moun- 
 tains ; and this is done alfo in a wonderful manner, 
 even by thofe Things which are deftinatcd to this 
 inferior Globe, as may manifefHy appear in Clouds 
 and Meteors.
 
 268 WISDOM OF THE JNCIENTS. 
 
 The two Enfigns which Pan bears in his Hands, 
 do point, the one at Harmony, the other at Em- 
 pire : For the Pipe confifting of feven Reeds, doth 
 evidently demonftrate the Confent and Harmony, 
 and difcordant Concord of all inferior Creatures, 
 which is caufed by the Motion of the Seven Planets : 
 And that of the Sheep-hook may be excellently 
 applied to the order of Nature, which is partly 
 right, partly crooked : This StafF therefore or Rod 
 is fpecially crooked in the upper end, becaufe all 
 the Works of Divine Providence in the World are 
 done in a far-fetched and circular manner, fo that 
 one Thing may feem to be affeded, and yet indeed 
 a clean contrary brought to pafs ; as the felling of 
 Jofeph into Egypt^ and the like. Befides, in all wife 
 Human Government, they that fit at the Helm do 
 more happily bring their Purpofes about, and in- 
 fmuate more eafily into the Minds of the People, 
 by pretexts and oblique Courfes, than by direct 
 Methods : So that all Sceptres and Maces of Au- 
 thority ought in very Deed to be crooked in the 
 upper end. 
 
 Pan's Cloak or Mantle is ingenioufly feigned to 
 be a Skin of a Leopard, becaufe it is full of Spots : 
 So the Heavens are fpotted with Stars, the Sea 
 with Rocks and Iflands, the Land with Flowers, 
 and every particular Creature alfo is for the moft 
 part garnifhed with divers Colours about the Su- 
 perficies, which is as it were a Mantle unto it. 
 
 The Office of Pan can be by nothing fo lively 
 conceived and expreffed, as by feigning him to be 
 the God of Hunters, for every natural Action, and
 
 PAN, OR NATURE. 269 
 
 fo by confequence, Motion, and Progreflion, is 
 nothing elfe but a Hunting. Arts and Sciences 
 have their Works, and Human Counfels their 
 Ends which they earneftly hunt after. All natural 
 Things have either their Food as a Prey, or their 
 Pleafure as a Recreation which they feek for, and 
 that in moft expert and fagacious manner. 
 
 Torva Lecena Ltipamfcquitur, Lupus ipfe Capellam. 
 FlorenteJii Cityfum fequitur lafciva Capella.- 
 
 The hungry Lionefs, (with fharp defire) 
 Purfues the Wolf, the Wolf the wanton Goat : 
 The Goat again doth greedily afpire 
 To have the Trifoil Juice pafs down her Throat. 
 
 Pan is alfo faid to be the God of the Country- 
 Clowns, becaufe Men of this Condition lead lives 
 more agreeable unto Nature, than thofe that live 
 in the Cities and Courts of Princes, where Nature 
 by too much Art is corrupted : So as the faying of 
 the Poet (though in the fenfe of Love) might be 
 here verified : 
 
 Pars minima rjl ipfa puella fui.^ 
 
 The Maid fo tricked herfelf with Art, 
 That of herfelf fhe is leaft part. 
 
 He was held to be Lord Prefident of the Moun- 
 tains, becaufe in the high Mountains and Hills, 
 Nature lays herfelf moft open, and Men moft apt 
 to View and Contemplation. 
 
 ■•^ Virgil Buc. 2. ' Martial Ep.
 
 270 WISDOM OF THE ANCIENTS. 
 
 Whereas Pan is faid to be (next unto Mercury) 
 the Meflenger of the Gods, there is in that a Di- 
 vine Myftery contained, for next to the Word of 
 God, the Image of the World proclaims the Power 
 and Wifdom Divine, as fmgs the Sacred Poet, 
 Pfal.xix. I. CceH enarrant Glor'iam Dei^atque opera 
 manuum ejus ind'icat Fir?nafnentum. The Heavens 
 declare the Glory of God, and the Firmament 
 fheweth the Works of his Hands. 
 
 The Nymphs^ that is, the Souls of Living Things 
 take great delight in Pan. For thefe Souls are the 
 Delights or Minions o^ Nature^ and the Direction 
 or Condu6l of thefe Nymphs is with great Reafon 
 attributed unto Pan^ becaufe the Souls of all 
 Things Living, do follow their natural Difpofitions 
 as their Guides, and with infinite variety every 
 one of them after his own Fafhion doth leap, and 
 frifk and dance with inceflant Motions about her. 
 The Satyrs and Silent alfo, to wit, Youth and 
 Old Age, are fome of Pan's Followers : For of 
 all natural Things, there is a lively, jocund, and 
 (as I may fay) a dancing Age, and an Age again 
 that is dull, bibling,* and reeling. The Carriages 
 and Difpofitions of both which Ages, to fome fuch 
 as Democritus was, (that would obferve them duly,) 
 might peradventure feem as ridiculous and deform- 
 ed, as the gambols of the Satyrs^ or the geftures of 
 the Sileni. 
 
 Of thofe Fears and Terrors which Pan is faid 
 
 ■• Blbltng is here ufed in the fenfe of tottering. The Latin is : 
 " Omnium enim rerum eft setas quaedam hilaris et faltatrix: atque 
 rursus astas tarda et bibula."
 
 PJN, OR NATURE. 271 
 
 to be the Author, there may be this wife Con- 
 ftrudion made : Namely, that Nature hath bred 
 in every Living Thing a kind of Care and Fear 
 tending to the Prefervation of its own Life and 
 Being, and to the repelling and fhunning of all 
 Things hurtful. And yet Nature knows not how 
 to keep a Mean, but always intermixes vain and 
 empty Fears with fuch as are difcreet and profit- 
 able : So that all Things (if their infides might be 
 feen) would appear full of Pan'ick Frights : But 
 Men efpecially in hard, fearful, and divcrfe Times, 
 are wonderfully infatuated with Superftition, which 
 indeed is nothing elfe but a Panick Terror. 
 
 Concerning the Audacity of Pan in challenging 
 Cupid at Wreftling: The meaning of it is, that 
 Matter wants not Inclination and Defire to the 
 relapfing and diflblution of the World into the old 
 Chaos^ if her Malice and Violence were not re- 
 ftrained and kept in order, by the prepotent Unity 
 and Agreement of Things fignified by Cupid., or 
 the God of Love ; and therefore it was a happy 
 turn for Men, and all Things elfe, that in their 
 ConfliiSl Pan was found too weak, and overcome. 
 
 To the fame Effeft may be interpreted his 
 catching of Typhon in a Net : For howfoever 
 there may fometimes happen vaft and unwonted 
 Tumours (as the Name of Typhon imports) either 
 in the Sea or in the Air, or in the Earth, or elfe- 
 where ! yet Nature doth intangle it in an intricate 
 Toil, and curb and reftrain, as it were with a Chain 
 of Adamant, the ExceiTes and Infolencies of this 
 kind of Bodies.
 
 272 WISDOM OF THE ANCIENTS. 
 
 But forafmuch as it was Pan's good Fortune 
 to find out Ceres as he was Hunting, and thought 
 little of it, which none of the other Gods could 
 do, though they did nothing elfe but feek her, and 
 that very ferioufly ; it gives us this true and grave 
 Admonition, That we expe6l not to receive Things 
 neceflary for Life and Manners from Philofophical 
 Abftradions, as from the greater Gods ; albeit 
 they applied themfelves to no other Study ; but 
 from Pan^ that is, from the difcreet Obfervation 
 and Experience, and the univerfal Knowledge of 
 the Things of this World ; whereby (oftentimes 
 even by Chance, and as it were going a Hunting) 
 fuch Inventions are lighted upon. 
 
 The Quarrel he made with Jpollo about Mufick^ 
 and the Event thereof contains a wholefome In- 
 ftrudlion, which may ferve to reftrain Men's Rea- 
 fons and Judgements with the Reins of Sobriety, 
 from Boafting and Glorying in their Gifts. For 
 there feems to be a twofold Harmony, or Mufick ; 
 the one of Divine Providence, and the other of 
 Human Reafon ; the Adminiftration of the World 
 and Creatures therein, and the more fecret Judge- 
 ments of God, found very hard and harfh ; which 
 Folly, albeit it be well fet out with Afles' Ears ; 
 yet notwithftanding thefe Ears are fecret, and do 
 not openly appear, neither is it perceived or noted 
 as a Deformity by the Vulgar. 
 
 Laftly, It is not to be wondered at, that there 
 is nothing attributed unto Pan concerning Loves, 
 but only of his Marriage with Echo : For the 
 World or Nature doth enjoy itfelf, and in itfelf all
 
 PAN, OR NATURE. 273 
 
 Things elfe. Now he that Loves would enjoy 
 fomething, but where there is enough, there is no 
 Place left to defire. Therefore there can be no 
 wanting Love in Pan, or the World, nor defire to 
 obtain anything (feeing he is contented with him- 
 feif) but only Speeches, which (if plain) may be 
 intimated by the Nymph Echo i or if more quaint 
 by Syrinx.^ It is an excellent Invention that Pan, 
 or the World is faid to make choice of Echo only 
 (above all other Speeches or Voices) for his Wife: 
 For that alone is true Philofophy which doth faith- 
 fully render the very Words of the World ; and 
 it is written no otherwife than the World doth Dic- 
 tate, it being nothing elfe but the Image or reflec- 
 tion of it, not adding any thing of its own, but 
 only iterates and refounds. It belongs alfo to the 
 Sufficiency or Perfection of the World, that he 
 begets no IfTue : For the World doth generate in 
 refpedl of its Parts, but in refpe£t of the whole, 
 how can it generate, feeing without it there is no 
 Body ? Notwithftanding all this, the tale of that 
 tattling Girl fathered upon Pan, may in very Deed, 
 with great Reafon, be added to this Fable : For 
 by her are reprefented thofe vain and idle Para- 
 doxes concerning the Nature of Things which have 
 been frequent in all Ages, and have filled the 
 World with Novelties ; Fruitlefs, if you refped 
 the Matter; Changelings if you refpedl the Kind; 
 fometimes creating Pleafure, fometimes Tediouf- 
 nefs with their overmuch Prattling. 
 
 * Ovid. Mctam. i. 691. The reference appears to be to the reed 
 being formerly ufed as a fen. 
 
 T
 
 2 74 WISDOM OF THE JNCIENTS. 
 
 VII. Perfeus, or War. 
 
 ERSEUS is faid to have been employed 
 by Pallas for the deftroying of Me- 
 dufa^ who was very infeftuous to the 
 Weftern Parts of the World, and ef- 
 pecially about the utmoft Coafts of Hiberia. A 
 Monfter fo dire and horrid, that by her only AfpecSl 
 fhe turned Men into Stones. ^ Wis Me duf a alone 
 of all the Gorgons was Mortal, the reft not fubje61: 
 to Death. Perfeus therefore preparing himfelf for 
 this noble Enterprife, had Arms and Gifts beftowed 
 on him by three of the Gods : Mercury gave him 
 Wings annexed to his Heels, Pluto a Helmet, Pal- 
 las a Shield and a Looking-Glafs. Notwithftand- 
 ing (although he were thus furnifhed) he went not 
 direcStly to Medufa^ but firft to the Grece^ which 
 by the Mother's fide were Sifters to the Gorgons, 
 Thefe GreiE from their Birth were Hoar-headed, 
 refembling old Women. They had but one only 
 Eye, and one Tooth among them all ; both which, 
 fhe that had occafion to go abroad, was wont to 
 take with her, and at her return to lay them down 
 again. This Eye and Tooth they lent to Perfeus ; 
 and fo, finding himfelf thoroughly furnifhed for the 
 efTeiling of his Defign, haftens towards Medufa. 
 Her he found Sleeping, and yet durft not prefent 
 himfelf with his Face towards her, left fhe fhould 
 awake ; but turning his Head afide, beheld her in 
 Pallas' s Glafs, and (by this means diretSling his
 
 PERSEUS, OR WJR. 275 
 
 Blow) cut off her Head ; from whofe Blood gufh- 
 ing out, inftantly came Pegafus, the Flying-Horfe. 
 Her head thus fmote off, Perfeus beftows on Pal- 
 las her Shield, which yet retained this Virtue, that 
 whofoever looked upon it, {hould become as ftupid 
 as a Stone, or like one Planet-ftricken. 
 
 This Fable feems to dire£t the Preparation and 
 Order, that is to be ufed in making of War ; for 
 the more apt and confiderate Undertaking whereof, 
 three grave and wholefome Precepts (favouring of 
 the Wifdom o^ Pallas) are to be obferved. 
 
 Firft, That Men do not much trouble themfclves 
 about the Conqueft of Neighbour Nations, feeing 
 that private Poffeflions and Empires are enlarged 
 by different Means : For in the Augmentation of 
 private Revenues, the vicinity of Men's Territories 
 is to be confidered ; but in the Propagation of Pub- 
 lic Dominions, the occafion and facility of making 
 War, and the Fruit to be expelled ought to be 
 inftead of Vicinity. Certainly the Romatis, what 
 time their Conquefts towards the Weft fcarce 
 reached beyond Liguria, did yet in the Eaft bring 
 all the Provinces as far as the Mountain Taurus 
 within the compafs of their Arms and Command ; 
 and therefore Perfeus, although he were Bred and 
 Born in the Eaft, did not yet refufe to undertake 
 an Expedition even to the uttermoft Bounds of the 
 Weft. 
 
 Secondly, There muft be a care had that the 
 Motives of War be juft and honourable, for that 
 begets an Alacrity, as well in the Soldiers that Fight, 
 as in the People that afford Pay ; it draws on and
 
 276 WISDOM OF THE ANCIENTS. 
 
 procures Aids, and brings many other Commodities 
 befides. But there is no Pretence to take up Arms 
 more Pious than the fupprefling of Tyranny ; un- 
 der which Yoke the People lofe their Courage, 
 and are caft down without Heart and Vigour, as 
 in the fight o^Medufa. 
 
 Thirdly, it is wifely added, that feeing there were 
 three Gorgons (by which Wars are reprefented) 
 Perfeus undertook her only that was Mortal ; that 
 is, he made choice of fuch a kind of War as was 
 likely to be effected and brought to a Period, not 
 purfuing vaft and endlefs Hopes. 
 
 The furnifliing oi Perfeus with Neceflaries was 
 that which only advanced his Attempt, and drew 
 Fortune to be of his fide ; for he had fpeed from 
 Mercury^ concealing of his Counfels from Orcus^ 
 and Providence from Pallas. 
 
 Neither is it without an Allegory, and that full 
 of Matter too, that thofe Wings of Celerity were 
 fattened to Perfeus his Heels, and not to his An- 
 kles ; to his Feet, and not to his Shoulders ; be- 
 caufe Speed and Celerity is required, not fo much 
 in the firft Preparations for War, as in thofe Things 
 which fecond and yield Aid to the firft ; for there 
 is no Error in War more frequent, than that Pro- 
 fecutions and Subfidiary forces do fail to anfwer 
 the Alacrity of the firft Onfets. 
 
 Now for that Helmet which Pluto gave him, 
 powerful to make Men invifible, the Moral is plain ; 
 but that twofold Gift of Providence, (to wit, the 
 Shield and Looking-Glafs) is full of Morality ; 
 for that kind of Providence, which like a Shield
 
 PERSEUS, OR WAR. 277 
 
 avoids the force of Blows, is not alone needful, 
 but that alfo by which the Strength and Motions, 
 and Counfels of the Enemy are defcried, as in the 
 Looking-Glafs of Pallas. 
 
 But Perfeus^ albeit he were fufficiently furnifhed 
 with Aid and Courage, yet was he to do one Thing 
 of fpecial Importance before he entered the Lifts 
 with this Monfter, and that was to have fome In- 
 telligence with the Grecs. Thefe Grece are Trea- 
 fons which may be termed the Sifters of War not 
 defcended of the fame Stock, but far unlike in No- 
 bility of Birth ; for Wars are generous and hero- 
 ical, but Treafons are bafe and ignoble. Their 
 Defcription is elegant, for they are faid to be Gray- 
 headed, and like old Women from their Birth ; 
 by reafon that Traitors are continually vexed with 
 Cares and Trepidations. But all their Strength 
 (before they break out into open Rebellions) con- 
 fifts either in an Eye or in a Tooth ; for every 
 Fa6lion alienated from any State, contemplates 
 and bites. Befides, this Eye and Tooth is as it 
 were common ; for whatfoever they can learn and 
 know, is delivered and carried from one to another 
 by the hands of Fa£lion, And as concerning the 
 Tooth, they do all bite alike, and fing the fame 
 Song ; fo that hear one, and you hear all. Perfeus 
 therefore was to deal with thefe Grea for the loan 
 of their Eye and Tooth. Their Eye to difcover, 
 their Tooth to fow Rumours and ftir up Envy, 
 and to moleft and trouble the Minds of Men. 
 Thefe Things therefore being thus difpofed and 
 prepared, he addrcilcs himfelf to the A6lion of
 
 278 WISDOM OF THE ANCIENTS. 
 
 War, and fets upon Medufa as fhe flept ; for a 
 wife Captain will ever aflault his Enemy when he 
 is unprepared and moft fecure ; and then is there 
 good ufe of Pallas her Glafs : For moft Men, 
 before it come to the Pufh, can acutely pry into 
 and difcern their Enemies' Eftate ; but the beft ufe 
 of this Glafs is in the very point of danger, that 
 the manner of it may be fo confidered, as that the 
 Terror may not difcourage, which is fignified by 
 that looking into this Glafs with the Face turned 
 from Medufa. 
 
 The Monfter's Head being cut off, there follow 
 two Effe£ls. The firft was, the procreation and 
 raifmg oi Pegafus^ by which may evidently be un- 
 derftood Fame., that (flying through the World) 
 proclaims Vi6lory. The fecond is the bearing of 
 Medufa' s Head in his Shield ; to which there is 
 no kind of defence for' Excellency comparable j 
 for the one famous and memorable A6t profper- 
 oufly effected and brought to pafs, doth reftrain the 
 Motions and Infolencies of Enemies, and makes 
 Envy herfelf filent and amazed. 
 
 VIII. Endymion, or a Favourite. 
 
 
 is faid, That Luna was in Love with 
 the Shepherd EndyTnion, and in a 
 ftrange and unwonted manner be- 
 wrayed her Affe6tion : For he lying 
 in a Cave framed by Nature under the Mountain 
 Latmus^ fhe oftentimes defcended from her Sphere
 
 ENDTMION, OR A FAVOURITE. 279 
 
 to enjoy his Company as he flept ; and after (he 
 had kifTed him, afcended up again. Yet notwith- 
 ftanding this his Idlenefs and fleepy Security, did 
 not any way impair his Eftate or Fortune ; for 
 Luna brought it fo to pafs, that he alone (of all 
 the reft of the Shepherds) had his Flock in beft 
 Plight, and moft Fruitful. 
 
 This Fable may have reference to the Nature 
 and Difpofition of Princes; for they being full 
 of Doubts, and prone to Jealoufy, do not eafily 
 acquaint Men of prying and curious Eyes, and as 
 it were of vigilant and wakeful Difpofitions, with 
 the fecret Humours and Manners of their Life; 
 but fuch rather as are of quiet and obfervant Na- 
 tures, fuffering them to do what they lift without 
 further Scanning, making as if they were Ignorant, 
 and perceiving nothing but of a ftupid Difpofition, 
 and pofleft with Sleep, yielding unto them fimple 
 Obedience, rather than fly Compliments ; For it 
 pleafeth Princes now and then to defcend from 
 their Thrones or Majefty (like Luna from the fu- 
 perior Orb) and laying afide their Robes of Dig- 
 nity (which always to be cumbered with, would 
 feem a kind of Burthen) familiarly to Converfe 
 with Men of this Condition, which they think may 
 be done without Danger ; a Quality chiefly noted 
 in Tiberius Ccefar^ who (of all others) was a Prince 
 moft fevere ; yet fuch only were gracious in his 
 Favour, as being well acquainted with his Difpo- 
 fition did yet conftantly Diflemble, as if they knew 
 nothing. This was the Cuftom alfo of Leivis the 
 Eleventh, King of France^ a cautious and wily . 
 Prince.
 
 28o WISDOM OF THE ANCIENTS. 
 
 Neither is it without Elegancy, that the caufe 
 of Endym'ion is mentioned in the Fable, becaufe 
 it is a Thing ufual with fuch as are the Favourites 
 of Princes to have certain pleafant retiring Places, 
 whither to invite them for Recreation both of Body 
 and Mind, and that without hurt or prejudice to 
 their Fortunes alfo. And indeed thefe kind of 
 Favourites are Men commonly well to pafs ; for 
 Princes, although peradventure they promote them 
 not ever to Places of Honour, yet do they ad- 
 vance them fufficiently by their Favour and Coun- 
 tenance : Neither do they afFeiSl them thus, cnly 
 to ferve their own turn ; but are wont to enrich 
 them now and then with great Dignities, and 
 Bounties. 
 
 IX. The Sifter of the Giants, 
 or Fame. 
 
 T is a Poetical Relation that the Giants, 
 begotten of the Earth, made War 
 upon ^Jupiter and the other Gods ; 
 and, by the force of Lightning, they 
 were refifted and overthrown. Whereat the Earth 
 being excitated to Wrath, in Revenge of her Chil- 
 dren brought forth Fame, the youngeft fifter of the 
 Giants. 
 
 Illatn terra parens Ira Irritata Deormn, 
 Extremam [ut perhibent) Cteo Enceladoque fororem 
 
 Progenuit 
 
 ViRG. i^N. IV. 178.
 
 THE SISTER OF THE GIANTS. 281 
 
 Provoked by wrathful Gods, the Mother Earth 
 Gives Farne^y the Giants' youngell: Sifter, Birth. 
 
 The meanincr of the Fable feems to be thus : 
 By the Earth is fignified the Nature of the Vulgar, 
 always fwoln and malignant, and ftill broaching 
 new Scandals againft Superiors, and having gotten 
 fit Opportunity, ftirs up Rebels and Seditious Per- 
 fons, that with impious Outrage do moleft Princes, 
 and endeavour to fubvert their Eftates; but being 
 fuppreft, the fame natural Difpofition of the People 
 ftill leaning to the viler fort, (being impatient of 
 Peace and Tranquillity,) fpread Rumours, raife ma- 
 licious Slanders, repining Whifperings, infamous 
 Libels, and others of that kind, to the detraction of 
 them that are in Authority: So as Rebellious Ac- 
 tions, and Seditious Reports, differ nothing in Kind 
 and Blood, but as it were in Sex only ; the one 
 fort being Mafculine, the other Feminine. 
 
 X. Adlason and Pentheiis, or a 
 Curious Man. 
 
 HE Curiofity of Men, in prying into 
 Secrets, and coveting with an undif- 
 creet Defire to attain the knowledge 
 of Things forbidden, is fet forth by 
 the Ancients in two other Examples: The one 
 of A^aon., the other of Pentheus. 
 
 J^ceon having unawares, and as it were by
 
 282 WISDOM OF THE ANCIENTS. 
 
 chance beheld Diana naked, was turned into a 
 Stag, and devoured by his own Dogs. 
 
 And Pentheus climbing up into a Tree, with a 
 defire to be a fpe6lator of the hidden Sacrifices of 
 Bacchus^ was ftricken with fuch a kind of Frenzy, 
 as that whatfoever he looked upon, he thought it 
 always double, fuppofing (among other Things) 
 he faw two Siins^ and two Thebes ; infomuch that 
 running towards Thebes^ Spying another Thebes^ 
 inftantly turned back again, and fo kept ftill run- 
 ning forward and backward with perpetual Unreft. 
 
 Eumenidum veluti demens vidit agm'ina Pentheus, 
 Et Solem geminum, dupl'ices fe ojiendere Thebas.^ 
 Pentheus amazed, doth troops of Furies fpy j 
 And Sun^ and Thebes^ feem double to his Eye. 
 
 The firft of the Fables pertains to the fecrets 
 of Princes, the fecond to Divine Myfteries. For 
 thofe that are near about Princes, and come to the 
 knowledge of more Secrets than they v/ould have 
 them, do certainly incur great Hatred. And 
 therefore, (fufpeding that they are Shot at and 
 Opportunities watched for their Overthrow) do 
 lead their Lives like Stags, fearful and full of fuf- 
 picion. And it happens oftentimes that their Ser- 
 vants, and thofe of their Houfehold, (to infinuate 
 into the Prince's Favour) do accufe them to their 
 Deftru6lion ; for againft whomfoever the Prince's 
 Difpleafure is known, look how many Servants 
 that Man hath, and you fhall find them for the 
 moft part fo many Traitors unto him, that his End 
 may prove to be like j£lao7i's. 
 
 ' Virg. JE,n, iv, 469.
 
 ACTMON AND PENTHEUS. 283 
 
 Theotheris theMiferyofPifw/^^wi; Fortheythat 
 by the height of Knowledge and Nature in Philo- 
 fophy, having climbed, as it were into a Tree, do 
 with rafli Attempts (unmindful of their Frailty) 
 pry into the Secrets of Divine Myfteries, and are 
 juftly plagued with perpetual Inconftancy, and 
 with wavering and perplexed Conceits : For fee- 
 ing the light of Nature is one thing, and of Grace 
 another ; it happens fo to them as if they faw two 
 Suns. And feeino- the AiStions of Life and de- 
 crees of Will do depend on the Underftanding, 
 it follows that they doubt, and are inconftant no lefs 
 in Will than in Opinion ; and fo in like manner 
 they may be faid to fee two Thebes : For by Thebes 
 (feeing there was the Habitation and refuge of 
 Pentheus) is meant the end of Anions. Hence 
 it comes to pafs that they know not whither they 
 go, but, as diftra6led and unrefolved in the Scope 
 of their Intentions, are in all Things carried about 
 with fudden Paflions of the Mind. 
 
 XI. Orpheus, or Philofophy. 
 
 HE Tale of Orpheus, though common, 
 had never the fortune to be fitly ap- 
 plied in every Point. It may feem to 
 reprefent the Image of Philofophy : 
 'or the Perfon of Orpheus (a Man Admirable 
 and Divine, and fo excellently fkillcd in all kinds 
 of Harmony, that with his fweet ravifhing Mufick
 
 284 WISDOM OF THE ANCIENTS. 
 
 he did as it were charm and allure all Things to 
 follow him) may carry a fingular Defcription of 
 Philofophy: For the Labours of Orpheus do fo 
 far exceed the Labours of Hercules in Dignity 
 and Efficacy, as the Works of Wifdom, excel the 
 Works of Fortitude. 
 
 Orpheus for the Love he bare to his Wife, 
 fnatched, as it were, from him by untimely Death, 
 refolved to go down to Hell with his Harp, to try 
 if he might obtain her of the Infernal Powers. 
 Neither were his hopes fruftrated : For having 
 appeafed them with the melodious found of his 
 Voice and Touch, prevailed at length fo far, as 
 that they granted him leave to take her away with 
 him ; but on this Condition, that fhe fliould follow 
 him, and he not to look back upon her, till he 
 came to the Light of the upper World ; which he 
 (impatient of, out of Love and Care, and thinking 
 that he was in a manner paft all Danger) never- 
 thelefs violated, infomuch that the Covenant is 
 broken, and {he forthwith tumbles back again 
 headlong into Hell. From that time Orpheus fall- 
 ing into a deep Melancholy became a Contemner 
 of Womankind, and bequeathed himfelf, to a foli- 
 tary Life in the Deferts; where, by the fame Me- 
 lody of his Voice and Harp, he firft drew all manner 
 of wild Beafts unto him, who forgetful of their Sa- 
 vage fiercenefs, and caftingofFthe precipitate Pro- 
 vocations of Luft and Fury, not caring to fatiate 
 their Voracity by hunting after Prey, as at a Thea- 
 tre^ in fawning and reconciled Amity one towards 
 another, (land all at the Gaze about him, and at-
 
 ORPHEUS, OR PHILOSOPHY. 285 
 
 tentively lend their Ears to his Mufick. Neither is 
 this all ; for fo great was the Power and alluring 
 Force of this Harmony, that he drew the Woods, 
 and moved the very Stones to come and place 
 themfelves in an orderly and decent Fafhion about 
 him. Thefe Things fucceeding happily and with 
 great Admiration for a time ; at length certain 
 Thracian Women (pofleffed with the Spirit of 
 Bacchus,) made fuch a horrid and ftrange Noife 
 with their Cornets, that the found of Orpheus's 
 Harp could no more be heard, infomuch as that 
 Harmony which was the Bond of that Order and 
 Society being difTolved, all Diforder began again ; 
 and the Beafts (returning to their wonted Nature) 
 purfued one another unto Death as before : Neither 
 did the Trees or Stones remain any longer in their 
 Places : and Orpheus himfelf was by thefe Female 
 Furies torn in Pieces, and fcattcred all over the 
 Defert. For whofe cruel Death the River Heli- 
 con (facred to the Mufes) in horrible Indignation 
 hid his Head under Ground and raifed it again in 
 another Place. 
 
 The meaning; of this Fable feems to be thus : 
 Orpheus' s Mufick is of two forts, the one appeafing 
 the Infernal Powers, the other attrading Beafts 
 and Trees ; the firft may be fitly applied to Na- 
 tural Philofophy, the fecond to Moral or Civil 
 Difcipline. 
 
 The moft noble Work of Natural Philofophy, 
 is the Reftitution and Renovation of Thinfrs cor- 
 ruptible ; the other (as a Icflcr degree of it) the 
 Prefervation of Bodies in their Eftate, detaining
 
 286 WISDOM OF THE ANCIENTS. 
 
 them from Diflblution and Putrefa£lion ; and, if 
 this Gift may be in Mortals, certainly it can be 
 done by no other means than by the due and ex- 
 quifite Temper of Nature, as by the melody and 
 delicate Touch of an Inftrument. But feeing it 
 is of all Things moft difficult, it is feldom or never 
 attained unto ; and in all likelihood for no other 
 Reafon, more than through curious Diligence and 
 untimely Impatience. And therefore Philofophy 
 hardly able to produce fo excellent an Effect, in a 
 penfive Humour, (and not without caufe) bufies 
 herfelf about Human Objedls, and by Perfuafion 
 and Eloquence, infmuating the love of Virtue, 
 Equity, and Concord in the Minds of Men, draws 
 Multitudes of People to a Society, makes them 
 fubjeft to Laws, obedient to Government, and 
 forgetful of their unbridled AfFe6tions, whilfl: they 
 give Ear to Precepts, and fubmit themfelves to 
 Difcipline ; whence follows the building of Houfes, 
 creeling of Towns, planting of Fields and Or- 
 chards with Trees, and the like ; infomuch that 
 it would not be amifs to fay, that even thereby 
 Stones and Woods were called together and fet- 
 tled in Order. And after ferious Trial made and 
 fruftrated about the reftoring of a Body Mortal, 
 this care of Civil Affairs follows in his due Place : 
 Becaufe by a plain Demonftration of the inevitable 
 neceffity of Death, Men's Minds are moved to 
 feek Eternity by the fame and glory of their Mer- 
 its. It is alfo wifely faid in the Fable, that Orpheus 
 was averfe from the love of Women and Marriage, 
 becaufe the delights of Wedlock and the love of
 
 ORPHEUS OR PHILOSOPHT. I'ij 
 
 Children do for the moft part hinder Men from 
 enterprifing great and noble Defigns for the public 
 Good, holding Pofterity a fufficient ftep to Immor- 
 tality without A6lion. 
 
 Befides, even the very Works of Wifdom (al- 
 though amongft all Human Things they do moft 
 excel) do neverthelefs meet vi^ith their Periods. 
 For It happens that (after Kingdoms and Com- 
 monwealths have flourifhed for a time) even Tu- 
 mults and Seditions and Wars arife ; in the 
 midft of which Hurly-burlies, firft Laws are filent, 
 Men return to the pravity of their Natures ; 
 Fields and Towns are wafted and depopulated ; 
 and then (if their Fury continue) Learning and 
 Philofophy muft needs be difmembered ; fo that a 
 ^Qw Fragments only, and in fome Places, will be 
 found like the fcattered Boards of Shipv/reck, fo 
 as a barbarous Age muft follow ; and the Streams 
 oi Helicon being hid under the Earth, (until the 
 Viciffitude of Things pafling) they break out again, 
 and appear in fome other remote Nation, though 
 not perhaps in the fame Climate. 
 
 XII. Coelum, or Beginnings. 
 
 E have it from the Poets by Tradition, 
 that Coelum was the Ancienteft of the 
 Gods, and that his Members of Gen- 
 eration were cut oft'by his Son Saturn. 
 Saturn had many Children, but devoured them as 
 foon as they were Bornj Jupiter only efcaped.
 
 288 WISDOM OF THE JNCIENTS. 
 
 who being come to Man's Eftate, thruft Saturn 
 his Father into Hell, and fo ufurp'd the Kingdom. 
 Moreover he pared off his Father's Genitals with 
 the fame Falchion that Saturn difmembered Cce- 
 lum^ and caft them into the Sea; from whence 
 came Venus. Not long after this, {Jupiter being 
 fcarce fettled and confirmed in this Kingdom) was 
 invaded by two memorable Wars. The firft of 
 the Titans^ in the fupprefling of which Sol (who 
 alone of all the Titans^ favouring "Jupiter's fide) 
 took exceeding great Pains. The fecond was of 
 the Giants, whom Jupiter himfelf deftroyed with 
 Thunder-bolts : and fo all Wars being ended, he 
 Reigned fecure. 
 
 This Fable feems enigmatically to ftiew from 
 whence all Things took their Beginning, not much 
 differing from that Opinion of Philofophers, which 
 Democritus afterwards laboured to maintain, attri- 
 buting Eternity to the firft Matter, and not to the 
 World. In which he comes fomewhat near the 
 truth of Divine Writ, telling us of a huge deformed 
 Mafs, before the beginning of the fix days' Work. 
 
 The meaning of the Fable is this : by Caelum 
 may be underftood that vaft Concavity or vaulted 
 Compafs that comprehends all Matter : And by 
 Saturn may be meant the Matter itfelf which takes 
 from his Parent all power of Generating ; for the 
 univerfality or whole Bulk of Matter always re- 
 mains the fame, neither increafing or diminifhing 
 in refpeiSt of the quality of its Nature : But by the 
 divers Agitations and Motions of it were firft pro- 
 duced imperfe6l and ill agreeing Compofitions of
 
 CCELUM, OR BEGINNINGS. 289 
 
 Things, making as it were certain Worlds for 
 Proofs or Eflays, and fo, in Procefs of Time, a per- 
 fect Fabrickor Struiliire was framed which fhould 
 ftill retain and keep his Form. And therefore the 
 Government of the firft Age was fhadowed by the 
 Kingdom of Saturn^ who for the frequent Diflb- 
 lutions andfliort Continuances of Things was aptly 
 feigned to devour his Children. The fucceeding 
 Government was deciphered by the Reign of yu- 
 piter, who confirmed thofe continual Mutations 
 unto Tartarus^ a Place fignifying Perturbation. 
 This Place feems to be all that middle fpace be- 
 tween the lower Superficies of Heaven and the 
 Centre of the Earth ; in which all Perturbation 
 and Fragility, and Mortality or Corruption are fre- 
 quent. During the former Generation of things 
 in the time oi Saturn'' s Reign, Venus was not Born : 
 for fo long as in the univerfality of Matter Difcord 
 was better and more prevalent than Concord, it 
 was ncceflary that there fhould be total Diflolution 
 or Mutation, and that in the whole Fabrick. And 
 by this kind of Generation were creatures pro- 
 duced before Saturn was deprived of his Genitals. 
 When this ceafcd, that other which wrought by 
 Venus immediately came in, confiding in fettled 
 and prevalent Concord of Things, fo that Muta- 
 tion fhould be only in refpe6l of the Parts, the 
 univerfal Fabrick remaining whole and inviolate. 
 
 Saturn, they fay, was depofed and caft down into 
 Hell, but not dcftroyed and utterly extinguifhed, 
 becaufe there was an Opinion that the World 
 fhould relapfe into the old Chaos and interregnum 
 
 u
 
 290 WISDOM OF THE JNCIENTS. 
 
 again, which Lucretius prayed might not happen 
 in his Time : 
 
 ^uod procul a yiohis Jie£lat fortuna gubernans : 
 Et ratio potius quam res perfuadeat ipfa. 
 
 Oh guiding Providence be gracious, 
 That this Doomfday be far removed from us ; 
 And grant, that by us it may be expefted. 
 Rather than on us in our Times effected. 
 
 For afterwards, the World fliould fubfift by its 
 own quantity and power. Yet from the beginning 
 there was no reft : For in the Celeftial Regions 
 there firft followed notable Mutations, which by 
 the Power of the Sun (predominating over fupe- 
 rior Bodies) were fo quieted, that the ftate of the 
 World fhould be conferved : and afterwards (in 
 inferior Bodies) by the fuppreffing and diffipating of 
 Inundations, Tempefts, Winds, and general Earth- 
 quakes, a more peaceable durable Agreement and 
 Tranquillity of Things followed. But of this Fa- 
 ble it may convertibly be faid, that the Fable con- 
 tains Philofophy, and Philofophy again the Fable : 
 For we know by Faith, that all thefe Things are 
 nothing elfe but the long fmce ceafing and failing 
 Oracles of Senfe, feeing that both the Matter and 
 Fabrick of the World are moft truly referred to a 
 Creator.
 
 291 
 
 XIII. Proteus, or Matter. 
 
 HE Poets fay that Proteus was Nep- 
 tune^ s Herdfman, a grave Sire, and fo 
 excellent a Prophet, that he might 
 well be termed thrice excellent j for 
 he knew not only Things to come, but even 
 Things pafl: as well as prefent ; fo that befides his 
 Skill in Divination, he was the MefTenger and 
 Interpreter of all Antiquities and hidden Aiyfteries. 
 The Place of his Abode was a huge vail: Cave, 
 where his Cuftom was every Day at Noon to count 
 his Flock of Sea-calves, and then to go to fleep. 
 Moreover he that defired his Advice in anything, 
 could by no other means obtain it, but by catching 
 him in Manacles, and holding him faft therewith ; 
 who neverthelefs, to beat liberty, would turn him- 
 felf into all manner of Forms and Wonders of Na- 
 ture ; fometimes into Fire, fometimes into Water, 
 fometimes into the {hape of Beafts, and the like ; 
 till at length he were reftored to his own Form 
 again. 
 
 This Fable may feem to unfold the fecrets of 
 Nature, and the properties of Matter. For under 
 the Perfon of Proteus^ the firft iMatter (which next 
 to God is the ancienteft Thing) may be reprefented : 
 for Matter dwells in the concavity of Heaven, as 
 in a Cave. 
 
 He is Neptune's Bondman, becaufe the Opera- 
 tions and Difpenfations of Matter are chiefly cxcr- 
 cifed in liquid Bodies.
 
 292 WISDOM OF THE ANCIENTS. 
 
 His Flock or Herd feems to be nothino- but the 
 ordinary .S/j^f/Vi of fenfible Creatures, Plants, and 
 Metals, in which Matter feems to diffufe and as it 
 were fpend itfelf ; fo that after the forming and 
 perfefting of thefe Kinds, (having ended as it were 
 her Tafk,) fhe feems to Sleep, and take her Reft, 
 not attempting the Compofition of any more Spe- 
 cies. And this may be the Moral of Proteus's 
 counting of his Flock, and of his fleeping. 
 
 Now this is faid to be done, not in the Morning, 
 nor in the Evening, but at Noon ; to wit, at fuch 
 time as is moft fit and convenient for the perfect- 
 ing and bringing forth of Species out of Matter, 
 duly prepared and predifpofed, and in the middle, 
 as it were, between their Beo-innino- and Declina- 
 tions, which we know fufficiently (out of the Holy 
 Hiftory) to be done about the time of the Creation : 
 For then by the power of that Divine Word [Pro- 
 ducat j) Matter at the Creator's Command did con- 
 gregate itfelf (not by Ambages or Turnings, but 
 inftantly) to the Produ6lion of its Work into an 
 A61 and Conftitution of Species. And thus far 
 have we the Narration of Proteus (free and unre- 
 ftrained) together with his Flock complete : For 
 the univerfality of Things, with their ordinary 
 Structures and Compofitions of Species, bears the 
 Face of Matter, not limited and conftrained, and 
 of the Flock alfo of Material Beings. Neverthe- 
 lefs if any expert Minifter of Nature, fhall en- 
 counter Matter by main force, vexing and urging 
 her with Intent and Purpofe to reduce her to no- 
 thing ; fhe contrariwife (feeing Annihilation and
 
 PROTEUS, OR MATTER. 293 
 
 abfolute Deftru6tion cannot be efFe6led but^ by 
 the Omnipotency of God) being thus caught in the 
 ftraits of Neceflity, doth change and turn herfelf 
 into divers ftrange Forms and Shapes of Things, 
 fo that at length (by fetching a Circuit as it were) 
 fhe comes to a Period, and (if the Force continue) 
 betakes herfelf to her former Being. The reafon 
 of which Conftraint or Binding will be more facile 
 and expedite, if Matter be laid hold on by Mana- 
 cles, that is, by Extremities. 
 
 Now whereas it is feigned that Proteus was a 
 Prophet, well fkilled in three differences of Times, 
 it hath an excellent Agreement with the Nature 
 of Matter : for it is neceflary that he that will know 
 the Properties and Proceedings of Matter fliould 
 comprehend in his Underftanding the fum of all 
 things which have been, which are, or which fliall 
 be, although no Knowledge can extend fo far as 
 to fingular and individual Beings. 
 
 XIV. Memnon, or a Youth too 
 forward. 
 
 HE Poets fay, that Memnon was the 
 Son of Aurora, who (adorned with 
 beautiful Armour, and animated with 
 
 popular Applaufe,) came to the Trojan 
 
 JVar ; where in rafli Boldnefs hafting unto, and 
 
 ' The Montagu edition omits the word but here, thus render- 
 ing the paflage abl'urd. There are in other places omiflions and 
 perverfions, but it is unnecelFary to point them all out.
 
 294 WISDOM OF THE JNCIENTS. 
 
 thirftina; after Gloiy, he enters into fingle Com- 
 bat with Achilles^ the valianteft of all the G?-ecians, 
 by whofe powerful Hand he was there flain. But 
 "Jupiter pitying his Deftruilion, fent Birds to mo- 
 dulate certain lamentable and doleful Notes at the 
 Solemnization of his Funeral Obfequies. Whofe 
 Statue alfo (the Sun reflefting on it with his Morn- 
 ing Beams) did ufually, as is reported, fend forth 
 a mournful Sound. 
 
 This Fable may be applied to the unfortunate 
 Deftinies of hopeful young Men, who, like the 
 Sons of Aurora^ (puffed up with the glittering fhew 
 of Vanity and Oftentation,) attempt A6lions above 
 their Strength, and provoke, and prefs the moft 
 valiant Heroes to combat with them ; fo that, meet- 
 ing with their overmatch, [they] are vanquiihed, 
 and deftroyed : whofe untimely Death is oft ac- 
 companied with much Pity and Commiferation. 
 For among all the Difafters that can happen to 
 Mortals, there is none fo lamentable, and fo pow- 
 erful to move Compaflion as the flower of Virtue 
 cropped with too fudden a Mifchance. Neither 
 hath it been often known that iMen in their green 
 Years become fo loathfome, and odious, as that at 
 their Deaths either Sorrow is ftinted, or Commi- 
 feration moderated ; but that Lamentation and 
 Mourning do not only flutter about their Obfe- 
 quies, like thofe Funeral Birds ; but this pitiful 
 Commiferation doth continue for a long fpace, and 
 efpecially by Occafions, and new Motions, and 
 beginning of great Matters, as it were by the 
 Morning Rays of the Sun^ their Paflions and De- 
 fires are renewed.
 
 295 
 
 XV. Titlionus, or Satiety. 
 
 T is elegantly feigned that Tithoma 
 was the Paramour of Aurora^ who 
 (defirous to enjoy his Company) peti- 
 tioned 'Jupiter that he might never 
 die ; but (through Womanifli overfight) forgetting 
 to infcrt this Claufe in her Petition, that he might 
 not withal grow old, and feeble ; it followed that 
 he was only freed from the condition of Mortality ; 
 but for old Age, that came upon him in a marvel- 
 lous and miferable fafhion, agreeable to the ftate 
 of thofe who cannot die, yet every Day grow 
 weaker and weaker with Age : Infomuch that 
 "Jupiter (in commiferation of this his A-lifery,) did 
 at length metamorphofe him into a Grafshopper. 
 
 This Fable feems to be an ingenious Chara6ter, 
 or Defcription of Pleafure, which in the Begin- 
 ning and, as it were, in the Morning, feems to be 
 pleafant and delightful, that Men defire they might 
 enjoy and monopolize it for ever unto themfclves, 
 unmindful of that Satiety and Loathing, which 
 (like old Age,) will come upon them before they 
 be aware. And fo at laft, (when the ufe of Plea- 
 fure leaves Men, the Defire and Affection not yet 
 yielding unto Death,) it comes to pafs that Men 
 pleafe themfelves only by talking, and commemo- 
 rating thofe things which brought Pleafure unto 
 them in the flower of their Age, which may be 
 obferved in libidinous Perfons, and alfo in Men of
 
 296 WISDOM OF THE J NC IE NTS. 
 
 Military ProfefTions; the one delighting in beaftly 
 Talk, the other boafting of their valorous Deeds, 
 like Grafshoppers, whofe Vigour confifts only in 
 their Voice. 
 
 XVI. Juno's Suitor, or Bafenefs. 
 
 HE Poets fay, that yup'iter^ to enjoy 
 his luftful Delights, took upon him 
 the fhape of fundry Creatures, as of a 
 Bull, of an Eagle, of a Swan, and of 
 a Golden Shower ; but being a Suitor to Juno^ he 
 came in a Form moft ignoble and bafe, an Obje6l 
 full of Contempt and Scorn, refembling indeed a 
 miferable Cuckoo weather-beaten with Rain and 
 Tempeft, numbed, quaking, and half dead with 
 Cold. 
 
 This Fable is wife, and feems to be taken out 
 of the Bowels of Morality ; the Senfe of it being 
 this : That Men boaft not too much of themfelves, 
 thinking by Oftentation of their own Worth, to 
 infinuate themfelves into Eftimation and Favour 
 with Men. The Succefs of fuch Intentions being 
 for the moft part meafured by the Nature and 
 Difpofition of thofe to whom Men fue for Grace ; 
 who, if of themfelves they be endowed with no 
 Gifts and Ornaments of Nature, but are only of 
 haughty and malignant Spirits, (intimated by the 
 Perfon of Juno^) then are Suitors to know that 
 it is good Policy to omit all kind of Appearance 
 that may any way (how their own leaft Praife or
 
 JUNO'S SUITOR, OR BJSENESS. 297 
 
 Worth, and that they much deceive themfelves in 
 taking any other Courfe. Neither is it enough to 
 fhew Deformity in Obfequioufnefs, unlefs they 
 alfo appear even abje6l and bafe in their very 
 Perfons. 
 
 xvii. Cupidj or an Atom. 
 
 HAT which the Poets fay of Cupid, 
 or Love, cannot properly be attributed 
 to one and the felf fame Perfon; and 
 yet the Difference is fuch, that (by re- 
 je6ling the Confufion of Perfons,) the Similitude 
 may be received. 
 
 They fay, that Love is the ancienteft of all the 
 Gods, and of all things elfe, except Chaos, which 
 they hold to be a Contemporary with it. Now 
 as touching Chaos, that by the Ancients was never 
 dio-nified with Divine Honour, or with the Title 
 of the God. And as for Love, they abiolutely 
 bring him in without a Father ; only fome are of 
 opinion, that he came of an Egg that was laid by 
 Nox, and that on Chaos he begot the Gods and all 
 things elfe. There are four things attributed unto 
 him, perpetual Infancy, Blindnefs, Nakednefs, and 
 Archery. There was alfo another Love, which 
 was the youngeft of the Gods, and he, they fay, 
 was the Son of Fenus. On this alfo they beftow 
 the Attributes of the elder Love, as in fome fort 
 well apply unto him. 
 
 This Fable tends, and looks to the Cradle of
 
 298 JVISDOM OF THE JNCIENTS. 
 
 Nature^ Love feeming to be the Appetite or Defire 
 of the firll: Matter, or (to fpeak more plain) the 
 natural motion of the Jtom^ which is that Ancient 
 and only Power that Forms and Fafhions all things 
 out of Matter, of which there is no Parent, that 
 is to fay, no Caufe, feeing every Caufe is as a 
 Parent to its Effe6l. Of this Power or Virtue 
 there can be no Caufe in Nature (as for God^ we 
 always except him,) for nothing was before it, 
 and therefore no efficient Caufe of it. Neither 
 was there any thing better known to Nature, and 
 therefore neither Genus nor Form. Wherefore 
 whatfoever it is, pofitive it is, and but inexpreffible. 
 Moreover, if the manner and proceeding of it were 
 to be conceived, yet could it not be by any Caufe, 
 feeing that (next unto God,) it is the Caufe of 
 Caufes, it felf only without any Caufe. And per- 
 chance there is no likelihood that the manner of 
 it may be contained or comprehended within the 
 narrow compafs of human Search. Not without 
 reafon therefore it is feigned to come of an Egg 
 which was laid by Nox. Certainly the Divine 
 Philofopher grants fo much. 
 
 Eccl. 3. II. Cun^a fecit tempejiatibus fuis pul~ 
 chra^ et 7nundu7n tradidit difputationibus eorum^ ita 
 tamen tit non inveniat homo opuSj quod operatus eji 
 Deus a principio ad finem. 
 
 That is, he hath made every thing beautiful in 
 their Seafons, alfo he hath fet the World in their 
 Meditations ; yet cannot Man find the Work that 
 God hath wrought from the Beginning even to the 
 End : For the principal Law of Nature, or Power
 
 CUPID, OR AN ATOM. 299 
 
 of this Defire, created (by God,) in thefe parcels 
 of things, for concurring and meeting together, 
 (from whofe Repetitions and Multiplications all 
 Variety of Creatures proceeded and were com- 
 pofed) may dazzle the Eyes of Men's Underftand- 
 ings, and comprehended it can hardly be. The 
 Greek Philofophers are obferved to be very acute 
 and diligent in fearching out the material Princi- 
 ples of things ; but in the beginnings of Motion 
 (wherein confifls all the efficacy of Operation,) 
 they are negligent and weak, and in this that we 
 handle they I'eem to be altogether blind and Ham- 
 mering ; for the Opinion of the Per'ipateticks con- 
 cerning the appetite of Matter caufed by Privation, 
 is in a manner nothing elfe but Words, which ra- 
 ther found than fignify any Reality. And thofe 
 that refer it unto God, do very well ; but then they 
 leap up, they afcend not by degrees ; for doubtlefs 
 there is one chief Law fubordinate to God, in 
 which all natural things concur and meet, the fame 
 that in the forecited Scripture is demonft:rated in 
 thefe Words, Opus quod operatus eji Deus a princi- 
 pio ufque ad finem ; the Work that God hath 
 wrought from the Beginning even to the End. 
 But Deinocritus, which entered more deeply into 
 the Confideration of this Point, after he had con- 
 ceived an Atom with fome fmall Dimenfion and 
 Form, he attributed unto it one only Defire or firft 
 Motion fimply, or abfolutely, and another compa- 
 ratively or in refpect ; for he thought that all things 
 did properly tend to the Centre of the World, 
 whereof thofe Bodies which were more material.
 
 300 WISDOM OF THE JNCIENTS. 
 
 defcend with fwifter Motion, and thofe that had 
 lefs Matter, did, on the contrary, tend upward. 
 But this Meditation was very fhallow, containing 
 lefs than was expedient ; for neither the turning of 
 the Celeftial Bodies in a round, nor fhutting and 
 opening of things, may feem to be reduced or ap- 
 plied to this Beginning. And as for that opinion 
 of Epicurus^ concerning the cafual Declination 
 and Agitation of the Atom^ it is but a mere Toy, 
 and a plain Evidence that he was ignorant of that 
 Point. It is therefore more apparent (than we 
 could wifh,) that this Citpid^ or Love, remains as 
 yet clouded under the fhades of Night. Now as 
 concerning his Attributes, He is elegantly defcribed 
 with perpetual Infancy, or Childhood ; becaufe 
 compound Bodies they feem greater, and more 
 ftricken in Years : Whereas the firft Seeds of 
 things, or Jtotns^ they are little and diminute, and 
 always in their Infancy. 
 
 He is alfo well feigned to be naked, becaufe all 
 compound Bodies, to a Man rightly judging, feem 
 to be apparelled and clothed, and nothing to be 
 properly naked but the firft Particles of things. 
 
 Concerning his Blindnefs, the Allegory is full 
 of Wifdom ; for this Love^ or Defire (whatfoever 
 it be) feems to have but little Providence, as direct- 
 ing his Pace and Motion by that which it perceives 
 neareft; not unlike blind Men that go by feeling: 
 More admirable then, muft that chief divine Pro- 
 vidence be, which (from things empty and defti- 
 tute of Providence, and as it were blind), by a con- 
 ftant and fatal Law, produceth fo excellent an 
 Order and Beauty of Things.
 
 CUPID, OR AN ATOM. 301 
 
 The laft thing which is attributed to Love, is 
 Archery ; by which is meant, that his Virtue is fuch, 
 as that it works upon a diftant Objeft ; becaufe 
 that whatfoever operates afar ofF, feems to fhoot, 
 as it were, an Arrow. Wherefore whofoever holds 
 the Being both of Atoms and Faculty, muft needs 
 infer that the Virtue of the Atom reacheth to a 
 diftant Obje6l : for if it were not fo there could 
 be no Motion at all, by reafon of the Interpofition 
 of Faculty, but all things would ftand ftone ftill, 
 and remain immoveable. 
 
 Now as touching that other Cupid or Love, he 
 may well be termed the youngeft of the Gods, 
 becaufe he could have no Being before the Confti- 
 tution of Species. And in his Defcription the Al- 
 legory may be applied and traduced to Manners : 
 Neverthelefs he holds fome kind of Conformity 
 with the Elder; for Fenus doth generally ftir up 
 a defire of Conjunction and Procreation, and Cu- 
 pid her Son doth apply this Defire to fome indi- 
 vidual Nature ; fo that the general Difpofition 
 comes from Fenus, the more exa6l Sympathy from 
 Cupid : the one derived from Caufes more near, 
 the other from Beginnings more remote and fatal, 
 and as it were from the elder Cupid, of whom every 
 exquifitc Sympathy doth depend.
 
 302 TV IS DOM OF THE J NC IE NTS. 
 
 XVIII. Diomedes, or Zeal. 
 
 I O M E D E S flourifliing with great 
 Fame and Glory in the Trojan Wars, 
 and in high favour with Pallas., was 
 by her inftigated (being indeed for- 
 warder than he fhould have been) not to forbear 
 Venus a jot, if he encountered with her in Fight ; 
 which very boldly he performed, wounding her in 
 the right Arm. This prefumptuous Fail he car- 
 ried clear for a while ; and being honoured and 
 renowned for his many heroick Deeds, at laft re- 
 turned into his own Country, where finding him- 
 felf hard befted with domeftic Troubles, fled into 
 /^tf/y, betaking himfelf to the Prote6lion of Foreign- 
 ers, where in the beginninor he was fortunate and 
 royally entertained by King Daunus with fumptu- 
 ous Gifts, raifing many Statues in honour of him 
 throughout his Dominions. But upon the very 
 firft Calamity that happened unto this Nation, 
 whereunto he was fled for Succour, King Daunus 
 enters into a conceit with himfelf that he had en- 
 tertained a wicked Gueft in his Family, and a Man 
 odious to the Gods, and an Impugner of their 
 Divinity, that had dared, with his Sword, to afl'auk 
 and wound that Goddefs, who in their Religion, 
 they held it Sacrilege fo much as to touch. There- 
 fore, that he might expiate his Country's Guilt, 
 (nothing refpecSling the Duties of Hofpitality, when 
 the Bonds of Religion tied him with a more reve-
 
 DIOMEDES, OR ZEAL. 303 
 
 rent regard) fuddenly flew D iomede s, com\x\znA'mg 
 withal that his Trophies and Statues fhould be 
 abolifhed and deftroyed. Neither was it fafe to 
 lament this miferable Deftiny ; but even his Com- 
 panions in Arms, whilft they mourned at the Fu- 
 neral of their Captain, and filled all the Places with 
 Plaints and Lamentations, were fuddenly meta- 
 morphofed into Birds like unto Swans, who, when 
 their Death approachcth, fing melodious and 
 mournful Hymns. 
 
 This Fable hath a moft rare and fingular Sub- 
 je6t : for in any of the Poetical Records, wherein 
 the Heroes are mentioned, we find not that any 
 one of them, befides Diomedes^ did ever with his 
 Sword offer Violence to any of the Deities. And 
 indeed, the Fable feems in him to reprefent the 
 Nature and Fortune of Man, who of himfelf doth 
 propound, and make this as the end of all his 
 Actions, to worfhip fome Divine Power, or to fol- 
 low fome Sedl of Religion, though never fo vain 
 and fuperftitious, and with Force and Arms to 
 defend the fame : For although thofe bloody Quar- 
 rels for Religion were unknown to the Ancients, 
 (the Heathen Gods not having fo much as a touch 
 of that Jealoufy, which is an Attribute of the true 
 God,) yet the Wifdom of the Ancient Times feems 
 to be fo copious and full, as that, what was not 
 known by Experience, was yet comprehended bv 
 Meditations and FicSlions. They then that en- 
 deavour to reform and convince any Se£l of Reli- 
 gion, (though vain, corrupt, and infamous, fliadowcd 
 by the perfon of Venus ^ not by the force of Argu-
 
 304 WISDOM OF THE ANCIENTS. 
 
 merit and Do6lrine, and Holinefs of Life, and by 
 the weight of Examples and Authority, but labour 
 to extirpate and root it out by Fire and Sword, 
 and Tortures, are encouraged, it may be, there- 
 unto by Pallas ; that is, by the Acrity of Prudence^ 
 and Severity of Judgement, by whofe Vigour and 
 Efficacy, they fee into the Faifity and Vanity of 
 thefe Errors : And by this their hatred of Pravity, 
 and good zeal to Religion, they purchafe of them- 
 felves great Glory, and by the Vulgar (to whom 
 nothing moderate can be grateful) are efteemed 
 and honoured as the only Supporters of Truth and 
 Religion, when others feem to be luke-warm and 
 full of Fear. Yet this Glory and Happinefs doth 
 feldom endure to the end, feeing every violent 
 Profperity, if it prevent not alteration by an un- 
 timely Death, grows to be unprofperous at laft : 
 For if it happen that by a change of Government, 
 this banifhed and deprefled Se6l get Strength, and 
 fo bear up again, then thefe zealous Men, fo fierce 
 in oppofition before, are condemned, their very 
 Names are hateful, and all their Glory ends in 
 Obloquy. 
 
 In that Dio?nede5 is faid to be murdered by his 
 Hoft, it gives us to underftand that the difference 
 of Religion breeds Deceit and Treachery, even 
 among neareft Acquaintance. 
 
 Now in that Lamentation and Mourning was 
 not tolerated but punifhed ; it puts us in mind, 
 that let there be never fo nefarious an A&. done, 
 yet there is fome place left for Commiferation and 
 Pity, that even thofe that hate Offences fhould
 
 DIOMEDES, OR ZEAL, 305 
 
 yet in Humanity commiferate Offenders, and pity 
 their Diftrefs, it being the Extremity of Evil when 
 Mercy is not fuffered to have Commerce with 
 Mifery. Yea, even in the Caufe as well of Reli- 
 gion as Impiety, many Men may be noted and ob- 
 ferved to have been companionate. But on the 
 contrary the Complaints and Moans of Diomedes'' 
 Followers, that is, of Men of the fame Sedl and 
 Opinion, are wont to be fhrill and loud, like Swans 
 or the Birds oi Diomedes. In whom alfo that part 
 of the Allegory is excellent to fignify that the laft 
 Words of thofe that fuffcr Death for Religion, like 
 the Songs of dying Swans, do wonderfully work 
 upon the Minds of Men, and flrike and remain a 
 long time in their Senfes and Memories. 
 
 XIX. Dsdalus, or Mechanick. 
 
 ECHANICALWifdomandlnduftrv, 
 and in it unlawful Science perverted 
 to wrong ends is fhadowed by the An- 
 cients under the perfon of Dadalus, 
 a Man ingenious, but execrable. This Dadalus 
 (for murdering his Fellow-fervant that emulated 
 him) being banifhed, was kindly entertained dur- 
 ing his Exile in many Cities and Princes' Courts : 
 for indeed he was the Raifer and Builder of many 
 goodly Stru6lures, as well in Honour of the Gods, 
 as for the Beauty and Magnificence of Cities, and 
 other public Places, but for his Works of iMifchier 
 he is moll: notorious. It is he that framed the 
 
 X
 
 3o6 WISDOM OF THE ANCIENTS. 
 
 Engine which Pafiphae ufed to fatisfy her Luft in 
 company with a Bull; fo that by his wretched 
 Induftry, and pernicious Device, that Monfter 
 Minotaur (the Deftrudion of fo many hopeful 
 Youths) took his accurfed and infamous Begin- 
 ning, and ftudying to cover and increafe one Mif- 
 chief with another, for the Security and Prcfer- 
 vation of this Monfter he invented and built a 
 Labyrinth, a Work for intent and ufe moft nefa- 
 rious and wicked, for Skill and Workmanftiip fa- 
 mous and excellent. Afterward, that he might 
 not be noted only for Works of Mifchief, but be 
 fought after as well for Remedies as for Inftru- 
 ments of Deftruftion, he was the Author of that 
 ingenious Device concerning the Clew of Thread, 
 by which the Labyrinth was made palTable with- 
 out any let. This Dcedalus was perfecuted by 
 Minos with great Severity, Diligence, and Liquiry, 
 but he always found the means to avoid and efcape 
 his Tyranny. Laftly, he taught his Son Icarus to 
 fly, but the Novice, in Oftentation of this Art,foar- 
 ing too high, fell into the Sea and was drowned. 
 
 The Parable feems to be thus : In the besin- 
 ning of it may be noted that kind of Envy or 
 Emulation that lodgeth and wonderfully fways and 
 domineers amongft excellent Artificers, there being 
 no kind of People more reciprocally tormented 
 with bitter and deadly hatred than they. 
 
 The Banifhment alfo o{ Dcedalus (a Punifhment 
 inflidled on him againft the Rules of Policy and 
 Providence) is worth the noting : For Artificers 
 have this Prerogative to find entertainment and
 
 DMDJLUS, OR MECHJNICK. 307 
 
 welcome in all Countries, fo that Exile to an ex- 
 cellent Workman can hardly be termed a Punifh- 
 ment, whereas other Conditions and States of Life 
 can fcarce live out of their own Country. The 
 Admiration of Artificers is propagated and in- 
 creafed in foreign and ftrange Nations, feeing it is 
 a natural and inbred Difpofition of Men to value 
 their own Country-men (in refpedl of Mechanical 
 Works) lefs than Strangers. 
 
 Concerning the ufe of Mechanical Arts, that 
 which follows is plain. The Life of Man is much 
 beholding to them, feeing many things (conducing 
 to the Ornament of Religion, to the Grace of 
 Civil Difcipline, and to the beautifying of all Hu- 
 man Kind) are extracSled out of their Treafuries : 
 And yet notwithftanding from the fame Magazine 
 or Store-houfe are produced Infl:ruments both of 
 Luft and Death ; for to omit the Wiles of Bawds, 
 we well know how fiir exquifitc Poifons, Warlike 
 Engines, and fuch like Mifchiefs (the EfFefts of 
 Mechanical Inventions) do exceed the Minotaur 
 himfelf in Malignity and favage Cruelty. 
 
 Moreover that of the Labyrinth is an excellent 
 Allegory, whereby is fhadowed the Nature of Me- 
 chanical Sciences; for all fuch handicraft Works 
 as are more ingenious and accurate, may be com- 
 pared to a Labyrinth in refpe6l of Subtilty and 
 divers intricate PafTages, and in other plain Refem- 
 blances, which by the Eye of Judgement can hardly 
 be guided and difcerned, but only by the Line of 
 Experience. 
 
 Neither is it impertinently added, that he which
 
 3o8 WISDOM OF THE ANCIENTS. 
 
 invented the intricate Nooks of the Labyrinth, did 
 alfo fliew the Commodity of the Clew: For Me- 
 chanical Arts are of Ambiguous ufe, ferving as well 
 for hurt as for Remedy, and they have in a manner 
 Power both to loofe and bind themfelves. 
 
 Unlawful Trades, and fo by confequence, Arts 
 themfelves are often perfecuted by Minos^ that is, 
 by Laws, which do condemn them and prohibit 
 Men to ufe them. Neverthelefs they are hid and 
 retained every where, finding lurking Holes and 
 places of Receipt, which was well obferved by 
 Tacitus of the Mathematicians and Figure-flingers 
 of his time, in a thing not fo much unlike : Getius 
 Hominum quod in Civitate nojlra femper et retine- 
 bitur et vetabitur} There is a kind of Men that 
 will always abide in our City, though always for- 
 bidden. And yet notwithftanding unlawful and 
 curious Arts of what kind foever, in trail of time 
 when they cannot perform what they promife, do 
 fall from the good Opinion that was held of them, 
 (no otherwife than Icarus fell down from the 
 fkies,) they grow to be contemned and fcorned, 
 and fo perifh by too much Oftentation. And to 
 fay the Truth, they are not fo happily reftrained 
 by the Reins of Law, as bewrayed by their own 
 Vanity. 
 
 ' Tacit. Hift. I. xxii.
 
 309 
 
 XX. Eridthonius, or Impofture. 
 
 HE Poets fable that Vulcan folicited 
 Minerva for her Virginity, and impa- 
 tient of denial, with an inflamed De- 
 fire offered her Violence, but in ftrug- 
 gling his Seed fell upon the Ground, whereof came 
 Eri£ihonius^ whofe Body from the middle upward, 
 was of a comely and apt Proportion, but his Thighs 
 and Legs like the Tail of an Eel, fmall and de- 
 formed. To which Monftrofity he being con- 
 fcious, became the firfl: Inventor of the ufe of 
 Chariots, whereby that part of his Body which was 
 well proportioned might be feen, and the other 
 which was ugly and uncomely might be hid. 
 
 This ftrange and prodigious Fi6fion may feem 
 to fhew that Art which (for the great ufe it hath 
 of Fire) is fhadowed by Vulcan^ although it labour 
 by much driving with corporeal Subftances to force 
 Nature, and to make her fubje6l to it, (flie being 
 for her induftrious Works rightly reprefented by 
 Minerva;) yet feldom or never attains the end it 
 aims at, but with much ado and great Pains (wreft- 
 ling as it were with her) comes (hort of its Pur- 
 pofe, and produceth certain imperfe6l Births and 
 lame Works, fair to the Eye, but weak and defec- 
 tive in ufe, which many Impoftors, (with much 
 Subtilty and Deceit) fet to View, and carry about, 
 as it were in Triumph, as may for the moft part 
 be noted in Chemical Productions, and other Me-
 
 310 WISDOM OF THE JNCIENTS. 
 
 chanical Subtilties and Novelties, efpecially when 
 (rather perfecuting their Intent, than reclining their 
 Errors) they rather ftrive to overcome Nature by 
 force, than fue for her Embracements by due Ob- 
 fequioufnefs and Obfervance. 
 
 XXI. Deucalion, or Reftitution. 
 
 HE Poets fay, that the People of the 
 Old World being deftroyed by a ge- 
 neral Deluge, Deucalion and Pyrrha 
 were only left alive ; who praying with 
 fervent and zealous Devotion, that they might 
 know by what means to repair Mankind, had an- 
 fwer from an Oracle that they fhould obtain what 
 they defired, if taking the Bones of their Mother, 
 they caft them behind their Backs ; which at firft 
 ftruck them with great Amazement and Defpair, 
 feeing (all things being defaced by the Flood) it 
 would be an endlefs work to find their Mother's 
 Sepulchre, but at length they underftood that by 
 Bones the Stones of the Earth (feeing the Earth 
 was the Another of all things) were fignified by 
 the Oracle. 
 
 This Fable feems to reveal a fecret of Nature, 
 and to correal an Error familiar to Men's Con- 
 ceits : For through want of Knowledge Men think 
 that things may take Renovation and Reftoration 
 from their Putrefa61;ion and Dregs, no otherwife 
 than the Phoenix from the A{hes, which in no cafe 
 can be admitted, feeing fuch kindof Materials, when
 
 DEUCALION, OR RESTITUTION. 311 
 
 they have fulfilled their Periods, are unapt for the 
 beginnings of fuch things : We muft therefore look 
 back to more common Principles. 
 
 XXII. Nemefis, or the Viciffi- 
 tude of Thinp-s. 
 
 o 
 
 EMESIS is faid to be a Goddefs Ve- 
 nerable unto all, but to be feared of 
 none but Potentates and Fortune's 
 Favourites. She is thought to be the 
 Daughter of Oceanus and Nox. She is portrayed 
 with wings on her Shoulders, and on her Head a 
 Coronet ; bearing in her Right Hand a Javelin of 
 JJh, and in her Left a Pitcher with the Similitudes 
 o( Ethiopians engraven on it ; and laftly, fhe is de- 
 fcribed fitting on a Hart. 
 
 The Parable may be thus unfolded. Her Name 
 Nemefis doth plainly fignify Revenge or Retribu- 
 tion, her Office and Adminiftration being (like a 
 Tribune of the People) to hinder the conftant and 
 perpetual Felicity of happy Men, and to interpofe 
 her Word, veto^ I forbid the Continuance of it ; 
 that is, not only to chaftife Infolency, but to inter- 
 mix Profperity (though harmlefs and in a mean) 
 with the Viciflitudes of Adverfity, as if it were a 
 Cuftom, that no mortal Man {hould be admitted 
 to the Table of the Gods but for Sport. Truly 
 when I read that Chapter, wherein Caius Plinius 
 hath colleiSled his Misfortunes and Mileries of v/w-
 
 312 WISDOM OF THE J NCI E NTS. 
 
 gujhis Cctfar^ whom of all Men I thought the moft 
 Happy, who had alfo a kind of Art to ufe and en- 
 joy his Fortune, and in whofe Mind might be noted 
 neither Pride, norLightnefs, nor Nicenefs, norDif- 
 order, nor Melancholy, (as that he had appointed 
 a time to die of his own accord,) I then deemed 
 this Goddefs to be great and powerful, to whofe 
 Altar fo worthy a Sacrifice as this was drawn. 
 
 The Parents of this Goddefs were Oceanus and 
 Nox^ that is, the Viciflitude of things and Divine 
 Judgement obfcure and fecret : For the Alterations 
 of things are aptly reprefented by the Sea, in refpedl 
 of the continual Ebbing and Flowing of it, and 
 hidden Providence is well fet forth by the Night: 
 For even the No6furnal Nemefis (feeing Human 
 Judgement differs much from Divine) was ferioufly 
 obferved by the Heathen. 
 
 Cadit et Ripheus jtijiijjitnus unus. 
 
 ^ui fu'it ex Teucris^ et lervant'ijfimus cequ'i. 
 Diis aliter vifmn. Virgil, i^neid. lib. 2. 
 
 That Day, by Greekijh Force, was Ripheus flain 
 So juft and ftridt Obferver of the Law, 
 As Troy within her Walls, did not contain 
 A better Man : Yet God then good it faw. 
 
 She is defcribed with Wings, becaufe the Changes 
 of things are fo fudden, as that they are feen be- 
 fore forefeen : For in the Records of all Ages, we 
 find it for the mofl part true, that great Potentates, 
 and v/ife Men, have perifhed by thofe Misfortunes 
 which they moft contemned ; as may be obferved
 
 NEMESIS. 313 
 
 in Marcus Cicero^ who being admonifhed by De- 
 c'lus Brutus oiOSlavius Cafar's hypocritical Friend- 
 fhip and Hollow-hcartednefs towards him, returns 
 him this Anfvver, Te autem^ ini Brute, ficut deheo, 
 atno, quod ijlud quicqtdd eji nugarum 7ne fcire volu- 
 iji'i : I mull ever acknowledge myrelf(Dear Bru- 
 tus) beholden to thee in Love, for that thou haft 
 been fo careful to acquaint me with that which I 
 efteem but as a needlefs Trifle to be doubted. 
 
 Nemefis is alfo adorned with a Coronet, to (hew 
 the envious and malignant Difpofition of the Vul- 
 gar, for when Fortune's Favourites and great Po- 
 tentates come to ruin, then do the common Peo- 
 ple rejoice, fetting, as» it were, a Crown upon the 
 Head of Revenge. 
 
 The Javelin in her right Hand points at thofe 
 whom (he adually ftrikes and pierceth through. 
 
 And before thofe, whom flie deftroys not in their 
 Calamity and Misfortune, fhe ever prefents that 
 black and difmal Spe6lacle in her left Hand: For 
 queftionlefs to Men fitting as it were upon the 
 Pinnacle of Profperity, the thoughts of Death and 
 painfulnefs of Sicknefs and Misfortunes, perfidi- 
 oufnefs of Friends, treachery of Foes, change of 
 Eftate, and fuch like, feem as ugly to the Eye of 
 their Meditations, as thofe Mthiopions pi6lured in 
 Nemefis her Pitcher. Virgil, in defcribing the 
 Battle o{ ASlium, fpeaks thus elegantly of C/^5/)^^ri7. 
 
 Regina in mediis patrio vocat agmina fijlro. 
 Nee dum etiam geminos a tergo refpicit angues.^ 
 
 ' ^neid. viii. 696.
 
 314 WISDOM OF THE ANCIENTS. 
 
 The Queen amidft this hurly-burly ftands, 
 And with her Country-Timbrel calls her Bands ; 
 Not fpying yet, where crawl'd behind her Back, 
 Two deadly Snakes with Venom fpeckled black. 
 
 But not long after, which way foever fhe turned. 
 Troops of ^Ethiopians were ftill before her Eyes. 
 
 Laftly, It is wifely added, That Nemefts rides 
 upon a Hart, becaufe a Hart is a moft lively Crea- 
 ture. And albeit, it may be, that fuch as are cut 
 ofFby Death in their Youth, prevent and fhun the 
 Power o{ Nemefts ; yet doubtlefs fuch, whofe Prof- 
 perity and Power continue long, are made fubjedl 
 unto her, and lie as it were trodden under her Feet. 
 
 XXIII. Achelous, or Battle. 
 
 T is a Fable of Antiquity, that when 
 Hercules and Jchelous as Rivals con- 
 tended for the Marriage of Deianira-, 
 the matter drew them to Combat, 
 wherein ^t-/'^/(??<5 took upon him many divers fhapes, 
 for fo was it in his Power to do, and amongft 
 others, transforming himfelf into the likenefs of a 
 furious wild Bull, aflaults Hercules and provokes 
 him to fight. But Hercules^ for all this, flicking 
 to his old Human Form, courageoufly encounters 
 him, and fo the Combat goes roundly on. But 
 this was the event. That Hercules tore away one 
 of the Bull's Horns, wherewith he being mightily 
 daunted and grieved, to ranfoni his Horn again.
 
 J CHE LOUS, OR BJTTLE. 315 
 
 was contented to give Hercules, in exchange there- 
 of, the Jmalthean-Worn, or Cornu-Copia, 
 
 This Fable hath relation unto the Expeditions 
 of War, for the Preparations thereof on the de- 
 fenfive part (which exprefled in the Perfon of 
 Achcloui) is very diverfe and uncertain. But the 
 invading part is moft commonly of one fort, and 
 that very fingle, confifting of an Army by Land, or 
 perhaps of a Navy by Sea. But for a King that in 
 his own Territory expecls an Enemy, his occa- 
 fions are infinite. He fortifies Towns, he aflembles 
 Men out of the Countries and Villages, he raifeth 
 Citadels, he builds and breaks down Bridges, he dif- 
 pofeth Garrifons, and placeth Troops of Soldiers 
 on PafTages of Rivers, on Ports, on Mountains, 
 and Ambufties in Woods, and is bufied with a 
 multitude of other Diredions, infomuch, that every 
 day he prefcribeth new Forms and Orders ; and 
 then at laft having accommodated all things com- 
 plete for Defence, he then rightly reprefents the 
 form and manner of a fierce fighting Bull. On 
 the other fide, the Invader's greateft care is, the 
 fear to be diflrrcflcd for Victuals in an Enemy- 
 Country ; and therefore affe6ts chiefly to haften 
 on Battle : For if it (hould happen, that after a 
 Field fought, he prove the Vidlor, and as it were, 
 break the Horn of the Enemy, then certainly this 
 follows, that his Enemy being ftricken with Ter- 
 ror, and abafed in his Reputation, prefently be- 
 wrays his weaknefs, and feeking to repair his lofs, 
 retires himfelf to fome fironghold, abandoning to 
 the Conqueror the fpoil and fack of his Country
 
 3i6 WISDOM OF THE JNCIENTS. 
 
 and Cities : which may well be termed a Type of 
 the Jmalthean-Horn. 
 
 XXIV. Dionyfus, or Paffions. 
 
 HEY fay that Semelc^ 'Jupiter's Sweet- 
 heart, (having bound her Paramour,by 
 an irrevocable Oath to grant her one 
 Requeft which fhe would require) de- 
 fired that he would accompany her in the fame form 
 wherein he accompanied Juno : Which he 2;rant- 
 ing (as not able to deny) it came to pafs, that the 
 miferable Wench was burnt with Lightning. But 
 the Infant which {he bare in her Womb, Jupiter^ 
 the Father, took out, and kept it in a Gafli which 
 he cut in his Thigh, till the Months were com- 
 plete that it {hould be born. This burden made 
 Jupiter fomewhat to limp, whereupon the Child 
 (becaufe it was heavy and troublefome to its 
 Father while it lay in his Thigh) was called Dio- 
 nyfus. ' Being born it was committed to Proferpina 
 for fome Years to be Nurft, and being grown up, 
 it had fuch a maiden Face, as that a Man could 
 hardly judge whether it were a Boy or Girl. He 
 was dead alfo, and buried for a time, but afterward 
 revived : Being but a Youth, he invented and 
 
 ' Bacon does not follow the common etymology, but that pointed 
 out in the Mythology of Noel le Comte, " Vocatus fuit autem Dio- 
 nyfius, quia pupugerit Jovis femur cum nutus eflet cornutus. — At 
 Demarchus in Lib. ix. Dionyfiacorum eum vocatum fuiffe Dio- 
 nyfium fcribit, quia Jupiter claudus eflet cum ilium afTutum femori 
 geftaret . . . . et ab ipfo Jove geftum fuiffe, et femorum affutum. 
 — V. Nonn. Dionyf. ix. v. 18-24.
 
 DIONrSUS, OR PJSSIONS. 317 
 
 taught the planting and drefling of Vines, the 
 making alfo, and ufeofWine; for which, becoming 
 famous and renowned, he fubjugated the World, 
 even to the uttcrmofl: bounds of India. He rode in 
 a Chariot drawn with Tigers. There danced about 
 him certain deformed Hobgoblins called Cobalt. 
 Acratus and others, yea, even the Mufes alfo were 
 fome of his Followers. He took to Wife Jt iacine^ 
 forfaken and left by Thefeus. The Tree facred unto 
 him was the Ivy. He was held the Inventor and 
 Inftitutor of Sacrifices and Ceremonies, and full 
 of Corruption and Cruelty. He had power to 
 ftrike Men with Fury or Madnefs; for it is re- 
 ported, that at the celebration of his Orgies, two 
 famous Worthies, Pentheus and Orpheus^ were 
 torn to Pieces by certain frantic Women, the one 
 becaufe he got upon a Tree to behold their Cere- 
 monies in thefe Sacrifices ; the other for making 
 melody with his Harp : And for his gefts,^ they 
 are in a manner the fame with 'Jupiter's. 
 
 There is fuch excellent morality couched in this 
 Fable, as that moral Philofophy affords not better; 
 for under the Perfon of Bacchus is defcribed the 
 nature of Affection, PafTion or Perturbation, the 
 Mother of which (though never fo hurtful) is no- 
 thing elfe but the Obje6t of apparent good in the 
 Eyes of Appetite. And it is always conceived in 
 an unlawful dcfire,rafhly propounded and obtained, 
 before well underftood and confidered ; and when 
 
 ' It will fcarccly be credited that the Mont.igu Edition fubfti- 
 tuted Godi here (or gejis, i. e. anions — "res gcfta;" in the Latin 
 original.
 
 3i8 WISDOM OF THE ANCIENTS. 
 
 it begins to grow, the Mother of it, which is the 
 defire of apparent good by too much fervency, is 
 deftroyed and perifheth. Neverthelefs (whilft yet 
 it is an imperfect Embryo) it is nourifhed and pre- 
 ferved in the Human Soul (which is as it were a 
 Father unto it, and reprefented by ^Jupiter) but 
 efpecially in the inferior part thereof, as in a Thigh, 
 where alfo it caufeth fo much trouble and vexa- 
 tion, as that good determinations and actions are 
 much hindered and lamed thereby ; and when it 
 comes to be confirmed by confent and habit, and 
 breaks out as it were into aft, it remains yet a while 
 with Proferpina^ as with a Nurfe, that is, it feeks 
 corners and fecret places, and, as it were. Caves 
 under Ground, until (the Reins of Shame and 
 Fear being laid afide in a pampered audacioufnefs) 
 it either takes the pretext of fome Virtue, or be- 
 comes altogether impudent and fhamelefs. And 
 it is moft true, that every vehement Paflion is of 
 a doubtful Sex, as being Mafculine in the firft JVlo- 
 tion, but Feminine in Profecution. 
 
 It is an excellent Fiftion that of Bacchus's re- 
 viving ; for Paflions do fometimes feem to be in 
 a dead Sleep, and as it were utterly extinft, but 
 we fhould not think them to be fo indeed, no, 
 though they lie, as it were, in their Grave ; for let 
 there be but matter and opportunity offered, and 
 you ftiall fee them quickly to revive again. 
 
 The invention of Wine is wittily afcribed unto 
 him ; every affeftion being ingenious and fkilful 
 in finding out that which brinsis Nourifhment unto 
 it ; and indeed, of all things known to Men, Wine
 
 DIONYSUS, OR PASSIONS. 319 
 
 is moll powerful and efficacious to excite and kindle 
 Paffionsof what kind foever, as being in a manner 
 a common Nurfe to them all. 
 
 Again, his conquering of Nations, and under- 
 taking infinite Expeditions is an elegant device ; 
 for Defire never refts content with what it hath, 
 but with an infinite and unfatiable Appetite ftill 
 covets and gapes after more. 
 
 His Chariot alfo is well faid to be drawn by Ti- 
 gers : for as foon as any affection fhall, from going 
 a-foot, be advanced to ride in a Chariot, and fhall 
 captivate Rcafon, and lead her in a Triumph, it 
 grows cruel, untamed, and fierce againft whatfo- 
 ever withflands or oppofeth it. 
 
 It is worth the noting alfo, that thofe ridiculous 
 Hobgoblins are brought in dancing about his Cha- 
 riot ; for every Paffion doth caufe in the Eyes, 
 Face, and Gefture, certain indecent and ill-feem- 
 ing, apifh, and deformed Motions ; fo that they 
 who in any kind of Paflion, as in anger, arrogance, 
 or love, feem glorious and brave in their own Eyes, 
 do yet appear to others mifshapen and ridiculous. 
 
 In that the Mufes are faid to be of his company, 
 it fhews that there is no affedion almoft which is 
 not foothed by fome Art, wherein the indulgence 
 of Wits doth derogate from the glory of the A4ufes, 
 who (when they ought to be the Miftrefies of 
 Life) are made the Waiting-maids of Affections. 
 
 Again, where Bacchus is faid to have loved Jri- 
 aclne, that was rejefted by Thefeus ; it is an Alle- 
 gory of fpecial obfervation ; for it is moft certain, 
 that PafTions always covet and defire that which
 
 320 WISDOM OF THE ANCIENTS. 
 
 Experience forfakes ; and they all know (who have 
 paid dear for fervingand obeying their Lufts) that 
 whether it be Honour, or Riches, or Delight, or 
 Glory, or Knowledge, or any thing elfe which they 
 feek after, yet are they but things caft ofF, and by 
 divers Men, in all ages, after experience had, utterly 
 reje6led and loathed. 
 
 Neither is it without a Myflery, that the Ivy was 
 facred to Bacchus ; for the Application holds, Firft, 
 In that the /z;^ remains green in Winter: Secondly, 
 In that it flicks to, embraceth and overtoppeth fo 
 many divers Bodies, as Trees, Walls and Edifices. 
 Touching the firft, every paffion doth by refiftance 
 and reludlation, and as it were by Jntiperi/lafis 
 (like the Ivy of the cold Winter) grow frefh and 
 lufty. And as for the other, every predominate 
 Affedlion doth again (like the Ivy) embrace and 
 limit all Human A6lions and Determinations, ad- 
 hering- and cleaving; faft unto them. 
 
 Neither is it a wonder, that fuperftitious Rites 
 and Ceremonies were attributed unto Bacchus^ fee- 
 ing every giddy-headed humour keeps in a manner 
 Revel-rout in falfe Religions ; or that the caufe of 
 Madnefs fhould be afcribed unto him, feeing every 
 affe6lion is by Nature a fhort fury, which (if it 
 grow vehement, and become habitual) concludes 
 in Madnefs. 
 
 Concerning the rending and difmembering of 
 Pentheus and Orpheus^ the Parable is plain, for 
 every prevalent affeftion is outrageous and fevere, 
 and againft curious inquiry, and wholefome and 
 free admonition.
 
 DIONTSUS, OR PJSSIONS. 321 
 
 Laftly, That by confufion o^ Jupiter and Bac- 
 chus^ their Perfons may be well transferred to a 
 Parable, feeing noble and famous A6ls,and remark- 
 able and glorious Merits, do fometimes proceed 
 from Virtue and well ordered Reafon and Mag- 
 nanimity, and fometimes from a fecret Aftedtion 
 and hidden PalTion, which are fo dignified with the 
 celebrity of Fame and Glory, that a Man can hardly 
 diftinguifti between the A6ts of Bacchus^ and the 
 Gefts of Jupiter.^ 
 
 XXV. Atalanta, or Gain. 
 
 TALANTA^ who was reputed to ex- 
 cel in fwiftnefs, would needs chal- 
 lenge Hippomenes at a match in Run- 
 ning. The conditions of the Prize 
 were thefe : That if Hippomenes won the Race, 
 he fhould efpoufe Atalanta ; if he were out-run, 
 that then he fhould forfeit his Life. And in the 
 Opinion of all, the vidlory was thought allured of 
 Atalanta's fide, being famous, as fhe was, for her 
 matchlefs and unconquerable fpeed, whereby (he 
 had been the bane of many. Hippomenes there- 
 fore bethinks him how to deceive her by a Trick, 
 and in that regard provides three Golden Apples 
 or Balls, which he purpofely carried about him. 
 The Race is begun, and Atalanta gets a good 
 ftart before him. He feeing himfelf thus caft bc- 
 
 ' Here again the Montagu Edition in confummate igno'ancc 
 prints " the yf/7i of Jupiter!" 
 
 Y
 
 322 WISDOM OF THE ANCIENTS. 
 
 hind, being mindful of his device, throws one of 
 his Golden Balls before her, and yet not outright, 
 but fomewhat of the one fide, both to make her 
 linger and alfo to draw her out of the right courfe : 
 She, out of a Womanifh defire, (being thus en- 
 ticed by the Beauty of the Golden Apple) leaving 
 her direct Race runs afide, and floops to catch the 
 Ball. Hippomenes the while holds on his courfe, 
 getting thereby a great ftart, and leaves her be- 
 hind him : But flie by her own natural fwiftnefs, 
 recovers her loft time, and gets before him again. 
 But Hippoynenes ftill continues his fleight, and both 
 the fecond and third time cafts out his Balls, thofe 
 enticing delays ; and fo by craft, and not by his 
 adlivity, he wins the Race and Victory. 
 
 This Fable feems Allegorically to demonftrate 
 a notable conflict between Art and Nature; for 
 Art fignified by Atalanta in its work (if it be not 
 letted and hindered) is far more fwift than Nature, 
 more fpeedy in pace, and fooner attains the end it 
 aims at, which is manifeft almoft in every effe61: : 
 As you may fee it in Fruit-trees, whereof thofe 
 that grow of a Kernel are long ere they bear, but 
 fuch as are grafted on a Stock a great deal fooner. 
 You may fee it in Clay, which in the generation 
 of Stones, is long ere it become hard ; but in the 
 burning of Bricks is very quickly efFe(3:ed. Alfo 
 in Moral Paflages you may obferve, that it is along 
 time ere (by the benefit of Nature) forrow can be 
 afTuaged, and comfort attained; whereas, Philo- 
 fophy (which is, as it were. Art of Living) tarries 
 not the leifure of time, but doth it inftantly and
 
 ATALANTA, OR GAIN. 323 
 
 out of hand ; and yet this Prerogative and fingular 
 agility of Art is hindered by certain Golden Apples 
 to the infinite prejudice of Human proceedings : 
 For there is not any one Art or Science wh^ich. con- 
 ftantly perfeveres in a true and lawful courfe till 
 it comes to the propofed End or Mark ; but ever 
 and anon makes flops after good beginnings, leaves 
 the Race and turns afide to Profit and Commo- 
 dity, like Atalanta. 
 
 Decl'inat curfus^ aurumque volubile toUit. 
 
 Who doth her courfe forfake, 
 The Rolling Gold to take. 
 
 And therefore it is no wonder that Art hath 
 not the Power to conquer Nature, and, by Pa6t or 
 Law of Conqucft, to kill and deflroy her ; but on 
 the contrary it falls out, that Art becomes fubjedl 
 to Nature, and yields the obedience as of a Wife to 
 her Hufband. 
 
 XXVI. Prometheus, or the 
 Statue of Man. 
 
 HE Ancients deliver, that Prometheus 
 made a Man of Clay, mixed with cer- 
 tain parcels taken from divers Ani- 
 mals, who ftudying to maintain this 
 his Work by Art, (that he might not be accounted 
 a founder only, but Propagator of Human kind) 
 ftole up to Heaven with abundleof Twigs, which
 
 324 WISDOM OF THE ANCIENTS. 
 
 he kindling at the Chariot of the Sun, came down 
 again, and communicated it with Men : And yet 
 they fay, (That notwithftanding this excellent work 
 of his,) he was requited with Ingratitude, in a 
 treacherous Confpiracy : For they accufed both 
 him and his Invention to Jupiter^ which was not 
 fo taken as was meet it fhould, for the Information 
 was pleafing to Jupiter and all the Gods. And 
 therefore in a merry Mood, granted unto Mer, 
 not only the ufe of Fire, but perpetual youth alfo, 
 a Boon moil: acceptable and defirable. They be- 
 ing, as it were, over-joyed, did foolifhly lay this 
 Gift of the Gods upon the back of an Afs, who 
 being wonderfully opprefled with Thirfl, and near 
 a Fountain, was told by a Serpent (which had the 
 cuftody thereof) that he fhould not drink, unlefs 
 he would promife to give him the Burthen that 
 was on his Back. The filly Afs accepted the con- 
 dition, and fo the reftoration of Youth (fold for a 
 draught of Water) paft from Men to Serpents. 
 But Pro?netheus full of Malice, being reconciled 
 unto Men after they were fruftrated of their Gift, 
 but in a Chafe yet with Jupiter^ feared not to ufe 
 deceit in Sacrifice : For having killed two Bulls, 
 and in one of their Hides wrapped up the Flefh 
 and Fat of them both, and in the other only the 
 Bones, with a great fhew of Religious Devotion, 
 gave Jupiter his choice, who (detefting his Fraud 
 and Hypocrify, but taking an occafion of Revenge) 
 chofe that which was ftufFed with Bones, and fo 
 turning to Revenge when he faw that the Info- 
 lency of Prometheus would not be reprefTed but
 
 PROMETHEUS. 325 
 
 by laying fome grievous Affli6lion upon Mankind, 
 in the forming of which he fo much bragged and 
 boafted, commanded Vulcan to frame a goodly 
 beautiful Woman, which being done, every one 
 of the Gods beftowed a Gift on her ; whereupon 
 (he was called Pandora. To this Woman they 
 gave, in her hand, a goodly Box full of all Miferies 
 and Calamities, only in the bottom of it they put 
 Hope; with this Box fhe comes firft to Prometheus^ 
 thinking to catch him, if peradventure he fhould 
 accept it at her hands, and fo open it ; which he 
 neverthelefs, with good Providence and Forefight 
 refufed. Whereupon fhe goes to Epimetheus (who 
 though Brother to Prometheus yet was of a much 
 differing difpofition) and offers this Box unto him, 
 who without delay took it, and rafhly opened it ; 
 but when he faw that all kind of Miferies came 
 fluttering about his Ears, being wife too late, with 
 great fpeed and earneft endeavour clapped on the 
 Cover, and fo with much ado retained Hope fitting 
 alone in the bottom. 
 
 At la(t "Jupiter laying many and grievous Crimes 
 to Prometheus^ s charge, (as that he had ftolen Fire 
 from Heaven, that in contempt of his Majefty he 
 facrificed a Bull's Hide fluffed with Bones, that he 
 fcorn fully reje6ted his Gift,^ and befides all this 
 that he offered violence to Pallas) caft him into 
 Chains, and doomed him to perpetual Torment : 
 And by 'Jupiter' s Command, was brought to the 
 Mountain Caucafus.^ and there bound fall: to a Pil- 
 lar that he could not ftir ; there came an Eagle 
 
 ' i. c. The gift by Pandora.
 
 326 WISDOM OF THE JNCIENTS. 
 
 alfo, that every day fat tyring upon his Liver and 
 wafted it, but as much as was eaten in the day 
 grew again in the Night, that Matter for Tor- 
 ment to work upon might never decay. But yet 
 they fay there was an end of this Puniftiment : 
 For Hercules crofling the Ocean in a Cup which 
 the Sun gave him, came to Caiicafus and fet Pro- 
 metheus at liberty by fhooting the Eagle with an 
 Arrow. Moreover in fome Nations there were 
 inftituted in the honour of Prometheus, certain 
 Games of Lamp-bearers, in which they that ftrived 
 for the Prize, were wont to carry Torches lighted ; 
 which whofo fuffered to go out yielded the Place 
 and VicStory to thofe that followed, and fo caft 
 back themfelves ; fo that whofoever came firft to 
 the Mark with his Torch burning, got the Prize. 
 
 This Fable demonftrates and prefl'eth many true 
 and grave Speculations, wherein fome things have 
 been heretofore well noted, others not fo much as 
 touched. 
 
 Prometheus doth clearly and elegantly fignify 
 Providence : For in the Univerfality of Nature, 
 the Fabrick and Conftitution of Man only was by 
 the Ancients picked out and chofen, and attributed 
 unto Providence^ as a peculiar Work. The rea- 
 fon of it feems to be, not only in that the Nature 
 of Man is capable of a mind and underftanding, 
 which is the Seat of Providence ; and therefore it 
 would feem fo ftrange and incredible, that the rea- 
 fon and mind fhould proceed and flow from dumb 
 and deaf Principles, that it fhould [almoft] necef- 
 farily be concluded the Soul of Man to be endued
 
 PROMETHEUS. 327 
 
 with Providence, not without the example, inten- 
 tion, and ftamp of a greater Providence. But this 
 alfo is chiefly propounded, that iVIan is as it were 
 the Centre of the World, in refpedl of final Caufes, 
 fo that if Man were not in Nature, all things would 
 feem to ftray and wander without purpofe, and like 
 fcattered Branches (as they fay) without inclina- 
 tion to their ends : for all things attend on Man, 
 and he makes ufe of, and gathers Fruit from all 
 Creatures : for the revolutions and periods of 
 Stars make both for the diil:in6lions of Times, and 
 the diftribution of the World's fite. Meteors alfo 
 are referred to prefages of Tempefls ; and Winds 
 are ordained as well for Navigation, as for turning 
 of Mills and other Engines : And Plants, and 
 Animals of what kind foever, are ufeful either for 
 Men's Houfes, and Places of fhelter, or for Rai- 
 ment, or for Food, or Medicine, or for eafe of 
 Labour, or in a word, for delight and folace ; fo 
 that all things feem to work, not for themfelves, 
 but for Man. 
 
 Neither is it added without confideratlon that 
 certain Particles were taken from divers living 
 Creatures, and mixed and tempered with that 
 clayey Mafs, becaufe it is moft true that of all things 
 comprehended within thecompafs of the Univerfc, 
 Man is a thing moft mixed and compounded, in- 
 fomuch that he was well termed by the Ancients, 
 a little World ; for although the Chymlcis do, with 
 too much Curiofity, take and wreft the elegance 
 of this Word (Microcofm) to the Letter, contend- 
 ing to find in Man all Minerals, all Vegetables and
 
 328 WISDOM OF THE JNCIENTS. 
 
 the rell, or any thing that holds proportion with 
 them ; yet this propofition remains found and 
 whole, that the Body of Man, of all material beings, 
 is found to be moft compounded and moft organi- 
 cal, whereby it is endued and furniihed with moft 
 admirable Virtues and f'aculties. And as for fim- 
 ple Bodies, their Powers are not many, though 
 certain and violent, as exifting without being weak- 
 ened, diminifhed, or ftinted by mixture ; for the 
 multiplicity and excellency of Operation have their 
 refidence in mixture and compofition, and yet 
 neverthelefs, Man in his Originals feems to be a 
 thing unarmed and naked, and unable to help it- 
 felf, as needing the aid of many things ; therefore 
 Prometheus made hafte to find out Fire, which 
 fuppeditates and yields comfort and help in a man- 
 ner to all human Wants and Neceffities : fo that 
 if the Soul be the Form of Forms, and if the Hand 
 be the Inftrument of Inftruments ; Fire deferves 
 well to be called the Succour of Succours, or the 
 Help of Helps, which infinite ways affords aid and 
 affiftance to all Labours and Mechanical Arts, and 
 to the Sciences themfelves. 
 
 Themanner of ftealingthis fire is aptly defcribed, 
 even from the nature of the thing : It was, they fay, 
 by a bundle of Twigs held to touch the Chariot of 
 the Sun : For Twigs are ufed in giving Blows or 
 Stripes, to fignify clearly that fire is engendered 
 by the violent percuflion and mutual collifion of 
 Bodies, by which their material Subftances are at- 
 tenuated and fet in Motion, and prepared to receive 
 the heat or influence of the Heavenly Bodies ; and
 
 PROMETHEUS. 329 
 
 fo in a clandcftine manner, and as it were by ftealth, 
 may be faid to take and fnatch Fire from the Cha- 
 riot of the Sun. 
 
 There follows next a remarkable part of the 
 Parable, that Men inftead of Gratulation and 
 Thankfgiving, were angry, and expoftulatcd the 
 Matter with Prometheus^ infomuch that they ac- 
 cufed both him and his Invention unto Jupiter^ 
 which was fo acceptable to him, that he augmented 
 their former Commodities with a new Bounty. 
 Seems it not ftrange, that Ino;ratitude towards the 
 Author of a Benefit (a Vice that in a manner con- 
 tains all other Vices) fhould find fuch Approba- 
 tion and Reward ? No, it feems to be otherwife : 
 For the meaning of the Allegory is this, that Men's 
 outcries upon the defers of Nature and Art, pro- 
 ceed from an excellent difpofition of the Mind, 
 and turn to their good, whereas the filencing of 
 them is hateful to the Gods, and redounds not fo 
 much to their Profit : For they that infinitely extol 
 Human Nature, or the knowledge they poflefs, 
 breaking out into a prodigal admiration of that they 
 have and enjoy, adoring alfo thofe Sciences they pro- 
 fefs, would have them be accounted perfe6t; they 
 do firfl; of all fliew little Reverence to the divine 
 Nature, by equalizing, in a manner, their own 
 DefecSls with God's Perfedion. Again, they are 
 wonderfully injurious to Men, by imagining they 
 have attained the highcft ftep of knowledge, (reft- 
 ing themfelves contented) feek no further. On 
 the contrary, fuch as bring Nature and xA.rt to the 
 Bar with Accufations, and Bills of Complaint
 
 330 WISDOM OF THE ANCIENTS. 
 
 againft them, are indeed of more true and mode- 
 rate Judgements ; for they are ever in A6lion, 
 feeking always to find out new Inventions. Which 
 makes me much to wonder at the foolifh and incon- 
 fiderate Difpofitions of fome Men, who (making 
 themfelves Bond-flaves to the Arrogancy of a i&w) 
 have the Philofophy of the Peripateticks (contain- 
 ing only a Portion of Grcec'ian Wifdom, and that 
 but a fmall one neither) in fo great efteem, that 
 they hold it, not only an unprofitable, but a fufpi- 
 cious and almoft heinous thing, to lay any impu- 
 tation of Imperfection upon it. I approve rather 
 of Empedocles' Opinion (who like a Mad-man, and 
 of Democritus' Judgement, who with great mode- 
 ration complained how that all things were involved 
 in a Mift) that we knew nothing, that we difcerned 
 nothing, that Truth was drowned in the depths 
 of Obfcurity, and that falfe things were wonder- 
 fully joined and intermixed with true (as for the 
 new Academy that exceeded all meafure) than of 
 the confident and pronunciative School of Arijio- 
 tle. Let Men therefore be admonifhed, that by 
 acknowledging the Imperfe6lions of Nature and 
 Art, they are grateful to the Gods, and fhall thereby 
 obtain new Benefits and greater Favours at their 
 bountiful Hands ; and the Accufation of Prome- 
 theus their Author and Mailer (though bitter and 
 vehement) will conduce more to their profit, than 
 to be effufe in the Congratulation of his Invention : 
 For, in a Word, the opinion of having enough, is 
 to be accounted one of the greateft Caufes of 
 having too little.
 
 PROMETHEUS. 331 
 
 Now as touching the kind of Gift which Men 
 are faid to have received in reward of their Accu- 
 fation (to wit, an ever-fading Flower of Youth) it 
 is to {hew that the Ancients feemed not to defpair 
 of attaining the Skill by Means and Medicines, to 
 put off Old Age, and to prolong Life, but this to 
 be numbered rather among fuch things as (having 
 been once happily attained unto) are now through 
 Men's Negligence and Careleflhefs, utterly perifhed 
 and loft ; than among fuch as have been always 
 denied and never granted : For they fignify and 
 ftiew, that by affording the true ufe of Fire, and 
 by a good and ftern Accufation and Conviction of 
 the Errors of Art, the Divine Bounty is not want- 
 ing unto Men in the obtaining of fuch Gifts, but 
 Men are wanting to themfelves in laying this Gift 
 of the Gods upon the back of a filly flow-paced 
 Afs, which may feem to be Experience, a ftupid 
 thing, and full of Delay; from whofe leifurely 
 and Snail-like pace, proceeds that Complaint of 
 Life's Brevity, and Art's Length. And to fay the 
 Truth, I am of this opinion, that thofe two Facul- 
 ties, Dogmatical and Etnpirtcal., are not as yet well 
 joined and coupled together, but as new Gifts of 
 the Gods impofed either upon Philofophical Ab- 
 ftradions, as upon a flying Bird, or upon flow and 
 dull Experience, as upon an Afs. And yet me- 
 thinks, I would not entertain an ill Conceit of this 
 Afs, if it meet not with the accidents of Travel and 
 Thirft : For I am perfuaded that whofo conftantly 
 goes on, by the Condu(Sl of Experience as by a 
 certain Rule and Method, and not covets to meet
 
 332 WISDOM OF THE ANCIENTS. 
 
 with fuch Experiments by the way, as conduce 
 either to Gain or Oftentation, (to obtain which, 
 he muft be fain to lay down and fell this Burthen) 
 may prove no unfit Porter to bear his new addi- 
 tion of divine Munificence. 
 
 Now, in that this Gift is faid to pafs from Men 
 to Serpents, it may feem to be added to the Fable 
 for Ornament's fake in a manner, unlefs it were 
 inferred to fhame Men, that having the ufe of that 
 Cceleftial Fire, and of fo many Arts, are not able 
 to get unto themfelves fuch things as Nature itfelf 
 beftows upon many other Creatures. 
 
 But that fudden Reconciliation of Men to Pro- 
 metheus^ after they were fruftrated of their Hopes, 
 contains a profitable, and wife Note, (hewing the 
 Levity and Temerity of Men in new Experiments ; 
 for if they have not prefent Succefs, anfwerable to 
 their Expectation, [they] with too fudden haflie de- 
 fift from that they began, and with Precipitancy 
 returning to their former Experiments, are recon- 
 ciled to them again. 
 
 The State of Man, in refpecSt of Arts, and fuch 
 things as concern the Intelle6t, being now defcribed, 
 the Parable pafleth to Religion : For after the 
 planting of Arts, follows the fetting of Divine Prin- 
 ciples, which Hypocrify hath over-fpread and pol- 
 luted. By that twofold Sacrifice therefore is ele- 
 gantly fhadowed out the Perfons of a true Religious 
 Man, and a Hypocrite. In the one is contained 
 Fatnefs, (which by reafonofthe Inflammation and 
 Fumes thereof,) is called. The Portion of God; by 
 which his Affedtion and Zeal, (tending to God's
 
 PROMETHEUS. 333 
 
 Glory, and afcending towards Heaven) is fignified. 
 In him alfo are contained the Bowels of Charity, 
 and in him is found that good and wholefome Flefh. 
 Whereas in the other there is nothing but dry and 
 naked Bones ; which neverthelefs, do ftufF up the 
 Hide, and make it appear Hke a fair and goodly 
 Sacrifice. By this may be well meant thofe ex- 
 ternal and vain Rites and empty Ceremonies by 
 which Men do opprefs and fill up the fincere Wor- 
 fhip of God, things compofed rather for Oftenta- 
 tion, than any way conducing to true Piety. Nei- 
 ther do they hold it fufficient to off^er fuch mock 
 Sacrifices unto God, except they alfo lay them be- 
 fore him, as if he had chofcn and befpoke them. 
 Certainly the Prophet in the Perfon of God, doth 
 thus expoftulate concerning this Choice, Ifa. Iviii, 
 5. Num tandem hoc eji illud Jejunium quod ELE- 
 Gly lit ho?no anhnam Jua?n in die?n union affiigat^ 
 et caput injlar junci demittat? Is it fuch a FafI:, 
 that I have chofen, that a Man fhould afflicl his 
 Soul for a Day, and bow down his Head like a 
 BulruOi ? 
 
 Having now touched the State of Religion, the 
 Parable converts itfelf to the Manners and Condi- 
 tions of Human Life. And it is a common but 
 apt Interpretation, by Pandora to be meant Plea- 
 fure and Voluptuoufnefs ; which (when the civil 
 Life is pampered with too much Art and Culture, 
 and Superfluity,) is engendered, as it were, by the 
 efficacy of Fire, and therefore the work of Volup- 
 tuoufnefs is attributed unto Fulcan., who alfo him- 
 fclf doth rcprcfcnt Fire. From this do infinite
 
 334 TVJSDOM OF THE ANCIENTS. 
 
 Miferies, together with too late Repentance, pro- 
 ceed, and overflow the Minds and Bodies, and 
 Fortunes of Men, and that not only in refpeft of 
 particular Eftates, but even over Kingdoms and 
 Commonwealths ; for from this Fountain have 
 Wars, Tumults, and Tyrannies derived their Ori- 
 ginal. 
 
 But it would be worth the Labour to confider 
 how elegantly and proportionably this Fable doth 
 delineate two Conditions ; or (as I may fay) two 
 Tables or Examples of Human Life, under the 
 Perfons of Prometheus or Epimetheus ; for they 
 that are of Epbnetheus his Se6l, are improvident, 
 not forefeeing what may come to pafs hereafter ; 
 efteemino; that beft which feems moft fweet for the 
 prefent; whence it happens that they are over- 
 taken with many Miferies, Difficulties, and Cala- 
 mities, and fo lead their Lives almoft in perpetual 
 Affliction ; but yet notwithftanding they pleafe 
 their Fancy, and out of Ignorance of the Paflages 
 of things, do entertain many vain hopes in their 
 Mind, whereby they fometimes (as with fweet 
 Dreams) folace themfelves, and fweeten the Mife- 
 ries of their Life. But they that are Prometheus 
 his Scholars, are Men endued with Prudence, fore- 
 feeing things to come, warily {hunning, and avoid- 
 ing many Evils and Misfortunes. But to thefe 
 their good Properties, they have alfo annexed, that 
 they deprive themfelves, and defraud their Genius 
 of many lawful Pleafures, and divers Recreations, 
 and (which is worfe,)they vex, and torment them- 
 felves with Cares and Troubles, and inteflrine 
 Fears i for being chained to the Pillar of Neceflity,
 
 PROMETHEUS. 335 
 
 they are afflidled with innumerable Cogitations, 
 (which, becaufe they are very fwift, may be fitly 
 compared to an Eagle,) and thofe griping, and, as 
 it were, gnawing and devouring the Liver, uniefs 
 fometimes, as it were by Night, it may be they 
 get a little Recreation and eafe of Mind ; but fo, 
 as that they are again fuddenly aflaulted with frefh 
 Anxieties and Fears. 
 
 Therefore this Benefit happens to but a very 
 iQ\w of either Condition, that they fhould retain 
 the Commodities of Providence, and free them- 
 felves from the Miferics of Care and Perturbation ; 
 neither indeed can any attain unto it, but by the 
 afliftance of Hercules^ that is. Fortitude, and Con- 
 ftancy of Mind, which is prepared for every Event 
 and armed in all Fortunes, forefeeing without Fear, 
 enjoying without loathing, and fuffering without 
 Impatience. It is worth the noting alfo, that this 
 Virtue was not natural to Prometheus^ but adven- 
 titial, and from the Indulgence of another ; for no 
 in-bred and natural Fortitude is able to encounter 
 with thefe Miferies. Moreover, this Virtue was 
 received and brought unto him from the remoteft 
 part of the Ocean^ and from the Sun^ that is, from 
 Wifdom, as from the Sun ; and from the Medita- 
 tion of Inconftancy, or of the Waters of Human 
 Life, as from the fliiling upon the Ocean ; which 
 two Virgil hath well conjoined in thefe Verfes; 
 
 Felix qui potuit rerum cognojcere caufas : 
 ^lique mctus omnes^ et inexorahile fatum 
 Subjecit pedibus^Jirepitumque Acherontis avari.^ 
 
 ' Georg. ii. 450.
 
 336 WISDOM OF THE ANCIENTS. 
 
 Happy is he that knows the caufes of things : 
 And that with dauntlefs courage treads upon 
 All Fear and Fates, relentlefs Threatenings, 
 And greedy Throat of roaring Acheron. 
 
 Moreover, it is elegantly added for the Confo- 
 lation and Confirmation of Men's Minds, that this 
 noble Hero crofled the Ocean in a Cup or Pan, 
 left peradventure, they might too much fear that 
 the ftraits and frailty of their Nature will not be 
 capable of this Fortitude and Conftancy. Of 
 which very thing Seneca well conceived, when he 
 faid, Magnian eft habere fimulfragUhatem ho?ninis^ 
 et fecuritatefn Del. It is a great matter for Human 
 Frailty and Divine Security to be at one and the 
 felf-fame time, in one and the felf-fame Subjeft. 
 
 But now we are to ftep back a little to that, 
 which by Premeditation we pafTed over, left a 
 Breach fhould be made in thofe things that were 
 fo linked together. That therefore which I could 
 touch here, is that laft Crime imputed to Pro?ne- 
 theus^ about feeking to bereave Minerva of her 
 Virginity : For queftionlefs, it was this heinous 
 Offence that brought that Puniftiment of devour- 
 ing his Liver upon him ; which is nothing elfe but 
 to ftiow, that when men are puffed up with too 
 much Learning and Science, they go about often- 
 times to make even Divine Oracles fubjecl to 
 Senfe and Reafon ; whence moft certainly follows 
 a continual Diftra6lion, and reftlefs griping of the 
 Mind; we muft therefore with a fober, and hum- 
 ble Judgement, diftinguifh between Humanity and
 
 PROMETHEUS. 337 
 
 Divinity, and between the Oracles of Senfe and 
 the Myfteries of Faith, unlefs a Heretical Religion, 
 and a commentitious Philofophy be pleafing unto 
 
 us.' 
 
 Laftly, it remains that we fay fomething of the 
 Games of Prometheus^ performed with burning 
 Torches, which again hath reference to Arts and 
 Sciences, as that Fire, in whofe Memory, and 
 Celebration, thefe Games were inftituted, and it 
 contains in it a moft wife Admonition, that the 
 perfection of Sciences is to be expecfted from Suc- 
 ceflion, not from the Nimblenefs and Promptnefs 
 of one only Author ; for they that are nimbleft in 
 Courfe, and firongeft in Contention, yet haply 
 have not the luck to keep Fire ftill in their Torch ; 
 feeing it may be as well extinguifhed by running 
 too faft, as by going too flow.'* And this running 
 and contending with Lamps, feems long fince to 
 be intermitted, feeing all Sciences feem even now 
 to flourifh moft in their firft Authors, Arijlotle^ 
 Galen^ Euclid and Ptolemy; Succeflion having 
 neither effected, nor almoft attempted any great 
 Matter. It were therefore to be wifhcd that thefe 
 Games, in honour of Proinetheus or Human Na- 
 ture were again reftored, and that Matters fhould 
 receive Succefs by Combat and Emulation, and 
 not hang upon any one Man's fparkling and fhaking 
 Torch. Men therefore are to be admoniftied to 
 
 ^ Vide De Augm. Scicnt. fee. xxviii. 
 
 * Mr. Devey refers to Plato de Legibus, b. vi, and obfervesthat 
 Lucretius has the fame metaphor : — 
 
 " Et quafi curfores vital lampada tradunt." 
 
 Z
 
 338 WISDOM OF THE ANCIENTS. 
 
 roufe up their Spirits, and try their Strengths and 
 Turns, and not to refer all to the Opinions and 
 Brains of a few. 
 
 And thus have I delivered that which I thought 
 good to obferve out of this fo well known and 
 common Fable ; and yet I will not deny but that 
 there may be fome things in it which have an 
 admirable Confent with the Myfleries of Chriftian 
 Religion, and efpecially that failing of Hercules in 
 a Cup, (to fet Prometheus at liberty,) feems to re- 
 prefent an Image of the Divine Word coming in 
 Flefti, as in a frail Veffel, to redeem Man from 
 the Slavery of Hell. But I have interdicted my 
 Pen all Liberty in this kind, left I fhould ufe ftrange 
 Fire at the Altar of the Lord. 
 
 XXVII. Scylla and Icarus, or the 
 Middle Way. 
 
 EDIOCRITYjor the Middle-way, is 
 moft commended in Moral Actions ; 
 in Contemplative Sciences not fo ce- 
 lebrated, though no lefs profitable and 
 commodious ; but in Political Employments to 
 be ufed with great heed and Judgement. The 
 Ancients, by the way prefcribed to Icarus^ noted 
 the Mediocrity of Manners ; and, by the Way, be- 
 tween Scylla and Charybdis (fo famous for Diffi- 
 culty and Danger,) the Mediocrity of intelle6lual 
 Operations. 
 
 Icarus being to crofs the Sea by flight, was 
 commanded by his Father that he fhould fly nei-
 
 SCTLLJ AND ICJRUS. 339 
 
 ther too high nor too low; for his Wings being 
 joined with Wax, if he fhould mount too high it 
 was to be feared left the Wax fhould melt by the 
 heat of the Sun ; and if too low, left mifty Va- 
 pours of the Sea would make it lefs tenacious ; 
 but he in a youthful Jollity foaring too high, fell 
 down headlong and perifhed in the Water. 
 
 The Parable is eafy and vulgar ; for the way of 
 Virtue lies in a diredl Path between Excefs and 
 Defedl. Neither is it a wonder that Icarus pe- 
 rifhed by Excefs, feeing that Excefs, for the moft 
 part, is the peculiar Fault of Youth, as DefecSl is 
 of Age, and yet, of two evil and hurtful ways, 
 Youth commonly makes choice of the better, 
 DefecSl being always accounted worft ; for whereas 
 Excefs contains fome Sparks of Magnanimity, and, 
 like a Bird, claims kindred of the Heavens, Defect 
 only, like a bafe Worm, crawls upon the Earth. 
 Excellently therefore faid HeracUtm ^Liimen ficcum^ 
 optima An'ima ; a dry Light is the beft Soul; for 
 if the Soul contradl moifture from the Earth, it 
 becomes degenerate altogether. Again, on the 
 other fide there muft be Moderation ufed, that 
 this Light be fubtilized by this laudable Siccity, 
 and not deftroyed by too much Fervency. And 
 this much every Man for the Moft part knows. 
 
 Now they that would fail between Scylla and 
 Charyhdis muft be furniflied, as well with the Skill, 
 as profperous Succefs in Navigation : For if their 
 Ships fall into Scylla they are fplit on the Rocks : 
 If into Charyhdis they are fwallowed up of a Gulf. 
 The Amoral of this Parable (which we will but 
 briefly touch, although it contain Matter of infinite
 
 340 WISDOM OF THE ANCIENTS. 
 
 Contemplation) feems to be this : That in every 
 Art and Science, and fo in their Rules and Axioms, 
 there be a mean obferved between the Rocks of 
 Diftinftions and the Gulfs of Univerfalities; which 
 two are famous for the Wrack both of Wits and 
 Arts. 
 
 XXVIII. Sphynx, or Science. 
 
 HEY fay that Sphynx was a Monfter 
 of divers Forms, as having the Face 
 and Voice of a Virgin, the Wings of 
 a Bird, and the Talons of a Griffin. 
 Her abode was in a Mountain near the City of 
 Thebes, fhe kept alfo the Highways, and ufed to lie 
 in Ambufh for Travellers, and fo to furprife them : 
 To whom (being in her Power) fhe propounded 
 certain dark and intricate Riddles, which were 
 thought to have been given and received of the 
 Mufes. Now if thefe miferable Captives were 
 not able inflantly to refolve and interpret them in 
 the midft of their Difficulties and Doubts, fhe 
 would rend and tear them in pieces. The Coun- 
 try groaning a long time under this Calamity, the 
 Thebans at laft propounded the Kingdom as a 
 Reward unto him that could interpret the Riddles 
 of Sphynx^ there being no other way to deftroy 
 her : Whereupon GEdipus (a Man of piercing and 
 deep Judgement, but Maimed and Lame by rea- 
 fon of Holes bored in his Feet,) moved with the 
 hope of fo great a Reward, accepted the Condition, 
 and determined to put it to the hazard ; and fo
 
 SPHTNX, OR SCIENCE. 341 
 
 with an undaunted and bold Spirit, prefented him- 
 felf before the Monfter ; who afked him what 
 Creature that was which after his Birth went 
 firft upon four Feet, next, upon two, then upon 
 three, and lafHy, upon four Feet again, anfwered 
 forthwith, that it was Man ; which in his Infancy, 
 immediately after Birth crawls upon all four, fcarce 
 venturing to creep, and not long after ftands up- 
 right upon two Feet ; then growing old, he leans 
 upon a Staff wherewith he fupports himfelf, fo that 
 he may feem to have three Feet ; and at laft in 
 decrepit Years, his Strength failing him, he falls 
 grovelling again upon four, and lies bedrid. Hav- 
 ing therefore by this true Anfwer gotten the Vic- 
 tory, he inftantly flew this Sphynx^ and laying her 
 Body upon an Afs, led it, as it were, in Triumph ; 
 and fo, according to the Condition, was created 
 Kins of the Thebans. 
 
 This Fable contains in it no lefs Wifdom than 
 Elegancy, and it feems to point at Science, efpe- 
 cially that which is joined with Prailice, for Sci- 
 ence may not abfurdly be termed a Monfter, as 
 being by the ignorant and rude Multitude always 
 held in Admiration. It is diverfe in Shape and 
 Figure, by reafon of the infinite variety of Subje£ls, 
 wherein it is converfant. A Maiden Face and 
 Voice is attributed unto it for its gracious counte- 
 nance and volubility of Tongue. Wings are added, 
 becaufe Sciences and their Inventions do pafs and 
 fly from one to another, as it were, in a moment, 
 feeing that the Communication of Science, is as 
 the kindling of one Light at another. Flegantly
 
 342 WISDOM OF THE ANCIENTS. 
 
 alfo it is feigned to have fharp and hooked Talons, 
 becaufe the Axioms and Arguments of Science do 
 fo faften upon the Mind, and fo ftrongly apprehend 
 and hold it, as that it cannot ftir or evade, w^hich is 
 noted alfo by the Divine Philofopher, Ecclef. xii, 
 12. Verba fap'ientwn (faith he) f tint tanqumn acu- 
 lei et veluti clavi in altum dejixi. Thefe words of 
 the Wife are like Goads or Nails driven far in. 
 
 Moreover, all Science feems to be placed in 
 fteep and high Mountains ; as being thought to be 
 a lofty and high thing, looking down upon Igno- 
 rance with a fcornful Eye. It may be obferved 
 and feen alfo a great way, and far in compafs, as 
 things fet on the tops of Mountains. 
 
 Furthermore, Science may well be feign'd to 
 befet the Highways, becaufe which way foever we 
 turn in this Progrefs and Pilgrimage of Human 
 Life, we meet with fome matter or occafion offered 
 for Contemplation. 
 
 Sphynx is faid to have received from the Mufes 
 divers difficult Queftions and Riddles, and to pro- 
 pound them unto Men, whichremaining with the 
 Mufes, are free (it may be) from favage Cruelty ; 
 for fo long as there is no other end of Study and 
 Meditation, than to know, the Underftanding is not 
 racked and imprifoned, but enjoys Freedom and 
 Liberty, and even Doubts and Variety find a kind 
 of Pleafure and Delectation : But when once thefe 
 Enigmas are delivered by the Mufes to Sphynx^ 
 that is, to Pra6lice, fo that if it be folicited and 
 urged by Adlion and ElecSlion, and Determina- 
 tion; they begin to be troublefome and raging; and
 
 SPHTNX, OR SCIENCE. 343 
 
 unlefs they be refolved and expedited, they do won- 
 derfully torment and vex the Minds of Men, dif- 
 tracSling, and in a manner rending them into fundry 
 Parts. 
 
 Moreover, there is always a twofold Condition 
 propounded with Sphynx her Enigmas: To him 
 that doth not expound them, diftraclion of Mind ; 
 and to him that doth, a Kingdom ; for he that 
 knows that which he fought to know, hath attained 
 the end he aimed at, and every Artificer alfo com- 
 mands over his Work.^ 
 
 Of Sphynx her Riddles, they are generally two 
 kinds ; fome concerning the Nature of things, 
 others touching the Nature of Man. So alfo there 
 are two kinds of Emperias, as Rewards to thofe 
 that refolve them. The one over Nature, the 
 other over Men ; for the proper and chief end of 
 true Natural Philofophy is to commend and fway 
 over Natural Beings ; as Bodies, Medicines, Me- 
 chanical Works, and infinite other things; although 
 the School (being content with fuch things as are 
 offered, and priding itfelf with Speeches) doth neg- 
 le6l Realities and VVorks,treadingthem,asit were, 
 under foot. But that EnigTua propounded to 
 CEdipus (by means of which he obtained the The- 
 ban Empire) belonged to the Nature of Man : For 
 whofoever doth thoroughly confider the Nature of 
 Man, may be in a manner the Contriver of his 
 own Fortune, and is born to command, which is 
 well fpokcn of the Romans' Arts : 
 
 ' The reader will be reminded of the maxim Bacon fo frequently 
 urges, that " Knowledge is power."
 
 344 WISDOM OF THE JNCIENTS. 
 
 Tu regere imperio popzdos^ Romane, metnento. 
 Hie tibi erunt Artes 
 
 Rotnan^ remember, that with Sceptres' awe 
 Thy Realms thou rule. Thefe Arts let be thy 
 Law. 
 
 It was therefore very appofite, that Augujius 
 Ccefar (whether by Premeditation or by a Chance) 
 bare a Sphynx in his Signet : For he (if ever any) 
 was famous not only in Political Government, but 
 in all the courfe of his Life ; he happily difcovered 
 mznyntw Enigmas concerning the Nature of Man, 
 which if he had not done with Dexterity and 
 Promptnefs, he had oftentimes fallen into immi- 
 nent Danger and Defl:ru6lion. 
 
 Moreover, it is added in the Fable, that the Body 
 of Sphynx^ when flie was overcome, was laid upon 
 an Afs.; which indeed is an elegant Fiction, feeing 
 there is nothing fo acute and abftrufe, but (being 
 well underftood, and divulged,) may be well ap- 
 prehended by a flow capacity. 
 
 Neither is it to be omitted, that Sphynx was 
 overcome by a Man lame in his Feet ; for when 
 Men are too fwift of Foot and too fpeedy of Pace 
 in haflening to Sphynx' s Enigmas^ it comes to pafs 
 that (fhe getting the upper hand) their Wits and 
 minds are rather diftraded by Difputations, than 
 that ever they come to command by Works and 
 EfFeds. 
 
 * Aeneid vi. 85 j.
 
 345 
 
 XXIX. Proferpina, or Spirit. 
 
 LUTO^ they fay, being made King of 
 the Infernal Dominions, (by that me- 
 morable Divifion,) was in- defpair of 
 ever attaining any one of the Superior 
 GoddelTes in A-Iarriage, efpecially if he (hould ven- 
 ture to court them, either with Words, or with 
 any amorous Behaviour : fo that of NecefTity he 
 was to lay fome Plot to get one of them by Rapine : 
 Taking therefore the Benefit of Opportunity, he 
 caught up Pr(9/^r/>/«tf (the Daughter of Or^y, a beau- 
 tiful Virgin,) as (he was gathering NarciJ/us- Flow- 
 ers in the Meadows oi Sicily., and carried her away 
 with him in his Coach to the Subterranean Domi- 
 nions ; where fhe was welcomed with fuch Refpe6l, 
 as that file was ftyled the Lady of Dis. But Ce- 
 reSy her Mother, when in no place fhe could find 
 this her only beloved Daughter, in a forrowful Hu- 
 mour, and diftradted beyond meafure, went com- 
 paring the whole Earth, with a burning Torch in 
 he-r hand, to feek, and recover this her loft Child. 
 But when fhe faw that all was in vain, fuppofing 
 peradventure that fhe was carried to Hell, fhe im- 
 portuned "Jupiter with many Tears and Lamenta- 
 tions that fhe might be reftored unto her again ; 
 and at length, prevailed thus far. That if fhe had 
 tafted of nothing in Hell, fhe fhould have leave to 
 brins her from thence. Which Condition was as 
 good as a Denial to her Petition, Proferpina having
 
 346 WISDOM OF THE ANCIENTS. 
 
 already eaten three Grains of a Pomegranate : And 
 yet for all this, Ceres gave not over her Suit, but 
 fell to Prayers and Moans afrefh : Wherefore, it 
 was at laft granted, that (the Year being divided) 
 Proferpina fliould, by alternate Courfes, remain 
 one fix Months with her Hufband, and other fix 
 Months vi^ith her Mother. Not long after this, 
 Thefeus and Perithous^ in an over-hardy Adven- 
 ture, attempted to fetch her from Pluto's Bed ; 
 who, being weary with Travel and fitting down 
 upon a ftone in Hell to reft themfelves, had not 
 the power to rife again ; but fat there for ever. 
 Proferpina therefore remained Queen of Hell, in 
 whofe Honour there was this great privilege granted, 
 That although it were enabled, that none that went 
 down to Hell, fhould have the power ever to re- 
 turn from thence ; yet was this fingular exception 
 annexed to this Law, That if any prefented Profer- 
 pina with a Golden Bough, it fhould be lawful for 
 him to go and come at his Pleafure. Now there 
 was but one only fuch a Bough in a fpacious and 
 fhady Grove, which was not a Plant neither of 
 itfelf, but budded from a Tree of another kind, like 
 a Rope of Gum, which being plucked ofF, another 
 would inftantly fpring out. 
 
 This Fable feems to pertain to Nature, and to 
 dive into that rich and plentiful efficacy and vari- 
 ety of fubterraneal Creatures, from whom whatfo- 
 ever we have is derived, and to them doth again 
 return. 
 
 By Proferpina^ the Ancients meant that Ethe- 
 real Spirit, (which being feparated from the upper
 
 PROSERPINJ, OR SPIRIT. 347 
 
 Globe) is (hut up and detained under the Earth 
 (reprefented by Pluto) which the Poet well ex- 
 prefled thus :■ 
 
 She recens Tellus^feduSlaque nuper ah alto 
 Mthere^ cognati retinehat Jemina Cceli.^ 
 
 Whether the Youngling Tellus (that of late 
 Was from the high-reared /Ether feparate) 
 Did yet contain her Teeming Womb within 
 The living Seeds of Heaven her neareft kin. 
 
 This Spirit is feigned to be rapted by the Earth, 
 becaufe nothing can withhold it, when it hath time 
 and leifure to efcape. It is therefore caught and 
 ftaid by a fudden Contra6lion, no otherwife than 
 if a Man fhould go about to mix Air with Water, 
 which can be done by no means, but by a fpeedy 
 and rapid Agitation, as may be ken in Froth, 
 wherein the Air is rapted by the Water. 
 
 Neither is it inelegantly added, that Proferpina 
 was rapt as {he was gathering Narcijfus's Flow- 
 ers in the Valleys, becauie Narc'ijfus hath his Name 
 from Slownefs or Stupidity : For indeed then is 
 this Spirit moft prepared and fitted to be fnatched 
 by Terreftrial Matter, when it begins to be coag- 
 ulated, and becomes as it were flow. 
 
 Rio-htly is Proferpina honoured more than any 
 of the other Gods' Bedfellows, in being ftiled the 
 Lady of Z)/5, becaufe this Spirit doth rule and fway 
 all things in thofe lower Regions, Pluto abiding 
 ftupid and ignorant. 
 
 ' Ovid Mctam. i. 80.
 
 348 WISDOM OF THE JNCIENTS. 
 
 This Spirit the Power Celeftial (ftiadowed by 
 Ceres) ftrives, with infinite Sedulity, to recover 
 and get again : For that Brand or burning Torch 
 o^ Mther (which Ceres carried in her Hand) doth 
 doubtlefs fignify the Sun, which enhghteneth the 
 whole Circuit of the Earth, and would be of great- 
 eft moment to recover Proferpina^ if poflibly it 
 
 might be. 
 
 But Proferplna abides ftill; the Reafon of which 
 is accurately, and excellently propounded in the 
 Conditions between "Jupiter and Ceres : For, firft, 
 it is moft certain there are two ways to keep Spi- 
 rit in folid and terreftrial Matter; the one by Con- 
 ftipation, and Obftru6lion, which is merelmprifon- 
 ment andConftraint; the other, by Adminiftration, 
 or proportionable Nutriment, which it receives 
 willingly, and of its own accord : For after that 
 the included Spirit begins to feed and nourifti itfelf, 
 it makes no hafte to be gone ; but is as it were, 
 linked to its Earth : And this is pointed at by Prof- 
 erpina eating oi tl Pomegranate; which if fhe had 
 not done, fhe had long fmce been recovered by 
 Ceres with her Torch compaffing the Earth. Now 
 as concerning that Spirit which is in Metals and 
 Minerals, it is chiefly perchance reftrained by the 
 folidity of Mafs : But that which is in Plants and 
 Animals, inhabits a porous Body, and hath open 
 Paflage to be gone, in a manner as it lifts, were 
 it not that it willingly abides of its own accord, 
 by reafon of the Relifti it finds in its Entertainment. 
 The fecond Condition concerning the fix Months' 
 Cuftom, it is no other than an elegant Defcription
 
 PROSERPINA, OR SPIRIT. 349 
 
 of the Divifion of the Year ; feeing this Spirit 
 mixed with Earth appears above ground in Vege- 
 table Bodies during the Summer Months, and in 
 the Winter finks down again. 
 
 Now as concerning Thefeus and Perithous, and 
 their Attempt to bring Proferp'ina quite away, the 
 meaning of it is, that it oftentimes comes to pafs 
 that fomemore fubtile Spirit defcending with divers 
 Bodies to the Earth, never come to fuck of any 
 fubterraneal Spirit, whereby to unite it unto thena, 
 and fo to bring it away. But on the contrary are 
 coagulated themfelves, and never rife more, that 
 Profcrpina fhould be by that means augmented 
 with Inhabitants and Dominion. 
 
 All that we can fay concerning that Sprig of 
 Gold, is hardly able to defend us from the Vio- 
 lence of the Cbymicks, if in this regard they fet 
 upon us, feeing they promife by that their Elixir 
 to efFe6l Golden Mountains, and the refloring of 
 Natural Bodies, as it were, from the Portal of Hell. 
 But concerning Chymiftry, and thofe perpetual 
 Suitors for that Philofophical Elixir, we know cer- 
 tainly that their Theory is without Grounds, and 
 we fufpedl that their Pra6tice is alfo without cer- 
 tain Reward. And therefore (omitting thcfc) of 
 this laft part of the Parable, this is my Opinion : 
 I am induced to believe by many Figures of the 
 Ancients, that the Confervation and Reftoration 
 of Natural Bodies, in fome fort, was not efteemed 
 by them as a thing impoflible to be attained, but 
 as a thing abftrufe and full of Difficulties ; and fo 
 they feem to intimate in this place, when they re-
 
 350 WISDOM OF THE ANCIENTS. 
 
 port that this one only Sprig was found among 
 infinite other Trees in a huge and thick Wood, 
 which they feigned to be of Gold, becaufe Gold is 
 the Badge of Perpetuity, and to be artificially as it 
 were inferted, becaufe this Effe6l is to be rather 
 hoped for from Art, than from any Medicine, or 
 fimple or natural means. 
 
 XXX. Metis, or Counfel. 
 
 HE Ancient Poets report that Jupiter 
 took Metis toWife,whofe Name doth 
 plainly fignify Counfel, and that fhe 
 by him conceived. Which when he 
 found, not tarrying the time of her Deliverance, 
 devours both her and that which fhe went withal, 
 by which means Jupiter himfelf became with Child, 
 and was delivered of a wondrous Birth ; for out of 
 his Head or Brain came forth Pallas Armed. 
 
 The Senfe of this Fable (which at firft Appre- 
 henfion may feem monftrous and abfurd) contains 
 in it a Secret of State, to wit, with what Policy 
 Kings are wont to carry themfelves towards their 
 Counfellors, whereby they may not only preferve 
 their Authority and Majefty free and entire, but 
 alfo that it may be the more extolled and digni- 
 fied of the People : For Kings being as it were 
 tied and coupled in a Nuptial Bond to their Coun- 
 fellors, do truly conceive that communicating with 
 them about the Affairs of greateft Importance do 
 yet detradl nothing from their own Majefty. But
 
 METIS, OR COUNSEL. 351 
 
 when any Matter comes to be cenfured or decreed 
 (which is as a Birth) there d^ they confine and re- 
 ftrain the liberty of their Counfellors ; left that 
 which is done fhould feem to be hatched by their 
 Wifdom and Judgement. So as at laft Kings 
 (except it be in fuch Matters as are diftafteful and 
 maligned, which they always will be fure to put 
 off from themfelves) do aflume the Honour and 
 Praife of all Matters that are ruminated in Coun- 
 cil, and, as it were, formed in the Womb, whereby 
 the Refolution and Execution (which becaufe it 
 proceeds from Power, and implies NecefTity, is 
 elegantly fhadowed under the Figure of Pa/las 
 Armed) fhall feem to proceed wholly from them- 
 felves. Neither fufficeth it, that it is done by the 
 Authority of the King, by his mere Will and free 
 Applaufe, except withal, this be added and appro- 
 priated as to ifTue out of his own Head or Brain, 
 intimating, that out of his own Judgement, Wif- 
 dom, and Ordinance, it was only invented and 
 derived. 
 
 XXXI. The Syrens, or Pleafures. 
 
 HE Fable of the] Syrens feems rightly 
 to have been applied to the pernicious 
 Allurements of Pleafure, but in a very 
 vulgar and grofs manner. And there- 
 fore to mc it appears, that the Wifdom of the An- 
 cients have with a farther reach or infight ftrained 
 deeper Matter out of them, not unlike to Grapes
 
 352 WISDOM OF THE ANCIENTS. 
 
 ill prefied \ from which, though fome Liquor were 
 drawn, yet the beft was left behind. Thefe Sy- 
 rens are faid to be the Daughters of Jchelous^ and 
 Terpfichore one of the Mufes ; who, in their firft 
 being, were winged, but after raflily entering into 
 Contention with the Mufes, were by them van- 
 quifhed, and deprived of their Wings. Of whofe 
 plucked out Feathers the Mufes made themfelves 
 Coronets, fo as ever fmce that time all the Mufes 
 have attired themfelves with plumed heads, except 
 Terpfichore only, that was Mother to the Syrens. 
 The Habitation of the Syrens was in certain plea- 
 fant Iflands, from whence as foon as out of their 
 Watch-Tower they difcovered any Ships approach- 
 ing, with their fweet Tunes they would firft entice 
 and flay them, and having them in their Power 
 would deftroy them. Neither was their Song plain 
 and fingle, but confifting of fuch variety of melo- 
 dious Tunes, fo fitting and delighting the Ears that 
 heard them, as that it ravifhed and betrayed all 
 PafTengers. And fo great were the Mifchiefs they 
 did, that thefe Ifles of the Syrens^ even as far off 
 as Man could ken them, appeared all over white with 
 the Bones of unburied Carcaffes. For the reme- 
 dying of this Mifery a double Means was at laft 
 found out ; the one by Ulyjfes., the other by Or- 
 pheus. Ulyjfes (to make experiment of his Device) 
 caufed all the Ears of his Company to be flopped 
 with Wax, and made himfelf to be bound to the 
 Main-Maft, with fpecial Commandment to his 
 Mariners not to be loofed, albeit himfelf fhould re- 
 quire them fo to do. But Orpheus negledling and
 
 SrRENS, OR PLEASURES. 353 
 
 difdaining to be fo bound, and with a ftirill and fweet 
 Voice, finging Praifes of the Gods to his Harp, 
 fupprefled the Songs of the Syrens^ and fo freed 
 himfelf from their Danger. 
 
 This Fable hath relation to Men's Manners, 
 and contains in it a manifeft and moft excellent 
 Parable : For Pleafures do for the moft proceed 
 out of the abundance and fuperfluity of all things, 
 and alfo out of the Delights and jovial Content- 
 ments of the Mind ; the which are wont fuddenly, 
 as it were, with winged Inticements to ravifti and 
 rapt Mortal Men : But Learning and Education 
 brings it fo to pafs, as that it reftrains and bridles 
 Man's Mind, making it fo to confider the ends and 
 events of Things, as that it clips the Wings of Plea- 
 fure. And this was greatly to the Honour and 
 Renown of the Mufes ; for after that by fome Ex- 
 amples, it was made manifeft, that by the Power 
 of Phiiofophy, vain Pleafures might grow Contemp- 
 tible ; it prefently grew to great efteem, as a thing 
 that could raife and elevate the Mind aloft, that 
 fcemed to be bafe and fixed to the Earth j make 
 the cogitations of the Men (which do ever refide 
 in the Head,) to be ethereal, and as it were winged. 
 But that the Mother of the Syrens was left to her 
 Feet, and without Wings ; that no doubt is no 
 otherwife meant, than of light and fuperficial Learn- 
 ing, appropriated and defined only to Pleafures, as 
 were thofe which Petron'ius devoted himfelf unto, 
 after he had received his fatal Sentence ; and having 
 his Foot, as it were, upon the Threftiold of Death, 
 fought to give himfelf all delightful Contentments i 
 
 A A
 
 354 WISDOM OF THE JNCIENTS. 
 
 infomuch, as when he had caufed Confolatory Let- 
 ters to be fent him, he would perufe none of them, 
 (as Tacitus reports, that fhould give him Courage 
 and Conftancy) but only read fantaftical Verfes, 
 fuch as thefe are : 
 
 Vivamus^ Mea Lejb'ia^ atque amemus, 
 Rumorefque Senum feveriorum^ 
 Omnes unlus eji'itnemus AJfis} 
 
 My Lejbia^ let us live and love ; 
 Though wayward Dotards us reprove, 
 Weigh their Words light for our behove. 
 
 And this alfo : 
 
 'Jura Series nor'int^ et quid fit fafque nefafque^ 
 Inquirant trifti's^ Legumque examina fervent?' 
 
 Let doting Grandfires know the Law, 
 And right and wrong obferve with awe ; 
 Let them in that ftri6l Circle draw. 
 
 This kind of Do61:rine would eafily perfuade to 
 take thefe plumed Coronets from the Mufes, and 
 to reftore the Wings again to the Syrens. Thefe 
 Syrens are faid to dwell in remote Ifles ; for that 
 Pleafures love Privacy and retired Places, (hun- 
 ning always too much Company of People. The 
 Syren's Songs are fo vulgarly underftood, together 
 with the Deceits and Danger of them, as that they 
 need no Expofition. But that of the Bones ap- 
 pearing like white Cliffs, and defcried afar off, hath 
 more Acutenefs in it ; for thereby is fignified, that 
 
 ' Catull. Eleg. v. * Ovid. Metam. ii. 550.
 
 STRENS, OR PLEASURES. . 355 
 
 albeit the Examples of Afflicflions be manifeft and 
 eminent ; yet do they not fufficiently deter us from 
 the wicked Enticements of Pleafures. 
 
 As for the Remainder of this Parable, though it 
 be not over-myftical, yet it is very grave, and excel- 
 lent : For in it are fet out three Remedies for this 
 violent, enticing Mifchief; towit^ Two from Phi- 
 lofophy, and one from Religion. The firft Means 
 to fhun thefe inordinate Pleafures, is to withfland, 
 and refift them in their Beginnings, and ferioufly 
 to fhun all Occafions that are offered, to debauch 
 and entice the Mind, which is fignified in that flop- 
 ping of the Ears ; and that Remedy is properly 
 ufed by the meaner and bafer fort of People, as it 
 were Ulyjfes' Followers or Mariners ; whereas more 
 Heroick and Noble Spirits may boldly Converfe 
 even in the midfl of thefe feducing Pleafures, if with 
 a refolved Conflancy they fland upon their Guard, 
 and fortify their Minds; and fo take greater Content- 
 ment in the trial and experience of this their ap- 
 proved Virtue; learning rather thoroughly to under- 
 ftand the Follies and Vanities of thofe Pleafures 
 by Contemplation, than by SubmifTion : Which 
 Solomon avouched of himfelf, when he reckoned up 
 the multitude of thofe Solaces and Pleafures where- 
 in he Swam, doth conclude with this Sentence, 
 
 Saplentia quoque perfeverabat mecum. 
 Wifdom alfo continued with me. 
 
 Therefore thefe Heroes^ and Spirits of this excel- 
 lent Temper, even in the midft of thefe enticing 
 Pleafures, can fhew themfclves conflant and in-
 
 356 WISDOM OF THE JNCIENTS. 
 
 vincible, and are able to fupport their own virtuous 
 inclination againft all heady and forcible Perfua- 
 fions vv^hatfoever ; as by the Example of UlyJJes^ 
 that fo peremptorily interdi6led all peftilent Coun- 
 fels, and Flatteries of his Companions, as the moft 
 dangerous and pernicious Poifons to captivate the 
 Mind. But of all other Remedies in this Cafe, 
 that of Orpheus is moft Predominant : For they 
 that chaunt and refound the Praifes of the Gods, 
 confound and diflipate the Voices and Incantations 
 of the Syrens ; for Divine Meditations do not only 
 in Power fubdue all fenfual Pleafures ; but alfo far 
 exceed them in Swiftnefs and Delight.
 
 INDEX. 
 
 )CHELOUS, warlike expeditions, fabled by, 315; 
 or Battle, 314. 
 AElaon, 281 
 A6ting in fong, 145 
 Adrian, an envious man, 29 
 Adverfity, 16 
 
 jEfop's cock, 45 ; fable of a cat, 14.8 
 Age, 160; how to be treated, izr ; not to be defied, ui 
 Aged men, their faults, 161 
 Agefilaus, not envious, 29 
 Albert Durer, 163 
 
 Allegory of the confli£l between art and nature, 32a 
 Ambition, 142 
 
 Anger, 209 ; how it may be calmed and tempered, 209 ; 
 
 caufes and motives of, 210 ; how to raife or appeafe in 
 
 another, 211 ; in bitternefs of words, or revealing of fe- 
 
 crets, to be efpecially avoided, 2115 remedies againft, 211 
 
 Apelles, 163 
 
 Appendix to Eflays, 221 
 Ardent natures not early ripe for aftion, 160 
 Argus, 82 
 Arms, flourifli in the youth of a ftate, 218 ; to be moft ftu- 
 
 died for national greatnefs, 116 
 Art and Nature, allegory of conflift between, 322 
 Art of converfation, 126 
 Atalanta, or gain, 321 
 
 Atheifm, 59 ; caufes of, 61 ; talking of, 60 
 Atheift, contemplative, rare, 61 
 Auguflus Cafars emblem of the Sphynx, 344 
 Authority, vices of, four, 39 
 Aviaries, j8i 
 
 Bacchus, (called Dionyfius) his car, 317 ; or Paflions, 316 
 Bachelors, or childlels, are beft public men, 25 j from par-
 
 358 INDEX. 
 
 fiitiony, 25 ; from a defire to be rich, 25 ; from difregard 
 of future times, 25; are beft friends, 26; are beft fer- 
 vants, 26; beft mailers, 26; beft churchmen, 26; are 
 not always beft fubjefts, 26 
 
 Bafenefs, or Suitor oi'Juno, 296 
 
 Battle, 314. 
 
 Beauty, beft part of, a pifture cannot exprefs, 163 
 
 Boldnefs, advantages of, 42 ; child of ignorance and bafe- 
 nefs, 42 ; fucceeds in ftates, 4.2 ; is blind, 43 ; good in 
 thofe under the dire6lion of others, 43 ; ill keeper of pro- 
 mifes, 42 ; of Mahomet, 42 
 
 Books, fpeak plain, when counfellors blanch, 79 
 
 Briareus, 56, 82 
 
 Building, 166 
 
 C«^Wr/2, or divination, 251 
 
 Catches, 145 
 
 Cato, injudicious free fpeaking, 252 
 
 Celfus, 123 
 
 Cheerfulnefs at meals, 122 
 
 Children, pinched in allowance, are made bafe and full of 
 fliifts, 23 ; and parents, 22 5 and wife, difcipline of hu- 
 manity, 26 
 
 Cicero, his faying oi Pojlkumus, 1 34 ; remarks on Cato, 253 ; 
 faying of, 95 
 
 Clergy, overgrown, evils of, 55 
 
 Colours for candlelight, 146 
 
 Comets, 214 
 
 Commiflions, ftanding, commended, 80 
 
 Committees beft compofed of indifferent perfons, 80 
 
 Contemplative atheift rare, 61 
 
 Converfation, art of, 126 
 
 Cofmus, duke of Florence, 1 5 
 
 Council, petitions to, 80 
 
 Counfel, inconveniences of, 76; revealing affairs, 77; weak- 
 ening authority, 77; unfaithful or unwife, 77; cabinet, 
 where and why introduced, 77 ; the higheft confidence, 
 75 ; ftability in, 75 ; Solomon s layings of, 75 
 
 Counfellor of kings, (kilful in bufinefs, not in his nature, 79 
 Courage, ftrength of a ftate, 1 1 1 
 Crowd, not company, 97 
 
 Cunning, crooked wifdom, 83; precepts of, 83; praflifed 
 by diverfion, by furprife, by hafte, 84
 
 INDEX. 359 
 
 Cupid, allegorical blindnefs of, 300 ; his four attributes, 
 
 300 ; or an Atom, 297 
 Cuftom, 14.9 ; force of, 151; ftronger than nature or bonds, 
 
 I 50 ; tyranny of, 150 
 Cyclops, or minifters of terror, 256 
 
 Dadalus, or Mechanick, 305 
 
 Dancing to fong, 14.5 
 
 Dangers beft met half way, 82 
 
 DaiiiJ's harp, 17 
 
 Death, early, of men of genius, 294; effay on, 226 ; a fmall 
 
 evil, 226 ; fear of, 5 ; gracious to the miferable, 231 
 Decay of an empire may bring wars, 216 
 Deformed men envious, 29 ; perfons bold, 165; without 
 
 natural aft'edion, 165 
 Deformity, 165 
 Delays, 81 
 
 Deluges and earthquakes, 212 
 Democritus, 330 ; his opinion, 288 
 Demofihejies'' opinion ot an orator, 41 
 Deucalion, or Keftitution, 310 
 Diet and phyfic, 122 
 
 Diomed, fable of, explained, 303 ; or zeal, 302 
 Difcipline of humanity, wife and children, 26 
 Difcontent, caufe of fedltion, 52 ; prevention of, 57 ; poli- 
 tical enlargement of, 53 ; when dangerous, 53 
 
 Difcourfe, its faults and merits, 126 
 
 Difcovery of a man's felf, 20 
 
 Dil'patch, afFe6led, 92 
 
 Diriimulation and Simulation, 18 
 
 Divination, or Caflandra, 251 
 
 Divine nature of goodnefs, 47 
 
 Domitian, dream of, 139 
 
 Earth, or the common people, 281 
 
 Education, 149; but early cultom, 151 
 
 Elizabeth, prophecy concerning, 139 
 
 Empe docks, 330 
 
 Empire, 68 
 
 Endymion, or a Favourite, 278 
 
 Envy, an evil eye, 27 ; quality of the vicious, 28 ; of the 
 Inquifitive, 28; of lame men, 29; of mechanics fabled 
 by Dardalus, 3055 public, reltralns overgrown greatnefs, 
 32 J proper attribute of the Devil, 33
 
 360 INDEX. 
 
 Epicurus'' opinion of atoms, 300 
 
 Epimetheus, 57 
 
 EriSlhonius, or Impofture, 309 
 
 Examples of unfortunate kings, 71 ; of friendfliip, 99 
 
 Expenfe, 107; ordinary, 107; extraordinary, 107 
 
 Experiment, raflmefs of, 332 
 
 Fable oi Atalanta, 321 j oi Promet/ieus, 323; oi Proteus, 
 interpretation of, 291 
 
 Fame, Fragment of Effay on, 221 ; pedigree of, 50; the 
 fifter of the giants, 280 
 
 Favourites, how bridled, 143 ; lefs dangerous if mean than 
 noble, 143 ; or Endymion beloved by Luna, 278 j of kings 
 fimple rather than wife or cunning, 279 
 
 Fear of death, 5 
 
 Fidion, love of, i 
 
 Flowers and trees for each month, 172 
 
 Followers, 183 ; coftly, not to be liked, nor fafllous, 183 ; 
 nor fpies, 1 84 
 
 Forgivenefs, glory of, 14 
 
 Fortune, 152 ; in a man's own power, 152 ; blind not in- 
 vifible, 153 ; Italian proverb concerning, 153 
 
 Fountains of two forts, 178 
 
 Franknefs, quality of the ableft men, 19 
 
 Friend, ufe of, 105 
 
 Friends, 183 
 
 Friendfhip redoubleth joys, 101 ; halves forrow, 101 ; health- 
 ful for the underftanding, 102 ; forcounfel by, 104; noble 
 fruits of, 105 J its fmits, 97 ; fought for by kings, 98 ; 
 altar raifed to, 100 j examples of, 99 
 
 Games oi Prometheus, 337 
 
 Garden, defcription of, 175 j for each month, 172 ; divided 
 
 in three parts, 175 
 Gardening, the pureft of pleafures, 172 
 GeU'tus, faying of, 95 
 Glory of forgivenefs, 14 
 Goodnefs, inclination to. Imprinted In man's nature, 44; or 
 
 philanthropia, 44 ; parts of, 47 
 Government, of colonies, 131 ; pillars of, religion, juftice, 
 
 counfel, treafure, 52 
 Grea, or Intrigue, 277 
 Great place, 36
 
 INDEX. 361 
 
 Greek philofophy inveftigates material principles, 299 
 
 Habits beft overcome at once, 14.8 
 
 Harp oi Da%>id, 17 
 
 Heath, 179 
 
 Heaven, or Beginnings, 287 
 
 Helen, preferred to Juno and Pallas, riches and wifdom, 35 
 
 Helicon, waters of, loft in feditious tumults, 287 
 
 Henry VII. only two counfellors, 78 ; fufpicious, 124 
 
 Herbs for plantations, 129 
 
 Hippotnenes challenged by Atalatita, 321 
 
 Honour hath three things, 144 
 
 Hope, importance of, in government, 57 ; to be entertained 
 
 by the aged, 122 
 Houfes, ufe preferred to uniformity in, 1 66 ; choice of ground 
 
 for building, 167 ; for fummer and winter, 168 
 
 Icarus, 306 
 
 Illicit arts, 308 
 
 Impofture, or EriSl/wnius, 309 
 
 Indians, ciiftom of, 1 50 
 
 Injudicious free-fpeakers, 252 
 
 Innovations, 90 
 
 Infolent fuccefs expofed to envy, 31 
 
 Iphicrates, his addrefs to the Lacedemonians, 261 
 
 Irijh rebel, 151 
 
 Jests, things privileged from, 126 
 
 Judges, office of, with reference to the fuitors, 204 ; with 
 reference to the advocates, 205 ; to the inferior officers 
 of the court, 207 ; to the king, 208 ; their office to in- 
 terpret, not make law; their qualities, 203 
 
 Judicature, 203 
 
 Jupiter lamed by Tjp/ion,zs-i ; married Metis, or Counfel, 76 
 
 Juft fears, caufe for war, 71 
 
 Juftice, pillar of government, 52 
 
 Kings, endangered by kindred and prelates, 71,73; hearts 
 infcrutable, 68 ; fond of toys and trifling a<5ts, 69 ; for- 
 tunate, have checks, 69 ; examples of, 69 ; in counfel 
 fliould be filent to get at truth, 81 ; nature of, 223 ; 
 maxims for, 223 ; qualities of, 224-5 i precepts concern- 
 ing, 74 ; (liarp fpeeches by, dangerous, 58 ; will contra- 
 diiiories, 70
 
 362 INDEX. 
 
 Kingdoms, their true Greatnefs, 108 
 Knee timber, 4.6 
 
 Leagues, or Styx, 259 
 
 Letters, when good, 181 
 
 Leivis XI. oi France, his favourites, 279 
 
 Libels, 50 ; open and audacious, fign of troubles, 50 
 
 Licenfed money-lenders, 1 59 
 
 Love, martial men given to, 36 ; wanton, corrupteth, 36 ; 
 flood time in adveriity and profperity, 35 ; ufeful to the 
 drama, 34 ; rejected in excefs by great minds, 34 ; Epi~ 
 curus' faying of, 34; foolifh idolatry, 35; ruined Mark 
 Antony and Claudius, 34 ; which lofeth all things, lofeth 
 itfelf, 35 ; the molt ancient of the gods, 297 
 
 Zoxu Countries, recurrence of weather in, 214 
 
 Lucians faying of Menippus, 228 
 
 Mac/iia-vel, 213 
 
 Macfiia-vel, of cuftom, 149 ; of the Chrijiian faith, 45 ; opi- 
 nion oi Henry III. oi France, 51 
 
 Mahomet's boldnefs, 42 
 
 Man, ftatue of, 323 ; the centre of the univerfe, 327 
 
 Manner of planting new fe6ls, threefold, 215 
 
 Manufafturers, fit for plantations, 129 
 
 Marriage and fingle life, 25 
 
 Married men, beft fubje6ls, 26 ; beft foldiers, 26 ; give hoft- 
 age to fortune, 25 
 
 Mafques and triumphs, 145 
 
 Mafl'acre, in France, 1 3 
 
 Matter, force may change but cannot annihilate, 292 
 
 Meals, cheerfulnefs at, 122 
 
 Mediocrity in morals, 338 
 
 Memnon, or a youth too forward, 293 ; fable of, explained, 
 294 
 
 Mercenaries, not to be depended upon, 112 
 
 Merchants, vena porta, 73 ; wealth of a ftate, 74; impolicy 
 of taxing heavily, 74 
 
 Metis, or Counfel, 350 ; relating to governments, 350 
 
 Microcofm, 327 
 
 Military men, importance of, 58 
 
 Minifters, choice of, 144 
 
 Minos, 308 
 
 Mifanthropi worfe than Timon, 46
 
 INDEX. 363 
 
 Monarchy, tree of, 114 
 
 Monks in Rujfia, 151 
 
 Monopoly, evils of, 55 
 
 Montaigne, 4 
 
 Moral and civil philofophy, fabled by the fongs of Orpheus, 
 
 285 
 Mountebanks of the body politic, 42 
 
 Narcifus, or felf-love, 257 
 
 National greatnefs beft promoted by arms, 116 
 
 Nations, wealth of, 55 
 
 Nature, 147 
 
 Nature and Art, allegoiy of conflict between, 322 ; not to 
 be overtaiked, 147 ; or Pan, 262 
 
 NecefTity, the ruler of princes, 260 
 
 Negociation, better by fpeech than letter, 181 
 
 Negociator, how to choofe, 182 
 
 Nemefis, or the viciflitude of things, 311 ; vengeance or re- 
 tribution, 311 ; daughter oi Ocean and Night, 311 
 
 Nero, Comma Jus, charafters of, 69 
 
 New feiis in religion, when dangerous, 215 
 
 Nobility, monarchy without it a tyranny, 47 ; numerous, 
 make a ftate poor, 48 ; of birth, abates induftry, extin- 
 
 ■ guifhes envy, 49 ; when depreffed, dangerous, 73 
 
 Noblemen, too many bad for a ftate, 113 
 
 Nobles and people, difcontent of, 56 
 
 Odours, 146 
 
 CEdipus, 340 
 
 Old men envious, 29 
 
 Order, life of defpatch, 93 
 
 Ordnance, ufe of, in China 2000 years fmce, 218 
 
 Orpheus, or philofophy, 283 ; fongs of, indicate moral or 
 
 civil difcipline, 285 ; and Sirens, 352 
 Otho, 6 
 Over early ripenefs in youth, 162 
 
 Painting, imagination better than reality in, 164 
 
 Palace, defcription of, 168 
 
 Pallas, 56 
 
 Pan, or Nature, 262 ; god of huntfmen and fliepherds, 263 ; 
 
 how clothed, 263 ; accofted by Silenus and Satyrs, 263 ; 
 
 contended with Apollo, 263 j reprefents the all ot things, 
 
 or nature, 264
 
 364 INDEX. 
 
 Pandora's Box, 345 
 
 Parables, preceded philofophical reafoning, 248 
 
 Parents and Children, 22 
 
 Parents, their joys, 22 ; their forrows, 22 ; their partiality, 
 
 23 ; their covetoufnefs, 23 ; fhould keep clofe authority, 
 
 not a clofe purfe, 24.; fliould avoid emulations, 24.; fhould 
 
 be liberal, 24 
 Paflions, or Dionyfus, 316 ; to be avoided in age, 122 
 Patience eflential to juftice, 205 
 Pentheus, or perplexed judgement, 283 
 People fit for colonies, 129 ; overtaxed not fit for empire, 112 
 Perjeus, or War, 274; flays Medufa, 275; receives fwift- 
 
 nefs, fecrecy, and forefight, 276 ; reforts to the Grea, or 
 
 Intrigues, 277 
 Perfians in Arbela, 110 
 Perfonal negociation, vs'hen good, 181 
 Philanthropia, 44 
 Philofophy deftroyed by feditlous tumult, 287 ; or Orpheus, 
 
 283 ; true end of, 343 
 Phyfic and diet, 122 
 Phyficians, how to choofe, 123 
 Pilate, 1 
 
 Pillars of government, 52 
 Place, flieweth the man, 40 ; rifing into, laborious, (landing 
 
 flippery, fometimes bale, 37 
 Placemen, thrice fervants, to the king, to the ftate, and to 
 
 fame, 36 ; as to their colleagues, 41 
 Plantations, 128 
 
 Plants yielding the moft perfume, 174 
 Plato, faying of, 96 
 Pleafure, allegorical reprefentation of, 295 ; in recurring to 
 
 youthful days, 295 
 Pluto's helmet, 82 
 
 Political difcontent, how eftlmated, 53 
 Poverty, caufe of fedition, 52 
 Powder plot, 1 3 
 
 Power to do good, lawful end of afpiring, 38 
 Preface to fVifdom of the Ancients, 243 
 Prelates, when powerful, dangerous fubje6ls, 73 
 Prevention of difcontent, 57 
 Pride, flattered by abje6lnefs in the fuitor, 296 
 Princes, bound only by neceflity, 260 ; compared to hea- 
 venly bodies, 74 
 Private revenge, 16
 
 INDEX. 365 
 
 Prolongation of life, 331 
 
 Prometheus, 57; tradition of, 323 j inventor of fire, 323 
 
 Prophecies, 137 
 
 Prophecy, Spanijh fleet, 14.0 
 
 Proferpina, or Spirit, 345 ; fable of, relating to nature, 346 
 
 Profperity, 17 
 
 Proteus, a prophet, 291 ; or Matter, 291 
 
 Providence, nature of, illuftrated by fable oi Prometheus, 326 
 
 Public, envy hath fome good, 32 5 revenge, 1 5 
 
 Pyrrha and Deucalion, 310 
 
 Quarrels, wifdom of avoiding, 67 
 
 Rebellions, or the fable of Typhon, 253 
 
 Recurrence of weather in a cycle, 214 
 
 Regimen of health, 121 
 
 Religion, true, unchangeable, 214; pillar of government, 
 
 52; unity in, 8 ; Lucretius, 12 
 Religious differences diflblve friendfliips, 304; errors fliould 
 
 be oppofed with mildnefs by the reformation of abufes, 
 
 and the compounding of fmall differences, 216 ; warfare 
 
 unknown to the ancients, 303 
 Remedies of fedition, 54 
 Relfitution, 310 
 
 Revenge, public, 15; private, 16; wild juftice, 14 
 Riches, baggage of virtue, 133; impediment to virtue, ;33; 
 
 laifing only when earned, 1 34 
 Romans and Turks profpered by arms alone, 117 
 Rooms for fummer and winter, 170 
 
 SAFETY-valve for fedition, 56 
 
 Satire fait, not bitter, 127 
 
 Saturn fabled as matter, 288 
 
 Savages in colonies, how to be treated, 1 32 
 
 Schoolmen, 64 
 
 Scylla and Icarus, 338 
 
 Secrecy, virtue of a confefTor, 19 
 
 Seditions, 49 ; materials of, 52 ; poverty and dlfcontent- 
 ment, 53; caufes of, 54; innovation in religion, 545 
 alteration of laws, 54 ; advancement of unworthy per- 
 fons, 54; fafcty-valve of, 56 ; and ligns of, 50 
 
 Seditious tumult dcltrudlivc of philofophy, 287 
 
 Seeming Wile, 94 
 
 Self-love, inflances of, 89 ; or Narcijffus, 257
 
 366 INDEX. 
 
 Seneca, 6, i6 ; prophecy of, 138 ; on anger, 209 
 Shepherds of the people fliould calendar tempefts, 4.9 
 Simulation, 21 ; advantages of, 21 5 difadvantages of, 22 ; 
 
 and diffimulation, 18 
 Single Life and Marriage, 25 
 
 Slaves, Spartan, 116 ; aboliflied by Chriftian law, 116 
 Soldiers dangerous to the ftate in large bodies, 74. 
 Solitude, faying of, 96 
 Solomon, his fayings of riches, 133 
 Soul, (haken off mortality, 228 
 Spanifli, proverb of difpatch, 93 5 ftate, 115 
 Spartan ftate, 114; firm, while fmall, 114 5 ruined by ex- 
 
 tenfion, 1 14 
 Speeches, ftiarp, by kings, danger of, 58 
 Sphynx, or Science, riddle of, 340 
 Statue of Man, 323 
 Study, let hours for, 149 
 Styx, or neceftity, 260; or Leagues, 259 
 Suitor oi Juno, or Bafenefs, 296 
 Superftition, caufes of, 64 
 Sul'picions, 124; of fufpicion, 124 
 Siuitzers, laft long as a people, 48 
 Syhillas off"er, 81 
 Sylla's friendftiip for Pompey, 99 
 Syrens, the, or Pleafures, 351 j their habitation, 352 
 
 Tacitus, upon Fame, 50 
 
 Talking of atheifm, 60 
 
 Tamerlane, not envious, 29 
 
 Tempefts, greateft about the equinox, 49 
 
 Terror, minifters of, or Cyclops, 256 
 
 Themijlocles, fayings of, 108 
 
 Thieves, not fit for plantations, 129 
 
 Things, but two conftant, 212 
 
 Tiberius, his favourites, 279 
 
 Tigillinus, fayings of, 86 
 
 Time, the greateft innovator, 91 
 
 Timot/ieus, the Athenian, 1 54 
 
 Travel, 65; fcenes at fea and on fhore, 66; obfervations 
 
 to be made in travelling, 66 j acquaintance to be fought 
 
 in travelling, 67 
 Tree of monarchy, 1 14 
 Troubles and Seditions, 49 
 True difpatch, 92
 
 INDEX. 367 
 
 Truth, I ; beft obtained in counfel, when kings are filent, 81 
 Turks, and Rotnans prefcribed as nations by arms, 117; un- 
 married, make bale loldiers, 26 
 Typ/ion, or a Rebel, 253 
 Tyt/ionus, or Satiety, 295 
 
 Ulyjfes and Syrens, 352 
 
 Unity in Religion, 8 
 
 Ufurers, 155 
 
 Ufury, 155; muft be permitted, 156; difcommodities of, 
 156; commodities of, 157; in all countries, 158^ refor- 
 mation and regulation of, 158 ; two rates of, 158 
 
 Vejpafian, prophecy of, 138 j Appollonius'' anfwer to, 69 
 
 Vices of authority, four, 39 
 
 VicifTitude of things, 31 1 
 
 VicifTitudes, in war, 216; chiefly In three things, 216; of 
 
 fe6ls and religions, 214; of things, 212 
 Firgil, Battle of ASlium, 3 1 3 
 Firgil's charader of Italy, 1 1 3 
 
 Virtue, beft plain fct, 163 ; walks not In the highway, 227 
 Vulcan, 309 
 
 War, its finews not money, m } or Perfeus, 274; true 
 exercife to bodies politic, 118 j foreign, healthy for a 
 people, 118; battles by fea, 119 
 Wars, of modern times, 120 ; ufual on the decay of an em- 
 pire, 216 
 Wealth, of nations, 55; pillar of government, 52 
 Wife and children, dilclpllne of humanity, 26 
 JVifdom, of the Ancients, 235 ; for a Man's Self, 88 
 Wives, good, with bad hufbands, from pride of patience, 27 
 
 Young men, their faults, 161 
 
 Youth, 160; fitter for execution than counfel, 161 ; pre- 
 ferved from decay, 331 
 
 Zeal, or Diomed, 302 
 
 Corrigenda. — P. 20, note, read I penfieri ftrctti &. P. 45, note, 
 for Caprimulgas read Caprlmulgus. P. 98, line 10, for lit/cth 
 read lieth.
 
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