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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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