The Essays

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The Essays
Francis Bacon

Francis Bacon

THE ESSAYS OR COUNSELS,

CIVIL AND MORAL

TO

THE RIGHT HONORABLE

MY VERY GOOD LORD

THE DUKE OF BUCKINGHAM

HIS GRACE, LORD

HIGH ADMIRAL OF ENGLAND

    EXCELLENT LORD:

Solomon saies; A good Name is as a precious oyntment; And I assure my selfe, such wil your Graces Name bee, with Posteritie. For your Fortune, and Merit both, have been Eminent. And you have planted Things, that are like to last. I doe now publish my Essayes; which, of all my other workes, have beene most Currant: For that, as it seemes, they come home, to Mens Businesse, and Bosomes. I have enlarged them, both in Number, and Weight; So that they are indeed a New Worke. I thought it therefore agreeable, to my Affection, and Obligation to your Grace, to prefix your Name before them, both in English, and in Latine. For I doe conceive, that the Latine Volume of them, (being in the Universall Language) may last, as long as Bookes last. My Instauration, I dedicated to the King: My Historie of Henry the Seventh, (which I have now also translated into Latine) and my Portions of Naturall History, to the Prince: And these I dedicate to your Grace; Being of the best Fruits, that by the good Encrease, which God gives to my Pen and Labours, I could yeeld. God leade your Grace by the Hand. Your Graces most Obliged and faithfull Servant,

FR. ST. ALBAN

Of Adversity

It was an high speech of Seneca (after the manner of the Stoics), that the good things, which belong to prosperity, are to be wished; but the good things, that belong to adversity, are to be admired. Bona rerum secundarum optabilia; adversarum mirabilia. Certainly if miracles be the command over nature, they appear most in adversity. It is yet a higher speech of his, than the other (much too high for a heathen), It is true greatness, to have in one the frailty of a man, and the security of a God. Vere magnum habere fragilitatem hominis, securitatem Dei. This would have done better in poesy, where transcendences are more allowed. And the poets indeed have been busy with it; for it is in effect the thing, which figured in that strange fiction of the ancient poets, which seemeth not to be without mystery; nay, and to have some approach to the state of a Christian; that Hercules, when he went to unbind Prometheus (by whom human nature is represented), sailed the length of the great ocean, in an earthen pot or pitcher; lively describing Christian resolution, that saileth in the frail bark of the flesh, through the waves of the world. But to speak in a mean. The virtue of prosperity, is temperance; the virtue of adversity, is fortitude; which in morals is the more heroical virtue. Prosperity is the blessing of the Old Testament; adversity is the blessing of the New; which carrieth the greater benediction, and the clearer revelation of God's favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost hath labored more in describing the afflictions of Job, than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes. We see in needle-works and embroideries, it is more pleasing to have a lively work, upon a sad and solemn ground, than to have a dark and melancholy work, upon a lightsome ground: judge therefore of the pleasure of the heart, by the pleasure of the eye. Certainly virtue is like precious odors, most fragrant when they are incensed, or crushed: for prosperity doth best discover vice, but adversity doth best discover virtue.

Of Ambition

Ambition is like choler; which is an humor that maketh men active, earnest, full of alacrity, and stirring, if it be not stopped. But if it be stopped, and cannot have his way, it becometh adust, and thereby malign and venomous. So ambitious men, if they find the way open for their rising, and still get forward, they are rather busy than dangerous; but if they be checked in their desires, they become secretly discontent, and look upon men and matters with an evil eye, and are best pleased, when things go backward; which is the worst property in a servant of a prince, or state. Therefore it is good for princes, if they use ambitious men, to handle it, so as they be still progressive and not retrograde; which, because it cannot be without inconvenience, it is good not to use such natures at all. For if they rise not with their service, they will take order, to make their service fall with them. But since we have said, it were good not to use men of ambitious natures, except it be upon necessity, it is fit we speak, in what cases they are of necessity. Good commanders in the wars must be taken, be they never so ambitious; for the use of their service, dispenseth with the rest; and to take a soldier without ambition, is to pull off his spurs. There is also great use of ambitious men, in being screens to princes in matters of danger and envy; for no man will take that part, except he be like a seeled dove, that mounts and mounts, because he cannot see about him. There is use also of ambitious men, in pulling down the greatness of any subject that overtops; as Tiberius used Marco, in the pulling down of Sejanus. Since, therefore, they must be used in such cases, there resteth to speak, how they are to be bridled, that they may be less dangerous. There is less danger of them, if they be of mean birth, than if they be noble; and if they be rather harsh of nature, than gracious and popular: and if they be rather new raised, than grown cunning, and fortified, in their greatness. It is counted by some, a weakness in princes, to have favorites; but it is, of all others, the best remedy against ambitious great-ones. For when the way of pleasuring, and displeasuring, lieth by the favorite, it is impossible any other should be overgreat. Another means to curb them, is to balance them by others, as proud as they. But then there must be some middle counsellors, to keep things steady; for without that ballast, the ship will roll too much. At the least, a prince may animate and inure some meaner persons, to be as it were scourges, to ambitions men. As for the having of them obnoxious to ruin; if they be of fearful natures, it may do well; but if they be stout and daring, it may precipitate their designs, and prove dangerous. As for the pulling of them down, if the affairs require it, and that it may not be done with safety suddenly, the only way is the interchange, continually, of favors and disgraces; whereby they may not know what to expect, and be, as it were, in a wood. Of ambitions, it is less harmful, the ambition to prevail in great things, than that other, to appear in every thing; for that breeds confusion, and mars business. But yet it is less danger, to have an ambitious man stirring in business, than great in dependences. He that seeketh to be eminent amongst able men, hath a great task; but that is ever good for the public. But he, that plots to be the only figure amongst ciphers, is the decay of a whole age. Honor hath three things in it: the vantage ground to do good; the approach to kings and principal persons; and the raising of a man's own fortunes. He that hath the best of these intentions, when he aspireth, is an honest man; and that prince, that can discern of these intentions in another that aspireth, is a wise prince. Generally, let princes and states choose such ministers, as are more sensible of duty than of using; and such as love business rather upon conscience, than upon bravery, and let them discern a busy nature, from a willing mind.

Of Anger

To seek to extinguish anger utterly, is but a bravery of the Stoics. We have better oracles: Be angry, but sin not. Let not the sun go down upon your anger. Anger must be limited and confined, both in race and in time. We will first speak how the natural inclination and habit to be angry, may be attempted and calmed. Secondly, how the particular motions of anger may be repressed, or at least refrained from doing mischief. Thirdly, how to raise anger, or appease anger in another.

For the first; there is no other way but to meditate, and ruminate well upon the effects of anger, how it troubles man's life. And the best time to do this, is to look back upon anger, when the fit is thoroughly over. Seneca saith well, That anger is like ruin, which breaks itself upon that it falls. The Scripture exhorteth us to possess our souls in patience. Whosoever is out of patience, is out of possession of his soul. Men must not turn bees;

… animasque in vulnere ponunt.

Anger is certainly a kind of baseness; as it appears well in the weakness of those subjects in whom it reigns; children, women, old folks, sick folks. Only men must beware, that they carry their anger rather with scorn, than with fear; so that they may seem rather to be above the injury, than below it; which is a thing easily done, if a man will give law to himself in it.

For the second point; the causes and motives of anger, are chiefly three. First, to be too sensible of hurt; for no man is angry, that feels not himself hurt; and therefore tender and delicate persons must needs be oft angry; they have so many things to trouble them, which more robust natures have little sense of. The next is, the apprehension and construction of the injury offered, to be, in the circumstances thereof, full of contempt: for contempt is that, which putteth an edge upon anger, as much or more than the hurt itself. And therefore, when men are ingenious in picking out circumstances of contempt, they do kindle their anger much. Lastly, opinion of the touch of a man's reputation, doth multiply and sharpen anger. Wherein the remedy is, that a man should have, as Consalvo was wont to say, telam honoris crassiorem. But in all refrainings of anger, it is the best remedy to win time; and to make a man's self believe, that the opportunity of his revenge is not yet come, but that he foresees a time for it; and so to still himself in the meantime, and reserve it.

To contain anger from mischief, though it take hold of a man, there be two things, whereof you must have special caution. The one, of extreme bitterness of words, especially if they be aculeate and proper; for cummunia maledicta are nothing so 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 business, in a fit of anger; but howsoever you show bitterness, do not act anything, that is not revocable.

For raising and appeasing anger in another; it is done chiefly by choosing of times, when men are frowardest and worst disposed, to incense them. Again, by gathering (as was touched before) all that you can find out, to aggravate the contempt. And the two remedies are by the contraries. The former to take good times, when first to relate to a man an angry business; for the first impression is much; and the other is, to sever, as much as may be, the construction of the injury from the point of contempt; imputing it to misunderstanding, fear, passion, or what you will.

Of Atheism

I had rather believe all the fables in the Legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind. And therefore, God never wrought miracle, to convince atheism, because his ordinary works convince it. It is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion. For while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no further; but when it beholdeth the chain of them, confederate and linked together, it must needs fly to Providence and Deity. Nay, even that school which is most accused of atheism doth most demonstrate religion; that is, the school of Leucippus and Democritus and Epicurus. For it is a thousand times more credible, that four mutable elements, and one immutable fifth essence, duly and eternally placed, need no God, than that an army of infinite small portions, or seeds unplaced, should have produced this order and beauty, without a divine marshal. The Scripture saith, The fool hath said in his heart, there is no God; it is not said, The fool hath thought in his heart; so as he rather saith it, by rote to himself, as that he would have, than that he can thoroughly believe it, or be persuaded of it. For none deny, there is a God, but those, for whom it maketh that there were no God. It appeareth in nothing more, that atheism is rather in the lip, than in the heart of man, than by this; that atheists will ever be talking of that their opinion, as if they fainted in it, within themselves, and would be glad to be strengthened, by the consent of others. Nay more, you shall have atheists strive to get disciples, as it fareth with other sects. And, which is most of all, you shall have of them, that will suffer for atheism, and not recant; whereas if they did truly think, that there were no such thing as God, why should they trouble themselves? Epicurus is charged, that he did but dissemble for his credit's sake, when he affirmed there were blessed natures, but such as enjoyed themselves, without having respect to the government of the world. Wherein they say he did temporize; though in secret, he thought there was no God. But certainly he is traduced; for his words are noble and divine: Non deos vulgi negare profanum; sed vulgi opiniones diis applicare profanum. Plato could have said no more. And although he had the confidence, to deny the administration, he had not the power, to deny the nature. The Indians of the West, have names for their particular gods, though they have no name for God: as if the heathens should have had the names Jupiter, Apollo, Mars, etc., but not the word Deus; which shows that even those barbarous people have the notion, though they have not the latitude and extent of it. So that against atheists, the very savages take part, with the very subtlest philosophers. The contemplative atheist is rare: a Diagoras, a Bion, a Lucian perhaps, and some others; and yet they seem to be more than they are; for that all that impugn a received religion, or superstition, are by the adverse part branded with the name of atheists. But the great atheists, indeed are hypocrites; which are ever handling holy things, but without feeling; so as they must needs be cauterized in the end. The causes of atheism are: divisions in religion, if they be many; for any one main division, addeth zeal to both sides; but many divisions introduce atheism. Another is, scandal of priests; when it is come to that which St. Bernard saith, non est jam dicere, ut populus sic sacerdos; quia nec sic populus ut sacerdos. A third is, custom of profane scoffing in holy matters; which doth, by little and little, deface the reverence of religion. And lastly, learned times, specially with peace and prosperity; for troubles and adversities do more bow men's minds to religion. They that deny a God, destroy man's nobility; for certainly man is of kin to the beasts, by his body; and, if he be not of kin to God, by his spirit, he is a base and ignoble creature. It destroys likewise magnanimity, and the raising of human nature; for take an example of a dog, and mark what a generosity and courage he will put on, when he finds himself maintained by a man; who to him is instead of a God, or melior natura; which courage is manifestly such, as that creature, without that confidence of a better nature than his own, could never attain. So man, when he resteth and assureth himself, upon divine protection and favor, gathered a force and faith, which human nature in itself could not obtain. Therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself, above human frailty. As it is in particular persons, so it is in nations. Never was there such a state for magnanimity as Rome. Of this state hear what Cicero saith: Quam volumus licet, patres conscripti, nos amemus, tamen nec numero Hispanos, nec robore Gallos, nec calliditate Poenos, nec artibus Graecos, nec denique hoc ipso hujus gentis et terrae domestico nativoque sensu Italos ipsos et Latinos; sed pietate, ac religione, atque hac una sapientia, quod deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus.

Of Beauty

Virtue is like a rich stone, best plain set; and surely virtue is best, in a body that is comely, though not of delicate features; and that hath rather dignity of presence, than beauty of aspect. Neither is it almost seen, that very beautiful persons are otherwise of great virtue; as if nature were rather busy, not to err, than in labor to produce excellency. And therefore they prove accomplished, but not of great spirit; and study rather behavior, than virtue. But this holds not always: for Augustus Caesar, Titus Vespasianus, Philip le Belle of France, Edward the Fourth of England, Alcibiades of Athens, Ismael the Sophy of Persia, were all high and great spirits; and yet the most beautiful men of their times. In beauty, that of favor, is more than that of color; and that of decent and gracious motion, more than that of favor. That is the best part of beauty, which a picture cannot express; no, nor the first sight of the life. There is no excellent beauty, that hath not some strangeness in the proportion. A man cannot tell whether Apelles, or Albert Durer, were the more trifler; whereof the one, would make a personage by geometrical proportions; the other, by taking the best parts out of divers faces, to make one excellent. Such personages, I think, would please nobody, but the painter that made them. Not but I think a painter may make a better face than ever was; but he must do it by a kind of felicity (as a musician that maketh an excellent air in music), and not by rule. A man shall see faces, that if you examine them part by part, you shall 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 persons in years seem many times more amiable; pulchrorum autumnus pulcher; for no youth can be comely but by pardon, and considering the youth, as to make up the comeliness. Beauty is as summer fruits, which are easy to corrupt, and cannot last; and for the most part it makes a dissolute youth, and an age a little out of countenance; but yet certainly again, if it light well, it maketh virtue shine, and vices blush.

Of Boldness

It is a trivial grammar-school text, but yet worthy a wise man's consideration. Question was asked of Demosthenes, what was the chief part of an orator? he answered, action; what next? action; what next again? action. He said it, that knew it best, and had, by nature, himself no advantage in that he commended. A strange thing, that that part of an orator, which is but superficial, and rather the virtue of a player, should be placed so high, above those other noble parts, of invention, elocution, and the rest; nay, almost alone, as if it were all in all. But the reason is plain. There is in human nature generally, more of the fool than of the wise; and therefore those faculties, by which the foolish part of men's minds is taken, are most potent. Wonderful like is the case of boldness in civil business: what first? boldness; what second and third? boldness. And yet boldness is a child of ignorance and baseness, far inferior to other parts. But nevertheless it doth fascinate, and bind hand and foot, those that are either shallow in judgment, or weak in courage, which are the greatest part; yea and prevaileth with wise men at weak times. Therefore we see it hath done wonders, in popular states; but with senates, and princes less; and more ever upon the first entrance of bold persons into action, than soon after; for boldness is an ill keeper of promise. Surely, as there are mountebanks for the natural body, so are there mountebanks for the politic body; men 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 shall see a bold fellow many times do Mahomet's miracle. Mahomet made the people believe that he would call an hill to him, and from the top of it offer up his prayers, for the observers of his law. The people assembled; Mahomet called the hill to come to him, again and again; and when the hill stood still, he was never a whit abashed, but said, If the hill will not come to Mahomet, Mahomet will go to the hill. So these men, when they have promised great matters, and failed most shamefully, yet (if they have the perfection of boldness) they will but slight it over, and make a turn, and no more ado. Certainly to men of great judgment, bold persons are a sport to behold; nay, and to the vulgar also, boldness has somewhat of the ridiculous. For if absurdity be the subject of laughter, doubt you not but great boldness is seldom without some absurdity. Especially it is a sport to see, when a bold fellow is out of countenance; for that puts his face into a most shrunken, and wooden posture; as needs it must; for in bashfulness, the spirits do a little go and come; but with bold men, upon like occasion, they stand at a stay; like a stale at chess, where it is no mate, but yet the game cannot stir. But this last were fitter for a satire than for a serious observation. This is well to be weighed; that boldness is ever blind; for it seeth not danger, and inconveniences. Therefore it is ill in counsel, good in execution; so that the right use of bold persons is, that they never command in chief, but be seconds, and under the direction of others. For in counsel, it is good to see dangers; and in execution, not to see them, except they be very great.

Of Building

Houses are built to live in, and not to look on; therefore let use be preferred before uniformity, except where both may be had. Leave the goodly fabrics of houses, for beauty only, to the enchanted palaces of the poets; who build them with small cost. He that builds a fair house, upon an ill seat, committeth himself to prison. Neither do I reckon it an ill seat, only where the air is unwholesome; but likewise where the air is unequal; as you shall see many fine seats set upon a knap of ground, environed with higher hills round about it; whereby the heat of the sun is pent in, and the wind gathereth as in troughs; so as you shall have, and that suddenly, as great diversity of heat and cold as if you dwelt in several places. Neither is it ill air only that maketh an ill seat, but ill ways, ill markets; and, if you will consult with Momus, ill neighbors. I speak not of many more; want of water; want of wood, shade, and shelter; want of fruitfulness, and mixture of grounds of several natures; want of prospect; want of level grounds; want of places at some near distance for sports of hunting, hawking, and races; too near the sea, too remote; having the commodity of navigable rivers, or the discommodity of their overflowing; too far off from great cities, which may hinder business, or too near them, which lurcheth all provisions, and maketh everything dear; where a man hath a great living laid together, and where he is scanted: all which, as it is impossible perhaps to find together, so it is good to know them, and think of them, that a man may take as many as he can; and if he have several dwellings, that he sort them so that what he wanteth in the one, he may find in the other. Lucullus answered Pompey well; who, when he saw his stately galleries, and rooms so large and lightsome, in one of his houses, said, Surely an excellent place for summer, but how do you in winter? Lucullus answered, Why, do you not think me as wise as some fowl are, that ever change their abode towards the winter?

To pass from the seat, to the house itself; 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 art, and the latter, the perfection. We will therefore describe a princely palace, making a brief model thereof. For it is strange to see, now in Europe, such huge buildings as the Vatican and Escurial and some others be, and yet scarce a very fair room in them.

First, therefore, I say you cannot have a perfect palace except you have two several sides; a side for the banquet, as it is spoken of in the book of Hester, and a side for the household; the one for feasts and triumphs, and the other for dwelling. I understand both these sides to be not only returns, but parts of the front; and to be uniform without, though severally partitioned within; and to be on both sides of a great and stately tower, in the midst 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 only goodly room above stairs, of some forty foot high; and under it a room for a dressing, or preparing place, at times of triumphs. On the other side, which is the household side, I wish it divided at the first, into a hall and a chapel (with a partition between); both of good state and bigness; and those not to go all the length, but to have at the further end, a winter and a summer parlor, both fair. And under these rooms, a fair and large cellar, sunk under ground; and likewise some privy kitchens, with butteries and pantries, and the like. As for the tower, 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 interposed; and the same tower to be divided into rooms, as shall be thought fit. The stairs likewise to the upper rooms, let them be upon a fair open newel, and finely railed in, with images of wood, cast into a brass color; 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 otherwise, you shall have the servants' dinner after your own: for the steam of it, will come up as in a tunnel. And so much for the front. Only I understand the height of the first 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 staircases, cast into turrets, on the outside, and not within the row of buildings themselves. But those 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 striketh up a great heat in summer, and much cold in winter. But only some side alleys, with a cross, and the quarters 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 cupolas in the length of it, placed at equal distance; and fine colored windows of several works. On the household side, chambers of presence and ordinary entertainments, with some bed-chambers; and let all three sides be a double house, without thorough lights on the sides, that you may have rooms from the sun, both for forenoon and afternoon. Cast it also, that you may have rooms, both for summer and winter; shady for summer, and warm for winter. You shall have sometimes fair houses so full of glass, that one cannot tell where to become, to be out of the sun or cold. For inbowed windows, I hold them of good use (in cities, indeed, upright do better, in respect of the uniformity towards the street); for they be pretty retiring places for conference; and besides, they keep both the wind and sun off; for that which would strike almost through the room, doth scarce pass 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 same square and height; which is to be environed with the garden on all sides; and in the inside, cloistered on all sides, upon decent and beautiful arches, as high as the first story. On the under story, towards the garden, let it be turned to a grotto, or a place of shade, or estivation. And only have opening and windows towards the garden; and be level upon the floor, no whit sunken under ground, to avoid all dampishness. And let there be a fountain, or some fair work of statuas, in the midst of this court; and to be paved as the other court was. These buildings to be for privy lodgings on both sides; and the end for privy galleries. Whereof you must foresee that one of them be for an infirmary, if the prince or any special person should be sick, with chambers, bed-chamber, antecamera, 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 likewise, an open gallery, upon pillars, to take the prospect and freshness 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 crystalline glass, and a rich cupola in the midst; and all other elegancy that may be thought upon. In the upper gallery too, I wish that there may be, if the place will yield it, some fountains running in divers places from the wall, with some fine avoidances. And thus much for the model of the palace; save that you must have, before you come to the front, three courts. A green court plain, with a wall about it; a second court of the same, but more garnished, with little turrets, or rather embellishments, upon the wall; and a third court, to make a square with the front, but not to be built, nor yet enclosed with a naked wall, but enclosed with terraces, leaded aloft, and fairly garnished, on the three sides; and cloistered on the inside, with pillars, and not with arches below. As for offices, let them stand at distance, with some low galleries, to pass from them to the palace itself.

Of Ceremonies, And Respects

He that is only real, had need have exceeding great parts of virtue; as the stone had need to be rich, that is set without foil. But if a man mark it well, it is, in praise and commendation of men, as it is in gettings and gains: for the proverb is true, That light gains make heavy purses; for light gains come thick, whereas great, come but now and then. So it is true, that small matters win great commendation, because they are continually in use and in note: whereas the occasion of any great virtue, cometh but on festivals. Therefore it doth much add to a man's reputation, and is (as Queen Isabella said) like perpetual letters commendatory, to have good forms. To attain them, it almost sufficeth not to despise them; for so shall a man observe them in others; and let him trust himself with the rest. For if he labor too much to express them, he shall lose their grace; which is to be natural and unaffected. Some men's behavior is like a verse, wherein every syllable is measured; how can a man comprehend great matters, that breaketh his mind too much, to small observations? Not to use ceremonies at all, is to teach others not to use them again; and so diminisheth respect to himself; especially they be not to be omitted, to strangers and formal natures; but the dwelling upon them, and exalting them above the moon, is not only tedious, but doth diminish the faith and credit of him that speaks. And certainly, there is a kind of conveying, of effectual and imprinting passages amongst compliments, which is of singular use, if a man can hit upon it. Amongst a man's peers, a man shall be sure of familiarity; and therefore it is good, a little to keep state. Amongst a man's inferiors one shall be sure of reverence; and therefore it is good, a little to be familiar. He that is too much in anything, so that he giveth another occasion of satiety, maketh himself cheap. To apply one's self to others, is good; so it be with demonstration, that a man doth it upon regard, and not upon facility. It is a good precept generally, in seconding another, yet to add somewhat of one's own: as if you will grant his opinion, let it be with some distinction; if you will follow his motion, let it be with condition; if you allow his counsel, let it be with alleging further reason. Men had need beware, how they be too perfect in compliments; for be they never so sufficient otherwise, their enviers will be sure to give them that attribute, to the disadvantage of their greater virtues. It is loss also in business, to be too full of respects, or to be curious, in observing times and opportunities. Solomon saith, He that considereth the wind, shall not sow, and he that looketh to the clouds, shall not reap. A wise man will make more opportunities, than he finds. Men's behavior should be, like their apparel, not too strait or point device, but free for exercise or motion.

Of Counsel

The greatest trust, between man and man, is the trust of giving counsel. For in other confidences, men commit the parts of life; their lands, their goods, their children, their credit, some particular affair; but to such as they make their counsellors, they commit the whole: by how much the more, they are obliged to all faith and integrity. The wisest princes need not think it any diminution to their greatness, or derogation to their sufficiency, to rely upon counsel. God himself is not without, but hath made it one of the great names of his blessed Son: The Counsellor. Solomon hath pronounced, that in counsel is stability. Things will have their first, or second agitation: if they be not tossed upon the arguments of counsel, they will be tossed upon the waves of fortune; and be full of inconstancy, doing and undoing, like the reeling of a drunken man. Solomon's son found the force of counsel, as his father saw the necessity of it. For the beloved kingdom of God, was first rent, and broken, by ill counsel; upon which counsel, there are set for our instruction, the two marks whereby bad counsel is for ever best discerned; that it was young counsel, for the person; and violent counsel, for the matter.

The ancient times, do set forth in figure, both the incorporation, and inseparable conjunction, of counsel with kings, and the wise and politic use of counsel by kings: the one, in that they say Jupiter did marry Metis, which signifieth counsel; whereby they intend that Sovereignty, is married to Counsel: the other in that which followeth, which was thus: They say, after Jupiter was married to Metis, she conceived by him, and was with child, but Jupiter suffered her not to stay, till she brought forth, but eat her up; whereby he became himself with child, and was delivered of Pallas armed, out of his head. Which monstrous fable containeth a secret of empire; how kings are to make use of their counsel of state. That first, they ought to refer matters unto them, which is the first begetting, or impregnation; but when they are elaborate, moulded, and shaped in the womb of their counsel, and grow ripe, and ready to be brought forth, that then they suffer not their counsel to go through with the resolution and direction, 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 directions (which, because they come forth, with prudence and power, are resembled to Pallas armed) proceeded from themselves; and not only from their authority, but (the more to add reputation to themselves) from their head and device.

Let us now speak of the inconveniences of counsel, and of the remedies. The inconveniences that have been noted, in calling and using counsel, are three. First, the revealing of affairs, whereby they become less secret. Secondly, the weakening of the authority of princes, as if they were less of themselves. Thirdly, the danger of being unfaithfully counselled, and more for the good of them that counsel, than of him that is counselled. For which inconveniences, the doctrine of Italy, and practice of France, in some kings' times, hath introduced cabinet counsels; a remedy worse than the disease.

As to secrecy; princes are not bound to communicate all matters, with all counsellors; but may extract and select. Neither is it necessary, that he that consulteth what he should do, should declare what he will do. But let princes beware, that the unsecreting of their affairs, comes not from themselves. And as for cabinet counsels, it may be their motto, plenus rimarum sum: one futile person, 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 some affairs, which require extreme secrecy, which will hardly go beyond one or two persons, besides the king: neither are those counsels unprosperous; for, besides the secrecy, they conunonly go on constantly, in one spirit of direction, without distraction. But then it must be a prudent king, such as is able to grind with a handmill; and those inward counsellors had need also be wise men, and especially true and trusty to the king's ends; as it was with King Henry the Seventh of England, who, in his great business, imparted himself to none, except it were to Morton and Fox.

For weakening of authority; the fable showeth the remedy. Nay, the majesty of kings, is rather exalted than diminished, when they are in the chair of counsel; neither was there ever prince, bereaved of his dependences, by his counsel, except where there hath been, either an over-greatness in one counsellor, or an over-strict combination in divers; which are things soon found, and holpen.

For the last inconvenience, that men will counsel, with an eye to themselves; certainly, non inveniet fidem super terram is meant, of the nature of times, and not of all particular persons. There be, that are in nature faithful, and sincere, and plain, and direct; not crafty and involved; let princes, above all, draw to themselves such natures. Besides, counsellors are not commonly so united, but that one counsellor, keepeth sentinel over another; so that if any do counsel out of faction or private ends, it commonly comes to the king's ear. But the best remedy is, if princes know their counsellors, as well as their counsellors know them:

Principis est virtus maxima nosse suos.

And on the other side, counsellors should not be too speculative into their sovereign's person. The true composition of a counsellor, is rather to be skilful in their master's business, than in his nature; for then he is like to advise him, and not feed his humor. It is of singular use to princes, if they take the opinions of their counsel, both separately and together. For private opinion is more free; but opinion before others, is more reverent. In private, men are more bold in their own humors; and in consort, men are more obnoxious to others' humors; therefore it is good to take both; and of the inferior sort, rather in private, to preserve freedom; of the greater, rather in consort, to preserve respect. It is in vain for princes, to take counsel concerning matters, if they take no counsel likewise concerning persons; for all matters are as dead images; and the life of the execution of affairs, resteth in the good choice of persons. Neither is it enough, to consult concerning persons secundum genera, as in an idea, or mathematical description, what the kind and character of the person should be; for the greatest errors are committed, and the most judgment is shown, in the choice of individuals. It was truly said, optimi consiliarii mortui: books will speak plain, when counsellors blanch. Therefore it is good to be conversant in them, specially the books of such as themselves have been actors upon the stage.

The counsels at this day, in most places, are but familiar meetings, where matters are rather talked on, than debated. And they run too swift, to the order, or act, of counsel. It were better that in causes of weight, the matter were propounded one day, and not spoken to till the next day; in nocte consilium. So was it done in the Commission of Union, between England and Scotland; which was a grave and orderly assembly. I commend set days for petitions; for both it gives the sudtors more certainty for their attendance, and it frees the meetings for matters of estate, that they may hoc agere. In choice of committees; for ripening business for the counsel, it is better to choose indifferent persons, than to make an indifferency, by putting in those, that are strong on both sides. I commend also standing commissions; as for trade, for treasure, for war, for suits, for some provinces; for where there be divers particular counsels, and but one counsel of estate (as it is in Spain), they are, in effect, no more than standing commissions: save that they have greater authority. Let such as are to inform counsels, out of their particular professions (as lawyers, seamen, mintmen, and the like) be first heard before committees; and then, as occasion serves, before the counsel. And let them not come in multitudes, or in a tribunitious manner; for that is to clamor counsels, not to inform them. A long table and a square table, or seats about the walls, seem things of form, but are things of substance; for at a long table a few at the upper end, in effect, sway all the business; but in the other form, there is more use of the counsellors' opinions, that sit lower. A king, when he presides in counsel, let him beware how he opens his own inclination too much, in that which he propoundeth; for else counsellors will but take the wind of him, and instead of giving free counsel, sing him a song of placebo.

Of Cunning

We take cunning for a sinister or crooked wisdom. And certainly there is a great difference, between a cunning man, and a wise man; not only in point of honesty, but in point of ability. There be, that can pack the cards, and yet cannot play well; so there are some that are good in canvasses and factions, that are otherwise weak men. Again, it is one thing to understand persons, and another thing to understand matters; for many are perfect in men's humors, that are not greatly capable of the real part of business; which is the constitution of one that hath studied men, more than books. Such men are fitter for practice, than for counsel; and they are good, but in their own alley: turn them to new men, and they have lost their aim; so as the old rule, to know a fool from a wise man, Mitte ambos nudos ad ignotos, et videbis, doth scarce hold for them. And because these cunning men, are like haberdashers of small wares, it is not amiss to set forth their shop.

It is a point of cunning, to wait upon him with whom you speak, with your eye; as the Jesuits give it in precept: for there be many wise men, that have secret hearts, and transparent countenances. Yet this would be done with a demure abasing of your eye, sometimes, as the Jesuits also do use.

Another is, that when you have anything to obtain, of present despatch, you entertain and amuse the party, with whom you deal, with some other discourse; that he be not too much awake to make objections. I knew a counsellor and secretary, that never came to Queen Elizabeth of England, with bills to sign, but he would always first put her into some discourse of estate, that she mought the less mind the bills.

The like surprise may be made by moving things, when the party is in haste, and cannot stay to consider advisedly of that is moved.

If a man would cross a business, that he doubts some other would handsomely and effectually move, let him pretend to wish it well, and move it himself in such sort as may foil it.

The breaking off, in the midst of that one was about to say, as if he took himself up, breeds a greater appetite in him with whom you confer, to know more.

And because it works better, when anything seemeth to be gotten from you by question, than if you offer it of yourself, you may lay a bait for a question, by showing another visage, and countenance, than you are wont; to the end to give occasion, for the party to ask, what the matter is of the change? As Nehemias did; And I had not before that time, been sad before the king.

In things that are tender and unpleasing, it is good to break the ice, by some whose words are of less weight, and to reserve the more weighty voice, to come in as by chance, so that he may be asked the question upon the other's speech: as Narcissus did, relating to Claudius the marriage of Messalina and Silius.

In things that a man would not be seen in himself, it is a point of cunning, to borrow the name of the world; as to say, The world says, or There is a speech abroad.

I knew one that, when he wrote a letter, he would put that, which was most material, in the postscript, as if it had been a by-matter.

I knew another that, when he came to have speech, he would pass over that, that he intended most; and go forth, and come back again, and speak of it as of a thing, that he had almost forgot.

Some procure themselves, to be surprised, at such times as it is like the party that they work upon, will suddenly come upon them; and to be found with a letter in their hand, or doing somewhat which they are not accustomed; to the end, they may be apposed of those things, which of themselves they are desirous to utter.

It is a point of cunning, to let fall those words in a man's own name, which he would have another man learn, and use, and thereupon take advantage. I knew two, that were competitors for the secretary's place in Queen Elizabeth's time, and yet kept good quarter between themselves; and would confer, one with another, upon the business; and the one of them said, That to be a secretary, in the declination of a monarchy, was a ticklish thing, and that he did not affect it: the other straight caught up those words, and discoursed with divers of his friends, that he had no reason to desire to be secretary, in the declination of a monarchy. The first man took hold of it, and found means it was told the Queen; who, hearing of a declination of a monarchy, took it so ill, as she would never after hear of the other's suit.

There is a cunning, which we in England call, the turning of the cat in the pan; which is, when that which a man says to another, he lays it as if another had said it to him. And to say truth, it is not easy, when such a matter passed between two, to make it appear from which of them it first moved and began.

It is a way that some men have, to glance and dart at others, by justifying themselves by negatives; as to say, This I do not; as Tigellinus did towards Burrhus, Se non diversas spes, sed incolumitatem imperatoris simpliciter spectare.

Some have in readiness so many tales and stories, as there is nothing they would insinuate, but they can wrap it into a tale; which serveth both to keep themselves more in guard, and to make others carry it with more pleasure. It is a good point of cunning, for a man to shape the answer he would have, in his own words and propositions; for it makes the other party stick the less.

It is strange how long some men will lie in wait to speak somewhat they desire to say; 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 use.

A sudden, bold, and unexpected question doth many times surprise a man, and lay him open. Like to him that, having changed his name, and walking in Paul's, another suddenly came behind him, and called him by his true name, whereat straightways he looked back.

But these small wares, and petty points, of cunning, are infinite; and it were a good deed to make a list of them; for that nothing doth more hurt in a state, than that cunning men pass for wise.

But certainly some there are that know the resorts and falls of business, that cannot sink into the main of it; like a house that hath convenient stairs and entries, but never a fair room. Therefore, you shall see them find out pretty looses in the conclusion, 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 direction. Some build rather upon the abusing of others, and (as we now say) putting tricks upon them, than upon soundness of their own proceedings. But Solomon saith, Prudens advertit ad gressus suos; stultus divertit ad dolos.

Of Custom And Education

Men's thoughts, are much according to their inclination; their discourse and speeches, according to their learning and infused opinions; but their deeds, are after as they have been accustomed. And therefore, as Machiavel well noteth (though in an evil-favored instance), there is no trusting to the force of nature, nor to the bravery of words, except it be corroborate by custom. His instance is, that for the achieving of a desperate conspiracy, a man should not rest upon the fierceness of any man's nature, or his resolute undertakings; but take such an one, as hath had his hands formerly in blood. But Machiavel knew not of a Friar Clement, nor a Ravillac, nor a Jaureguy, nor a Baltazar Gerard; yet his rule holdeth still, that nature, nor the engagement of words, are not so forcible, as custom. Only superstition is now so well advanced, that men of the first blood, are as firm as butchers by occupation; and votary resolution, is made equipollent to custom, even in matter of blood. In other things, the predominancy of custom is everywhere visible; insomuch as a man would wonder, to hear men profess, protest, engage, give great words, and then do, just as they have done before; as if they were dead images, and engines moved only by the wheels of custom. We see also the reign or tyranny of custom, what it is. The Indians (I mean the sect of their wise men) lay themselves quietly upon a stock of wood, and so sacrifice themselves by fire. Nay, the wives strive to be burned, with the corpses of their husbands. The lads of Sparta, of ancient time, were wont to be scourged upon the altar of Diana, without so much as queching. I remember, in the beginning of Queen Elizabeth's time of England, an Irish rebel condemned, put up a petition to the deputy, that he might be hanged in a withe, and not in an halter; because it had been so used, with former rebels. There be monks in Russia, for penance, that will sit a whole night in a vessel of water, till they be engaged with hard ice. Many examples may be put of the force of custom, both upon mind and body. Therefore, since custom is the principal magistrate of man's life, let men by all means endeavor, to obtain good customs. Certainly custom is most perfect, when it beginneth in young years: this we call education; which is, in effect, but an early custom. So we see, in languages, the tongue is more pliant to all expressions and sounds, the joints are more supple, to all feats of activity and motions, in youth than afterwards. For it is true, that late learners cannot so well take the ply; except it be in some minds, that have not suffered themselves to fix, but have kept themselves open, and prepared to receive continual amendment, which is exceeding rare. But if the force of custom simple and separate, be great, the force of custom copulate and conjoined and collegiate, is far greater. For there example teacheth, company comforteth, emulation quickeneth, glory raiseth: so as in such places the force of custom is in his exaltation. Certainly the great multiplication of virtues upon human nature, resteth upon societies well ordained and disciplined. For commonwealths, and good governments, do nourish virtue grown but do not much mend the deeds. But the misery is, that the most effectual means, are now applied to the ends, least to be desired.

Of Death

Men fear death, as children fear to go in the dark; and as that natural fear in children, is increased with tales, so is the other. Certainly, the contemplation of death, as the wages of sin, and passage 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 sometimes mixture of vanity, and of superstition. You shall read, in some of the friars' books of mortification, that a man should think with himself, what the pain is, if he have but his finger's end pressed, or tortured, and thereby imagine, what the pains of death are, when the whole body is corrupted, and dissolved; when many times death passeth, with less pain than the torture of a limb; for the most vital parts, are not the quickest of sense. And by him that spake only as a philosopher, and natural man, it was well said, Pompa mortis magis terret, quam mors ipsa. Groans, and convulsions, and a discolored face, and friends weeping, and blacks, and obsequies, and the like, show death terrible. It is worthy the observing, that there is no passion in the mind of man, so weak, but it mates, and masters, the fear of death; and therefore, death is no such terrible enemy, when a man hath so many attendants about him, that can win the combat of him. Revenge triumphs over death; love slights it; honor aspireth to it; grief flieth to it; fear preoccupateth it; nay, we read, after Otho the emperor had slain himself, pity (which is the tenderest of affections) provoked many to die, out of mere compassion to their sovereign, and as the truest sort of followers. Nay, Seneca adds niceness and satiety: Cogita quamdiu eadem feceris; mori velle, non tantum fortis aut miser, sed etiam fastidiosus potest. A man would die, though he were neither valiant, nor miserable, only upon a weariness to do the same thing so oft, over and over. It is no less worthy, to observe, how little alteration in good spirits, the approaches of death make; for they appear to be the same men, till the last instant. Augustus Caesar died in a compliment; Livia, conjugii nostri memor, vive et vale. Tiberius in dissimulation; as Tacitus saith of him, Jam Tiberium vires et corpus, non dissimulatio, deserebant. Vespasian in a jest, sitting upon the stool; Ut puto deus fio. Galba with a sentence; Feri, si ex re sit populi Romani; holding forth his neck. Septimius Severus in despatch; Adeste si quid mihi restat agendum. And the like. Certainly the Stoics bestowed too much cost upon death, and by their great preparations, made it appear more fearful. Better saith he, qui finem vitae extremum inter munera ponat naturae. 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 earnest pursuit, is like one that is wounded in hot blood; who, for the time, scarce feels the hurt; and therefore a mind fixed, and bent upon somewhat that is good, doth avert the dolors of death. But, above all, believe it, the sweetest canticle is', Nunc dimittis; when a man hath obtained worthy ends, and expectations. Death hath this also; that it openeth the gate to good fame, and extinguisheth envy.—Extinctus amabitur idem.

Of Deformity

Deformed persons are commonly even with nature; for as nature hath done ill by them, so do they by nature; being for the most part (as the Scripture saith) void of natural affection; and so they have their revenge of nature. Certainly there is a consent, between the body and the mind; and where nature erreth in the one, she ventureth in the other. Ubi peccat in uno, periclitatur in altero. But because there is, in man, an election touching the frame of his mind, and a necessity in the frame of his body, the stars of natural inclination are sometimes obscured, by the sun of discipline and virtue. Therefore it is good to consider of deformity, not as a sign, which is more deceivable; but as a cause, which seldom faileth of the effect. Whosoever hath anything fixed in his person, that doth induce contempt, hath also a perpetual spur in himself, to rescue and deliver himself from scorn. Therefore all deformed persons, are extreme bold. First, as in their own defence, as being exposed to scorn; but in process of time, by a general habit. Also it stirreth in them industry, and especially of this kind, to watch and observe the weakness of others, that they may have somewhat to repay. Again, in their superiors, it quencheth jealousy towards them, as persons that they think they may, at pleasure, despise: and it layeth their competitors and emulators asleep; as never believing they should be in possibility of advancement, till they see them in possession. So that upon the matter, in a great wit, deformity is an advantage to rising. Kings in ancient times (and at this present in some countries) were wont to put great trust in eunuchs; because they that are envious towards all are more obnoxious and officious, towards one. But yet their trust towards them, hath rather been as to good spials, and good whisperers, than good magistrates and officers. And much like is the reason of deformed persons. Still the ground is, they will, if they be of spirit, seek to free themselves from scorn; which must be either by virtue or malice; and therefore let it not be marvelled, if sometimes they prove excellent persons; as was Agesilaus, Zanger the son of Solyman, AEsop, Gasca, President of Peru; and Socrates may go likewise amongst them; with others.

Of Delays

Fortune is like the market; where many times if you can stay a little, the price will fall. Again, it is sometimes like Sibylla's offer; which at first, offereth the commodity at full, then consumeth part and part, and still holdeth up the price. For occasion (as it is in the common verse) turneth a bald noddle, after she hath presented her locks in front, and no hold taken; or at least turneth the handle of the bottle, first to be received, and after the belly, which is hard to clasp. There is surely no greater wisdom, than well to time the beginnings, and onsets, of things. Dangers are no more light, if they once seem light; and more dangers have deceived men, than forced them. Nay, it were better, to meet some 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 asleep. On the other side, to be deceived with too long shadows (as some have been, when the moon was low, and shone on their enemies' back), and so to shoot off before the time; or to teach dangers to come on, by over early buckling towards them; is another extreme. The ripeness, or unripeness, of the occasion (as we said) must ever be well weighed; and generally it is good, to commit the beginnings of all great actions to Argus, with his hundred eyes, and the ends to Briareus, with his hundred hands; first to watch, and then to speed. For the helmet of Pluto, which maketh the politic man go invisible, is secrecy in the counsel, 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 so swift, as it outruns the eye.

Of Discourse

Some, in their discourse, desire rather commendation of wit, in being able to hold all arguments, than of judgment, in discerning what is true; as if it were a praise, to know what might be said, and not, what should be thought. Some have certain common places, and themes, wherein they are good and want variety; which kind of poverty is for the most part tedious, and when it is once perceived, ridiculous. The honorablest part of talk, is to give the occasion; and again to moderate, and pass to somewhat else; for then a man leads the dance. It is good, in discourse and speech of conversation, to vary and intermingle speech of the present occasion, with arguments, tales with reasons, asking of questions, with telling of opinions, and jest with earnest: for it is a dull thing to tire, and, as we say now, to jade, any thing too far. As for jest, there be certain things, which ought to be privileged from it; namely, religion, matters of state, great persons, any man's present business of importance, and any case that deserveth pity. Yet there be some, that think their wits have been asleep, except they dart out somewhat that is piquant, and to the quick. That is a vein which would be bridled:

Parce, puer, stimulis, et fortius utere loris.

And generally, men ought to find the difference, between saltness and bitterness. Certainly, he that hath a satirical vein, as he maketh others afraid of his wit, so he had need be afraid of others' memory. He that questioneth much, shall learn much, and content much; but especially, if he apply his questions to the skill of the persons whom he asketh; for he shall give them occasion, to please themselves in speaking, and himself shall continually gather knowledge. But let his questions not be troublesome; for that is fit for a poser. And let him be sure to leave other men, their turns to speak. Nay, if there be any, that would reign and take up all the time, let him find means to take them off, and to bring others on; as musicians use to do, with those that dance too long galliards. If you dissemble, sometimes, your knowledge of that you are thought to know, you shall be thought, another time, to know that you know not. Speech of a man's self ought to be seldom, and well chosen. I knew one, was wont to say in scorn, He must needs be a wise man, he speaks so much of himself: and there is but one case, wherein a man may commend himself with good grace; and that is in commending virtue in another; especially if it be such a virtue, whereunto himself pretendeth. Speech of touch towards others, should be sparingly used; for discourse ought to be as a field, without coming home to any man. I knew two noblemen, of the west part of England, whereof the one was given to scoff, but kept ever royal cheer in his house; the other would ask, of those that had been at the other's table, Tell truly, was there never a flout or dry blow given? To which the guest would answer, Such and such a thing passed. The lord would say, I thought, he would mar a good dinner. Discretion of speech, is more than eloquence; and to speak agreeably to him, with whom we deal, is more than to speak in good words, or in good order. A good continued speech, without a good speech of interlocution, shows slowness: and a good reply or second speech, without a good settled speech, showeth shallowness and weakness. As we see in beasts, that those that are weakest in the course, are yet nimblest in the turn; as it is betwixt the greyhound and the hare. To use too many circumstances, ere one come to the matter, is wearisome; to use none at all, is blunt.

Of Dispatch

Affected dispatch is one of the most dangerous things to business that can be. It is like that, which the physicians call predigestion, or hasty digestion; which is sure to fill the body full of crudities, and secret seeds of diseases. Therefore measure not dispatch, by the times of sitting, but by the advancement of the business. And as in races it is not the large stride or high lift that makes the speed; so in business, the keeping close to the matter, and not taking of it too much at once, procureth dispatch. It is the care of some, only to come off speedily for the time; or to contrive some false periods of business, because they may seem men of dispatch. But it is one thing, to abbreviate by contracting, another by cutting off. And business so handled, at several sittings or meetings, goeth commonly backward and forward in an unsteady manner. I knew a wise man that had it for a byword, when he saw men hasten to a conclusion, Stay a little, that we may make an end the sooner.

On the other side, true dispatch is a rich thing. For time is the measure of business, as money is of wares; and business is bought at a dear hand, where there is small dispatch. The Spartans and Spaniards have been noted to be of small dispatch; Mi venga la muerte de Spagna; Let my death come from Spain; for then it will be sure to be long in coming.

Give good hearing to those, that give the first information in business; and rather direct them in the beginning, than interrupt them in the continuance 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 memory, than he could have been, if he had gone on in his own course. But sometimes it is seen, that the moderator is more troublesome, than the actor.

Iterations are commonly loss of time. But there is no such gain of time, as to iterate often the state of the question; for it chaseth away many a frivolous speech, as it is coming forth. Long and curious speeches, are as fit for dispatch, as a robe or mantle, with a long train, is for race. Prefaces and passages, and excusations, and other speeches of reference to the person, are great wastes of time; and though they seem to proceed of modesty, they are bravery. Yet beware of being too material, when there is any impediment or obstruction in men's wills; for pre-occupation of mind ever requireth preface of speech; like a fomentation to make the unguent enter.

Above all things, order, and distribution, and singling out of parts, is the life of dispatch; so as the distribution be not too subtle: for he that doth not divide, will never enter well into business; and he that divideth too much, will never come out of it clearly. To choose time, is to save time; and an unseasonable motion, is but beating the air. There be three parts of business; the preparation, the debate or examination, and the perfection. Whereof, if you look for dispatch, let the middle only be the work of many, and the first and last the work of few. The proceeding upon somewhat conceived in writing, doth for the most part facilitate dispatch: for though it should be wholly rejected, yet that negative is more pregnant of direction, than an indefinite; as ashes are more generative than dust.

Of Empire

It is a miserable state of mind, to have few things to desire, and many things to fear; and yet that commonly is the case of kings; who, being at the highest, want matter of desire, which makes their minds more languishing; and have many representations of perils and shadows, which makes their minds the less clear. And this is one reason also, of that effect which the Scripture speaketh of, That the king's heart is inscrutable. For multitude of jealousies, and lack of some predominant desire, that should marshal and put in order all the rest, maketh any man's heart, hard to find or sound. Hence it comes likewise, that princes many times make themselves desires, and set their hearts upon toys; sometimes upon a building; sometimes upon erecting of an order; sometimes upon the advancing of a person; sometimes upon obtaining excellency in some art, or feat of the hand; as Nero for playing on the harp, Domitian for certainty of the hand with the arrow, Commodus for playing at fence, Caracalla for driving chariots, and the like. This seemeth incredible, unto those that know not the principle, that the mind of man, is more cheered and refreshed by profiting in small things, than by standing at a stay, in great. We see also that kings that have been fortunate conquerors, in their first years, it being not possible for them to go forward infinitely, but that they must have some check, or arrest in their fortunes, turn in their latter years to be superstitious, and melancholy; as did Alexander the Great; Diocletian; and in our memory, Charles the Fifth; and others: for he that is used to go forward, and findeth a stop, falleth out of his own favor, and is not the thing he was.

To speak now of the true temper of empire, it is a thing rare and hard to keep; for both temper, and distemper, consist of contraries. But it is one thing, to mingle contraries, another to interchange them. The answer of Apollonius to Vespasian, is full of excellent instruction. Vespasian asked him, What was Nero's overthrow? He answered, Nero could touch and tune the harp well; but in government, sometimes he used to wind the pins too high, sometimes to let them down too low. And certain it is, that nothing destroyeth authority so much, as the unequal and untimely interchange of power pressed too far, and relaxed too much.

This is true, that the wisdom of all these latter times, in princes' affairs, is rather fine deliveries, and shiftings of dangers and mischiefs, when they are near, than solid and grounded courses to keep them aloof. But this is but to try masteries with fortune. And let men beware, how they neglect and suffer matter of trouble to be prepared; for no man can forbid the spark, nor tell whence it may come. The difficulties in princes' business are many and great; but the greatest difficulty, is often in their own mind. For it is common with princes (saith Tacitus) to will contradictories, Sunt plerumque regum voluntates vehementes, et inter se contrariae. For it is the solecism of power, to think to command the end, and yet not to endure the mean.

Kings have to deal with their neighbors, their wives, their children, their prelates or clergy, their nobles, their second-nobles or gentlemen, their merchants, their commons, and their men of war; and from all these arise dangers, if care and circumspection be not used.

First for their neighbors; there can no general rule be given (for occasions are so variable), save one, which ever holdeth, which is, that princes do keep due sentinel, that none of their neighbors do ever grow so (by increase of territory, 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 standing counsels, to foresee and to hinder it. During that triumvirate of kings, King Henry the Eighth of England, Francis the First King of France, and Charles the Fifth Emperor, there was such a watch kept, that none of the three could win a palm of ground, but the other two would straightways balance it, either by confederation, or, if need were, by a war; and would not in any wise take up peace at interest. And the like was done by that league (which Guicciardini saith was the security of Italy) made between Ferdinando King of Naples, Lorenzius Medici, and Ludovicus Sforza, potentates, the one of Florence, the other of Milan. Neither is the opinion of some of the Schoolmen, to be received, that a war cannot justly be made, but upon a precedent injury or provocation. For there is no question, but a just fear of an imminent danger, though there be no blow given, is a lawful cause of a war.

For their wives; there are cruel examples of them. Livia is infamed, for the poisoning of her husband; Roxalana, Solyman's wife, was the destruction of that renowned prince, Sultan Mustapha, and otherwise troubled his house and succession; Edward the Second of England, his queen, had the principal hand in the deposing and murder of her husband. This kind of danger, is then to be feared chiefly, when the wives have plots, for the raising of their own children; or else that they be advoutresses.

For their children; the tragedies likewise of dangers from them, have been many. And generally, the entering of fathers into suspicion of their children, hath been ever unfortunate. The destruction of Mustapha (that we named before) was so fatal to Solyman's line, as the succession of the Turks, from Solyman until this day, is suspected to be untrue, and of strange blood; for that Selymus the Second, was thought to be suppositious. The destruction of Crispus, a young prince of rare towardness, by Constantinus the Great, his father, was in like manner fatal to his house; for both Constantinus and Constance, his sons, died violent deaths; and Constantius, his other son, did little better; who died indeed of sickness, but after that Julianus had taken arms against him. The destruction of Demetrius, son to Philip the Second 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 such distrust; except it were, where the sons were up in open arms against them; as was Selymus the First against Bajazet; and the three sons of Henry the Second, King of England.