it merely in the phrase; for whereas it hath been | old townsmen, that will be still sitting at their well said, "That the arch flatterer, with whom street door, though thereby they offer age to scorn. all the petty flatterers have intelligence, is a man's Certainly great persons had need to borrow other self;" certainly the lover is more; for there was men's opinions to think themselves happy'; for never proud man thought so absurdly well of if they judge by their own feeling, they cannot himself as the lover doth of the person loved; and find it but if they think with themselves what therefore it was well said, “That it is impossible other men think of them, and that other men to love and to be wise." Neither doth this weak- would fain be as they are, then they are happy as ness appear to others only, and not to the party it were by report, when, perhaps, they find the loved, but to the loved most of all, except the love contrary within; for they are the first that find be reciprocal; fo it is a true rule, that love is ever their own griefs, though they be the last that find rewarded, either with the reciprocal, or with their own faults. Certainly men in great foran inward, or secret contempt; by how much tunes are strangers to themselves, and while they the more men ought to beware of this passion, are in the puzzle of business they have no time to which loseth not only other things, but itself. tend their health either of body or mind: "Illi As for other losses the poet's relation doth well mors gravis incubat, qui notus nimis omnibus, igfigure them: "That he that preferred Helena, quit- notus moritur sibi." In place there is license to ted the gifts of Juno and Pallas;" for whosoever | do good and evil; whereof the latter is a curse : esteemeth too much of amorous affection, quitteth for in evil the best condition is not to will; the both riches and wisdom. This passion hath his second not to can. But power to do good is the floods in the very times of weakness, which are, true and lawful end of aspiring; for good thoughts great prosperity and great adversity, though this (though God accept them,) yet towards men are latter hath been less observed; both which times little better than good dreams, except they be put kindle love, and make it more frequent, and there- in act; and that cannot be without power and fore show it to be the child of folly. They do place, as the vantage and commanding ground. best, who, if they cannot but admit love, yet make Merit and good works is the end of man's moit keep quarter, and sever it wholly from their|tion; and conscience of the same is the accomserious affairs and actions of life; for if it check once with business, it troubleth men'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 wine; for perils commonly ask to be paid in pleasures. There is in man's nature a secret inclination and motion towards love of others, which, if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable, as it is seen sometimes in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth and embaseth it.

XI. OF GREAT PLACE.

MEN in great place are thrice servants; servants of the sovereign or state, servants of fame, and servants of business; so as they have no freedom, neither in their persons, nor in their actions, nor in their times. It is a strange desire to seek power and to lose liberty; or to seek power over others, and to lose power over a man's self. The rising unto place is laborious, and by pains men come to greater pains; and it is sometimes base, and by indignities men come to dignities. The standing is slippery, and the regress is either a downfall, or at least an eclipse, which is a melancholy thing: "Cum non sis qui fueris, non esse cur velis vivere." Nay, retire men cannot when they would, neither will they when it were reason; but are impatient of privateness even in age and sickness, which require the shadow: like

plishment of man's rest; for if a man can be
partaker of God's theatre, he shall likewise be
partaker of God's rest: “Et conversus Deus, ut as-
piceret opera, quæ fecerunt manus suæ,
vidit quod
omnia essent bona nimis ;" and then the sabbath.
In the discharge of the place set before thee the
best examples; for imitation is a globe of pre-
cepts; and after a time set before thine own ex-
ample; and examine thyself strictly whether thou
didst not best at first. Neglect not also the ex-
amples of those that have carried themselves ill
in the same place; not to set off thyself by tax-
ing their memory, but to direct thyself what to
avoid. Reform, therefore, without bravery or
scandal of former times and persons; but yet set
it down to thyself, as well to create good prece-
dents as to follow them. Reduce things to the
first institution, and observe wherein and how
they have degenerated; but yet ask counsel of
both times; of the ancienter time what is best;
and of the latter time what is fittest. Seek to
make thy course regular, that men may know be
forehand what they may expect; but be not too
positive and peremptory; and express thyself
well when thou digressest from thy lure. Pre-
serve the right of thy place, but stir not questions
of jurisdiction; and rather assume thy right in
silence, and "de facto," than voice it with claims
and challenges. Preserve likewise the rights of
inferior places; and think it more honour to direct
in chief than to be busy in all. Embrace and in-
vite helps and advices touching the execution of
thy place; and do not drive away such as bring
thee information as meddlers, but accept of them

in good part. The vices of authority are chiefly part of an orator? he answered, action: what four; delays, corruption, roughness, and facility. next? action: what next again? action. He said For delays give easy access: keep times appoint- it that knew it best, and had by nature himself no ed; go through with that which is in hand, and advantage in that he commended. A strange interlace not business but of necessity. For cor- thing, that that part of an orator which is but suruption, do not only bind thine own hands or thy perficial, and rather the virtue of a player, should servant's hands from taking, but bind the hands be placed so high above those other noble parts of of suitors also from offering; for integrity used invention, elocution, and the rest; nay almost doth the one; but integrity professed, and with alone, as if it were all in all. But the reason is a manifest detestation of bribery, doth the other; plain. There is in human nature generally more and avoid not only the fault, but the suspicion. of the fool than of the wise; and therefore those Whosoever is found variable, and changeth mani- faculties by which the foolish part of men's minds festly without manifest cause, giveth suspicion is taken, are most potent. Wonderful like is the of corruption; therefore, always when thou chang-case of boldness in civil business; what first? est thine opinion or course, profess it plainly, and boldness: what second and third ? boldness: And declare it, together with the reasons that move thee yet boldness is a child of ignorance and baseness, to change, and do not think to steal it. A ser- far inferior to other parts: but nevertheless, it doth vant or a favourite, if he be inward, and no other fascinate, and bind hand and foot those that are apparent cause of esteem, is commonly thought either shallow in judgment or weak in courage, but a by-way to close corruption. For roughness, which are the greatest part: yea, and prevaileth it is a needless cause of discontent; severity with wise men at weak times: therefore we see it breedeth fear, but roughness breedeth hate. Even hath done wonders in popular states, but with reproofs from authority ought to be grave, and not senates and princes less; and more, ever upon taunting. As for facility, it is worse than bribery; the first entrance of bold persons into action for bribes come but now and then; but if impor- than soon after; for boldness is an ill keeper of tunity or idle respects lead a man, he shall never promise. Surely as there are mountebanks for be without; as Solomon saith, "To respect per- the natural body; so are there mountebanks for sons is not good, for such a man will transgress the politic body; men that undertake great cures, for a piece of bread." It is most true that was and perhaps have been lucky in two or three exanciently spoken, "A place showeth the man; periments, but want the grounds of science, and and it showeth some to the better and some to therefore cannot hold out: nay, you shall see a the worse;"" omnium consensu capax imperii, bold fellow many times do Mahomet's miracle. nisi imperasset,” saith Tacitus of Galba; but of Mahomet made the people believe that he would Vespasian he saith, "solus imperantium, Ves-call a hill to him, and from the top of it offer up pasianus mutatus in melius;" though the one was meant of sufficiency, the other of manners and affection. It is an assured sign of a worthy and generous spirit, whom honour amends; for honour is, or should be, the place of virtue; and as in nature things move violently to their place and calmly in their place, so virtue in ambition is violent, in authority settled and calm. All rising to great place is by a winding stair; and if there be factions, it is good to side a man's self whilst he is in the rising, and to balance himself when he is placed. Use the memory of thy predecessor fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone. If thou have colleagues, respect them; and rather call them when they looked not for it, than exclude them when they have reason to look to be called. Be not too sensible or too remembering of thy place in conversation and private answers to suitors; but let it rather be said, "When he sits in place he is another man."

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 hath 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 It is a trivial grammar-school text, but yet boldness is ever blind; for it seeth not dangers worthy a wise man's consideration. Question and inconveniences: therefore it is ill in counsel, was asked of Demosthenes what was the chief good in execution; so that the right use of bold

XII. OF BOLDNESS.

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.

XIII OF GOODNESS AND GOODNESS
OF NATURE.

that shall stand firm. The parts and signs of goodness are many. If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island cut off

persons is, that they never command in chief, but | give it to the poor, and follow me;" but sell not all thou hast except thou come and follow me; that is, except thou have a vocation wherein thou mayest do as much good with little means as with great; for otherwise, in feeding the streams, thou driest the fountain. Neither is there only a habit of goodness directed by right reason; but there is in some men, even in nature, a dispoI TAKE goodness in this sense, the affecting of sition towards it; as on the other side, there is a the weal of men, which is that the Grecians call natural malignity; for there be that in their naPhilanthropia; and the word humanity (as it is ture do not affect the good of others. The lighter used) is a little too light to express it. Good- sort of malignity turneth but to a crossness, or ness I call the habit, and goodness of nature the frowardness, or aptness, to oppose, or difficileness, inclination. This of all virtues and dignities of or the like; but the deeper sort to envy, and mere he mind is the greatest, being the character of mischief. Such men in other men's calamities, the Deity and without it man is a busy, mischie- are, as it were, in season, and are ever on the loadvous, wretched thing, no better than a kind of ing part: not so good as the dogs that licked vermin. Goodness answers to the theological Lazarus' sores, but like flies that are still buzzing virtue charity, and admits no excess but error. upon any thing that is raw; misanthropi, that The desire of power in excess caused the angels make it their practice to bring men to the bough, to fall the desire of knowledge in excess caused and yet have never a tree for the purpose in their man to fall: but in charity there is no excess, neither gardens, as Timon had; such dispositions are the can angel or man come in danger by it. The in-very errors of human nature, and yet they are clination to goodness is imprinted deeply in the the fittest timber to make great politics of; like nature of man; insomuch, that if it issue not to- to knee timber, that is good for ships that are orwards men, it will take unto other living crea-dained to be tossed, but not for building houses tures; as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms to dogs and birds; insomuch, as Busbechius reporteth, a Christian boy in Constantinople had liked to have been stoned for gagging in a wag-from other lands, but a continent that joins to gishness a long-billed fowl. Errors indeed, in this virtue, of goodness or charity, may be committed. 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 writing almost in plain terms, "That the Christian faith had given up good men in prey to those that are tyrannical and unjust;" which he spake, because, indeed, there was never law or sect or opinion did so much magnify goodness as the Christian religion doth; therefore to avoid the scandal and the danger both, it is good to take knowledge of the errors of an habit so excellent. Seek the good of other men, but be not in bondage to their faces or fancies; for that is but facility or softness, which taketh an honest mind prisoner. Neither give thou Æsop's cock a gem, who would be better pleased and happier if he had a barley-corn. The example of God teacheth the lesson truly; "He sendeth his rain, and maketh the sun to shine upon the just and the unjust ;" but he doth not rain wealth, nor shine honour and virtues upon men equally; common benefits are to be communicated with all, but peculiar benefits with choice. And beware how in making the portraiture thou breakest the pattern: for divinity maketh the love of ourselves the pattern; the love of our neighbours but the portraiture: "Sell all thou hast and ai

* See note G. at the end of the Essays.

them if he be compassionate towards the afflictions of others, it shows that his heart is like the noble tree that is wounded itself when it gives the balm: if he easily pardons and remits offences, it shows that his mind is planted above injuries, so that he cannot be shot: if he be thankful for small benefits, it shows that he weighs men's minds, and not their trash: but, above all, if he have St. Paul's perfection, that he would wish to be an anathema from Christ for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ himself.

XIV. OF NOBILITY.

WE will speak of nobility first as a portion of an estate, then as a condition of particular persons. A monarchy where there is no nobility at all, is ever a pure and absolute tyranny, as that of the Turks; for nobility attempers sovereignty, and draws the eyes of the people somewhat aside from the line royal; but for democracies they need it not; and they are commonly more quiet and less subject to sedition, than where there are stirps of nobles; for men's eyes are upon the business, and not upon the persons; or if upon the persons, it is for the business' sake, as fittest. and not for flags and pedigree. We see the Swit zers last well, notwithstanding their diversity of religion and of cantons; for utility is their bond,

"Illam Terra parens, irâ irritata Deorum,
Extremam (ut perhibent) Cao Enceladoque sororem
Progenuit."

and not respects. The united provinces of the Low Countries in their government excel; for where there is an equality the consultations are more indifferent, and the payments and tributes As if fames were the relics of seditions past; more cheerful. A great and potent nobility but they are no less indeed the preludes of seditions addeth majesty to a monarch, but diminisheth to come. Howsoever he noteth it right, that sepower, and putteth life and spirit into the people, but presseth their fortune. It is well when nobles are not too great for sovereignty nor for justice; and yet maintained in that height, as the insolency of inferiors may be broken upon them before it come on too fast upon the majesty of kings. A numerous nobility eauseth poverty and inconvenience in a state, for it is a surcharge of expense; and besides, it being of necessity that many of the nobility fall in time to be weak in fortune, it maketh a kind of disproportion between honour and

means.

ditious tumults and seditious fames differ no more but as brother and sister, masculine and feminine; especially if it come to that, that the best actions of a state, and the most plausible, which ought to give greatest contentment, are taken in ill sense, and traduced: for that shows the envy great, as Tacitus saith, "conflata, magna invidia, seu bene, seu male, gesta premunt." Neither doth it follow, that because these fames are a sign of troubles, that the suppressing of them with too much severity should be a remedy of troubles; for the despising of them many times checks them best, and the going about to stop them doth but make a wonder long lived. Also that kind of obedience, which Tacitus speaketh of, is to be held sus

mandata imperantium interpretari, quam exequi ;” disputing, excusing, cavilling upon mandates and directions, is a kind of shaking off the yoke, and assay of disobedience; especially if in those disputings they which are for the direction speak fearfully and tenderly, and those that are against it audaciously.

As for nobility in particular persons, it is a reverend thing to see an ancient castle or building not in decay, or to see a fair .timber tree sound and perfect; how much more to behold an an-pected: "Erant in officio, sed tamen qui mallent cient noble family, which hath stood against the waves and weathers of time? for new nobility is but the act of power, but ancient nobility is the act of time. Those that are first raised to nobility are commonly more virtuous, but less innocent, than their descendants; for there is rarely any rising but by a commixture of good and evil arts; but it is reason the memory of their virtues remain to their posterity, and their faults die with themselves. Nobility of birth commonly abateth industry; and he that is not industrious, envieth him that is; besides noble persons cannot go much higher and he that standeth at a stay when others rise, can hardly avoid motions of envy. On the other side, nobility extinguisheth the passive envy from others towards them, because they are in possession of honour. Certainly, kings that have able men of their nobility shall find ease in employing them, and a better slide into their business; for people naturally bend to them as born in some sort to command.

XV. OF SEDITIONS AND TROUBLES. SHEPHERDS of people had need know the calendars and tempests in state, which are commonly greatest when things grow to equality; as natural tempests are greatest about the equinoctia; and as there are certain hollow blasts of wind and secret swellings of seas before a tempest, so are there in

states;

Also, as Machiavel noteth well, when princes, that ought to be common parents, make themselves 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 seen in the time of Henry the Third of France; for first himself entered league for the extirpation of the Protestants, and presently after the same league was turned upon himself: for when the authority of princes is made but an accessary to a cause, and that there be other bands that tie faster than the band of sovereignty, kings begin to be put almost out of possession.

Also, when discords, and quarrels, and factions, are carried openly and audaciously, it is a sign the reverence of government is lost; for the motions of the greatest persons 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 swiftly by the highest motion, and softly in their own motion; and, therefore, when great ones in their own particular motion move violently, and, as Tacitus expresseth it well, liberius quam ut imperantium meminissent," it is a sign the orbs are out of frame: for reverence is that wherewith princes are girt from God, who threateneth the dissolving thereof; "solvam cingula regum."

"Ille etiam cæcos instare tumultus Sæpe monet, fraudesque operta tumescere bella." Libels and licentious discourses against the state, when they are frequent and open; and in like sort false news often running up and down, to the So when any of the four pillars of government disadvantage of the state, and hastily embraced, are mainly shaken, or weakened, (which are reliare amongst the signs of troubles. Virgil, giv-gion, justice, counsel, and treasure,).men had ing the pedigree of Fame, saith she was sister to the giants:

need to pray for fair weather. But let us pass from this part of predictions. (concerning which,

nevertheless, more light may be taken from that which followeth,) and let us speak first 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 considered; for the surest 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 shall come that shall set it on fire. The matter of seditions is of two kinds, much poverty and much discontentment. It is certain, so many overthrown estates, so many votes for troubles. Lucan noteth well the state of Rome before the civil war,

"Hinc usura vorax, rapidumque in tempore fœnus, Hinc concussa fides, et multis utile bellum."

and well-balancing of trade; the cherishing of manufactures; the banishing of idleness; the repressing of waste and excess, by sumptuary laws; the improvement and husbanding of the soil; the regulating of prices of things vendible; the moderating of taxes and tributes, and the like. Generally, it is to be foreseen that the population of a kingdom (especially if it be not mown down by wars) do not exceed the stock of the kingdom which should maintain them: neither is the population to be reckoned only by number; for a smaller number that spend more and earn less, do wear out an estate sooner than a greater number that live lower and gather more; therefore the multiplying of nobility,* and other degrees of quality, in an over proportion to the common people, doth speedily bring a state to necessity; and so doth likewise 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 likewise to be remembered, that forasmuch as the increase of any estate must be upon the foreigner, (for whatsoever is somewhere gotten, is somewhere lost,) there be but three things which one nation selleth unto another; the commodity, as nature yieldeth it; the manufacture; and the victure, or carriage; so that if these three wheels go, wealth will flow as in a spring tide. And it cometh many times to pass, that "materiam superabit opus," that the work and carriage is more worth than the material, and enricheth a state more; as is notably seen in the Low Countrymen, who have the best mines above ground in the world.

This same "multus utile bellum," is an assured and infallible sign of a state disposed to seditions and troubles; and if this poverty and broken estate in the better sort be joined with a want and necessity in the mean people, the danger is imminent and great; for the rebellions of the belly are the worst. As for discontentments, they are in the politic body like humours in the natural, which are apt to gather a preternatural heat and to inflame; and let no prince measure the danger of them by this, whether they be just or unjust: for that were to imagine people to be too reasonable, who do often spurn at their own good; nor yet by this, whether the griefs whereupon they rise be in fact great or small; for they are the most dangerous discontentments where the fear is greater than the feeling: “Dolendi modus, timendi non Above all things, good policy is to be used, Item:" besides, in great oppressions, the same that the treasure and monies in a state be not things that provoke the patience, do withal mate gathered into few hands; for, otherwise, a state the courage but in fears it is not so; neither let may have a great stock, and yet starve: and any prince, or state, be secure concerning discon- money is like muck, not good except it be tentments because they have been often, or have spread. This is done chiefly by suppressing, or, been long, and yet no peril hath ensued; for as it at the least, keeping a strait hand upon the devouris true that every vapour, or fume, doth not turning trades of usury, engrossing, great pasturages, into a storm, so it is nevertheless true, that and the like. storms, though they blow over divers times, yet may fall at last; and as the Spanish proverb noteth well," The cord breaketh at the last by the weakest pull."

The causes and motions of seditions are innovation in religion, taxes, alteration of laws and customs, breaking of privileges, general oppression, advancement of unworthy persons, strangers, dearths, disbanded soldiers, factions grown desperate; and whatsoever in offending people joineth and knitteth them in a common cause.

For the remedies, there may be some general preservatives, whereof we will speak: as for the Just cure it must answer to the particular disease; and so be left to counsel rather than rule.

The first remedy, or prevention, is to remove, by all means possible, that material cause of sedition whereof we speak, which is, want and poverty in the estate; to which purpose serveth the opening

For removing discontentments, or at least the danger of them, there is in every state (as we know) two portions of subjects, the nobles and the commonality. When one of these is discontent, the danger is not great; for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength, except the multitude be apt and ready to move of themselves: then is the danger, when the greater sort do but wait for the troubling of the waters amongst the meaner, that then they may declare themselves. The poets feign that the rest of the gods would have bound Jupiter, which he hearing of, by the counsel of Pallas, sent for Briareus, with his hundred hands, to come in to his aid: an emblem, no doubt, to show how safe it is for monarchs to make sure of the good will of common people.

See note H, at the end of the Essays.