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^cLC^n^h-^rxcis^isc^tuii St Align s 
 Th£. e^5s<xy$ or <u>unse,is } <i-ivii and 
 mora-l, cihj wisdom d^f+iie ancien.'br 
 
 PREFACE. 
 
 N the early part of the Year 1597 Lord 
 Bacon's firil Publication appeared. It 
 is a fmall 1 2mo. volume, entitled Ef- 
 faces, Religious Meditations, Places of 
 ^erfwajton and Diffwafion* It is dedicated 
 
 
 c To M. Anthony Bacon, his deare Brother. 
 
 Louing and beloued Brother, I doe nowe like fome 
 that have an Orcharde ill Neighbored, that gather 
 their Fruit before it is ripe, to preuent Healing, 
 Thefe Fragments of my Conceites were going to 
 print, To labour the flaie of them had bin trouble- 
 fome, and fubiedi to interpretation ; to let them paffe 
 had beene to aduenture the wrong they mought re- 
 ceiue by vntrue Coppies, or by fome Garnilhment, 
 which it mought pleafe any that mould fet them 
 forth to bellow vpon them. Therefore I helde it 
 bell as they paffed long agoe from my Pen, without 
 any further difgrace, then the weaknefTe of the Au- 
 thor. And as I did euer hold, there mought be as 
 great a vanitie in retiring and withdrawing mens 
 conceites (except they bee of fome nature) from the 
 b 
 

 Preface. 
 
 World, as in obtruding them : So in thefe particulars 
 I haue played myfelf the Inquifitor, and find nothing 
 to my vnderftanding in them contrarie or infectious 
 to the ftate of Religion, or Manners, but rather (as I 
 fuppofe) medecinable. Only I difliked now to put 
 them out, becaufe they will be like the late new 
 Halfe-pence, which, though the Siluer were good, 
 yet the Peeces were fmall. But fince they would not 
 Hay with their Matter, but would needes trauaile 
 abroade, I haue preferred them to you that are next 
 my felfe, Dedicating them, fuch as they are, to our 
 Loue, in the depth whereof (I afTure you) I fome- 
 times wiih your Infirmities tranilated vppon .my felfe, 
 that her Maiefiie mought haue the Seruice of fo adiue 
 and able a Mind, and I mought be with excufe con- 
 fined to thefe Contemplations and Studies for which 
 I am fitteit, fo commend I you to the Preferuation of 
 the Diuine Maieftie : From my Chamber at Graies 
 Inne, this 30 of Januarie, 1597. Your entire 
 Louing Brother, Fran. Bacon.' 
 
 The EJfays, which are ten in number, abound 
 with condenfed Thought and practical Wifdom, 
 neatly, preffly, and weightily itated, and, like all his 
 early Works, are fimple, without imagery. They are 
 written in his favourite ftyle of Aphorifms, although 
 each Effay is apparently a continued Work, and with- 
 out that love of antithefis and falfe glitter to which 
 truth and juftnefs of thought are frequently facrificed 
 by the Writers of Maxims. 
 
 A fecond Edition, with a Tranllation of the Me- 
 
Preface. Hi 
 
 iitationes Sacra, was publifhed in the next Year ; 
 and another Edition enlarged in 1612, when he 
 was Solicitor- general, containing thirty-eight Ef- 
 fays ; and one Hill more enlarged in 1625, con- 
 taining fifty-eight EfTays, the Year before his death. 
 
 The EJJdys in the fubfequent Editions are much 
 augmented, according to his own Words, " I always 
 alter when I add, fo that nothing is finifhed till all 
 is finimed," and they are adorned by happy and 
 familiar Illuftration, as in the EfTay of Wifdom for a 
 Man's J elf, which concludes in the edition of 1625, 
 with the following extract, not to be found in the 
 previous edition: — " Wifdom for a Man's Self, is, 
 in many Branches thereof, a depraved thing. It is 
 the Wifdom of Rats, that will be fure to leave a 
 Houfe, fomewhat before it fall. It is the Wifdom 
 of the Fox, that thrums out the Badger, who digged 
 and made Room for him. It is the Wifdom of Cro- 
 codiles, that fried tears, when they would devour. 
 But that which is fpecially to be noted is, that thofe, 
 which (as Cicero fays of Pompey) are, Sui Amantes 
 fine Rivali, are many times unfortunate. And 
 whereas they have all their time facrificed to Them- 
 felves, they become in the end tbemfelves Sacrifices 
 to the Inconflancy of Fortune ; whofe Wings they 
 thought, by their Self -Wifdom, to have pinioned." 
 
 So in the EJfay upon Adverfty, on which he had 
 deeply reflected, before the edition of 1625, when it 
 firft appeared, he fays : " The Virtue of Profperity 
 is Temperance ; the Virtue of Adverfty is Fortitude ; 
 
iv Preface. 
 
 which in Morals is the more Heroical Virtue. Prof- 
 ferity is the bleffing of the Old Teftament ; Adver- 
 fity is the Bleffing of the New, which carrieth the 
 great Benediction, and the clearer Revelation of 
 God's Favour. Yet, even in the Old Teftament, if 
 you Men to David's Harp, you fhall hear as many 
 hearfe-like Airs, as Carols : And the Pencil of the 
 Holy Ghoft hath laboured more, in defcribing the 
 Afflictions of Job, than the Felicities of Solomon. 
 Profperity is not without many Fears and Diftafles ; 
 and Adverfity is not without Comforts and Hopes. 
 We fee in Needle-works and Embroideries, it is 
 more pleafing to have a lively Work, upon a Sad 
 and Solemn Ground, than to have a dark and melan- 
 choly Work, upon a lightfome Ground : Judge, 
 therefore, of the Pleafure of the Heart, by the Plea- 
 fure of the Eye. Certainly, Virtue is like precious 
 Odours, mofl fragrant when they are incenfed, or 
 crufhed : For Profperity doth bell difcover Vice ; but 
 Adverfity doth bell difcover Virtue." 
 
 The Efjays were immediately translated into French 
 and Italian, and into Latin by fome of his Friends, 
 amongft whom were Hacket, Bifhop of Lichfield, 
 and his conftant affectionate Friend, Ben : Jonfon. 
 
 His own eflimate of the value of this Work is 
 thus dated in his Letter to the Bifhop of Winchefter : 
 "As for my Effays, and fome other Particulars of 
 that nature, I count them but as the Recreations of 
 my other Studies, and in that manner purpofe to 
 continue them ; though I am not ignorant that thefe 
 
Preface. v 
 
 kind of Writings would, with lefs Pains and Affiduity, 
 perhaps yield more Luftre and Reputation to my 
 Name than the others I have in hand." 
 
 Although it was not likely that fuch Luftre and 
 Reputation would dazzle him, the Admirer of P bo- 
 don, who, when applauded, turned to one of his 
 Friends and aiked, " What have I faid amifs?" al- 
 though popular Judgment was not likely to miilead 
 him who concludes his Obfervations upon the Ob- 
 jections to Learning, and the Advantages of Know- 
 ledge, by faying, " Neverthelefs, I do not pretend, and 
 I know it will be impoffible for me, by any Pleading 
 of mine, to reverfe the Judgment either of JEfop's 
 Cock, that preferred the Barleycorn before the Gem ; 
 or of Midas , that being chofen Judge between Apollo, 
 prefident of the Mufes, and Pan, God of the Flocks, 
 judged for Plenty s or of Paris, that judged for 
 Beauty and Love againft Wifdom and Power. For 
 thefe Things continue as they have been ; but fo will 
 that alfo continue, whereupon Learning hath ever 
 relied and which faileth not, Juftificata eft fapientia 
 a filiis fuis :" yet he feems- to have undervalued this 
 little Work, which for two Centuries, has been fa- 
 vourably received by every Lover of Knowledge and 
 of Beauty, and is now fo well appreciated that a 
 celebrated ProfefTor of our own Times truly fays : 
 " The fmall Volume to which he has given the Title 
 of ' EJfaySy the beft known and the moft popular of 
 all his Works, is one of thofe where the fuperiority 
 of his Genius appears to the greateft advantage, the 
 
vi .Preface. 
 
 novelty and depth of his Reflections often receiving 
 a ftrong relief from the tritenefs of the fubjeft. It 
 may be read from beginning to end in a few hours ; 
 and yet after the twentieth Perufal one feldom fails 
 to remark in it fomething overlooked before. This, 
 indeed, is a Characleriftic of all Bacon's Writings, 
 and is only to be accounted for by the inexhauftible 
 Aliment they furnifh to our own Thoughts and the 
 fympathetic Activity they impart to our torpid Fa- 
 culties." 
 
 During his Life fix or more Editions, which feem 
 to have been pirated, were publiihed ; and after his 
 Death, two fpurious Effays, " Of Death" and " Of 
 a King" the only authentic pofthumous Effay being 
 the Fragment of an Effay on Fame, which was pub- 
 liihed by his Friend and Chaplain Dr. Raw ley. 
 
 This Edition is a Tranfcript of the Edition of 
 1625, with the Pofthumous Effays. In the Life of 
 Bacon* there is a minute Account of the different 
 Editions of the Effays and of their Contents. 
 
 They may lhortly be ftated as follows : 
 
 Firft Edition, 1597, genuine. 
 
 There are two Copies of this Edition in the Uni- 
 verfity Library at Cambridge: and there is Arch- 
 bifhop Sancroffs Copy in Emanuel Library : there 
 is a Copy in the Bodleian, and I have a Copy. 
 
 Second Edition, 1598, genuine. 
 
 Third Edition, 1606, pirated. 
 
 * By B. Montagu. Appendix, note 3 I. 
 
Preface. vii 
 
 - Fourth Edition, entitled, " The EJfaies of Sir 
 Francis Bacon, Knight, the Kings Solliciter Genera//. 
 Imprinted at London by Iobn Bea/e, 1 6 1 2," genuine. 
 It was the Intention of Sir Francis to have dedicated 
 this Edition to Henry Prince of Wa/es ; but he was 
 prevented by the Death of the Prince on the 6th of 
 November in that year. This appears by the fol- 
 lowing Letter : 
 
 To the moll high and excellent Prince, Henry, 
 Prince of Wa/es, Duke of Comwa// and Earl of 
 Cbejier, 
 
 It may pleafe your Highnefs, — Having divided 
 my Life into the contemplative and adlive part, I am 
 delirous to give his Majefty and your Highnefs of the 
 Fruits of both, limple though they be. To write 
 juft Treatifes, requireth leifure in the Writer and 
 leifure in the Reader, and therefore are not fo fit, 
 neither in regard of your Highnefs's princely Affairs 
 nor in regard of my continual Service ; which is the 
 caufe that hath made me choofe to write certain 
 brief Notes, fet down rather fignificantly than curi- 
 ouily, which I have called EJfays. The word is late, 
 but the thing is ancient ; for Seneca's Epiji/es to Lu~ 
 ci/ius, if you mark them well, are butEffays, that is, 
 difperfed Meditations though conveyed in the form 
 of Epiftles. Thefe Labours of mine, I know, cannot 
 be worthy of your Highnefs, for what can be worthy 
 of you ? But my hope is, they may be as grains of 
 Salt, that will rather give you an Appetite than offend 
 
viii Preface. 
 
 you with Satiety. And although they handle thofe 
 things wherein both Men's lives and their perfons 
 are moft converfant; yet what I have attained I 
 know not ; but I have endeavoured to make them 
 not vulgar, but of a nature whereof a Man mall find 
 much in Experience and little in Books ; fo as they 
 are neither Repetitions nor Fancies. But, however, 
 I mail moft humbly defire your Highnefs to accept 
 them in gracious part, and to conceive, that if I can- 
 not reft but mull mew my dutiful and devoted Af- 
 fection to your Highnefs in thefe things which pro- 
 ceed from myfelf, I mail be much more ready to do 
 it in Performance of any of your princely Command- 
 ments. And fo wiihing your Highnefs all princely 
 Felicity, I reft your Highnefs' moft humble Servant, 
 1 612. Fr. Bacon. 
 
 It was dedicated as follows : 
 
 To my loving Brother, Sir John Confiable i Knt. 
 
 My laft EJfaies I dedicated to my deare Brother 
 Mafter Anthony Bacon, who is with God. Looking 
 amongft my Papers this vacation, I found others of 
 the fame nature : which if I myfelfe Ihall not fuffer 
 to be loft, it feemeth the World will not; by the 
 often printing of the former. Miffing my Brother, I 
 found you next ; in refpecl: of bond both of neare 
 Alliance, and of ftraight Friendfhip and Societie, and 
 particularly of communication in Studies. Wherein 
 I muft acknowledge my felfe beholding to you* For 
 
Preface. ix 
 
 as my BufinefTe found reft in my Contemplations ; 
 fo my Contemplations ever found reft in your loving 
 Conference and Judgment. So wifhing you all good, 
 I remaine your louing Brother and Friend, 
 
 Fra. Bacon. 
 
 Fifth Edition, 1612, pirated. Sixth Edition, 
 1 61 3, pirated. Seventh Edition, 1624, pirated. 
 Eighth Edition, 1624, pirated. Ninth Edition, en- 
 titled, The Efj'ayes or Covnfels, Civill and Morall, 
 of Francis Lo. Vervlam, Vifcovnt St. Alban. Newly 
 enlarged. London , Printed by lohn Haviland for 
 Hanna Barret and Richard Whitaker, and are to be 
 fold at the Signe of the King's Head in Paul's Church- 
 yard. 1625, genuine. 
 
 This Edition is a fmall quarto of 340 pages; it 
 clearly was publifhed by Lord Bacons and in the 
 next year, 1626, Lord Bacon died. The Dedication 
 is as follows, to the Duke of Buckingham : 
 
 To the Right Honorable my very good Lo. the Duke 
 of Buckingham his Grace, Lo. High Admirall of 
 England. 
 
 Excellent Lo. — Salomon faies, A good Name is as 
 a precious Oyntment ; and I aflure myfelfe, fuch wil 
 your Grace's Name bee, with Pofteritie. For your 
 Fortune and Merit both, haue beene eminent. And 
 you haue planted things that are like to laft. I doe 
 now publifh my Effayes ; which, of all my other 
 Workes, have beene moft currant: for that, as it 
 
x Preface. 
 
 feemes, they come home to Mens BufinefTe and Bo- 
 fomes. I haue enlarged them both in number and 
 weight, fo that they are indeed a new Work. I 
 thought it therefore agreeable to my Affection, and 
 Obligation to your Grace, to prefix your Name be- 
 fore them, both in Englijb and in Latine. For I doe 
 conceiue, that the Latine Volume of them (being in 
 the vniuerfal language) may laft as long as Bookes laft. 
 My Inft duration I dedicated to the King : my Hif- 
 torie of Henry the Seventh, (which I haue now alfo 
 tranflated into Latine) and my Portions of Natural/ 
 Hiftory, to the Prince : and thefe I dedicate to your 
 Grace : being of the beft Fruits, that by the good 
 encreafe which God gives to my pen and labours, I 
 could yeeld. God leade your Grace by the Hand. 
 Your Graces moft obliged and faithfull Seruant, 
 
 Fr. St. Alban. 
 Of this Edition Lord Bacon fent a copy to the 
 Marquis Fiat, with the following letter : * 
 
 Monfieur l'Ambaffadeur mon Filz, — Voyant que 
 voftre Excellence faicl; et traite Manages, non feule- 
 ment entre les Princes d' ' Angleterre et de France, 
 mais aufli entre les langues (puis que faictes traduire 
 mon Liure de V Advancement des Sciences en Fran- 
 cois) i'ai bien voulu vous envoyer mon Liure derniere- 
 ment imprime que i'avois pourveu pour vous, mais 
 i'eftois en doubte, de le vous envoyer, pour ce qu'il 
 
 * Baccn'wna, 201. 
 
Preface. xi 
 
 eftoit efcrit en Anglois. Mais a' ceft'heure pour la 
 raifon fufdi&e ie le vous envoye. C'eft un Recom- 
 pilement de mes Ejjays Morales et Civiles ; mais 
 tellement enlargies et enrichies, tant de nombre que 
 de poix, que c'eft de fait un ouvre nouveau. Ie 
 vous baife les mains, et refte voftre tres affectionee 
 Ami, et tres humble Serviteur. 
 
 The fame in Englifh. 
 My Lord Ambaffador, my Son, — Seeing that your 
 Excellency makes and treats of Marriages, not only 
 betwixt the Princes of France and England, but alfo 
 betwixt their languages (for you have caufed my 
 Book of the Advancement of Learning to be trans- 
 lated into French), I was much inclined to make you 
 a prefent of the laft Book which I published, and 
 which I had in readinefs for you. I was fometimes 
 in doubt whether I ought to have fent it to you, be- 
 caufe it was written in the Englijh Tongue. But 
 now, for that very reafon, I fend it to you. It is a 
 Recompilement of my EJ/ays Moral and Civil; but 
 in fuch manner enlarged and enriched both in num- 
 ber and weight, that it is in effect a new Work. I 
 kifs your hands, and remain your moft affectionate 
 Friend and moft humble Servant, &c. 
 
 Of the Tranflation of the EJJays into Latin, Bacon 
 fpeaks in the following Letter : — 
 
 " To Mr. Tobie Mathew. — It is true my labours 
 are now moft fet to have thofe Works which I had 
 
xii Preface. 
 
 formerly publifhed, as that of Advance?nent of Learn- 
 ing, that of Henry VII., that of the EJJays, being 
 retraclate and made more perfect, well tranilated into 
 Latin by the help of fome good pens which forfake 
 me not. For thefe modern Languages will, at one 
 time or other, play the bankrupt with Books ; and 
 fince I have loft much time with this Age, I would 
 be glad, as God mail give me leave, to recover it with 
 Pofterity. For the EJfay of Friendjhip, while I took 
 your fpeech of it for a curfory requeft, I took my Pro- 
 mife for a compliment. But fince you call for it, I 
 mall perform it." 
 
 In his Letter to Father Fulgentio, giving fome ac- 
 count of his Writings, he fays, " The Novum Or- 
 ganu?n mould immediately follow ; but my Moral 
 and Political Writings ftep in between as being more 
 fmifhed. Thefe are the Hiflory of King Henry VII., 
 and the fmall Book, which in your language you 
 have called Saggi Morali, but I give it a graver title, 
 that of Sermones Fideles, or Interior a Rerum, and 
 thefe EJfays will not only be enlarged in number, 
 but ftill more in fubftance." 
 
 The nature of the Latin Edition and of the EJfays 
 in general is thus ftated by Archbifhop Tenifon : 
 
 " The EJfays, or Counfeh Civil and Moral, though 
 a by-work alfo, do yet make up a Book of greater 
 weight by far than the Apothegms : and coming home 
 to Men's Bufmefs and Bofoms, his Lordfhip enter- 
 tained this perfuafion concerning them, that the Latin 
 Volume might laft as long as books mould laft. His 
 
Preface. xiii 
 
 Lordfhip wrote them in the Englijh Tongue, and 
 enlarged them as occalion ferved, and at laft added 
 to them the Colours of Good and Evil, which are 
 likewife found in his book De Augmentis. The 
 Latin Translation of them was a Work performed 
 by divers hands ; by thofe of Dr. Hacket (late Bifhop 
 of Lichfield), Mr, Benjamin Jonfon (the learned and 
 judicious Poet), and fome others, whofe names I once 
 heard from Dr. Razvley, but I cannot now recall 
 them. To this Latin Edition he gave the title of 
 Sermones Fideles, after the manner of the Jews, 
 who called the words Adagies or Obfervations of the 
 Wife, Faithful Sayings ; that is, credible Proportions 
 worthy of firm affent and ready acceptance. And 
 (as I think) he alluded more particularly, in this title, 
 to a paffage in Ecclefiajles, where the Preacher faith 
 that he fought to find out Verba Delectabilia (as Tre- 
 mellius rendereth the Hebrew), pleafant words (that 
 is, perhaps, his Book of Canticles ;) and Verba Fide- 
 lia (as the fame Tremellius'), Faithful Sayings ; mean- 
 ing, it may be, his Collection of Proverbs. In the 
 next Verfe, he calls them Words of the Wife, and fo 
 many goads and nails given Ab eodem pajlore, from 
 the fame Shepherd [of the flock of Ifrael]." 
 
 In the year 1638, Razvley publifhed in folio a 
 Volume containing amongft other works, Sermones 
 Fideles, ab ipfo Honor atijfimo Auclore, pr&terquam 
 in paucis, Latinitate donati. In his addrefs to the 
 reader he fays : Accedunt, quas pr'tus Delibationes 
 Civiles et Morales infcripferat ; £>uas etiam in Lin- 
 
xiv Preface. 
 
 gua s plurimas Modernas tranjlatas effe novit i fed eas 
 poftea, £ff Numero, & Pondere, auxit ; In tantum, 
 ut veluti Opus Novum videri pojjint ; Quas mutato 
 Titulo, Sermones Fideles,_/£W Interiora Rerum, in- 
 fcribi placuit. The Title-page and Dedication are 
 annexed : Sermones- Fideles five Interiora Rerum. 
 Per Francifcum Baconum Baronem de Vervlamio, 
 Vice-Comitem Sancli Albani. Londini Excufum 
 typis Edwardi Griffin. Pr oft ant ad Infignia Regia 
 in Ccemeterio D. Pau/i, apud Richardum Whita- 
 kerum, 1638. 
 
 Illuftri & Excellenti Domino Georgio Duci Bucking- 
 h amice, Summo Anglic? Admirallio. 
 
 Honor atijjtme Domine, Salomon inquit, Norn en bo- 
 num eft inftar Vnguenti fragrantis & pretiofi ; Ne- 
 que dubito, quin tale futurum fit Nomen tuum apud 
 Pofleros. Etenim & Fortuna, & Merita tua, prascel- 
 luerunt. Et videris ea plantafTe, quae fint duratura. 
 In lucem jam edere mihi vifum eft Delibationes me as, 
 quae ex omnibus meis Operibus fuerunt acceptiffimae : 
 Quia forfitan videntur, prae caeteris, Hominum Ne- 
 gotia ftringere, & in finus fluere. Eas autem auxi, & 
 Numero, & Pondere ; In tantum, ut plane Opus 
 Novum lint. Confentaneum igitur duxi, Affe&ui, & 
 Obligationi meae, erga IlluftriJJimam Dominationem 
 tuam, ut Nomen tuum illis prasiigam, tarn in Editione 
 Anglicd, quam Latind. Etenim, in bona fpe fum, 
 Volumen earum in Latina?n, {Linguam fcilicet uni- 
 verfalem,) verfum, polfe durare, quamdiu Libri & 
 
Preface. xv 
 
 Liters durent. Inftaurationem meam Regi dicavi : 
 Hiftoriam Regni Henrici Septimi, (quam etiam in La- 
 tinum verti & Portiones meas Naturalis Hiftorite, 
 Principi : Has autem Delibationes IlluftriJJimce Do- 
 minationi tuae dico ; Cum lint, ex Fructibus optimis, 
 quos Gratia divina. Calami mei laboribus indulgente, 
 exhibere potui. Deus IllufriJJtmam Domination em 
 tuam manu ducat. Illuftrifimse Dominationis tuae 
 Servus Devinctiffimus et Fidelis, Fr. S. Alban. 
 
 In the year 1618, the Effayes, together with the 
 Wifdom of the Ancients, was tranilated into Italian, 
 and dedicated to Co/mo de Medici, by Tobie Mathew ; 
 and in the following year the Effays were tranflated 
 into French by Sir Arthur Gorges, and printed in 
 London. 
 
 Wifdom of the Ancients. 
 
 In the year 1609, as a relaxation from abftrufe 
 fpeculations, he publifhed in Latin his intereiling 
 little Work, De Sapientia Veterum. 
 
 This Tract feems, in former times, to have been 
 much valued. The Fables, abounding with a union 
 of deep thought and poetic beauty, are thirty-one in 
 Number, of which a part of The Sirens, or Plea- 
 fur es, may be felected as a Specimen. 
 
 In this Fable he explains the common but erro- 
 neous Suppofition, that Knowledge and the Confor- 
 mity of the Will, knowing and acting, are convertible 
 Terms. — Of this Error he, in his Effay of Cufiom 
 
xvi Preface. 
 
 and Education, admonifhes his Readers, by faying, 
 " Men's Thoughts are much according to their In- 
 clination ; their Difcourfe and Speeches according to 
 their Learning and infufed Opinions, but their Deeds 
 are after as they have been accuftomed ; JEfofts 
 Damfel, transformed from a Cat to a Woman, fat 
 very demurely at the board-end till a Moufe ran be- 
 fore her/' — In the Fable of the Sirens he exhibits 
 the fame Truth, faying, " The Habitation of the 
 Sirens was in certain pleafant Wands, from whence, 
 as foon as out of their watch-tower they difcovered 
 any Ships approaching, with their fweet Tunes they 
 would firft entice and flay them, and, having them in 
 their power, would deftroy them ; and, fo great were 
 the mifchiefs they did, that thefe Ifles of the Syrens, 
 even as far off as man can ken them, appeared all 
 over white with the Bones of unburied Carcaffes : 
 by which it is fignified that albeit the examples of 
 Ami&ions be manifeft and eminent, yet they do not 
 fufficiently deter us from the wicked Enticements of 
 Pleafure." 
 
 The following is the Account of the different 
 Editions of this work : — The firft was publifhed in 
 1609. In February 27, 1610, Lord Bacon wrote 
 to Mr. Mathew, upon fending his Book De Sapientia 
 Veterum : 
 
 " Mr. Mathew, — I do very heartily thank you 
 for your Letter of the 24th of ' Auguft from Salaman- 
 ca ; and in Recompence therefore I fend you a little 
 Work of mine that hath begun to pafs the World. 
 

 Preface. xvii 
 
 They tell me my Latin is turned into Silver, and 
 become current : had you been here, you mould have 
 been my Inquifitor before it came forth ; but, I 
 think, the greater!: Inqutfitor in Spain will allow it. 
 But one thing you muft pardon me if I make no 
 hafte to believe, that the World fhould be grown to 
 fuch an ecftafy as to reject Truth in Philofophy, be- 
 caufe the Author diffenteth in Religion ; no more than 
 they do by Arifiotle or Averroes. My great Work 
 goeth forward ; and after my manner, I alter even 
 when I add; fo that nothing is finifhed till all be 
 finifhed. This I have written in the midft of a Term 
 and Parliament ; thinking *no time fo poffeffed, but 
 that I fhould talk of thefe matters with fo good and 
 dear a Friend. And fo with my wonted Wifhes I 
 leave you to God's Goodnefs. 
 
 " From Grafs Inn, Feb. zj, 1610." 
 
 And in his Letter to Father Fulgentio, giving fome 
 account of his Writings, he fays, "My EJfays will 
 not only be enlarged in Number, but ftill more in 
 Subftance. Along with them goes the little Piece 
 De Sapientia Veterum." 
 
 In the Advancement of Learning he fays, "There 
 remaineth yet another Ufe of Poefy parabolical, op- 
 poiite to that which we laft mentioned : for that 
 tendeth to demonftrate and illuftrate that which is 
 taught or delivered, and this other to retire and ob- 
 fcure it : that is, when the Secrets and Myfteries of 
 Religion, Policy, or Philofophy, are involved in Fa- 
 c 
 
XV111 i REFACE. 
 
 bles or Parables. Of this in Divine Poefy we fee 
 the Ufe is authorized. In Heathen Poefy we fee 
 the expofition of Fables doth fall out fometimes with 
 great felicity ; as in the Fable that the Giants being 
 overthrown in their War againft the Gods, the 
 Earth, their Mother, in revenge thereof brought 
 forth Fame : 
 
 I Ham Terra parens, ira irritata Deorum, 
 Extrema?n, ut perhibent, Cceo Enceladoque fororem 
 Progenuit, 
 
 expounded, that when Princes and Monarchs have 
 fuppreffed actual and opdti Rebels, then the Malig- 
 nity of the People, which is the Mother of Rebel- 
 lion, doth bring forth Libels and Slanders, and Tax- 
 ations of the State, which is of the fame kind with 
 Rebellion, but more feminine. So in the Fable, that 
 the reft of the Gods having confpired to bind Jupiter, 
 Pallas called Briareus with his hundred Hands to 
 his aid ; expounded, that Monarchies need not fear 
 any Curbing of their Abfolutenefs by mighty Sub- 
 jects, as long as by Wifdom they keep the Hearts of 
 the People, who will be fure to come in on their 
 Side. So in the Fable, that Achilles was brought up 
 under Chiron the Centaur, who was part a Man and 
 part a Beaft, expounded ingeniouily, but corruptly by 
 Macbiavely that it belongeth to the Education and 
 Difcipline of Princes to know as well how to play the 
 part of the Lion in violence, and the Fox in guile, 
 as of the Man in virtue and juftice. Neverthelefs, 
 
Preface. xix 
 
 in many the like encounters, I do rather think that 
 the Fable was firfl, and the Expofition then devifed, 
 than that the Moral was firfl, and thereupon the 
 Fable framed. For I find it was an ancient vanity 
 in Chryjippus, that troubled himfelf with great Con- 
 tention to fallen the AfTertions of the Stoics upon 
 the Fictions of the ancient Poets ; but yet that all 
 the Fables and Fictions of the Poets were but plea- 
 fure and not figure, I interpofe no opinion. Surely 
 of thofe Poets which are now extant, even Homer 
 himfelf, (notwithftanding ! he was made a kind of 
 Scripture by the latter Schools of the Grecians,) yet 
 I mould without any difficulty pronounce that his 
 Fables had no fuch inwardnefs in his own meaning ; 
 but what they might have upon a more original Tra- 
 dition, is not eafy to affirm ; for he was not the In- 
 ventor of many of them." 
 
 In the treatife De Augmentis, the fame Sentiments 
 will be found with a flight alteration in the expref- 
 fions. He fays, " there is another ufe of Parabolical 
 Poefy oppofite to the former, which tendeth to the 
 folding up of thofe things, the Dignity whereof deferves 
 to be retired and diftinguiihed, as with a drawn cur- 
 tain : that is, when the Secrets and Myileries of Re- 
 ligion, Policy, and Philofophy are veiled and inverted 
 with Fables and Parables. But whether there be 
 any myftical fenfe couched under the ancient Fables of 
 the Poets, may admit fome doubt : and indeed for our 
 part we incline to this opinion, as to think that there 
 was an infufed Myftery in many of the ancient Fables 
 
~™ 
 
 xx Preface. 
 
 of the Poets. Neither doth it move us that thefe 
 matters are left commonly to Schoolboys and Gram- 
 marians, and fo are embafed, that we mould there- 
 fore make a flight judgment upon them : but con- 
 trariwife, becaufe it is clear that the Writings which 
 recite thofe Fables, of all the Writings of Men, next 
 to Sacred Writ, are the moll ancient : and that the 
 Fables themfelves are far more ancient than they 
 (being they are alleged by thofe Writers, not as ex- 
 cogitated by them, but as credited and recepted be- 
 fore) feem to be, like a thin rarefied air, which from 
 the Traditions of more ancient Nations, fell into 
 the Flutes of the Grecians. 
 
 Of this TracT:, Archbifhop Tenifon in his Bacon- 
 iana, fays, " In the feventh Place, I may reckon 
 his book De Sapientia Veterum, written by him in 
 Latin, and fet forth a fecond time with enlargement ; 
 and tranflated into Englijb by Sir Arthur Gorges : 
 a Book in which the Sages of former times are ren- 
 dered more wife than it may be they were, by fo 
 dextrous an Interpreter of their Fables. It is this 
 Book which Mr. Sandys means, in thofe Words 
 which he hath put before his Notes on the Meta- 
 morphofis of Ovid, ' Of modern Writers, I have 
 received the greater! Light from Geraldus, Pont anus, 
 Ficinus, Fives, Comes, Scaliger, Sabinus, Pierius, 
 and the Crown of the latter, the Vifcount of St. 
 Albans* 
 
 " It is true, the Defign of this Book was Inftruc- 
 tion in natural and civil matters, either couched by 
 
Preface. xxi 
 
 the Ancients under thofe Fictions, or rather made to 
 feem to be fo by his Lordfhip's Wit, in the opening and 
 applying of them. But becaufe the firft ground of it 
 is poetical Story, therefore let it have this place, till 
 a fitter be found for it." 
 
 The Author of Bacon's Life, in the Biographia 
 Britannica, fays, " That he might relieve himfelf a 
 little from the Severity of thefe Studies, and as it 
 were amufe himfelf with erecting a magnificent Pa- 
 vilion, while his great Palace of Philofophy was 
 building : he compofed and fent abroad in 1 6 1 o, his 
 celebrated Treatife Of the Wifdom of the Ancients > 
 in which he mowed that none had fludied them 
 more clofely, was better acquainted with their beau- 
 ties, or had pierced deeper into their meaning. There 
 have been very few Books publifhed, either in this 
 or in any other Nation, which either deferved or 
 met with more general applaufe than this, and fcarce 
 any that are like to retain it longer, for in this Per- 
 formance Sir Francis Bacon gave a fingular proof of 
 his Capacity to pleafe all parties in Literature, as in 
 his political conduct he flood fair with all the parties 
 in the Nation. The Admirers of Antiquity were 
 charmed with this Difcourfe, which feems expreffly 
 calculated to juflify their admiration; and, on the 
 other hand, their oppofites were no lefs pleafed with 
 a piece, from which they thought they could de- 
 monftrate that the Sagacity of a modern Genius had 
 found out much better Meanings for the Ancients 
 than ever were meant by them." 
 
■™ 
 
 xxii Preface. 
 
 And Mallet, in his Life of Bacon, fays, "In 1610 
 he publifhed another Treatife, entitled Of the Wifdom 
 of the Ancients. This Work bears the fame {lamp of 
 an original and inventive genius with his 'other .Per- 
 formances. Refolving not to tread in the fteps of thofe 
 who had gone before him, Men, according to his own 
 expreffion, not learned beyond certain common places, 
 he ftrikes out a new Tract for himfelf, and enters 
 into the moll fecret Receffes of this wild and fhadowy 
 Region, fo as to appear new on a known and beaten 
 Subject. Upon the whole, if we cannot bring our- 
 felves readily to believe that there is all the phyfical, 
 moral, and political Meaning veiled under thofe Fa- 
 bles of Antiquity, which he has difcovered in them, 
 we mufl own that it required no common penetration 
 to be miftaken with fo great an appearance of proba- 
 bility on his fide. Though it ftill remains doubtful 
 whether the Ancients were fo knowing as he at- 
 tempts to mew they were, the variety and depth of 
 his own knowledge are, in that very attempt unquef- 
 tionable." 
 
 In the year 16 19, this Tract was tranflated by Sir 
 Arthur Gorges. Prefixed to the Work are two 
 Letters ; the one to the Earl of Salijhury, the other 
 to the Univerfity of Cambridge, which Gorges omits, 
 and dedicates his tranflation to the high and illuftrious 
 Princefs the Lady Elizabeth of Great Britain, 
 Duchefs of Baviare, Countefs Palatine of Rheine, 
 and Chief Electrefs of the Empire. 
 
 This Tranflation, it ihould be noted, was pub- 
 
Preface. 
 
 XXill 
 
 limed during the Life of Lord Bacon by a great Ad- 
 mirer of his Works. 
 
 The editions of this work with which I am ac- 
 quainted are : 
 
 Tear. 
 
 Language. 
 
 Printer. 
 
 Place. 
 
 Size. 
 
 1609 
 
 Latin 
 
 R. Barker 
 
 London 
 
 i2mo. 
 
 1617 
 
 Ditto 
 
 J. Bill 
 
 Ditto 
 
 Ditto. 
 
 1618 
 
 Italian 
 
 G. Bill 
 
 Ditto 
 
 Ditto. 
 
 1619 
 
 Englijb 
 
 J. Bill 
 
 Ditto 
 
 Ditto. 
 
 1620 
 
 Ditto 
 
 Ditto 
 
 Ditto 
 
 Ditto. 
 
 1633 
 
 Latin 
 
 F. Mai re 
 
 Lug. Bat. 
 
 Ditto. 
 
 1634 
 
 Ditto 
 
 F. Kingflon 
 
 London 
 
 Ditto. 
 
 1638 
 
 Ditto 
 
 E. Griffin 
 
 Ditto 
 
 Folio. 
 
 169I 
 
 Ditto 
 
 H. Wetfiein 
 
 Amfterdam 
 
 i2mo. 
 
 1804 
 
 French 
 
 H. Fran tin 
 
 Dijon 
 
 8vo. 
 
CONTENTS. 
 
 ESSAYS. 
 
 Page. 
 
 i. npRUTH i 
 
 2. L Death 4 
 
 3. Unity in Religion 7 
 
 4. Revenge T3 
 
 5. Adverfity 15 
 
 6. Simulation and Difiimulation 16 
 
 7. Parents and Children 21 
 
 8. Marriage and Single Life 23 
 
 9. Envy 25 
 
 10. Love 32 
 
 11. Great Place 34. 
 
 12. Boldnefs 39 
 
 13. Goodnefs, and Goodnefs of Nature 41 
 
 14. Nobility 44 
 
 15. Seditions and Troubles 46 
 
 16. Atheifm 56 
 
 17. Superftition 59 
 
 18. Travel 62 
 
 19. Empire 65 
 
 20. Counfel 71 
 
 21. Delays 77 
 
 22. Cunning 79 
 
 23. Wifdom for a Man's Self 84 
 
 24. Innovations 86 
 
 25. Difpatch 87 
 
 26. Seeming Wife 90 
 
 27. Friendfhip 92 
 
 28. Expenfe 10 1 
 
 29. The true Greatnefs of Kingdoms and Eftates . . . 103 
 
 30. Regimen of Health 116 
 
 31. Sufpicion 118 
 
XXVI CONTENTS. 
 
 32. Difcourfe 120 
 
 33. Plantations 122 
 
 34. Riches 127 
 
 35. Prophecies 131 
 
 36. Ambition 135 
 
 37. Mafques and Triumphs 138 
 
 38. Nature in Men 140 
 
 39. Cuftom and Education 143 
 
 40. Fortune 145 
 
 41. Ufury 148 
 
 42. Youth and Age 153 
 
 43. Beauty 155 
 
 44. Deformity 157 
 
 45. Building 159 
 
 46. Gardens 165 
 
 47. Negotiating 174 
 
 48. Followers and Friends 176 
 
 49. Suitors 178 
 
 50. Studies 180 
 
 51. Faction 183 
 
 52. Ceremonies and RefpecTs . 185 
 
 53. Praife 187 
 
 54. Vain Glory 190 
 
 55. Honour and Reputation 192 
 
 56. Judicature . x 195 
 
 57. Anger 200 
 
 58. Viciffitude of Things 203 
 
 APPENDIX TO ESSAYS. 
 
 1. Fragment of an Effay of Fame 211 
 
 2. Of a King 213 
 
 3. An Effay on Death 217 
 
CONTENTS. 
 
 THE WISDOM OF THE ANCIENTS. 
 
 Page. 
 
 Preface 227 
 
 1. CafTandra, or Divination 235 
 
 2. Typhon, or a Rebel 237 
 
 3. The Cyclops, or die Minifters of Terror . . . , 240 
 
 4. Narciffus, or Self-Love 242 
 
 5. Styx, or Leagues . 244 
 
 6. Pan, or Nature 246 
 
 7. Perfeus, or War 258 
 
 8. Endymion, or a Favourite . 263 
 
 9. The Sifter of the Giants, or Fame 265 
 
 10. Aclaeon and Pentheus, or a Curious Man .... 266 
 
 11. Orpheus, or Philofophy 268 
 
 12. Ccelum, or Beginnings 272 
 
 13. Proteus, or Matter 276 
 
 14. Memnon, or a Youth too forward 279 
 
 15. Tithonus, or Satiety 280 
 
 16. Juno's Suitor, or Bafenefs 281 
 
 17. Cupid, or an Atom 282 
 
 18. Diomedes, or Zeal 287 
 
 19. Daedalus, or Mechanick 291 
 
 20. Ericlhonius, or Impofture 294 
 
 21. Deucalion, or Reftitution . 296 
 
 22. Nemelis, or the Viciffitude of Things 297 
 
 23. Achelous, or Battle 300 
 
 24. Dionyfus, or Paifrons 302 
 
 25. Atalanta, or Gain 307 
 
 26. Prometheus, or the Statue of Man 310 
 
 27. Scylla and Icarus, or the Middle Way 325 
 
 28. Sphynx, or Science 327 
 
 29. Proferpina, or Spirit 332 
 
 30. Metis, or Counfel 337 
 
 31. The Sirens, or Pleafure 339 
 

ESSAYS. 
 
ESSAYS, 
 i. Of Truth. 
 
 HAT is Truth ? faid jelling Pilate ; and 
 would not flay for an Anfwer. Cer- 
 tainly there be, that delight in Giddinefs ; 
 and count it a Bondage, to fix a Belief; 
 affe&ing Free-will in Thinking, as well as in Adting. 
 And though the Sects of Philofophers of that Kind be 
 gone, yet there remain certain difcourfing Wits, which 
 are of the fame Veins, though there be not fo much 
 Blood in them, as was in thofe of the Ancients. But 
 it is not only the Difficulty, and Labour, which 
 Men take in finding out of Truth / Nor again, that 
 when it is found, it impofeth upon men's Thoughts ; 
 that doth bring Lies in favour : But a natural, though 
 corrupt, Love, of the Lie itfelf. One of the later 
 Schools of the Grecians examineth the matter, and is 
 at a ftand, to think what mould be in it that men 
 mould love Lies ; where neither they make for Plea- 
 fure, as with Poets ; nor for Advantage, as with the 
 

 Essays. 
 
 Merchant ; but for the Lie's fake. But I cannot tell : 
 This fame Truth is a naked, and open Daylight, 
 that doth not mow the Mafques, and Mummeries, 
 and Triumphs of the world, half fo ilately, and 
 daintily, as Candlelights. Truth may perhaps come 
 to the price of a Pearl, that ihoweth bell by Day : 
 But it will not rife to the Price of a Diamond, or 
 Carbuncle, that fheweth bell in varied Lights. A 
 mixture of a Lie doth ever add Pleafure. Doth any 
 man doubt, that if there were taken out of Men's 
 Minds, vain Opinions, flattering Hopes, falfe Valu- 
 ations, Imaginations as one would, and the like ; but 
 it would leave the Minds of a Number of Men, poor 
 fhrunken Things ; full of Melancholy, and Indifpo- 
 iition, and unpleafing to themfelves ? One of the 
 Fathers, in great Severity, called Poefy, Vinum Dce- 
 monum y becaufe it filleth the Imagination ; and yet 
 it is but with the Shadow of a Lie. But it is not the 
 Lie, that pafTeth through the Mind, but the Lie that 
 iinketh in, and fettleth in it, that doth the Hurt, 
 fuch as we fpake of before. But howfoever thefe 
 things are thus, in Men's depraved Judgments, and 
 AfFeftions ; yet Truth, which only doth judge itfelf, 
 teacheth, that the Inquiry of Truth, which is the 
 Love-making, or Wooing of it ; the Knowledge of 
 Truth, which is the Prefence of it ; and the Belief 
 of Truth, which is the enjoying of it; is the Sove- 
 reign Good of human Nature. 
 
 The firfl Creature of God, in the Works of the 
 Days, was the Light of the Senfe ; the laft was the 
 
Of Truth. 3 
 
 Light of Reafon ; and his Sabbath Work, ever fince; 
 is the Illumination of his Spirit. Firft he breathed 
 Light upon the Face of the Matter, or Chaos ; then 
 he breathed Light into the Face of Man ; and ftill 
 he breatheth and infpireth Light into the Face of his 
 Chofen. The Poet, that beautified the Sect, that 
 was otherwife inferior to the reft, faith yet excellently 
 well : It is a Pleafure to ft and upon the Shore, and 
 to fee Ships toft upon the Sea: a Pleafure to ft and 
 in the Window of a Caftfe, and to fee a Battle, and 
 the Adventures thereof, below ; But no Pleafure is 
 comparable to the ft an ding upon the vantage Ground 
 of Truth ; (A Hill not to be commanded, and where 
 the Air is always clear and ferene) : and to fee the 
 Errors, and Wanderings, and Mifts, and Te?npefts, 
 in the Vale below : So always, that this Profpecl: be 
 with Pity, and not with Swelling, or Pride. Cer- 
 tainly, it is Heaven upon Earth to have a Man's 
 Mind move in Charity, reft in Providence, and turn 
 upon the Poles of Truth. 
 
 To pafs from Theological and Philofophical Truth, 
 to the Truth of civil Bufmefs ; it will be acknow- 
 ledged, even by thofe that pradtife it not, that clear 
 and round dealing is the Honour of Man's Nature ; 
 and that Mixture of Falfehood is like Alloy in Coin 
 of Gold and Silver, which may make the Metal work 
 rhe better, but it embafeth it. For thefe winding 
 and crooked Courfes, are the Goings of the Serpent 3 
 which goeth bafely upon the belly, and not upon the 
 Feet. There is no Vice, that doth fo cover a Man 
 
4 Essays. 
 
 with Shame, as to be found falfe and perfidious. 
 And therefore Montaigne faith prettily, when he en- 
 quired the reafon why the Word of the Lie mould 
 be fuch a Difgrace, and fuch an Odious Charge? 
 Saith he, If it be well weighed. To fay that a Man 
 lieth, is as much as to fay, That he is brave towards 
 God, and a Coward towards Men. For a Lie faces 
 God, and fhrinks from Man. Surely the Wicked- 
 nefs of Falfehood, and Breach of Faith, cannot pof- 
 iibly be fo highly exprefTed, as in that it fhall be the 
 laft Peal, to call the Judgments of God upon the 
 Generations of Men, it being foretold, that when 
 Chrifl cometh, He Jhall not find Faith upon the 
 Earth. 
 
 ii. Of Death. 
 
 EN fear Death, as Children fear to go 
 in the Dark. And as that Natural Fear 
 in Children is encreafed with Tales, fo 
 is the other. Certainly, the Contem- 
 plation of Death, as the Wages of Sin, and Paflage to 
 another World, is holy, and religious ; but the Fear 
 of it, as a Tribute due unto Nature, is weak. Yet in 
 religious Meditations, there is fometimes, Mixture of 
 Vanity, and of Superftition. You fhall read, in fome 
 of the Friars' Books of Mortification, that a Man 
 mould think with himfelf, what the Pain is, if he 
 have but his Finger's End prefTed, or tortured ; and 
 
Of Death. 5 
 
 thereby imagine what the Pains of Death are, when 
 the whole Body is corrupted and diflblved : when 
 many times Death pafTeth with lefs pain, than the 
 Torture of a Limb : For the moft vital parts are not 
 the quickeft of Senfe. And by him, that fpake only 
 as a Philofopher and Natural Man, it was well faid ; 
 Pompa Mortis magis terret, quam Mors ipfa : Groans 
 and Convulfions, and a difcoloured Face, and Friends 
 weeping, and Blacks, and Obfequies, and the like, 
 fhew Death Terrible. It is worthy the obferving, 
 that there is no Pamon in the Mind of Man fo weak, 
 but it mates and mailers the Fear of Death. And 
 therefore Death is no fuch terrible Enemy, when a 
 man hath fo many Attendants about him, that can 
 win the Combat of him. Revenge triumphs over 
 Death ; Love flights it ; Honour afpireth to it ; Grief 
 flieth to it ; Fear pre-occupateth it : Nay, we read, 
 after Otho the Emperor had flain himfelf, Pity (which 
 is the tendereft of Affections) provoked many to die, 
 out of mere Compaffion to their Sovereign, and as 
 the trueft fort of Followers. Nay, Seneca adds, 
 Nicenefs and Satiety ; Cogita quam diu eademfeceris ; 
 Mori velle, non tantum Fords, aut Mifer, fed etiam 
 Faftidiofus potefl. A Man would die, though he 
 were neither valiant nor miferable, only upon a Wea- 
 rinefs to do the fame thing, fo oft over and over. It 
 is no lefs worthy to obferve, how little Alteration, in 
 good Spirits, the Approaches of Death make ; for 
 they appear to be the fame Men, till the laft Inftant. 
 Auguftus C<efar died in a Compliment ; Livia, con- 
 
6 Essays. 
 
 jugii nofiri memor, vive, et vale. Tiberius in Diffimu- 
 lation; as Tacitus faith of him; Jam Tiberium 
 Vires, et Corpus, non DiJJimulatio deferebant. Vef- 
 pajian in a Jeft ; fitting upon the Stool, Ut puto Deus 
 fo. Galba with a Sentence ; Feri,Ji ex re jit Populi 
 Romani ; holding forth his Neck. Septimus Seve- 
 rus in Difpatch ; Adefte, fi quid mibi reft at agendum. 
 And the like. Certainly, the Stoics beftowed too 
 much Coft upon Death, and by their great Prepara- 
 tions, made it appear more fearful. Better faith he, 
 Qui Finem Vita extremum inter Munera ponit 
 Nature. 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 earner! purfuit, is 
 like one that is wounded in hot Blood ; who, for the 
 time, fcarce feels the Hurt : And therefore, a Mind 
 fixed and bent upon fomewhat that is good, doth 
 avert the Dolours of Death. But above all, believe 
 it, the fweeteft Canticle is, Nunc dimittis y when a 
 Man hath obtained worthy Ends, and Expectations . 
 Death hath this alfo, that it openeth the Gate to good 
 Fame, and extinguifheth Envy : 
 
 Extinclus amabitur idem. 
 
in. Of Unity in Religion. 
 
 
 ELIGION being the chief Band of hu- 
 man Society, it is a happy thing, when 
 itfelf is well contained, within the true 
 Band of Unity. The Quarrels and 
 Divifions about Religion, were Evils unknown to the 
 Heathen. The Reafon was, becaufe the Religion of 
 the Heathen confifted rather in Rites and Ceremonies, 
 than in any conftant Belief. For you may imagine 
 what kind of Faith theirs was, when the chief Doctors 
 and Fathers of their Church were the Poets. But the 
 true God hath this Attribute, that he is a Jealous 
 God: And therefore his worfhip and Religion will 
 endure no Mixture, nor Partner. We mail therefore 
 fpeak a few words concerning the Unity of the 
 Church: What are the Fruits thereof; what the 
 Bounds ; and what the Means? 
 
 The Fruits of Unity (next unto the well Pleafing 
 of God, which is all in all) are two ; The One, to- 
 wards thofe that are without the Church; The 
 Other, towards thofe that are within. For the 
 Former, it is certain, that Herefies and Schifms are, 
 of all others, the greatefl: Scandals ; yea more than 
 Corruption of Manners. For as in the Natural 
 Body, a Wound or Solution of Continuity, is worfe 
 
8 Essays. 
 
 than a corrupt Humour; So in the Spiritual. So 
 that nothing doth fo much keep Men out of the 
 Church, and drive Men out of the Church, as Breach 
 of Unity. And therefore, whenfoever it cometh to 
 that pafs, that one faith, Ecce in Deferto ; Another 
 faith, Ecce in penetralibus y That is, when fome 
 Men feek Chrift in the Conventicles of Heretics, 
 and others in an Outward Face of a Church, that 
 Voice had need continually to found in Men's Ears, 
 Nolite exire, Go not out. The Doclor of the Gen- 
 tiles (the Propriety of whofe Vocation drew him to 
 have a fpecial care of thofe without) faith, If an 
 Heathen come in, and hear you /peak with feveral 
 Tongues, will he not fay that you are mad? And 
 certainly, it is little better, when Atheifts and pro- 
 fane Perfons do hear of fo many Difcordant and 
 Contrary Opinions in Religion : It doth avert them 
 from the Church, and maketh them to ft down in 
 the Chair of the S 'corners. It is but a light thing to 
 be vouched in fo Serious a Matter, but yet it ex- 
 prefTeth well the Deformity. There is a Mafter of 
 Scoffing, that in his Catalogue of Books, of a feigned 
 Library, fets down this Title of a Book ; The Morris- 
 dance of Heretics. For indeed, every Sect of them 
 hath a divers Poflure, or cringe by themfelves, which 
 cannot but move Derifion in Worldlings and de- 
 praved Politicians, who are apt to contemn Holy 
 Things. 
 
 As for the Fruit towards thofe that are within, it 
 is Peace i which containeth infinite Bleffings : It 
 
Of Unity in Religion. 9 
 
 eftablifheth Faith ; it kindleth Charity ; the outward 
 Peace of the Church diftilleth into Peace of Con- 
 ference ; and it turneth the Labours of Writing and 
 Reading of Controverfies, into Treatifes of Mortifica- 
 tion and Devotion. 
 
 Concerning the Bounds of Unity ; the true Placing 
 of them importeth exceedingly. There appear to be 
 two Extremes. For to certain Zelots all fpeech of 
 Pacification is odious. Is it peace, Jehu? What 
 baft thou to do with peace? turn thee behind me. 
 Peace is not the Matter, but Following and Party. 
 Contrariwife, certain Laodiceans and Luke- warm 
 Perfons, think they may accommodate Points of Reli- 
 gion by Middle Ways, and taking part of both ; and 
 witty Reconcilements ; as if they would make an 
 Arbitrement between God and Man. Both thefe 
 Extremes are to be avoided; which will be done, if 
 the League of Chriflians, penned by our Saviour 
 himfelf, were in the two crofs Claufes thereof, 
 foundly and plainly expounded ; He that is not with 
 us, is againft us : and again ; He that is not againft 
 us, is with us. That is, if the Points Fundamental 
 and of Subftance in Religion, were truly difcerned 
 and diilinguifhed from Points not merely of Faith, 
 but of Opinion, Order, or good Intention. This is 
 a Thing, may feem to many, a Matter trivial and 
 done already : But if it were done lefs partially, it 
 would be embraced more generally. 
 
 Of this I may give only this Advice, according to 
 my fmall Model. Men ought to take heed of rend- 
 
io Essays. 
 
 ing God's Church, by two kinds of Controverfies. 
 The one is, when the Matter of the Point contro- 
 verted is too fmall and light, not worth the Heat 
 and Strife about it, kindled only by Contradiction. 
 For, as it is noted by one of the Fathers ; CbriJPs 
 Coat, indeed, bad no feam : but the CburcFs Vef- 
 ture was of divers colours. Whereupon he faith, In 
 vefke varietas fit, Sciffura non fit. They be two 
 Things, Unity and Uniformity. The Other is, 
 when the Matter of the Point controverted is great, 
 but it is driven to an over-great Subtilty, and Ob- 
 fcurity ; fo that it becometh a Thing rather Ingenious 
 than Subftantial. A Man, that is of Judgment and 
 Underftanding, fhall fometimes hear Ignorant Men 
 differ, and know well within himfelf, that thofe 
 which fo differ mean one thing, and yet they them- 
 felves would never agree. And if it come fo to pafs, 
 in that diftance of Judgment, which is between 
 Man and Man ; Shall we not think, that God above, 
 that knows the Heart, doth not difcern that frail 
 Men, in fome of their Contradictions, intend the 
 fame thing ; and accepteth of both ? The Nature of 
 fuch Controverfies is excellently expreffed by St. 
 Paul, in the Warning and Precept that he giveth 
 concerning the fame ; Devita prof anas vocum Novi- 
 tates, et Oppofitiones falfi Nominis Scientice. Men 
 create Oppofitions, which are not; and put them 
 into new Terms, fo fixed, as whereas the Meaning 
 ought to govern the Term, the Term in effect go- 
 verned! the Meaning. There be alfo two falfe 
 
Of Unity in Religion. ii 
 
 Peaces, or Unities ; The One, when the Peace is 
 grounded but upon an implicit ignorance ; for all 
 Colours will agree in the Dark : The Other, when 
 it is pieced up, upon a direcl: Admiffion of Contra- 
 ries, in Fundamental Points. For Truth and Falfe- 
 hood, in fuch things, are like the Iron and Clay, in 
 the Toes of Nebuchadnezzar* s Image ; They may 
 cleave, but they will not incorporate. 
 
 Concerning the Means of procuring Unity y Men 
 muft beware, that in the Procuring, or M uniting, of 
 Religious Unity, they do not diffolve and deface the 
 Laws of Charity, and of human Society. There be 
 two Swords amongft Chriftians, the Spiritual, and 
 Temporal : And both have their due Office, and 
 Place, in the maintenance of 'Religion. But we may 
 not take up the third Sword, which is Mahomet's 
 Sword, or like unto it; That is, to propagate Reli- 
 gion by Wars, or by fanguinary Perfecutions, to force 
 Confciences ; except it be in Cafes of overt Scandal, 
 Blafphemy, or Intermixture of Practice, againft the 
 State : Much lefs to nourilh Seditions ; to authorize 
 Confpiracies and Rebellions ; to put the Sword into 
 the People's Hands ; and the like ; tending to the 
 Subverfion of all Government, which is the Ordi- 
 nance of God. For this is but to dafh the firft Table 
 againft the Second ; and fo to confider Men as Chrif- 
 tians, as we forget that they are Men. Lucretius 
 the Poet, when he beheld the Aft of Agamemnon, 
 that could endure the Sacrificing of his own Daugh- 
 ter, exclaimed; 
 
12 Essays. 
 
 Tan turn Relligio potuit fuadere malorum. 
 What would he have faid, if he had known of the 
 Maffacre in France, or the Powder Treafon of Eng- 
 land ? He would have been feven times more Epi- 
 cure and Atheift than he was. For as the temporal 
 Sword is to be drawn, with great circumfpedlion, in 
 Cafes of Religion s fo it is a thing monftrous, to put 
 it into the hands of the Common People. Let that 
 be left unto the Anabap tills, and other Furies. It 
 was great Blafphemy, when the Devil faid, / will 
 afcend, and be like the Higheft ; but it is greater 
 Blafphemy to perfonate God, and bring him in 
 faying ; / will defcend, and be like the Prince of 
 Darknefs. And what is it better, to make the caufe 
 of Religion to defcend, to the cruel and execrable 
 Aclions of Murdering Princes, Butchery of People, 
 and Subverfion of States and Governments ? Surely, 
 this is to bring Down the Holy Ghoft, inftead of the 
 Likenefs of a Dove, in the fhape of a Vulture, or 
 Raven : And to fet, out of the Bark of a Chriitian 
 Church, a Flag of a Bark of Pirates, and AJfaJjins, 
 Therefore it is moft neceffary, that the Church by 
 Doclxine and Decree ; Princes by their Sword ; and 
 all Learnings, both Chriftian and Moral, as by their 
 Mercury Rod ; do damn and fend to Hell, for ever, 
 thofe Fa6ts and Opinions, tending to the Support of 
 the fame ; as hath been already in good part done. 
 Surely in Counfels concerning Religion, that Counfel 
 of the Apoftle would be prefixed ; Ira Hominis fion 
 imp let Jujiicia?n Dei. And it was a notable Obfer- 
 
Of Unity in Religion. 13 
 
 vation, of a wife Father, and no lefs ingenuoufly 
 confeffed ; That tbofe, which held and perfuaded, 
 preffure of Confciences, were commonly inter eft ed 
 therein themfelves y for their own ends. 
 
 iv. Of Revenge, 
 
 EFENGE is a kind of Wild Juftice; 
 which the more Man's Nature runs to, 
 the more ought Law to weed it out. 
 For as for the firft Wrong, it doth but 
 offend the Law ; but the Revenge of that wrong 
 putteth the Law out of Office. Certainly, in taking 
 Revenge, a Man is but even with his Enemy ; but 
 in paffing it over, he is fuperior : For it is a Prince's 
 Part to pardon. And Solomon, I am fure, faith, It is 
 the Glory of a Man to pafs by an Offence. That 
 which is paft, is gone and irrevocable; And wife 
 Men have enough to do with things prefent and to 
 come. Therefore, they do but trifle with themfelves, 
 that labour in paft matters. There is no Man doth 
 a wrong, for the wrong's fake ; but thereby to pur- 
 chafe himfelf Profit, or Pleafure, or Honour, or the 
 like. Therefore why mould I be angry with a Man, 
 for loving himfelf better than me ? And if any Man 
 mould do wrong, merely out of ill nature ; why ? 
 Yet it is but like the Thorn, or Briar, which prick 
 
14 Essays. 
 
 and fcratch, becaufe they can do no other. The 
 moft tolerable Sort of Revenge, is for thofe Wrongs 
 which there is no Law to remedy : But then, let a 
 man take heed, the Revenge be fuch as there is no 
 Law to punifh : Elfe, a Man's Enemy is Hill before- 
 hand ; and it is two for one. Some, when they take 
 Revenge, are defirous the Party mould know whence 
 it cometh ; This is the more generous : For the De- 
 light feemeth to be, not fo much in doing the Hurt, 
 as in making the Party repent. But bafe and crafty 
 Cowards are like the Arrow that flyeth in the Dark. 
 Cofmus Duke of Florence, had a defperate Saying, 
 again!!: Perfidious or Neglecting Friends, as if thofe 
 Wrongs were unpardonable : You Jball read (faith 
 he) that we are commanded to forgive our Enemies ; 
 but you never read, that we are co?nmanded to forgive 
 our Friends. But yet the Spirit of Job was in a 
 better tune ; Shall we (faith he) take Good at God's 
 Hands, and not be content to take Evil alfo ? And 
 fo of Friends in a proportion. This is certain, that 
 a Man that ftudieth Revenge keeps his own Wounds 
 green, which otherwife would heal, and do well. 
 Public Revenges are, for the moft part, fortunate : as 
 that for the Death of Ctefar s for the Death ofPer- 
 tinax ; for the Death of 'Henry the Third of France ; 
 and many more. But in private Revenges it is not 
 fo. Nay rather, Vindictive Perfons live the Life of 
 Witches ; who as they are mifchievous, fo end they 
 unfortunate. 
 
'5 
 
 v. Of Adverfity, 
 
 T was a high Speech of Seneca (after 
 the manner of the Stoics), That the good 
 Things, which belong to Profperity, are 
 to be wijhed ; but the good Things, that 
 belong to Adverfity, are to be admired. Bona Rerum 
 Secundarum optabilia, Adverfarum mirabilia. Cer- 
 tainly, if Miracles be the command over Nature, they 
 appear moft in Adverfity. It is yet a higher Speech 
 of his, than the other, (much too high for a Heathen) : 
 It is true Greatnefs, to have in one the Frailty of a 
 Man, and the Security of a God. Fere magnum ha- 
 bere Fragilitatem Hominis, Securitatem Dei. This 
 would have done better in Poefy, where Tranfcend- 
 encies are more allowed. And the Poets, indeed, 
 have been bufy with it : For it is, in effect, the thing 
 which is figured in that ftrange Fiction of the Ancient 
 Poets, which feemeth not to be without Myftery ; 
 nay, and to have fome approach to the State of a 
 Chriftian : That Hercules, when he went to unbind 
 Prometheus, (by whom Human Nature is reprefented) 
 failed the length of the great Ocean, in an Earthen 
 Pot, or Pitcher : lively defcribing Chriftian Refolu- 
 tion, that faileth, in the frail Bark of the Flefh, 
 through the Waves of the World. But to fpeak in 
 a Mean. The Virtue of Profperity is Temperance ; 
 the Virtue of Adverfity is Fortitude; which in 
 Morals is the more Heroical Virtue. Profperity is 
 
16 Essays. 
 
 the Bleffing of the Old Teftament ; Adverfity is the 
 Bleffing of the New ; which carrieth the greater Be- 
 nediction, and the clearer Revelation of God's Favour. 
 Yet, even in the old Teftament, if you liften to Da- 
 vid's Harp, you fhall hear as many hearfe-like Airs, 
 as Carols : And the Pencil of the Holy Ghoft hath 
 laboured more, in defcribing the Afflictions of Job, 
 than the Felicities of Solomon. Profperity is not 
 without many Fears and Diftaftes ; and Adverfity is 
 not without Comforts and Hopes. We fee in 
 Needle-works and Embroideries, it is more pleafing 
 to have a lively Work, upon a Sad and Solemn 
 Ground, than to have a dark and melancholy Work, 
 upon a lightfome Ground : Judge, therefore, of the 
 Pleafure of the Heart, by the Pleafure of the Eye. 
 Certainly, Virtue is like precious Odours, moil fra- 
 grant when they are incenfed, or crufhed. For Prof- 
 ferity doth beft difcover Vice ; but Adverfity doth 
 beft difcover Virtue. 
 
 vi. Of Simulation and Dif- 
 fimulation. 
 
 ISSIMULATIONis but a faint kind 
 
 of Policy, or Wifdom ; for it afketh a 
 
 ftrong Wit, and a ftrong Heart, to know 
 
 when to tell Truth, and to do it: 
 
 Therefore it is the weaker Sort of Politicians, that 
 
Simulation and Dissimulation. 17 
 
 are the great DifTemblers. 
 
 Tacitus faith, Livia Jorted well with the Arts of 
 her Hujband, and DiJJimulation of her Son : attribu- 
 ting Arts or Policy to Augufus, and D ijjimulation to 
 Tiberius. And again, when Mucia?ius encourageth 
 Vefpafian to take Arms agamft Vitellius, he faith, We 
 rife not againft the Pierci?ig Judgment of Augufus, 
 nor the Extreme Caution or Clofenefs of Tiberius. 
 Thefe Properties of Arts or Policy, and DiJJimulation 
 or Clofenefs, are indeed Habits and Faculties feveral, 
 and to. be diltinguifhed. For if a Man have that 
 Penetration of Judgment, as he can difcern what 
 Things are to be laid open, and what to be fecreted, 
 and what to be mowed at Half-lights, and to whom, 
 and when, (which indeed are Arts of State, and Arts 
 of Life, as Tacitus well calleth them) to him a 
 Habit of DiJJimulation is a Hindrance, and a Poor- 
 nefs. But if a Man cannot obtain to that Judgment, 
 then it is left to him, generally, to be Clofe, and a 
 Diffembler. For where a Man cannot choofe, or 
 vary in Particulars, there it is good to take the fafelt 
 and warieft Way in general ; like the Going foftly by 
 one that cannot well fee. Certainly the ableft Men, 
 that ever were, have had all an Opennefs> and Frank- 
 nefs of dealing ; and a name of Certainty, and Vera- 
 city ; but then they were like Horfes, well managed ; 
 for they could tell palling well, when to flop, or 
 turn: And at fuch times, when they thought the 
 Cafe indeed required DiJJimulation, if then they ufed 
 it, it came to pafs> that the former Opinion, fpread 
 
18 Essays. 
 
 abroad of their good Faith, and Clearnefs of dealing, 
 made them almoil invisible. 
 
 There be three degrees, of this Hiding, and Vail- 
 ing of a Man's Self. The firft Clofenefs, Referva- 
 tion, and Secrecy; when a Man leaveth himfelf 
 without Obfervation, or without Hold to be taken, 
 what he is. The fecond DiJJimulation, in the Nega- 
 tive ; when a Man lets fall Signs, and Arguments, 
 that he is not, that he is. And the third Simulation, 
 in the Affirmative ; when a Man induftrioufly, and 
 exprefsly, feigns, and pretends to be, that he is not. 
 
 For the firft of thefe, Secrecy : It is indeed, the 
 Virtue of a ConfefTor ; and alTuredly, the Secret Man 
 heareth many Confeflions ; for who will open him- 
 felf to a Blab or a Babbler ? But if a Man be thought 
 Secret, it inviteth Difcovery ; as the more Clofe Air 
 fucketh in the more Open : And as in Confeffion, 
 the Revealing is not for worldly Ufe, but for the Eafe 
 of a Man's Heart ; fo Secret Men come to the Know- 
 ledge of many Things, in that Kind ; while Men 
 rather difcharge their Minds, than impart their Minds, 
 In few words, Myfteries are due to Secrecy. Be- 
 fides (to fay Truth) Nakednefs is uncomely, as well 
 in Mind, as Body ; and it addeth no fmall Reverence 
 to Men's Manners and A£lions, if they be not alto- 
 gether Open. As for Talkers and Futile Perfons, 
 they are commonly vain, and credulous withal. For 
 he that talketh what he knoweth, will alfo talk what 
 he knoweth not. Therefore fet it down, That an 
 Habit of Secrecy is both Politic, and Moral. And in 
 
Simulation and Dissimulation. 19 
 
 this Part, it is good, that a Man's Face give his 
 Tongue leave to Speak. For the Difcovery of a 
 Man's Self, by the Traces of his Countenance, is a 
 great Weaknefs, and Betraying : By how much, it is 
 many times, more marked and believed, than a Man's 
 words. 
 
 For the fecond, which is DiJJimulation : It fol- 
 loweth many times upon Secrecy, by a necemty : So 
 that he that will be Secret, muft be a DiJJembler, in 
 fome degree. For Men are too cunning, to fuffer a 
 Man to keep an indifferent carriage between both, 
 and to be Secret, without Swaying the Balance, on 
 either fide. They will fo befet a Man with Quef- 
 tions, and draw him on, and pick it out of him, that 
 without an abfurd Silence, he muft mow an Inclina- 
 tion, one way : Or if he do not, they will gather as 
 much by his Silence, as by his Speech. As for Equi- 
 vocations, or Oraculous Speeches, they cannot hold 
 out long. So that no man can be Jecret, except he 
 give himfelf a little Scope of DiJJimulation 5 which 
 is, as it were, but the Skirts or Train of Secrecy. 
 
 But for the third Degree, which is Simulation, 
 and falfe Profeffion ; That I hold more culpable, and 
 lefs politic ; except it be in great and rare Matters. 
 And therefore a general Cuftom of Simulation (which 
 is this laft Degree) is a Vice, riling, either of a natural 
 Falfenefs, or Fearfulnefs ; Or of a mind, that hath 
 fome main Faults : which, becaufe a Man muft needs 
 difguife, it maketh him practife Simulation, in other 
 things, left his Hand fhould be out of ufe. 
 
20 Essays. 
 
 The Advantages of Simulation and DiJJimulation, 
 are three. Firft to lay afleep Oppofition, and to Sur- 
 prife. For where a Man's Intentions are publifhed, 
 it is an Alarum, to call up all that are againft them. 
 The fecond is, to referve to a Man's Self a fair Re- 
 treat: For if a man engage himfelf, by a manifeft 
 Declaration, he muft go through, or take a Fall. The 
 third is, the better to difcover the Mind of another. 
 For to him that opens himfelf, Men will hardly fhow 
 themfelves adverfe ; but will (fair) let him go on, and 
 turn their Freedom of Speech to Freedom of Thought. 
 And therefore, it is a good fhrewd Proverb of the Span- 
 iard; Telia Lie and fin da Truth. As if there were no 
 way of Difcovery, but by Simulation. There be alfo 
 three Difadv ant ages, to fet it even. The firft, That 
 Simulation and DiJJimulation, commonly carry with 
 them, a Show of Fearfulnefs, which in any Bufmefs, 
 doth fpoil the Feathers, of round flying up to the 
 Mark. The fecond, that it puzzleth and perplexeth 
 the Conceits of many, that perhaps would otherwife 
 co-operate with him ; and makes a Man walk, almoft 
 alone, to his own Ends. The third and greateft is, 
 that it depriveth a Man of one of the moft principal 
 Inftruments for Action ; which is Trufi and Belief. 
 The beft Compofition, and Temperature is, to have 
 Opennefs in Fame and Opinion ; Secrecy in Habit ; 
 DiJJimulation in feafonable ufe ; and a Power to feign, 
 if there be no Remedy. 
 
21 
 
 vii. Of Parents and Children. 
 
 HE Joys of Parents are fecret ; and fo 
 are their Griefs, and Fears : They can- 
 not utter the one; nor they will not 
 utter the other. Children fweeten La- 
 bours ; but they make Misfortunes « more bitter: 
 They increafe the Cares of Life ; but they mitigate 
 the Remembrance of Death. The Perpetuity by 
 Generation is common to Beafts ; but Memory, Merit, 
 and noble Works, are proper to Men : And furely a 
 Man fhall fee the nobleft Works, and Foundations, 
 have proceeded from Child lefs Men; which have 
 fought to exprefs the Images of their Minds, where 
 thofe of their Bodies have failed : So the care of Pos- 
 terity, is molt in them, that have no Pofterity. They 
 that are the firft Raifers of their Houfes, are moft in- 
 dulgent towards their Children y beholding them as 
 the Continuance, not only of their kind, but of their 
 Work : And fo both Children, and Creatures. 
 
 The difference in Afreclion, of Parents, towards 
 their feveral Children, is many times unequal, and 
 fometimes unworthy ; efpecially in the Mother : As 
 Solomon faith ; A wife Son rejoiceth the Father ; but 
 an ungracious Son Jhames the Mother. A Man fhall 
 fee, where there is a Houfe full of Children, one or 
 two of the Elder! refpe&ed, and the Youngeft made 
 wantons : But in the midft, fome that are, as it were, 
 
22 Essays. 
 
 
 forgotten, who many times, neverthelefs, prove the 
 beft. The Illiberality of Parents, in allowance to- 
 wards their Children, is an harmful Error; makes 
 them bafe ; acquaints them with Shifts ; makes them 
 fort with mean Company ; and makes them furfeit 
 more, when they come to Plenty : And therefore, the 
 Proof is beft, when Men keep their Authority towards 
 their Children, but not their Purfe. Men have a 
 foolifh manner (both Parents, and Schoolmafters, and 
 Servants) in creating and breeding an Emulation be- 
 tween Brothers, during Childhood, which many times 
 forteth to Difcord, when they are Men; and dif- 
 turbeth Families. The Italians make little difference 
 between Children, and Nephews, or near Kinsfolk ; 
 but fo they be of the Lump, they care not, though 
 they pafs not through their own Body. And, to fay 
 Truth, in Nature, it is much a like matter ; In fo 
 much that we fee a Nephew, fometimes, refembleth 
 an Uncle, or a Kinfman, more than his own Parent ,* 
 as the Blood happens. Let Parents choofe betimes, 
 the Vocations and Courfes, they mean their Children 
 mould take ; for then they are moil flexible : And 
 let them not too much apply themfelves to the dif- 
 pofition of their Children, as thinking they will take 
 beft to that, which they have moft Mind to. It is 
 true, that if the ArFe&ion, or Aptnefs of the Children, 
 be extraordinary, then it is good not to crofs it : But 
 generally the Precept is good ; Optimum elige, fuave 
 et facile illud faciet Confuetudo. Younger Brothers 
 are commonly fortunate ; but feldom or never, where 
 the Elder are difinherited. 
 
23 
 
 vni. Of Marriage and Single 
 Life. 
 
 E that hath Wife and Children, hath 
 given Hoftages to Fortune; for they 
 are Impediments to great Enterprifes, 
 either of Virtue, or Mifchief. Cer- 
 tainly, the bell Works, and of greateft Merit for the 
 Public, have proceeded from the unmarried, or Child- 
 lefs Men; which, both in Affe&ion, and Means, 
 have married and endowed the Public. Yet it were 
 great Reafon, that thofe that have Children, mould 
 have greateft Care of future Times ; unto which, they 
 know, they muft tranfmit their dearefl Pledges. Some 
 there are, who though they lead a Single Life, yet 
 their Thoughts do end with themfelves, and account 
 future Times, Impertinences. Nay, there are fome 
 other, that account Wife and Children, but as Bills 
 of Charges. Nay more, there are fome foolifh rich 
 covetous Men, that take a pride in having no Chil- 
 dren, becaufe they may be thought fo much the richer. 
 For perhaps they have heard fome talk ; Such an one 
 is a great rich Man ; And another except to it ; 
 Tea, but he hath a great Charge of Children : As if 
 it were an Abatement to his Riches. But the moll 
 ordinary caufe of a Single Life, is Liberty ; efpecially, 
 in certain Self-plealing, and humorous Minds, which 
 are fo fenlible of every Reilraint, as they will go near, 
 
24 Essays. 
 
 to think their Girdles, and Garters, to be Bonds and 
 Shackles. . Unmarried Men are beft Friends, bell 
 Mailers, beft Servants ; but not always beft Subjects : 
 For they are light to run away ; and almoft all Fugi- 
 tives are of that Condition. A Single Life doth well 
 with Church-men : For Charity will hardly water the 
 Ground, where it mull firft fill a Pool. It is indiffe- 
 rent for Judges and Magiftrates : For if they be facile, 
 and corrupt, you mall have a Servant, five times worfe 
 than a Wife. For Soldiers, I find the Generals com- 
 monly in their Hortatives, put Men in mind of their 
 Wives and Children. And I think the Defpifing of 
 Marriage, amongft the Turks, maketh the vulgar Sol- 
 dier more bafe. Certainly, Wife and Children are a 
 kind of Difcipline of Humanity : And Single Men, 
 though they be many times more Charitable, becaufe 
 their Means are lefs exhauft ; yet, on the other fide, 
 they are more cruel, and hardhearted, (good to make 
 fevere Inquifitors) ; becaufe their Tendernefs is not 
 fo oft called upon. Grave Natures, led by Cuftom, 
 and therefore conilant, are commonly loving Huf- 
 bands : as was faid of UlyJJes ,* Vetulam fuam preetu- 
 lit Immortalitati. Chafte Women are often proud, 
 and froward, as prefuming upon the Merit of their 
 Chaftity. It is one of the beft Bonds, both of Chaf- 
 tity and Obedience, in the Wife, if me think her 
 Hufband wife ; which ihe will never do, if lhe find 
 him Jealous. Wives are young Men's Miftreffes ; 
 Companions for middle Age ; and old Men's Nurfes. 
 So as a Man may have a Quarrel to marry, when he 
 
Of Marriage and Single Life. 25 
 
 will. But yet, he was reputed one of the wife Men, 
 that made Anfwer to the Queftion ; When a Man 
 mould marry ? A Young Man not yet, an Elder Man 
 not at all. It is often feen, that bad Hufbands have 
 very good Wives : Whether it be, that it raifeth the 
 Price of their Hujbands* Kindnefs, when it comes ; 
 or that the Wives take a Pride, in their Patience. 
 But this never fails, if the bad Hufbands were of their 
 own choofing, againft their Friends' Confent : For 
 then, they will be fure to make good their own 
 Folly. 
 
 ix. Of Envy, 
 
 Here be none of the Affections, which 
 have been noted to fafcinate, or bewitch, 
 but Love, and Envy. They both have 
 vehement Willies ; they frame them- 
 felves readily into Imaginations, and Suggeftions ; 
 and they come eafily into the Eye, efpecially upon the 
 prefence of the Objects ; which are the Points that 
 conduce to Fafcination, if any fuch Thing there be. 
 We fee likewife, the Scripture calleth Envy, An Evil 
 Eye : And the Aftrologers call the evil Influences of 
 the Stars, Evil Afpetts y fo that Hill, there feemeth 
 to be acknowledged, in the A61 of Envy, an Ejacu- 
 lation, or Irradiation of the Eye. Nay, fome have 
 been fo curious as to note, that the Times, when the 
 Stroke, or Percuffion of an Envious Eye doth mofl 
 
26 Essays. 
 
 hurt, are when the Party envied is beheld in Glory, 
 or Triumph; for that fets an Edge upon Envy: 
 And befides, at fuch times, the Spirits of the Per/on 
 envied, do come forth moll into the outward Parts, 
 and fo meet the Blow. 
 
 But leaving thefe Curiofities, (though not unworthy 
 to be thought on, in fit place,) we will handle, what 
 Perfons are apt to Envy others ; what Perfons are 
 moft fubjecl to be envied themfelves ; and, what is 
 the Difference between public , and private Envy. 
 
 A Man, that hath no Virtue in himfelf, ever en- 
 vieth Virtue in others. For Men's Minds will either 
 feed upon their own Good, or upon other's Evil ; 
 and who wanteth the one, will prey upon the other : 
 And whofo is out of Hope to attain to another's 
 Virtue, will feek to come at even hand, by depreffing 
 another's Fortune. 
 
 A Man that is Bufy, and Inquifitive, is commonly 
 Envious : For to know much of other Men's Mat- 
 ters, cannot be ; becaufe all that Ado may concern 
 his own Eflate : Therefore it mull needs be, that he 
 taketh a kind of Play-pleafure in looking upon the For- 
 tunes of others : Neither can he, that mindeth but 
 his own Bufinefs, find much matter for Envy. For 
 Envy is a Gadding Paffion, and walketh the Streets, 
 and doth not keep home ; Non eft Curio/us, quin idem 
 fit Malevolus. 
 
 Men of Noble Birth, are noted to be envious to- 
 wards New Men, when they rife ; for the diftance is 
 altered : And it is like a Deceit of the Eye, that 
 
Of Envy. 27 
 
 when others come on, they think themfelves go 
 back. 
 
 Deformed Perfons, and Eunuchs, and Old Men, 
 and Baftards, are Envious : For he that cannot pof- 
 fibly mend his own cafe, will do what he can to im- 
 pair another's : Except thefe Defects light upon a 
 very brave, and Heroical Nature ; which thinketh 
 to make his natural Wants, part of his Honour ; in 
 that it fhould be faid, that a Eunuch, or a Lame 
 Man, did fuch great Matters ; affecting the Honour 
 of a Miracle : as it was in Narfes the Eunuch, and 
 Agefilaus, and Tamerlane, that were Lame men. 
 
 The fame is the Cafe of Men, that rife after Cala- 
 mities, and Misfortunes ; for they are as Men fallen 
 out with the Times ; and think other Men's Harms, 
 a Redemption of their own Sufferings. 
 
 They, that deflre to excel in too many Matters, 
 out of Levity, and Vain-glory, are ever Envious j 
 for they cannot want Work ; it being impoffible, but 
 many, in fome one of thofe Things, mould furpafs 
 them. Which was the Character of Adrian the 
 Emperor, that mortally envied Poets, and Painters, 
 and Artificers, in Works wherein he had a vein to 
 excel. 
 
 Laftly, near Kinsfolk, and Fellows in Office, and 
 thofe that have been bred together, are more apt to 
 envy their Equals, when they are raifed. For it doth 
 upbraid unto them their own Fortunes, and pointeth 
 at them, and cometh oftener into their Remembrance; 
 and incurreth likewife more into the Note of others : 
 
28 Essays. 
 
 And Envy ever redoubleth from Speech and Fame. 
 Cain's Envy was the more vile, and malignant, to- 
 wards his brother Abel ; becaufe, when his Sacrifice 
 was better accepted, there was Nobody to look on. 
 Thus much for tbofe that are apt to envy. 
 
 Concerning tbofe that are more or lefs fubjeft to 
 Envy : Firft, Perfons of eminent Virtue, when they 
 are advanced, are lefs envied. For their Fortune 
 feemeth but due unto them ; and no Man envieth 
 the Payment of a Debt, but Rewards, and Liberality 
 rather. Again, Envy is ever joined with the com- 
 paring of a Man's Self: And where there is no Com- 
 parifon, no Envy ; and therefore Kings are not en- 
 vied, but by Kings. Neverthelefs, it is to be noted, 
 that unworthy Perfons are moll efivied at their firft 
 coming in, and afterwards overcome it better; whereas 
 contrariwife, Perfons of Worth, and Merit, are moft 
 envied, when their Fortune continueth long. For 
 by that time, though their Virtue be the fame, yet 
 it hath not the fame Luftre ; for frefh Men grow up, 
 that darken it. 
 
 Perfons of Noble Blood are lefs envied, in their 
 rifing : for it feemeth, but Right done to their Birth. 
 Befides, there feemeth not fo much added to their 
 Fortune ; and Envy is as the Sun Beams, that beat 
 hotter upon a Bank or fteep rifing Ground, than 
 upon a Flat. And for the fame reafon, thofe that are 
 advanced by degrees, are lefs envied, than thofe that 
 are advanced fuddenly, and per faltum. 
 
 Thofe that have joined with their Honour, great 
 
Of Envy. 29 
 
 Travels, Cares, or Perils, are lefs lubjedt to Envy, 
 For Men think, that they earn their Honours hardly, 
 and pity them fometimes; and Pity ever healeth 
 Envy : Wherefore, you fhall obferve that the more 
 deep, and fober fort of politic Perfons, in their Great- 
 nefs, are ever bemoaning themfelves, what a Life 
 they lead ; chanting a Quanta patimur : Not that 
 they feel it fo ; but only to abate the Edge of Envy. 
 But this is to be underftood, of Bufinefs, that is laid 
 upon Men, and not fuch as they call unto themfelves. 
 For Nothing increafeth Envy more, than an unne- 
 cessary, and ambitious Engroffing of Bufinefs. And 
 nothing doth extinguifh Envy more, than for a great 
 Perfon to preferve all other inferior Officers, in their 
 full Rights, and Pre-eminences, of their Places. For 
 by that means, there be fo many Screens between 
 him, and Envy, 
 
 Above all, thofe are moft fubje6l to Envy, which 
 carry the Greatnefs of their Fortunes, in an infolent 
 and proud Manner : being never well, but while 
 they are mowing, how great they are, either by out- 
 ward Pomp, or by triumphing over all Oppofition, 
 or Competition : Whereas wife Men will rather do 
 Sacrifice to Envy ; in fuiFering themfelves, fometimes 
 of purpofe to be croft, and overborne in things, that 
 do not much concern them. Notwithftanding, fo 
 much is true ; that the Carriage of Greatnefs, in a 
 plain and open manner (fo it be without Arrogancy, 
 and Vain-glory) doth draw lefs Envy, than if it be in 
 a more crafty, and cunning fafhion. For in that 
 
30 Essays. 
 
 courfe, a Man doth but difavow Fortune ; and feemeth 
 to be confcious of his own Want in Worth ; and 
 doth but teach others to Envy him. 
 
 Laftly, to conclude this Part ; As we faid in the 
 beginning, that the Act of Envy had fomewhat in it 
 of Witchcraft ,* fo there is no other Cure of Envy, 
 but the cure of Witchcraft : And that is, to remove 
 the Lot (as they call it) and to lay it upon another. 
 For which purpofe, the wifer Sort of great Perfons 
 bring in ever upon the Stage, Somebody upon whom 
 to derive the Envy, that would come upon them- 
 felves : Sometimes upon Minifters, and Servants ; 
 fometimes upon Colleagues and Affociates ; and the 
 like : And for that turn, there are never wanting 
 fome Perfons of violent and undertaking Natures ; 
 who fo they may have Power, and Bufinefs, will take 
 it at any Coft. 
 
 Now to fpeak of Public Envy : There is yet fome 
 good in Public Envy ; whereas in Private, there is 
 none. For Public Envy is as an Oftracifm, that 
 eclipfeth Men when they grow too great : And there- 
 fore it is a bridle alfo to Great Ones, to keep them 
 within Bounds. 
 
 This Envy, being in the Latin word Invidia, 
 goeth in the Modern Languages, by the name of 
 D if contentment / (of which we mail fpeak in handling 
 Sedition:) It is a Difeafe in a State, like to Infection. 
 For as Infection fpreadeth upon that which is found, 
 and tainteth it ; fo when Envy is gotten once into a 
 State, it traduceth even the bell Actions thereof,and 
 turneth them into an ill Odour. And therefore, 
 
Of Envy. 31 
 
 there is little won by intermingling of plaufible Ac- 
 tions : For that doth argue but a Weaknefs, and Fear 
 of Envy ; which hurteth fo much the more, as it is 
 likewife ufual in Infections ; which, if you fear them, 
 you call them upon you. 
 
 This Public Envy feemeth to beat chiefly, upon 
 principal Officers, or Minifters, rather than upon 
 Kings, and Eftates themfelves. But this is a fure 
 Rule, that if the Envy upon the Minifter be great, 
 when the caufe of it in him is fmall ; or if the Envy 
 be general, in a manner, upon all the Minifters of art 
 Eftate ; then the Envy (though hidden) is truly upon 
 the State itfelf. And fo much of Public Envy or 
 Difcontentment, and the Difference thereof from Pri- 
 vate Envy, which was handled in the firft place. 
 
 We will add this, in general, touching the Affec- 
 tion of Envy ; that of all other Affections, it is the 
 moft importune, and continual. For of other Affec- 
 tions, there is occafion given, but now and then : 
 And therefore it was well faid; Invidia fejlos dies 
 non agit y for it is ever working upon fome, or 
 other. And it is alfo noted, that Love and Envy do 
 make a Man pine, which other Affections do not ; 
 becaufe they are not fo continual. It is alfo the 
 vileft Affection, and the moft depraved : For which 
 Caufe, it is the proper Attribute of the Devil ; who 
 is called, The Envious Man, that foweth Tares 
 amojigft the Wheat by night. As it always cometh 
 to pafs, that Envy worketh fubtilely, and in the dark ; 
 and to the prejudice of good things, fuch as is the 
 Wheat. 
 
32 
 
 x. Of Love, 
 
 He Stage is more beholding to Love, than 
 the Life of Man. For as to the Stage, 
 Love is ever matter of Comedies, and 
 now and then of Tragedies : but in 
 Life, it doth much mifchief ; fometimes like a Syren, 
 fometimes like a Fury. You may obferve, that 
 amongft all the great and worthy Perfons, (whereof 
 the memory remaineth, either Ancient or Recent) 
 there is not One, that hath been tranfported to the 
 mad degree of Love : which mows, that great Spirits 
 and great Bufinefs do keep out this weak Paffion. 
 You mull except, neverthelefs, Marcus Antonius the 
 half Partner of the Empire of Rome y and Appius 
 Claudius the Decemvir, and Law-giver: whereof 
 the former was indeed a voluptuous Man, and inor- 
 dinate ; but the latter was an auftere, and wife Man : 
 and therefore it feems (though rarely) that Love can 
 find entrance, not only into an open Heart, but alfo 
 into a Heart well fortified, if watch be not well 
 kept. It is a poor faying of Epicurus 5 Satis mag- 
 num Alter Alter i Theatrumfumus : as if Man, made 
 for the contemplation of Heaven, and all Noble 
 Objects, mould do nothing but kneel before a little 
 Idol, and make himfelf fubjecl:, though not of the 
 Mouth (as Beafts are) yet of the Eye, which was 
 given him for higher Purpofes. It is a ftrange Thing, 
 
Of Love. 33 
 
 to note the Excefs of this Paffion ; and how it 
 braves the Nature and Value of Things ; by this, 
 that the Speaking in a perpetual Hyperbole, is comely 
 in nothing but in Love. Neither is it merely in the 
 Phrafe; for whereas it hath been well faid, that the 
 Arch-flatterer, with whom all the petty Flatterers 
 have Intelligence, is a Man's Self; certainly the 
 Lvver is more. For there was never proud Man 
 thought fo abfurdly well of himfelf, as the Lover 
 doth of the Perfon loved : and therefore it was well 
 faid ; That it is impojjible to love, and to be wife. 
 Neither doth this Weaknefs appear to others only, 
 and not to the Party loved ; but to the Loved, moll 
 of all : except the Love be reciprocal. For, it is a 
 true Rule, that Love is ever rewarded, either with 
 the Reciprocal, or with an inward, and fecret Con- 
 tempt. By how much the more, Men ought to be- 
 ware of this Paflion, which lofeth not only other 
 things, but itfelf. As for the other LofTes, the Poets 
 Relation doth well figure them : That he that pre- 
 ferred Helena, quitted the Gifts of Juno and Pallas. 
 For whofoever efteemeth too much of Amorous Af- 
 fection, quitteth both Riches and Wifdom. This 
 Paffion hath his Floods in the very times of Weak- 
 nefs ; which are, great Profperity and great Adver- 
 fity ; though this latter hath been lefs obferved. Both 
 which times kindle Love, and make it more fervent, 
 and therefore fhew it to be the Child of Folly. They 
 do beft, who, if they cannot but admit Love, yet 
 make it keep Quarter : and fever it wholly from their 
 
 D 
 
34 Essays. 
 
 ferious Affairs, and Aftions of life : For if it check 
 once with Bufinefs, 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 aik to be paid in Plea- 
 fures. There is in Man's Nature, a fecret Inclina- 
 tion and Motion towards love of others ; which, if it 
 be not fpent upon fome one, or a few, doth naturally 
 fpread itfelf towards many ; and maketh men become 
 Humane and Charitable ; as it is feen fometime in 
 Friars. Nuptial Love maketh Mankind ; Friendly 
 Love perfefteth it ; but Wanton Love corrupteth, 
 and imbafeth it. 
 
 xi. Of Great Place. 
 
 EN in Great Place are thrice Servants: 
 Servants of the Sovereign or State ; Ser- 
 vants of Fame ; and Servants of Bufi- 
 nefs. So as they have no Freedom ; 
 neither in their Perfons, nor in their Actions, nor in 
 their Times. It is a ftrange defire, to feek Power, 
 and to lofe Liberty ; or to feek Power over others, 
 and to lofe Power over a Man's Self. The Rifing 
 unto Place is laborious ; and by Pains Men come to 
 greater Pains : and it is fometimes bafe ; and by In- 
 dignities, Men come to Dignities. The Standing is 
 flippery, and the Regrefs is either a downfall, or at 
 
Of Great Place. 35 
 
 leaft an Eclipfe, which is a Melancholy Thing. Cum 
 non fis qui fueris, non ejfe cur velis vivere. Nay, 
 retire Men cannot, when they would ; neither will 
 they, when it were Reafon : But are impatient of pri- 
 vatenefs, even in Age, and Sicknefs, which require 
 the lhadow : Like old Townfmen, that will be ftill 
 fitting at their Street door ; though thereby they offer 
 age to fcorn. Certainly Great Perfons had need to 
 borrow other Men's Opinions, to think themfelves 
 happy; for if they judge by their own Feeling, they 
 cannot find it : But if they think with themfelves, 
 what other men think of them, and that other men 
 would fain be as they are, then they are happy, as it 
 were by report; when perhaps they find the con- 
 trary within. For they are the firft, that find their 
 own Griefs ; though they be the laft, that find their 
 own Faults. Certainly, Men in Great Fortunes are 
 ftrangers to themfelves ; and while they are in the 
 puzzle of bufinefs, they have no time to tend their 
 Health, either of Body, or Mind. I Hi Mors gravis 
 incubat Qui notus nimis omnibus Ignotus moritur fibi. 
 In Place y there is Licenfe to do Good, and Evil; 
 whereof the latter is a Curfe ; for in Evil, the beft 
 condition is, not to Will ; the Second, not to Can. 
 But Power to do good, is the true and lawful End of 
 Afpiring. For good Thoughts (though God accept 
 them,) yet towards men, are little better than good 
 Dreams ; except they be put in A61 ; and that can- 
 not be without Power, and Place ; as the Vantage, 
 and Commanding Ground. Merit and good Works, 
 
36 Essays. 
 
 is the End of Man's Motion ; and Confcience of the 
 fame is the Accomplishment of Man's Reft. For if 
 a Man can be Partaker of God's Theatre, he mall 
 likewife be Partaker of God's Reft. Et converfus 
 Deus, ut afpiceret Opera, qua fecerunt manus fua, 
 vidit quod omnia ejfent bona nimis : and then the Sab- 
 bath. In the Difcharge of thy Place, fet before thee 
 the beft Examples ; for Imitation is a Globe of Pre- 
 cepts. And after a time, fet before thee thine own 
 Example ; and examine thyfelf ftrictly, whether thou 
 didft not beft at firft. Neglect not alfo the Examples 
 of thofe, that have carried themfelves ill, in the fame 
 Place : not to fet off thyfelf, by taxing their Me- 
 mory ; but to direct thyfelf what to avoid. Reform 
 therefore, without Bravery, or Scandal of former Times, 
 and Perfons ; but yet fet it down to thyfelf, as well 
 to create good Precedents, as to follow them. Re- 
 duce things to the firft Inftitution, and obferve wherein, 
 and how, they have degenerated : but yet aik Coun- 
 fel of both Times ; of the Ancient Time, what is beft ; 
 and of the Latter Time, what is fitteft. Seek to make 
 thy Courfe regular ; that Men may know beforehand, 
 what they may expect : But be not too pofitive, and 
 peremptory ; and exprefs thyfelf well, when thou di- 
 grefTeft from thy Rule. Preferve the Right of thy 
 Place; but ftir not queftions of Jurisdiction : and 
 rather alfume thy Right, in Silence and de faclo, than 
 voice it with Claims and Challenges. Preferve like- 
 wife the Rights of Inferior Places y and think it more 
 Honour to direct in chief, than to be bufy in all. 
 
Of Great Place. 37 
 
 Embrace and invite Helps and Advices, touching the 
 Execution of thy Place ; and do not drive away fuch 
 as bring thee Information, as Meddlers ; but accept 
 of them in good part. The vices of Authority are 
 chiefly four : Delays, Corruption, Roughnefs, and 
 Facility. For Delays, give eafy Accefs ; keep Times 
 appointed ; go through with that which is in hand ; 
 and interlace not buiinefs, but of neceffity. For Cor- 
 ruption, do not only bind thine own Hands, or thy 
 Servants' Hands, from taking ; but bind the Hands 
 of Suitors alfo from offering. For Integrity ufed doth 
 the one ; but Integrity profeifed, and with a manifeil 
 deteflation of Bribery, doth the other. And avoid 
 not only the Fault, but the Sufpicion. Whofoever is 
 found variable, and changeth manifeftly, without 
 manifeil Caufe, giveth Sufpicion of Corruption. 
 Therefore, always, when thou changeft thine Opi- 
 nion, or Courfe, profefs it plainly, and declare it, 
 together with the Reafons that move thee to change ; 
 and do not think to Heal it. A Servant, or a Fa- 
 vourite, if he be inward, and no other apparent Caufe 
 of Efleem, is commonly thought but a By-way, to 
 clofe Corruption. For Roughnefs, it is a needlefs 
 caufe of Dif content : Severity breedeth Fear; but 
 Roughnefs breedeth Hate. Even Reproofs from Au- 
 thority ought to be Grave, and not Taunting. As 
 for Facility, it is worfe than Bribery. For Bribes 
 come but now and then ; but if Importunity, or Idle 
 Refpedls, lead a Man, he fhall never be without. As 
 Solomon faith ; To refpecl Perfons is not good ,■ For 
 
38 Essays. 
 
 fuch a man will tranfgrefs for a piece of Bread. It 
 is molt true, that was anciently fpoken ; A Place 
 Jheweth the Man : and it lheweth fome to the bet- 
 ter, and fome to the worfe : Omnium confenfu cap ax 
 Imperii, nifi imperajjei j faith Tacitus of Galba : 
 but of Vefpafian he faith ; Solus Imperantium Vef- 
 pafanus mutatus in melius. Though the one was 
 meant of Sufficiency, the other of Manners and Af- 
 fection. It is an aflured Sign of a worthy and gene- 
 rous Spirit, whom Honour amends. For Honour is, 
 or mould be, the Place of Virtue : and as in Nature, 
 Things move violently to their Place, and calmly in 
 their Place : fo Virtue in Ambition is violent, in 
 Authority fettled and calm. All Rifing to Great 
 Place is by a winding Stair : and if there be Factions, 
 it is good to fide a Man's felf, whilft he is in the 
 Rifing; and to balance Himfelf, when he is placed. 
 Ufe the Memory of thy Predeceflbr fairly, and ten- 
 derly ; for if thou dolt not, it is a Debt will fure be 
 paid, when thou art gone. If thou have Colleagues, 
 refpecl: them, and rather call them, when they look 
 not for it, than exclude them when they have reafon 
 to look to be called. Be not too fenlible, or too re- 
 membering, of thy Place, in Converfation, and pri- 
 vate Anfwers to Suitors ; But let it rather be faid ; 
 When he fits in Place, he is another Man. 
 
39 
 
 xii. Of Boldnefs. 
 
 T is a trivial Grammar School Text, 
 but yet worthy a wife Man's Con- 
 fideration. Queftion was afked of 
 Demofthenes ; What was the chief 
 Part of an Orator? He anfwered, Attion : What 
 next ? Attion : What next again ? Attion. He faid 
 it, that knew it beft ; and had by nature, himfelf, no 
 Advantage, in that he commended. A ftrange thing, 
 that that Part of an Orator, which is but fuperficial, 
 and rather the virtue of a Player, fhould be placed fo 
 high, above thofe other Noble Parts, of Invention, 
 Elocution, and the reft: nay almoft alone, as if it 
 were All in All. But the Reafon is plain. There 
 is in Human Nature, generally, more of the Fool 
 than of the Wife ; and therefore thofe faculties, by 
 which the Foolifh part of Men's Minds is taken, are 
 moft potent. Wonderful like is the Cafe of Boldnefs, 
 in Civil Bufmefs ; What firft ? Boldnefs : What Se- 
 cond, and Third ? Boldnefs. And yet Boldnefs is a 
 Child of Ignorance, and Bafenefs, far inferior to other 
 Parts. But neverthelefs, it doth fafcinate, and bind 
 hand and foot, thofe that are either mallow in Judg- 
 ment, or weak in Courage ; which are the greateft 
 Part : Yea and prevaileth with Wife Men, at weak 
 times. Therefore we fee it hath done wonders in 
 Popular States ; but with Senates and Princes lefs : 
 
40 Essays. 
 
 And more ever upon the firfl entrance of Bold Per- 
 fons into Action, than foon after ; for Boldnefs is an ill 
 keeper of promife. Surely, as there are Mountebanks 
 for the Natural Body ; fo are there Mountebanks for 
 the Politic Body : Men that undertake great Cures ; 
 and perhaps have been lucky in two or three Experi- 
 ments, but want the Grounds of Science ; and there- 
 fore cannot hold out. Nay, you fhall fee a Bold Fellow 
 many times do Mabomefs Miracle. Mabomet made 
 the People believe, that he would call a Hill to him ; 
 and from the Top of it, offer up his Prayers, for the 
 Obfervers of his Law. The People affembled ; Ma- 
 bomet called the Hill to come to him, again and again : 
 And when the Hill itood flill, he was never a whit 
 abafhed, but faid ; If tbe Hill will not come to Ma- 
 bomet, Mabomet will go to tbe Hill. So thefe Men, 
 when they have promifed great Matters, and failed moil 
 fhamefully, (yet if they have the perfection of Bold- 
 nefs) they will but flight it over, and make a turn, 
 and no more ado. Certainly, to Men of great Judg- 
 ment, Bold Perfons are a Sport to behold ; nay, and 
 to the Vulgar alfo, Boldnefs hath fomewhat of the 
 ridiculous. For if Abfurdity be the Subject of Laugh- 
 ter, doubt you not, but great Boldnefs is feldom with- 
 out fome Abfurdity. Efpecially it is a Sport to fee, 
 when a Bold Fellow is out of Countenance ; for that 
 puts his Face into a moft ihrunken and wooden Pof- 
 ture ; as needs it mull ; for in Bafhfulnefs, the Spirits 
 do a little go and come ; but with Bold Men, upon 
 like occafion, they {land at a flay ; like a Stale at 
 
Of Boldness. 41 
 
 Chefs, where it is no Mate, but yet the Game cannot 
 ftir. But this laft were fitter for a Satire, than for a 
 ferious Obfervation. This is well to be weighed, 
 that Boldnefs is ever blind : For it feeth not Dangers 
 and Inconveniences. Therefore it is ill in Counfel, 
 good in Execution. So that the right Ufe of Bold 
 Perfons is, that they never command in Chief, but 
 be Seconds, and under the Direction of others. For 
 in Counfel, it is good to fee dangers ; and in Execu- 
 tion not to fee them, except they be very great. 
 
 xiii. Of Goodnefs, and Good- 
 nefs of Nature. 
 
 TAKE Goodnefs in this Senfe, the af- 
 fecting of the Weal of Men, which is 
 that the Grecians call Philanthropia : 
 And the word Humanity (as it is ufed) 
 is a little too light to exprefs it. Goodnefs I call the 
 Habit, and Goodnefs of Nature the Inclination. 
 This of all Virtues, and Dignities of the Mind, is 
 the greateft ; being the Character of the Deity : and 
 without it, Man is a Bufy, Mifchievous, Wretched 
 Thing; no better than a Kind of Vermin. Good- 
 nefs anfwers to the Theological Virtue Charity, and 
 admits no Excefs, but Error. The delire of Power 
 in Excefs, caufed the Angels to fall ; the defire of 
 Knowledge in Excefs, caufed Man to fall : But in 
 
42 Essays. 
 
 Charity there is no Excefs ; neither can Angel, or 
 Man, come in danger by it. The Inclination to 
 Goodnefs is imprinted deeply in the Nature of Man : 
 infomuch, that if it ifTue not towards Men, it will 
 take unto Other Living Creatures ; as it is feen in 
 the Turks, a cruel People, who neverthelefs are kind 
 to Beafts, and give Alms to Dogs and Birds : Info- 
 much, as Bujbechius reporteth ; A Chriflian Boy in 
 Conftantinople had like to have been Honed, for gag- 
 ging, in a waggifhnefs, a long-billed Fowl. Errors, 
 indeed, in this virtue of Goodnefs, 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, almoft in plain terms : That the 
 Chriflian Faith had given up Good Men, in prey, to 
 thofe, that are Tyrannical, and Unjufl. Which he 
 fpake, becaufe indeed there was never Law, or Sect, 
 or Opinion, did fo much magnify Goodnefs, as the 
 Chriflian Religion doth. Therefore, to avoid the 
 Scandal and the Danger both, it is good to take 
 knowledge of the Errors of a Habit fo excellent. 
 Seek the Good of other Men ; but be not in bond- 
 age to their Faces or Fancies : for that is but Fa- 
 cility, or Softnefs ; which taketh an honeft Mind 
 Prifoner. Neither give thou JEfop's Cock a Gem, 
 who would be better pleafed, and happier, if he had 
 had a Barley-corn. The Example of God teacheth 
 the LefTon truly: He fendeth his Rain, and maketh 
 
Of Goodness, & Goodness of Nature. 43 
 
 his Sun to Jhine, upon the Juft, and Unjuft ; but he 
 doth not rain Wealth, nor fhine Honour, and Vir- 
 tues, upon Men equally. Common Benefits are to 
 be communicate with all ; but peculiar Benefits, with 
 choice. And beware how in making the Portraiture, 
 thou breakefl the Pattern : for Divinity maketh the 
 Love of our Selves the Pattern ; the Love of our Neigh- 
 bours but the Portraiture. Sell all tbou haft, and 
 give it to the poor, and follow me : But fell not all 
 thou haft, except thou come, and follow me ; that 
 is, except thou have a Vocation, wherein thou mayeft 
 do as much good, with little means, as with great : 
 For otherwife, in feeding the Streams, thou drieft 
 the Fountain. Neither is there only a Habit of 
 Goodnefs, directed by right Reafon ; but there is, in 
 fome Men, even in Nature, a Difpofition towards it : 
 as on the other fide, there is a Natural Malignity. 
 For there be, that in their Nature, do not afFeft the 
 Good of Others. The lighter Sort of Malignity 
 turneth but to a CrofTnefs, or Frowardnefs, or Apt- 
 nefs to oppofe, or Difficilnefs, or the like ; but the 
 deeper Sort, to Envy, and mere Mifchief. Such 
 Men, in other men's Calamities, are as it were in 
 feafon, and are ever on the loading Part ; not fo good 
 as the Dogs that licked Lazarus' Sores ; but like Flies, 
 that are ftill buzzing upon any Thing that is raw : 
 Mifanthropi, that make it their Practice to bring Men 
 to the Bough ; and yet have never a Tree, for the 
 purpofe, in their Gardens, as Tim on had. Such Dif- 
 pofitions are the very Errors of Human Nature : and 
 
44 Essays. 
 
 yet they are the fitteft Timber to make great Politics 
 of: Like to knee Timber, that is good for Ships, that 
 are ordained to be tolled ; but not for building Houfes, 
 that mall Hand firm. The Parts and Signs of Good- 
 nefs are many : If a Man be gracious and courteous 
 to Strangers, it fhews he is a Citizen of the World ; 
 and that his Heart is no Ifland, cut off from other 
 Lands ; but a Continent that joins to them. If he 
 be compaffionate towards the Afflictions of others, it 
 mews that his Heart is like the noble Tree, that is 
 wounded itfelf, when it gives the Balm. If he eafily 
 pardons and remits Offences, it fhews that his Mind 
 is planted above Injuries ; fo that he cannot be fhot. 
 If he be thankful for fmall Benefits, it fhews that he 
 weighs Men's Minds, and not their Trafh. But 
 above all, if he have St. Paul's Perfection, that he 
 would wifh to be an Anathema from Chrift, for the 
 Salvation of his Brethren, it fhews much of a Divine 
 Nature, and a kind of Conformity with Chrijl him- 
 felf. 
 
 xiv. Of Nobility. 
 
 E will fpeak of Nobility firfl as a Por- 
 tion of an Eft ate ; then as a Condition 
 of Particular Perfons. A Monarchy, 
 where there is no Nobility at all, is 
 ever a pure and abfolute Tyranny ; as that of the 
 Turks. For Nobility attempers Sovereignty, and 
 
Of Nobility. 45 
 
 draws the Eyes of the People fomewhat afide from 
 the Line Royal. But for Democracies, they need it 
 not; and they are commonly more quiet, and lefs 
 fubjecl: to Sedition, than where there are Stirps of 
 Nobles. For Men's Eyes are upon the Bufinefs, and 
 not upon the Perfons : or if upon the Perfons, it is 
 for the Bufinefs' fake, as fitteft, and not for Flags and 
 Pedigree. We fee the Szvitzers laft well, notwith- 
 ftanding their Diversity of Religion and of Cantons. 
 For Utility is their Bond, and not Refpe&s. The 
 United Provinces of the Low Countries, in their 
 Government, excel : for where there is an Equality, 
 the Confultations are more indifferent, and the Pay- 
 ments and Tributes more cheerful. A great and 
 Potent Nobility addeth Majefty to a Monarch ; but 
 diminifheth Power : and putteth Life and Spirit into 
 the People ; but preffeth their Fortune. It is well, 
 when Nobles are not too great for Sovereignty, nor 
 for Juftice ; and yet maintained in that height, as the 
 Infolency of Inferiors may be broken upon them, 
 before it come on too fail upon the Majefty of Kings. 
 A Numerous Nobility caufeth Poverty and Incon- 
 venience in a State : For it is a Surcharge of Ex- 
 penfe ; and befides, it being of NecefTity, that many 
 of the Nobility fall in time to be weak in Fortune, 
 it maketh a kind of Difproportion between Honour 
 and Means. 
 
 As for Nobility in particular Perfons j it is a 
 Reverend Thing, to fee an Ancient Caflle or Build- 
 ing not in decay ; or to fee a fair Timber Tree found 
 
4-6 Essays. 
 
 
 and perfect : How much more, to behold an Ancient 
 Noble Family, which hath flood againft the Waves 
 and Weathers of Time. For new Nobility is but 
 the A61 of Power ; but Ancient Nobility is the Ac~t 
 of Time. Thofe that are nrft raifed to Nobility are 
 commonly more Virtuous, but lefs Innocent, than 
 their Defcendants : for there is rarely any Riling, but 
 by a Commixture of good and evil Arts. But it is 
 Reafon, the Memory of their virtues remain to their 
 Pofterity ; and their Faults die with themfelves. No- 
 bility of Birth commonly abateth Induftry : and he 
 that is not induftrious envieth him that is. Belides, 
 Noble perfons cannot go much higher ; and he that 
 ftandeth at a ftay when others rife, can hardly avoid 
 Motions of Envy. On the other fide, Nobility ex- 
 tinguilheth the pamve Envy, from others towards 
 them ; becaufe they are in Poffemon of Honour. 
 Certainly Kings, that have Able Men of their No- 
 bility, mail find eafe in employing them ; and a better 
 Slide into their Bufmefs : for People naturally bend 
 to them, as born in fome fort to Command. 
 
 xv. Of Seditions and Troubles. 
 
 HEPHERDS of People had need know 
 
 the Calendars of Tempefts in State ; 
 
 which are commonly greateft, when 
 
 Things grow to Equality ; as Natural 
 
 Tempefts are greateft about the JEquinoftia. And 
 
Of Seditions and Troubles. 47 
 
 as there are certain hollow Blafts of Wind, and fecret 
 Swellings of Seas, before a Tempeft ; fo are there in 
 States : 
 
 Ille etiam cacos inftare Tumultus 
 
 Sape monet, Fraudefque, et operta tumefcere Bella. 
 
 Libels and licentious Difcourfes againft the State, 
 when they are frequent and open ; and in like fort, 
 falfe News, often running up and down, to the Dis- 
 advantage of the State, and haftily embraced ; are 
 amongft the Signs of Troubles. Virgil, giving the 
 Pedigree of Fame, faith, She was fijier to the Giants: 
 
 Illam Terra Parens, ira irritata Deorum, 
 Extremam (ut perhibent) Cteo Enceladoque for or em 
 Progenuit. 
 
 As if Fames were the Relics of Seditions paft ; but 
 they are no lefs, indeed, the preludes of Seditions to 
 come. Howfoever, he noteth it right, that Seditious 
 Tumults, and Seditious Fames, differ no more, but 
 as Brother and Sifter, Mafculine and Feminine ; es- 
 pecially, if it come to that, that the beft Attions of a 
 State, and the moft plaulible, and which ought to 
 give greateft Contentment, are taken in ill Senfe, and 
 traduced : for that mews the Envy great, as Tacitus 
 faith ; Conjiata magna Invidia, feu bene, feu male, 
 gefla premunt. Neither doth it follow, that becaufe 
 thefe Fames are a Sign of Troubles, that the fuppreff- 
 ing of them, with too much Severity, mould be a 
 Remedy of Troubles. For the defpifmg of them, 
 
48 Essays. 
 
 many times checks them beft ; and the going about 
 to flop them, doth but make a Wonder long-lived. 
 Alfo that kind of Obedience, which Tacitus fpeaketh 
 of, is to be held fufpedled ; Erant in officio, fed tamen 
 qui mallent Imperantium mandata interpretari, quam 
 exequi : difputing, excufing, caviling upon Mandates 
 and Directions, is a kind of making off the Yoke, 
 and affay of Difobedience : Efpecially, if in thofe 
 Difputings, they, which are for the direction, fpeak 
 fearfully and tenderly ; and thofe that are again!! it, 
 audacioufly. 
 
 Alfo, as Machiavel noteth well, when Princes, 
 that ought to be Common Parents, make themfelves 
 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 feen, in the time of Henry the third of 
 France: For firft, himfelf entered League for the 
 Extirpation of the Proteftants ; and prefently after, 
 the fame League was turned upon Himfelf. For 
 when the Authority of Princes is made but an Ac- 
 cefTary to a Caufe ; and that there be other Bands, 
 that tie fafter than the Band of Sovereignty, Kings 
 begin to be put almoft out of Poffeffion. 
 
 Alfo when Difcords, and Ouarrels, and Factions 
 are Carried openly and audacioufly ; it is a Sign, the 
 Reverence of Government is loft. For the Motions 
 of the greater! perfons, in a Government, ought to be 
 as the Motions of the Planets, under Primum Mo- 
 bile y (according to the old Opinion : which is, that 
 Every of them is carried fwiftJy by the Highef! Mo- 
 
Of Seditions and Troubles. 49 
 
 tion, and foftly in their own Motion. And there- 
 fore, when great Ones, in their own particular Mo- 
 tion, move violently, and, as Tacitus expreffeth it 
 well, Liberius, quam ut Imperantium meminijfent y 
 it is a Sign the Orbs are out of Frame. For Reve- 
 rence is that wherewith Princes are girt from God ; 
 who threateneth the diffolving thereof; Solvam cin^ 
 gula Regum. 
 
 So when any of the four Pillars of Government 
 are mainly fhaken, or weakened (which are Religion, 
 Jufiice, Counfel, and Treafure), Men had need to 
 pray for Fair Weather. But let us pafs from this 
 Part of Predictions, (concerning which, neverthelefs, 
 more light may be taken, from that which followeth) ; 
 and let us fpeak firfl of the Materials of Seditions ;. 
 then of the Motives of them ; and thirdly of the 
 Remedies. 
 
 Concerning the Materials of Seditions, it is a 
 Thing well to be confidered : For the fureft way to 
 prevent Seditions, (if the Times do bear it), is to 
 take away the Matter of them. For if there be 
 Fuel prepared, it is hard to tell, whence the Spark 
 mail come, that fhall fet it on Fire. The Matter of 
 Seditions is of two kinds ; Much Poverty, and Much 
 D if contentment. It is certain, fo many Overthrown 
 EJiates, fo many Votes for Troubles. Lucan noteth 
 well the State of Rome, before the Civil War; 
 
 Hinc Ufura vorax, rapidumqiie in tempore Fcenus, 
 Hinc concuffa Fides, & multis utile Bellum. 
 
 £ 
 
50 Essays. 
 
 This fame Multis utile Bellum is an allured and 
 infallible Sign, of a State difpofed to Seditions and 
 Troubles. And if this Poverty and Broken Eftate, 
 in the better Sort, be joined with a Want and Ne- 
 ceffity in the mean People, the danger is imminent 
 and great. For the Rebellions of the Belly are the 
 worft. As for D if contentments, they are in the Po- 
 litic Body, like to Humours in the Natural, which 
 are apt to gather a preternatural Heat, and to en- 
 flame. And let no Prince meafure the Danger of 
 them by this ; whether they be Juft or Unjuft ? For 
 that were to imagine People to be too reafonable ; 
 who do often fpurn at their own Good : Nor yet by 
 this; whether the Griefs, whereupon they rife, be in 
 faft great or fmall : For they are the moll dangerous 
 D if contentments, where the Fear is greater than the 
 Feeling. Dolendi Modus, Timendi non item. Be- 
 tides, in great Oppreffions, the fame Things that pro- 
 voke the Patience, do withal mate the Courage : but 
 in Fears it is not fo. Neither let any Prince, or 
 State, be fecure concerning D if contentments, becauie 
 they have been often, or have been long, and yet no 
 Peril hath enfued ; for as it is true, that every Va- 
 pour, or Fume, doth not turn into a Storm ; fo it is, 
 never thelefs, true, that Storms, though they blow 
 over divers times, yet may fall at laft : and as the 
 Spanifh Proverb noteth well ; The cord hreaketb at 
 the laft by the weakefl pull. 
 
 The Caufes and Motives of Seditions are ; Inno- 
 vation in Religion; Taxes ; Alteration of Laws and 
 
Of Seditions and Troubles. 51 
 
 Cuftoms ; Breaking of Privileges ; General Oppref- 
 fion; Advancement of unworthy Perfons; Strangers; 
 Dearths ; Difbanded Soldiers s Factions grown def- 
 perate ; and whatfoever in offending People, joineth 
 and knitteth them, in a Common Caufe. 
 
 For the Remedies j There may be fome general 
 Prefervatives, whereof we will fpeak ; as for the juft 
 Cure, it mull anfwer to the Particular Difeafe : and 
 fo be left to Counfel rather than Rule. 
 
 The firft Remedy, or Prevention, is to remove by 
 all means* poffible, that material Caufe of Sedition, 
 whereof we fpake ; which is Want and Poverty in 
 the Eftate. To which purpofe ferveth the Opening, 
 and well Balancing of Trade ; the Cherifhing of 
 Manufactures ; the Baniming of Idlenefs ; the Re- 
 prefTmg of Wafte and Excefs by Sumptuary Laws ; 
 the Improvement and Hufbanding of the Soil ; the Re- 
 gulating of Prices of things vendible ; the Moderat- 
 ing of Taxes and Tributes ; and the like. Generally, 
 it is to be forefeen, that the Population of a King- 
 dom, (efpecially if it be not mown down by wars) 
 do not exceed the Stock of the Kingdom, which 
 mould maintain them. Neither is the Population 
 to be reckoned only by number : for a fmaller Num- 
 ber, that fpend more, and earn lefs, do wear out an 
 Eftate, fooner 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 fpeedily 
 bring a State to Neceffity : and fo doth likewife an 
 
52 Essays. 
 
 overgrown Clergy ; for they bring nothing to the 
 Stock ; and in like manner, when more are bred 
 Scholars than Preferments can take off. 
 
 It is likewife to be remembered, that for as much 
 as the increafe of any Eftate, muft be upon the Fo- 
 reigner, (for whatfoever is fomewhere gotten, is fome- 
 where loft) ; there be but three Things which one 
 Nation felleth unto another ; The Commodity as 
 Nature yieldeth it ; the Manufacture y and the Vec- 
 ture or Carriage. So that if thefe three wheels go, 
 Wealth will flow as in a Spring-tide. And it com- 
 eth many times to pafs, that Materiam fuperabit 
 Opus y that the Work, and Carriage, is more worth 
 than the Material, and enricheth a State more : as is 
 notably feen in the Low-Country-men, who have the 
 beft Mines, above ground in the World. 
 
 Above all things, good Policy is to be ufed, that 
 the Treafure and Monies, in a State be not gathered 
 into few Hands : for, otherwife, a State may have a 
 great Stock, and yet ftarve. And Money is like 
 Muck, not good except it be fpread. This is done, 
 chiefly, by fuppremng, or at the leaft, keeping a 
 ftrait Hand upon the Devouring Trades of Ufury, 
 IngroJJing great Pafturages, and the like. 
 
 For Removing D if contentments, or at leaft, the 
 danger of them; there is in every State (as we know) 
 two Portions of Subjecls y the Nobles, and the Com- 
 monalty . When one of thefe is D if content, the dan- 
 ger is not great ; for Common People are of flow 
 Motion, if they be not excited by the Greater Sort ; 
 
Of Seditions and Troubles. 53 
 
 and the Greater Sort are of fmall ftrength, except the 
 Multitude be apt and ready to move of themfelves. 
 Then is the danger, when the Greater Sort do but 
 wait for the Troubling of the Waters, amongfl the 
 Meaner, that then they may declare themfelves. 
 The Poet's feign, that the reft of the Gods, would 
 have bound Jupiter y which he hearing of, by the 
 Counfel of Pallas, fent for Briareus, with his hun- 
 dred Hands, to come in to his aid. An Emblem, no 
 doubt, to fhew, how fafe it is for Monarchs to make 
 fure of the good Will of Common People. 
 
 To give moderate Liberty, for Griefs and Dif- 
 contentments to evaporate (fo it be without too great 
 Infolency or Bravery), is a fafe Way. For he that 
 turneth the Humours back, and maketh the Wound 
 bleed inwards, endangereth malign Ulcers, and per- 
 nicious Impofthumations. 
 
 The Part of Epimetheus might well become Pro- 
 metheus, in the cafe o£ D if contentment s ; for there is 
 not a better provifion againft them. Epimetheus, 
 when Griefs and Evils flew abroad, at laft fhut the 
 lid, and kept Hope in the Bottom of the VeiTel. 
 Certainly, the politic and artificial Nourilhing, and 
 Entertaining of Hopes, and Carrying Men from Hopes 
 to Hopes, is one of the beft Antidotes, againft the 
 Poifon of Difcontentments. And it is a certain Sign, 
 of a wife Government, and Proceeding, when it can 
 hold Men's hearts by Hopes, when it cannot by Sa- 
 tisfaction : and when it can handle things, in fuch 
 manner, as no Evil fhall appear fo peremptory, but 
 
54 Essays. 
 
 that it hath fome Outlet of Hope : which is the lefs 
 hard to do, becaufe both particular Perfons, and 
 Factions, are apt enough to flatter themfelves, or at 
 leaft to brave, that which they believe not. 
 
 Alio, the Forefight, and Prevention, that there be 
 no likely or fit Head, whereunto Difcontented Per- 
 fons may refort, and under whom they may join, is 
 a known, but an excellent Point of Caution. I un- 
 derftand a fit Head, to be one that hath Greatnefs 
 and Reputation ; that hath Confidence with the Dif- 
 contented Party J and upon whom they turn their 
 Eyes ; and that is thought difcontented in his own 
 particular ; which kind of Perfons are either to be 
 won, and reconciled to the State, and that in a fall 
 and true manner ; or to be fronted with fome other 
 of the fame Party, that may oppofe them, and fo di- 
 vide the reputation. Generally, the Dividing and 
 Breaking of all Factions and Combinations, that are 
 adverfe to the State, and fetting them at diftance, or 
 at leaft diftruft amongft themfelves, is not one of the 
 worft Remedies. For it is a defperate Cafe, if thofe, 
 that hold with the Proceeding of the State, be full 
 of Difcord and Faction ; and thofe that are againft 
 it, be entire and united. 
 
 I have noted, that fome witty and fharp Speeches, 
 which have fallen from Princes, have given fire to 
 Seditions. Ctefar did himfelf infinite Hurt, in that 
 Speech ; Sylla nefcivit Liter as, non potuit diclare : 
 for it did utterly cut off that Hope, which Men had 
 entertained, that he would, at one time or other, 
 
Of Seditions and Troubles. 55 
 
 give over his Dittatorfhip. Galba undid himfelf by 
 that Speech ; Legi a fe Mi lit em, non emi : for it put 
 the Soldiers out of Hope of the Donative. Probus 
 likewife, by that Speech; Si vixero, non opus erit 
 ainplius Romano Imperio militibus. A Speech of 
 great Defpair for the Soldiers : and many the like. 
 Surely, Princes had need, in tender Matters, and 
 Ticklifh Times, to beware what they fay ; efpecially 
 in theie fhort Speeches, which fly abroad like Darts, 
 and are thought to be fhot out of their fecret Inten- 
 tions. For as for large Difcourfes, they are flat 
 Things, and not fo much noted. 
 
 Laftly, let Princes, againft all Events, not be with- 
 out fome Great Perfon, one or rather more, of Mili- 
 tary Valour near unto them, for the Reprefling of 
 Seditions, in their beginnings. For without that, 
 there ufeth to be more trepidation in Court, upon 
 the firft Breaking out of Troubles, than were fit. 
 And the State runneth the danger of that, which 
 Tacitus faith ; At que is habitus Animorum fuit, ut 
 pejjimum /acinus auderent Pauci, Plures vellent, 
 Omnes paterentur. But let fuch Military Perfons 
 be Aflured, and well reputed of, rather than factious, 
 and popular; holding alfo good Correfpondence with 
 the other Great Men in the State ,* Or elfe the Re- 
 medy is worfe than the Difeafe. 
 
56 Essays. 
 
 xvi. Of Atheifm 
 
 HAD rather believe all the Fables in 
 the Legend, and the Talmud, and the 
 Alcoran, than that this univerfal Frame 
 is without a Mind. And therefore, God 
 never wrought Miracle, to convince Atheifm, be- 
 caufe his Ordinary Works convince it. It is true, 
 that a little Philofophy inclineth Man's Mind to 
 Atheifm 3 but depth in Philofophy bringeth Men's 
 Minds about to Religion : for while the Mind of 
 Man, looketh upon Second Caufes Scattered, it may 
 fometimes reft in them, and go no further : but when 
 it beholdeth the Chain of them, confederate and 
 linked together, it muft needs fly to Providence and 
 Deity. Nay, even that School, which is moil ac- 
 cufed of Atheifm", doth moll demonftrate Religions 
 that is, the School of Leucippus, and Democritus, 
 and Epicurus. For it is a thoufand times more cre- 
 dible, that four Mutable Elements, and one Immu- 
 table Fifth Effence, duly and Eternally placed, need 
 no God ; than that an Army, of Infinite fmall Por- 
 tions, or Seeds unplaced, fhould have produced this 
 Order, and Beauty, without a Divine Marfhal. The 
 Scripture faith ; The Fool hath faid in his Heart, 
 there is no God: It is not faid; The Fool hath 
 thought in his Heart : fo as, he rather faith it by 
 rote to himfelf, as that he would have, than that he 
 
Of Atheism. 57 
 
 can thoroughly believe it, or be perfuaded of it. For 
 none deny there is a God, but thofe, for whom it 
 maketh that there were no God. It appeareth in 
 nothing more, that Atheifm is rather in the Lip, than 
 in the Heart of Man, than by this ; that Atheifts 
 will ever be talking of that their Opinion, as if they 
 fainted in it, within themfelves, and would be glad 
 to be ftrengthened, by the Confent of others : nay 
 more, you mall have Atheifts ftrive to get Difciples, 
 as it fareth with other Seels : and, which is moil of 
 all, you mall have of them, that will fuffer for Athe- 
 ifm, and not recant ; whereas, if they did truly think, 
 that there were no fuch Thing as God, why mould 
 they trouble themfelves ? Epicurus is charged, that 
 he did but diffemble, for his credit's fake, when he 
 affirmed ; There were Bleffed Natures, but fuch as 
 enjoyed themfelves, without having refpedt to the 
 Government of the World. Wherein, they fay, he 
 did temporize ; though, in fecret, he thought there 
 was no God. But certainly, he is traduced ; for his 
 Words are Noble and Divine : Non Deos vulgi ne- 
 gare profanum j fed vulgi Opiniones Diis applicare 
 profanum. Plato could have faid no more. And 
 although he had the Confidence to deny the Admi- 
 niftration, he had not the Power to deny the Nature. 
 The Indians of the Weft have Names for their par- 
 ticular Gods, though they have no name for God : 
 as if the Heathens mould have had the Names Ju- 
 piter, Apollo, Mars, Sec. but not the Word Deus : 
 which fhews, that even thofe barbarous People have 
 
58 Essays. 
 
 the Notion, though they have not the Latitude, and 
 Extent of it. So that againft Atheifts, the very Sa- 
 vages take part with the very fubtleft Philofophers. 
 The Contemplative Atheiji is rare; a Diagoras, a 
 Bion, a Lucian perhaps, and fome others ; and yet 
 they feem to be more than they are ; for that all that 
 Impugn a received Religion, or Superftition, are, by 
 the adverfe Part, branded with the Name of Atheifts: 
 but the great Atheifts, indeed, are Hypocrites; 
 which are ever handling Holy Things, but without 
 Feeling. So as they muft needs be cauterized in the 
 End. The Caufes of Atheifm are ; Divifions in 
 Religion, if they be many ; for any one main Divi- 
 fion addeth Zeal to both Sides ; but many Divifions 
 introduce Atheifm. Another is, Scandal of Priefts / 
 when it is come to [that, which St. Bernard faith ; 
 Non eft jam die ere, ut Populus, fie Sacerdos : quia 
 nee fie Populus, ut Sacerdos. A third is, Cuftom 
 of Profane Scoffing in Holy Matters ; which doth, 
 by little and little, deface the Reverence of Religion. 
 And laftly, Learned Times, fpecially with Peace 
 and Profperity : for Troubles and Adverfities do 
 more bow Men's Minds to Religion. They that 
 deny a God, deftroy Man's Nobility : for certainly 
 Man is of Kin to the Beafts, by his Body ; and if 
 he be not of Kin to God by his Spirit, he is a bale 
 and ignoble Creature. It deftroys likewife Magna- 
 nimity, and the railing of Human Nature : for take 
 an Example of a Dog, and mark what a Generofity, 
 and Courage he will put on, when he finds himfelf 
 
Of Atheism. 59 
 
 maintained by a Man ; who to him is in Head of a 
 God, or Melior Natura : which courage is mani- 
 feftly fuch, as that Creature, without that Confidence, 
 of a better Nature than his own, could never attain. 
 So Man, when he refteth and affureth himfelf, upon 
 divine Protection and Favour, gathereth a Force and 
 Faith, which Human Nature, in itfelf, could not 
 obtain. Therefore, as Atheifm is in all refpects 
 hateful, fo in this, that it depriveth human Nature 
 of the Means to exalt itfelf, above Human Frailty. 
 As it is in particular Perfons, fo it is in Nations : 
 never was there fuch a State, for Magnanimity, as 
 Rome. Of this State hear what Cicero faith ; £)uam 
 volumus, licet, Patres Confcripti, nos amemus, tamen 
 nee Numero Hifpanos, nee Robore G alios, nee Calli- 
 ditate Ptenos, nee artibus Grtecos, nee denique hoc 
 ipfo bujus Gentis £sf Terra domeftico nativoque fenfu 
 Italos ipfos £5? Latinos j fed Pietate, ac Religione, 
 atque hdc una Sapientid, quod Deorum Immortalium 
 Numine omnia regi, gubernarique perfpeximus, omnes 
 Gentes, Nationefque fuperavimus. 
 
 xvii. Of Superftition. 
 
 T were better to have no Opinion of 
 God at all, than fuch an Opinion as is 
 unworthy of him : for the one is Un- 
 belief, the other is Contumely. And 
 certainly Superftition is the Reproach of the Deity, 
 
60 Essays. 
 
 Plutarch faith well to that purpofe : Surely, faith he, 
 / had rather, a great deal, Men Jhould fay, there 
 was no fuch Man at all as Plutarch; than that they 
 jhould fay, that there was one Plutarch, that would 
 eat his Children, as foon as they were born, as the 
 Poets fpeak of Saturn. And as the Contumely is 
 greater towards God, fo the Danger is greater towards 
 Men. Atheifm leaves a Man to Senfe ; to Philofo- 
 phy ; to Natural Piety ; to Laws ; to Reputation ; 
 all which may be Guides to an outward Moral 
 Virtue, though Religion were not; but Superfkition 
 difmounts all thefe, and erecteth an abfolute Mon- 
 archy in the Minds of Men. Therefore Atheifm 
 did never perturb States ; for it makes Men wary 
 of themfelves, as looking no further : and we fee the 
 times inclined to Atheifm (as the Time of Auguftus 
 Ccefar) were civil Times. But Superftition, hath 
 been the Confufion of many States ; and bringeth in 
 a new Primum Mobile, that ravifheth all the Spheres 
 of Government. The Matter of Superflition is the 
 People ; and. in all Superflition, Wife Men follow 
 Fools; and Arguments are fitted to practice, in a 
 reverfed Order. It was gravely faid, by fome of the 
 Prelates, in the Council of Trent, where the doc- 
 trine of the Schoolmen bare great fway ; That the 
 Schoolmen were like Aftronomers, which did feign 
 Eccentrics and Epicycles, and fuch Engines of Orbs, 
 to fave the Phenomena ,* though they knew, there 
 were no fuch Things ; and, in like manner, that the 
 Schoolmen had framed a Number of fubtle and in- 
 
Of Superstition. 61 
 
 tricate Axioms, and Theorems, to fave the pradtice 
 of the Church. The Caufes of Superftition are : 
 Pleafmg and fenfual Rites and Ceremonies : Excefs 
 of Outward and Pharifaical Holinefs ; Over-great 
 Reverence of Traditions, which cannot but load the 
 Church ; the Stratagems of Prelates for their own 
 Ambition and Lucre : the Favouring too much of 
 good Intentions, which openeth the Gate to Conceits 
 and Novelties ; the taking an Aim at divine Matters 
 by Human, which cannot but breed mixture of Ima- 
 ginations; and laftly, Barbarous Times, efpecially 
 joined with Calamities and Difafters. Superftition, 
 without a veil, is a deformed Thing; for, as it addeth 
 deformity to an Ape, to be fo like a Man; fo the 
 Similitude of Superftition to Religion, makes it the 
 more deformed. And as wholefome Meat corrupteth 
 to little Worms ; fo good Forms and Orders corrupt 
 into a Number of petty Obfervances. There is a 
 Superftition, in avoiding Superftition j when men 
 think to do bell, if they go furtheft from the Super- 
 ftition formerly received : therefore, Care would be 
 had, that (as it fareth in ill Purgings) the Good be 
 not taken away with the Bad ; which commonly is 
 done, when the People is the Reformer. 
 
62 
 
 Essays. 
 
 xviii. Of Travel. 
 
 RAVEL, in the younger Sort, is a 
 Part of Education ; in the Elder, a Part 
 of Experience. He that travelleth into 
 a Country, before he hath fome En- 
 trance into the Language, goeth to School, and not 
 to Travel. That Young Men travel under fome 
 Tutor, or grave Servant, I allow well ; fo that he 
 be fuch a one that hath the Language, and hath been 
 in the Country before ; whereby he may be able to 
 tell them, what Things are worthy to be feen in the 
 Country where they go ; what Acquaintances they 
 are to feek; what Exercifes or difcipline the Place 
 yieldeth. For elfe young Men mail go hooded, and 
 look abroad little. It is a ftrange Thing, that in Sea 
 voyages, where there is nothing to be feen, but Sky 
 and Sea, Men mould make Diaries ; but in Land- 
 Travel, wherein fo much is to be obferved, for the 
 moft part, they omit it ; as if Chance were fitter to 
 be regiftered than Obfervation. Let Diaries, there- 
 fore, be brought in ule. The Things to be feen and 
 obferved are : The Courts of Princes, fpecially when 
 they give Audience to AmbafTadors : the Courts of 
 Juftice, while they lit and hear Caufes ; and fo of 
 Confiftories Ecclefiaftic : the Churches, and Monaf- 
 teries, with the Monuments which are therein ex- 
 tant : the Walls and Fortifications of Cities and 
 
Of Travel. 63 
 
 Towns ; and fo the Havens and Harbours : Anti- 
 quities, and Ruins ; Libraries ; Colleges, Difputa- 
 tions, and Lectures, where any are : Shipping and 
 Navies : Houfes, and Gardens of State, and Pleafure, 
 near great Cities : Armories : Arfenals : Magazines : 
 Exchanges : Burfes ; Warehoufes : Exercifes of 
 Horiemanfhip ; Fencing ; Training of Soldiers ; and 
 the like : Comedies ; fuch whereunto the better Sort 
 ofperfons do refort; Treafuries of Jewels, and Robes; 
 Cabinets, and Rarities : and to conclude, whatfoever 
 is memorable in the Places, where they go. After 
 all which, the Tutors, or Servants, ought to make 
 diligent Enquiry. As for Triumphs ; Mafques ; 
 Feafls ; Weddings ; Funerals ; Capital Executions ; 
 and fuch Shows ; Men need not to be put in mind 
 of them ; yet are they not to be neglected. If you 
 will have a Young Man to put his Travel into a little 
 Room, and in fhort time to gather much, this you 
 muft do : Firfl, as was faid, he mull have fome En- 
 trance into the Language, before he goeth : then he 
 mull have fuch a Servant, or Tutor, as knoweth the 
 Country, as was like wife faid. Let him carry with 
 him alfo fome Card or Book defcribing the Country, 
 where he travelleth ; which, will be a good Key to 
 his Enquiry. Let him keep alfo a Diary. Let 
 him not flay long in one City, or Town ; more or 
 lefs as the place deferveth, but not long : nay, when 
 he flayeth in one City or Town, let him change 
 his Lodging, from one End and Part of the Town 
 to another ; which is a great Adamant of Acquain- 
 
64 Essays. 
 
 tance. Let him fequefter himielf from the Com- 
 pany of his Countrymen, and diet in fuch Places, 
 where there is good Company of the Nation, where 
 he travelleth. Let him upon his Removes, from 
 one place to another, procure Recommendation, to 
 fome perfon of Quality, refiding in the Place, whi- 
 ther he removeth ; that he may ufe his Favour, in 
 thofe things, he defireth to fee or know. Thus he 
 may abridge his Travel, with much profit. As for 
 the acquaintance, which is to be fought in Travel ; 
 that which is moft of all profitable is Acquaintance 
 with the Secretaries, and Employed Men of Am- 
 baffadors ; for fo in Travelling in one Country he 
 ihall fuck the Experience of many. Let him alfo fee 
 and vifit Eminent Perfons, in all Kinds, which are 
 of great Name abroad; that he may be able to tell, 
 how the Life agreeth with the Fame. For Quarrels, 
 they are with Care and Difcretion to be avoided : 
 they are, commonly, for MiftrefTes ; Healths ; Place ; 
 and Words. And let a Man beware, how he keep- 
 eth Company with Choleric and Quarrelfome Per- 
 fons ; for they will engage him into their own Quar- 
 rels. When a Traveller returneth home, let him 
 not leave the Countries, where he hath Travelled, 
 altogether behind him; but maintain a Correfpon- 
 dence, by letters, with thofe of his Acquaintance, 
 which are of moft Worth. And let his Travel ap- 
 pear rather in his Difcourfe, than in his Appafel, or 
 Gefture : and in his Difcourfe, let him be rather 
 advifed in his Anfwers, than forward to tell Stories: 
 
Of Travel. 65 
 
 and let it appear, that he doth not change his Coun- 
 try Manners for thofe of Foreign Parts; but only 
 prick in fome Flowers, of that he hath learned 
 abroad, into the Cuftoms of his own Country. 
 
 xix. Of Empire. 
 
 T is a miferable State of Mind, to have 
 few Things to defire, and many Things 
 to fear : and yet that commonly is 
 the Cafe of Kings : Who being at the 
 higheft, want Matter of defire, which makes their 
 Minds more languifhing ; and have many Reprefen- 
 tations of Perils and Shadows, which makes their 
 Minds the lefs clear. And this is one Reafon alfo of 
 that Effe6t, which the Scripture fpeaketh of; That 
 the Kings Heart is infcrutable. For Multitude of 
 Jealoulies, and Lack of fome predominant Defire, 
 that mould marfhal and put in order all the reft, 
 maketh any Man's Heart, hard to find, or found. 
 Hence it comes likevvife, that Princes, many times, 
 make themfelves Delires, and fet their Hearts upon 
 Toys : fometimes upon a Building : fometimes upon 
 erecting of an Order ; fometimes upon the advancing 
 of a Perfon ; fometimes upon obtaining Excellency 
 in fome Art, or Feat of the Hand : as Nero for play- 
 ing on the Harp, Domitian for Certainty of the 
 Hand with the Arrow, Commodus for playing a^ 
 
 F 
 
■ 
 
 66 Essays. 
 
 
 Fence, Caracalla for driving Chariots, and the like. 
 This feemeth incredible, unto thofe that know not 
 the Principle; That the Mind of Man is more 
 cheered and refrejhed by profiting in fmall things, 
 than by ftanding at a ftay in great. We fee alfo 
 that Kings, that have been fortunate Conquerors in 
 their firft years, it being not poffible for them to go 
 forward infinitely, but that they muft have fome 
 Check or Arreft in their Fortunes, turn in their latter 
 years to be fuperflitious and melancholy : as did 
 Alexander the Great ; Dioclefian ; and in our me- 
 mory, Charles the Fifth ; and others : for he that is 
 ufed to go forward, and findeth a Stop, falleth out 
 of his own favour, and is not the thing he was. To 
 fpeak now of the true Temper of Empire : It is a 
 Thing rare, and hard to keep : For both Temper 
 and Diftemper confifl of Contraries. But it is one 
 thing to mingle Contraries, another to interchange 
 them. The anfwer of Apollonius to Vefpafian, is 
 full of excellent Inftrudtion : Vefpafian afked him ; 
 What was Nero's overthrow ? He anfwered ; Nero 
 could touch and tune the Harp well j but in Govern- 
 ment fometimes he ufed to wind the Pins too high, 
 fometimes to let them down too low. And certain it 
 is, that Nothing deflroyeth Authority fo much, as the 
 unequal and untimely Interchange of Power pre/fed 
 too far, and relaxed too much. 
 
 This is true, that the Wifdom of all thefe latter 
 Times in Princes' Affairs, is rather fine Deliveries, 
 and Shiftings of Dangers and Mifchiefs, when they are 
 
Of Empire. 67 
 
 near ; than folid and grounded Courfes to keep them 
 aloof. But this is but to try Mafteries with Fortune. 
 And let men beware, how they neglect, and fuffer 
 Matter of Trouble, to be prepared : for no Man can 
 forbid the Spark, nor tell whence it may come. The 
 Difficulties in Princes' Bufinefs, are many and great ; 
 but the greateft Difficulty is often in their own Mind. 
 For it is common with Princes, (faith Tacitus) to 
 will Contradictories. Sunt plerumque Reg urn volun- 
 tates vehementes, et inter fe contraries. For it is 
 the Solecifm of Power, to think to command the 
 End, and yet not to endure the Mean. 
 
 Kings have to deal with their Neighbours, their 
 Wives, their Children, their Prelates or Clergy, 
 their Nobles, their Second Nobles or Gentle?nen, their 
 Merchants, their Commons, and their Men of War : 
 And from all thefe arife Dangers, if Care and Cir- 
 cumfpection be not ufed. 
 
 Firft for their Neighbours ; There can no general 
 Rule be given, (the Occafions are fo variable,) fave 
 one ; which ever holdeth : which is, That Princes 
 do keep due Sentinel, that none of their Neighbours 
 do overgrow fo, (by increafe of Territory, by em- 
 bracing 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 Coun- 
 fels to forefee, and to hinder it. During that Tri- 
 umvirate of Kings {King Henry the Eighth of Eng- 
 land, Francis the Firft King of France, and Charles 
 the Fifth Emperor), there was fuch a Watch kept, 
 
^ 
 
 68 Essays. 
 
 that none of the Three could win a Palm of Ground, 
 but the other two would ftraightways balance it, either 
 by Confederation, or, if need were, by a War : and 
 would not, in any wife, take up Peace at Intereft. 
 And the like was done by that League (which, Guic- 
 ciardini faith, was the Security of Italy) made be- 
 tween Ferdinando King of Naples j Lorenzius Me 
 dicis, and Ludovicus Sforza, Potentates, the one of 
 Florence, the other of Milan. Neither is the Opi- 
 nion, of fome of the Schoolmen, to be received ; 
 That a War cannot juflly be made, but upon a prece- 
 dent Injury, or Provocation. For there is no Quef- 
 tion, but a jufl: Fear of an imminent Danger, though 
 there be no Blow given, is a lawful Caufe of a War. 
 
 For Wives ; There are cruel Examples of them. 
 Livia is infamed for the poifoning of her Hufband : 
 Roxalana, Soly man's Wife, was the Deftruction of 
 that renowned Prince, Sultan Muflapha ; and other- 
 wife troubled his Houfe, and Succemon : Edward 
 the Second of England, his Queen had the principal 
 hand in the Depofmg and Murder of her Hufband. 
 This kind of Danger is then to be feared, chiefly, 
 when the Wives have Plots, for the raifing of their 
 own Children, or elfe that they be Advoutreffes. 
 
 For their Children; The Tragedies likewife of 
 Dangers from them, have been many. And generally, 
 the Entering of Fathers into Sufpicion of their Chil- 
 dren, hath been ever Unfortunate. The Deftru&ion 
 of Muflapha, (that we named before) was fo fatal to 
 Solyman's Line, as the Succemon of the Turks, from 
 
 
Of Empire. 69 
 
 Solyman, until this day, is fufpecled to be untrue, 
 and of ftrange Blood ; for that Selymus the Second, 
 was thought to be fuppofititious. The Deft-ruction of 
 Crifpus, a young Prince, of rare Towardnefs, by 
 Confiantinus the Great, his Father, was in like man- 
 ner fatal to his Houfe ; for both Confiantinus and 
 Conftance, his Sons, died violent deaths ; and Con- 
 ftantius his other Son, did little better ; who died, 
 indeed, of Sicknefs, but after that Julianus had 
 taken Arras againft him. The Deftru&ion of De- 
 metrius, 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 fuch Diftruft ; except 
 it were, where the Sons were up, in open Arms 
 againft them, as was Selymus the Firft againft Bdja- 
 zet : and the three Sons of Henry the Second, King 
 of England. 
 
 For their Prelates; When they are proud and 
 great, there is alfo Danger from them : as it was in 
 the times of Anfelmus, and Thomas Becket, Arch- 
 bifhops of Canterbury ; who with their Crofters 
 did almoft try it with the King's Sword ; and yet 
 they had to deal with ftout and haughty Kings ; Wil- 
 liam Rufus, Henry the Firft, and Henry the Second. 
 The Danger is not from that State, but where it hath 
 a Dependence of foreign Authority ; or where the 
 Churchmen come in, and are elected, not by the 
 Collation of the King, or particular Patrons, but by 
 the People. 
 
70 Essays. 
 
 For their Nobles y To keep them at a dillance, it 
 is not amifs ; But to deprefs them, may make a King 
 more Abfolute, but lefs Safe ; and lefs able to per- 
 form any thing that he delires. I have noted it, in 
 my Hiftory of King Henry the Seventh, of England, 
 who depreffed his Nobility y whereupon, it came to 
 pafs, that his Times were full of Difficulties, and 
 Troubles ; for the Nobility, though they continued 
 loyal unto him, yet did they not co-operate with him, 
 in his Bulinefs. So that in efFect, he was fain to do 
 all things himfelf. 
 
 For their Second Nobles y There is not much 
 Danger from them, being a Body difperfed. They 
 may fometimes difcourfe high, but that doth little 
 Hurt : belides, they are a Counterpoife to the Higher 
 Nobility, that they grow not too Potent : and laftly, 
 being the moll immediate in Authority with the 
 Common People, they do bell temper Popular Com- 
 motions. 
 
 For their Merchants y They are Vena Porta y and 
 if they flourifh not, a Kingdom may have good Limbs, 
 but will have empty Veins, and nourifh little. Taxes, 
 and Impofls upon them, do feldom good to the Kings 
 Revenue ; for that that he wins in the Hundred, he 
 lofeth in the Shire; the particular Rates being in- 
 creafed, but the total Bulk of Trading rather de- 
 creafed. 
 
 For their Commons y There is little Danger from 
 them, except it be, where they have Great and Potent 
 Heads ; or where you meddle with the Point of Re- 
 ligion ; or their Cufloms, or Means of Life. 
 
Of Empire. 71 
 
 For their Men of War ; It is a dangerous State, 
 where they live and remain in a Body, and are ufed 
 to Donatives ; whereof we fee Examples in the Jani- 
 zaries, and Pretorian Bands of Rome : but Trainings 
 of Men, and Arming them in feveral places, and 
 under feveral Commanders, and without Donatives, 
 are Things of Defence, and no Danger. 
 
 Princes are like to Heavenly Bodies, which caufe 
 good or evil Times ; and which have much Fenera- 
 tion, but no Reft. All precepts concerning Kings, 
 are in effect comprehended in thofe two Remem- 
 brances : Memento quod es Homo ; And Memento 
 quod es Deus, or Vice Dei : The one bridleth their 
 Power, and the other their Will. 
 
 xx. Of CounfeL 
 
 HE greateft Truft, between Man and 
 Man, is the Truft of giving CounfeL 
 For in other Confidences, Men commit 
 the parts of life; their Lands, their 
 Goods, their Children, their Credit, fome particular 
 Affair : but to fuch, as they make their Counfellors, 
 they commit the whole. By how much the more, 
 they are obliged to all Faith and Integrity. The 
 wifeft Princes need not think it any Diminution to 
 their Greatnefs, or Derogation to their Sufficiency, 
 to rely upon CounfeL God himfelf is not without : 
 but hath made it one of the great Names, of his 
 
72 Essays. 
 
 bleffed Son; The Counfellor, Solomon hath pro- 
 nounced, that In Counfel is Stability. Things will 
 have their firft, or fecond Agitation ; if they be not 
 toffed upon the Arguments of Counfel, they will be 
 toffed upon the Waves of Fortune ; and be full of 
 Inconftancy, doing and undoing, like the Reeling of 
 a drunken Man. Solomon's Son found the Force of 
 Counfel, as his Father faw the Neceflity of it. For 
 the beloved Kingdom of God was firft rent, and 
 broken by ill Counfel ; upon which Counfel there 
 are fet, for our Inftru&ion, the two Marks, whereby 
 Bad Counfel is, for ever, beft difcerned : that it was 
 young Counfel, for the Perfons ; and violent Counfel 
 for the Matter. 
 
 The ancient Times do fet forth in Figure, both 
 the Incorporation, and infeparable Conjunction of 
 Counfel with Kings / and the wife and politic ufe 
 of Counfel by Kings : the one, in that they fay, Ju- 
 piter did marry Metis, which ngnifieth Counfel y 
 whereby they intend, that Sovereignty is married to 
 Counfel: The other, in that which followeth, which 
 was thus : They fay after Jupiter was married to 
 Metis, fhe conceived by him, and was with Child ; 
 but Jupiter fuffered her not to ftay, till fhe brought 
 forth, but eat her up ; whereby he became himfelf 
 with Child, and was delivered of Pallas Armed, out 
 of his Head. Which monftrous Fable, containeth a 
 Secret of Empire ; how Kings are to make ufe of 
 their Counfel of State. That firft, they ought to 
 refer Matters unto them, which is the firft Begetting 
 
Of Counsel. 73 
 
 or Impregnation ; but when they are elaborate, 
 moulded, and fhaped, in the Womb of their Council, 
 and grow ripe, and ready to be brought forth ; that 
 then, they fuiFer not their Council to go through with 
 the Refolution, 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, becaufe they 
 come forth with Prudence, and Power, are refembled 
 to Pallas Armed) proceeded from themfelves : And 
 not only from their Authority, but (the more to add 
 Reputation to themfelves) from their Head, and 
 Device. 
 
 Let us now fpeak of the Inconveniences of Counfel, 
 and of the Remedies. The Inconveniences, that have 
 been noted in calling, and uiing Counfel, are three. 
 Firft, the Revealing of Affairs, whereby they become 
 lefs Secret. Secondly, the Weakening of the Autho- 
 rity of Princes, as if they were lefs of themfelves. 
 Thirdly, the Danger of being unfaithfully counfelled, 
 and more for the good of them that counfel, than of 
 him that is counfelled. For which Inconveniences, 
 the Doctrine of 'Italy, and Practice of France, in fome 
 Kings' times, hath introduced Cabinet Councils 5 a 
 Remedy worfe than the Difeafe. 
 
 As to Secrecy / Princes are not bound to commu- 
 nicate all Matters, with all Counfellors ; but may 
 extract and felect. Neither is it neceflary, that he 
 that confulteth what he mould do, mould declare what 
 he will do. But let Princes beware, that the unfe- 
 
74 Essays. 
 
 creting of their Affairs, comes not from themfelves. 
 And as for Cabinet Councils, it may be their Motto ; 
 Plenus rimarum fum : one futile perfon, that maketh 
 it his glory to tell, will do more Hurt, than many, 
 that know it their Duty to conceal. It is true, there 
 be fome Affairs, which require extreme Secrecy, 
 which will hardly go beyond one or two Perfons, 
 befides the King : neither are thofe Counfels unprof- 
 perous : for befides the Secrecy, they commonly go 
 on conftantly in one Spirit of Direction, without 
 Diftradtion. But then it mull be a prudent King, 
 fuch as is able to grind with a Hand- Mill j and thofe 
 inward Counfellors had need alfo, be Wife Men, and 
 efpecially true and trufly to the King's Ends ; as it 
 was with King Henry the Seventh of England, who 
 in his greateft Bufinefs, imparted himfelf to none, ex- 
 cept it were to Morton, and Fox. 
 
 For Weakening of Authority s The Fable fhoweth 
 the Remedy. Nay the Majefty of Kings is rather 
 exalted, than diminifhed, when they are in the Chair 
 of Council : neither was there ever Prince, bereaved 
 of his Dependencies, by his Council; except where 
 there hath been, either an Overgreatnefs in one Coun- 
 fellor, or an Overftrict Combination in divers ; which 
 are Things foon found, and holpen. 
 
 For the laft Inconvenience, that Men will Counfel 
 with an Eye to themfelves ; certainly, Non inveniet 
 Fidemfuper terram, is meant of the Nature of Times, 
 and not of all particular Perfons ; there be, that are in 
 Nature, faithful, and fincere, and plain, and direct ; 
 
Of Counsel. 75 
 
 not crafty, and involved : Let Princes, above all, 
 draw to themfelves fuch Natures. Befides, Counfel- 
 lors are not commonly fo united, but that one Coun- 
 fellor keepeth Sentinel over another ; fo that if any 
 do Counfel out of Faction, or private Ends, it com- 
 monly comes to the King's Ear. But the bell Re- 
 medy is, if Princes know their Counfellors, as well as 
 their Counfellors know Them : 
 
 Principis eft Virtus maxima nojjfe fuos. 
 
 And on the other fide, Counfellors fhould not be too 
 fpeculative, into their Sovereign's Perfon. The true 
 Compofition of a Counfellor, is rather to be fkilful in 
 their Mailer's Bufinefs, than in his Nature ; for then 
 he is like to advife him, and not to feed his Humour. 
 It is of lingular ufe to Princes, if they take the Opi- 
 nions of their Council, both feparately, and together. 
 For private Opinion is more free ; but Opinion be- 
 fore others is more reverend. In private, Men are 
 more bold in their own Humours ; and in confort, 
 Men are more obnoxious to others' Humours ; there- 
 fore it is good to take both : and of the inferior Sort, 
 rather in private, to preferve Freedom ; of the greater, 
 rather in confort, to preferve Refpett. It is in vain for 
 Princes to take Counfel concerning Matters, if they 
 take no Counfel likewife concerning Perfons : for all 
 Matters are as dead Images ; and the Life of the 
 Execution of Affairs, refleth in the good Choice of 
 Perfons. Neither is it enough to confult concerning 
 Perfons, fecundum Genera, as in an Idea, or Mat be- 
 
76 Essays. 
 
 matical Defcription, what the Kind and Character of 
 the Per/on mould be ; for the greateft Errors are 
 committed, and the molt Judgment is fhown, in the 
 choice of Individuals. It was truly faid ; Optimi 
 Conjiliarii mortui ; Books will fpeak plain, when 
 Counfellors blanch. Therefore it is good to be con- 
 verfant in them ; fpecially the Books of fuch, as 
 themfelves have been Actors upon the Stage. 
 
 The Councils , at this Day, in moil places, are but 
 familiar Meetings ; where Matters are rather talked 
 on, than debated. And they run too fwift to the 
 Order or Acl: of Council. It were better, that in 
 Caufes of weight, the Matter were propounded one 
 day, and not fpoken to, till the next day ; In Nocle 
 Conjilium. So was it done, in the Commimon of 
 Union, between England and Scotland j which was 
 a grave and orderly AfTembly. I commend fet Days 
 for Petitions : for both it gives the Suitors more cer- 
 tainty for their Attendance ; and it frees the Meetings 
 for Matters of Eftate, that they may Hoc agere. In 
 choice of Committees, for ripening Bufinefs, for the 
 Council, it is better to choofe Indifferent Perfons, 
 than to make an IndifFerency, by putting in thofe, 
 that are ftrong, on both fides. I commend alfo 
 /landing CommiJJions ; as for Trade ; for Treafure ; 
 for War ; for Suits ; for fome Provinces : for where 
 there be divers particular Councils, and but one 
 Council of Eftate, (as it is in Spain) they are in effecl: 
 no more, than Standing CommiJJions ; fave that they 
 have greater Authority. Let fuch, as are to inform 
 
Of Counsel. 77 
 
 Councils, out of their particular Profemons, (as Law- 
 yers, Seamen, Mintmen, and the like) be firft heard, 
 before Committees; and then, as Occafion ferves, 
 before the Council. And let them not come in mul- 
 titudes, or in a tribunitious manner ; for that is, to 
 clamour Councils, not to inform them. A long 
 Table, and a fquare Table, or Seats about the Walls, 
 feem Things of Form, but are Things of Subftance ; 
 for at a long Table, a few at the upper end, in effedt, 
 fway all the Bufinefs : but in the other Form, there 
 is more ufe of the Counfellors^ Opinions, that fit 
 lower. A King, when he prefides in Council, let 
 him beware how he opens his own Inclination too 
 much, in that which he propoundeth : for elfe Coun- 
 fellors will but take the Wind of him ; and inftead 
 of giving free Counfel, fing him a Song of Placebo, 
 
 xxi. Of Delays. 
 
 ORTUNE is like the Market; where 
 many times, if you can flay a little, the 
 Price will fall. And again, it is fome- 
 times like Sy&illa's Offer ; which at 
 firft offereth the Commodity at full, then confumeth 
 part and part, and ftill holdeth up the Price. For 
 Occafion (as it is in the common Verfe) turneth a 
 Bald Noddle, after Jhe hath prefented her Locks in 
 front, and no hold taken: or at leaft turneth the 
 
78 Essays. 
 
 Handle of the Bottle, firft to be received, and after 
 the Belly, which is hard to clafp. There is furely no 
 greater Wifdom, than well to time the Beginnings, 
 and Onfets of Things. Dangers are no more light, 
 if they once feem light : and more Dangers have de- 
 ceived Men, than forced them. Nay, it were better, 
 to meet fome Dangers half way, though they come 
 nothing near, than to keep too long a watch upon their 
 Approaches ; for if a Man watch too long, it is odds 
 he will fall afleep. On the other fide, to be deceived, 
 with too long Shadows (as fome have been, when the 
 Moon was low, and lhone on their Enemies' Back), 
 and fo to moot off before the time ; or to teach Dan- 
 gers to come on, by over early buckling towards 
 them, is another Extreme. The Ripenefs, or Un- 
 ripenefs, of the Occafion (as we faid) muft 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 Briar eus with his 
 hundred Hands : Firft to Watch, and then to Speed. 
 For the Helmet of Pluto, which maketh the politic 
 Man go invifible, is Secrecy in the Council, and Ce- 
 lerity in the Execution. For when Things are once 
 come to the Execution, there is no Secrecy comparable 
 to Celerity ; like the Motion of a Bullet in the Air, 
 which flieth fo fwift, as it outruns the Eye. 
 
79 
 
 xxn. Of Cunning. 
 
 E take Cunning for a fmifter or crooked 
 Wifdom. And certainly, there is great 
 difference, between a cunning Man, and 
 a wife Man ; not only in Point of Ho- 
 nefty, but in point of Ability. There be that can 
 pack the Cards, and yet cannot play well ; fo there 
 are fome, that are good in Canvaffes, and Factions, 
 that are otherwife weak Men. Again, it is one thing 
 to underftand Perfons, and another thing to under- 
 ftand Matters ; for many are perfect in Men's Hu- 
 mours, that are not greatly capable of the real Part 
 of Bufinefs ; which is the Conftitution of one, that 
 hath ftudied Men, more than Books. Such Men are 
 fitter for practice, than for Counfel ; and they are good 
 but in their own Alley : turn them to new Men, 
 and they have loft their Aim ; fo as the old Rule, to 
 know a Fool from a Wife Man ; Mitte ambos nudos 
 ad ignotoSy et videbis j doth fcarce hold for them. 
 And becaufe thefe Cunning Men, are like Haber- 
 dafhers of fmall Wares, it is not amifs to fet forth 
 their Shop. 
 
 It is a Point of Cunning ; to wait upon him, with 
 whom you fpeak, with your Eye ; as the Jefuits give 
 it in precept : for there be many Wife Men, that 
 have fecret Hearts, and tranfparent Countenances. 
 Yet this would be done, with a demure abafing of 
 your Eye fometimes, as the Jefuits alfo do ufe. 
 
80 Essays. 
 
 Another is, that when you have any Thing to ob- 
 tain of prefent Difpatch, you entertain, and amufe the 
 Party, with whom you deal, with fome other Dif- 
 courfe; that he be not too much awake, to make 
 Objections. I knew a Counfellor and Secretary, 
 that never came to Queen Elizabeth of England, 
 with Bills to fign, but he would always firfl put her 
 into fome Difcourfe of Eftate, that fhe might the lefs 
 mind the Bills. 
 
 The like Surprife may be made, by moving Things, 
 when the Party is in hafte, and cannot flay, to con- 
 lider advifedly, of that is moved. 
 
 If a Man would crofs a Bufinefs, that he doubts 
 fome other would handfomely and effe&ually move, 
 let him pretend to wifh it well, and move it himfelf, 
 in fuch fort, as may foil it. 
 
 The breaking off, in the midft of that, one was 
 about to fay, as if he took himfelf up, breeds a greater 
 Appetite in him, with whom you confer, to know 
 more. 
 
 And becaufe it works better, when any Thing 
 feemeth to be gotten from you by Queftion, than if 
 you offer it of yourfelf, you may lay a Bait for a 
 Queftion, by mowing another Vifage and Counte- 
 nance, than you are wont ; to the end, to give Occa- 
 fion for the party to afk what the Matter is of the 
 Change ? As Nebemiab did ; And I had not before 
 that time been fad before the King. 
 
 In Things, that are tender and unpleafing, it is 
 good to break the ice, by fome whofe Words are of 
 
Of Cunning. 8i 
 
 lefs weight, and to referve the more weighty Voice, 
 to come in, as by chance, fo that he may be afked 
 the Queftion upon the other's Speech. As NarciJJus 
 did, in relating to Claudius, the Marriage of Mejja- 
 lina and Silius. 
 
 In Things, that a Man would not be feen in him- 
 felf ; it is a Point of Cunning, to borrow the Name 
 of the World ; as to fay; The World fays, or, There 
 is a Speech abroad. 
 
 I knew one, that when he wrote a Letter, he 
 would put that which was moft Material, in the 
 Poft-fcript, as if it had been a By-Matter. 
 
 I knew another, that when he came to have Speech, 
 he would pafs over that, that he intended moft, and 
 go forth, and come back again and fpeak of it, as of 
 a Thing that he had almoft forgot. 
 
 Some procure themfelves, to be furprized, at fuch 
 times, as it is like, the party that they work upon will 
 fuddenly come upon them : and to be found with a 
 Letter in their hand, or doing fomewhat which they 
 are not accuftomed ; to the end, they may be appofed 
 of thofe things, which of themfelves they are deiirous 
 to utter. 
 
 It is a Point of Cunning, to let fall thofe Words, 
 in a Man's own Name, which he would have ano- 
 ther Man learn, and ufe, and thereupon take Advan- 
 tage. I knew two, that were Competitors, for the 
 Secretary's Place, in Queen Elizabeth's time, and 
 yet kept good Quarter between themfelves ; and 
 would confer, one with another, upon the Bufinefs ; 
 
82 Essays. 
 
 and the one of them faid, That to be a Secretary, in 
 the Declination of a Monarchy, was a ticklilh Thing, 
 and that he did not affecl: it : the other, ftraight caught 
 up thofe Words, and difcourfed with divers of his 
 Friends, that he had no reafon to delire to be Secre- 
 tary, in the Declination of a Monarchy. The firfl 
 Man took hold of it, and found Means, it was told 
 the Queen ; who hearing of a Declination of a Mo- 
 narchy, took it fo ill, as fhe 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 fays to another, he lays it, as if 
 another had faid it to him. And to fay Truth, it is 
 not eafy, when fuch a Matter panned between two, to 
 make it appear, from which of them, it firfh moved 
 and began. 
 
 It is a way, that fome men have, to glance and 
 dart at others, by juftifying themfelves, by Negatives; 
 as to fay, This I do not : as Tigillinus did towards 
 Burrhus y Se non diver/as /pes, fed Incolumitatem 
 Imp er at or is fmp licit er fp eel are. 
 
 Some have in readinefs, fo many Tales and Stories, 
 as there is Nothing, they would infinuate, but they 
 can wrap it into a Tale ; which ferveth both to keep 
 themfelves more in Guard, and to make others carry 
 it, with more Pleafure. 
 
 It is a good Point of Cunning, for a Man, to fhape 
 the Anfwer he would have, in his own Words, and 
 Propofitions ; for it makes the other Party ftick the 
 lefs. 
 
Of Cunning. 83 
 
 It is ftrange, how long fome Men will lie in wait, 
 to fpeak fomewhat, they defire to fay ; and how far 
 about they will fetch ; and how many other Matters 
 they will beat over, to come near it. It is a Thing 
 of great Patience, but yet of much Ufe. 
 
 A fudden, bold, and unexpected Queftion, doth 
 many times furprife a Man, and lay him open. Like 
 to him, that having changed his Name, and walking 
 in Paul's, another fuddenly came behind him, and 
 called him by his true Name, whereat ftraightways 
 he looked back. 
 
 But thefe fmall Wares, and petty Points of Cun- 
 ning, are infinite : And it were a good deed, to make 
 a Lift of them : for that nothing doth more hurt in 
 a State, than that Cunning Men pafs for Wife. 
 
 But certainly, fome there are, that know the Re- 
 forts and Falls of Bulinefs, that cannot fink into the 
 Main of it : like a Houfe that hath convenient Stairs, 
 and Entries, but never a fair Room. Therefore, you 
 fhall fee them find out pretty Loofes in the Conclu- 
 fion, 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 direc- 
 tion. Some build rather upon the abufing of others, 
 and (as we now fay;) putting Tricks upon tbem ; 
 than upon Soundnefs of their own Proceedings. But 
 Salomon faith ; Prudens advertit ad Grejfus fuos : 
 Stultus divertit ad Dolos. 
 
^™ 
 
 84 
 
 Essays. 
 
 xxiii. Of Wifdom for a Man's 
 Self. 
 
 N Ant is a wife Creature for it Self; 
 but it is a fhrewd Thing, in an Orchard, 
 or Garden. And certainly, Men that 
 are great Lovers of Themf elves, waile 
 the Publick. Divide with reafon between Self-love, 
 and Society : and be fo true to thy Self, as thou be 
 not falfe to Others ; fpecially to thy King, and Coun- 
 try. It is a poor Centre of a Man's actions, Himfelf 
 It is right Earth. For that only Hands fall upon his 
 own Centre ; whereas all Things, that have Affinity 
 with the Heavens, move upon the Centre of another, 
 which they benefit. The Referring of all to a Man's 
 Self, is more tolerable in a Sovereign Prince ; be- 
 caufe Themf elves are not only Themf elves y but their 
 Good and Evil, is at the peril of the publick Fortune. 
 But it is a defperate Evil in a Servant to a Prince, or a 
 Citizen in a Republick. For whatfoever Affairs pafs 
 fuch a Man's Hands, he crooketh them to his own 
 Ends : which muft needs be often Eccentrick to the 
 Ends of his Mailer, or State. Therefore let Princes, 
 or States, choofe fuch Servants, as have not this mark; 
 except they mean their Service mould be made but 
 the Acceffary. That which maketh the Effect more 
 pernicious is, that all Proportion is loft. It were 
 Difproportion enough, for the Servant's Good, to be 
 preferred before the Mailer's ; but yet it is a greater 
 
Of Wisdom for a Man's Self. 85 
 
 Extreme, when a little Good of the Servant, fhall 
 carry Things againft a great Good of the Mailer's. 
 And yet that is the cafe of bad Officers, Treafurers, 
 AmbafTadors, Generals, and other falfe and corrupt 
 Servants ; which fet a Bias upon their Bowl, of their 
 own petty Ends, and Envies, to the overthrow of 
 their Mailer's great and important Affairs. And for 
 the moil part, the Good fuch Servants receive, is after 
 the Model of their own Fortune ; but the Hurt they 
 fell for that Good, is after the Model of their Mailer's 
 Fortune. And certainly, it is the Nature of extreme 
 Self-Lovers ; as they will fet an Houfe on Fire, and 
 it were but to roafl their Eggs : and yet thefe Men, 
 many times, hold credit with their Mailers ; becaufe 
 their Study is but to pleafe Them, and profit Them- 
 felves : and for either refpecl, they will abandon the 
 Good of their Affairs. 
 
 Wifdom for a Man's Self is in many Branches 
 thereof, a depraved Thing. It is the Wifdom of Rats, 
 that will be fure to leave a Houfe, fomewhat before it 
 fall. It is the Wifdom of the Fox, that thrufls out 
 the Badger, who digged and made Room for him. 
 It is the Wifdom of Crocodiles, that fhed tears, when 
 they would devour. But that which is fpecially to 
 be noted is, that thofe, which (as Cicero fays of Pom- 
 fey) are, Sui Amantes fine Rivali, are many times 
 unfortunate. And whereas they have all their time 
 facrificed to Themfelves, they become in the end 
 themfelves Sacrifices to the Inconilancy of Fortune ; 
 whofe Wings they thought, by their Self-Wifdom, to 
 have pinioned. 
 
^™ 
 
 86 Essays, 
 
 xxiv. Of Innovations. 
 
 S the Births of Living Creatures, at firft. 
 are ill fhapen; fo are all Innovations, 
 which are the Births of Time. Yet 
 notwithftanding,as thofe that firft bring 
 Honour into their Family, are commonly more wor- 
 thy, than moft that fucceed ; fo the firft Precedent (if 
 it be good) is feldom attained by Imitation. For 111, 
 to Man's Nature, as it Hands perverted, hath a natu- 
 ral Motion, ftrongeft in continuance : but Good, as 
 a forced Motion, ftrongeft at firft. Surely every Me- 
 dicine is an Innovation ,* and he that will not apply 
 new Remedies, muft expert new Evils : for Time is 
 the greater! Innovator ; and if Time, of courfe, alter 
 Things to the worfe, and Wifdom, and Counfel fhall 
 not alter them to the better, what fhall be the End ? 
 It is true, that what is fettled by Cuftom, though it be 
 not good, yet at leaft it is fit. And thofe Things, which 
 have long gone together, are as it were confederate 
 within themfelves : whereas new Things piece not {o 
 well ; but though they help by their utility, yet they 
 trouble, by their Inconformity. Befides, they are 
 like Strangers j more admired, and lefs favoured. 
 All this is true, if Time flood ftill ; which contrari- 
 wife moveth fo round, that a froward Retention of 
 Cuftom, is as turbulent a Thing, as an Innovation : 
 and they that reverence too much Old Times, are but 
 
Of Innovations. 87 
 
 a Scorn to the New. It were good therefore, that 
 Men in their Innovations, would follow the Example 
 of Time itfelf; which indeed innovateth greatly, but 
 quietly, and by degrees, fcarce to be perceived : for 
 otherwife, whatfoever is new, is unlooked .for; and 
 ever it mends fome, and pairs other : and he that is 
 holpen, takes it for a Fortune, and thanks the Time ; 
 and he that is hurt, for a wrong, and imputeth it to 
 the Author. It is good alfo, not to try Experiments 
 in States ; except the Neceffity be urgent, or the 
 Utility evident : and well to beware, that it be the 
 Reformation, that draweth on the Change ; and not 
 the defire of Change, that pretendeth the Reformation. 
 And laftly, that the Novelty, though it be not rejected, 
 yet be held for a Sufpect : and, as the Scripture faith; 
 That we make a ft and upon the Ancient Way, and 
 then look about us, and difcover, what is theftraight, 
 and right way, and fo to walk in it. 
 
 xxv. Of Difpatch. 
 
 FFECTED Difpatch is one of the moll 
 dangerous things to Bufinefs that can 
 be. It is like that, which the Phyli- 
 cians call Predigejiion, or Hafty Digef- 
 tion 5 which is fure to fill the Body, full of Crudities, 
 and fecret Seeds of Difeafes. Therefore, meafure no 
 Difpatch, by the Times . of Sitting, but by the Ad- 
 
88 Essays. 
 
 vancement of the Bulinefs. And as in Races, it is 
 not the large Stride, or High Lift, that makes the 
 Speed : fo in Bufinefs, the Keeping clofe to the mat- 
 ter, and not Taking of it too much at once, procureth 
 Difpatcb. It is the Care of fome, only to come off 
 fpeedily, for the time ; or to contrive fome falfe 
 Periods of Bufinefs, becaufe they may feem Men of 
 Difpatcb. But it is one Thing, to abbreviate by 
 contracting, another by cutting off: and Bufinefs fo 
 handled at feveral Sittings or Meetings, goeth com- 
 monly backward and forward, in an unfteady Manner. 
 I knew a wife Man, that had it for a By-word, when 
 he faw Men haften to a conclufion ; Stay a little, 
 that we may make an End tbe fooner. 
 
 On the other fide, true Difpatcb is a rich Thing. 
 For Time is the meafure of Bulinefs, as Money is of 
 Wares : and Bufinefs is bought at a dear Hand, where 
 there is fmall Difpatcb. The Spartans, and Span- 
 iards, have been noted to be of fmall Difpatcb; Mi 
 venga la Muerte de Spagna ; Let my Deatb come from 
 Spain j for then it will be fure to be long in coming. 
 
 Give good Hearing to thofe, that give the firft In- 
 formation in Bufinefs ; 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 courfe. 
 But fometimes it is feen, that the Moderator is more 
 troublefome than the Actor. 
 
Of Dispatch. 89 
 
 Iterations are commonly lofs of Time : but there 
 is no fuch gain of Time, as to iterate often the State 
 of the Queftion : for it chafeth away many a Frivolous 
 Speech, as it is coming forth. Long and curious 
 Speeches, are as fit for Difpatcb, as a Robe or Man- 
 tle with a long Train is for Race. Prefaces, and 
 PafTages, and Excufations, and other Speeches of Re- 
 ference to the Perfon, are great waftes of Time ; and 
 though they feem to proceed of Modefty, they are 
 Bravery. Yet beware of being too Material, when 
 there is any Impediment or Obftruction 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 Diftribution, and 
 Singling out of Parts, is the life of Difpatcb ; fo as 
 the Diftribution be not too fubtil : for he that doth 
 not divide, will never enter well into Bufinefs ; and 
 he that divideth too much, will never come out of it 
 clearly. To choofe Time, is to fave Time ; and an 
 unfeafonable Motion is but beating the Air. There 
 be three Parts of Bufinefs : the Preparation ; the 
 Debate, or Examination ; and the Perfection. Where- 
 of, if you look for Difpatcb, let the Middle only be 
 the Work of Many, and the Firft and Laft the Work 
 of Few. The Proceeding upon fomewhat conceived 
 in Writing, doth for the moft part facilitate Difpatcb : 
 for though it mould be wholly rejected, yet that 
 Negative is more pregnant of Direction, than an 
 Indefinite ; as Afties are more generative than Duft. 
 
90 Essays. 
 
 xxvi. Of Seeming Wife. 
 
 T hath been an Opinion, that the French 
 are wifer than they feem ; and the 
 Spaniards feem wifer than they are. But 
 howfoever it be between Nations, cer- 
 tainly it is fo between Man and Man. For as the 
 Apoftle faith of Godlinefs ; Having a Jhew of Godli- 
 nefs, but denying the Power thereof; fo certainly, 
 there are in Points of Wifdom, and Sufficiency, that do 
 nothing or little, very folemnly ; Magno conatu Nu- 
 gas. It is a ridiculous Thing, and fit for a Satire, to 
 Perfons of Judgment, to fee what fhifts thefe Forma- 
 lifts have, and what Profpeclives, to make Superficies 
 to feem Body, that hath Depth and Bulk. Some are 
 fo clofe and referved, as they will not mew their 
 Wares, but by a dark Light : and feem always to 
 keep back fomewhat ; and when they know within 
 themfelves, they fpeak of that they do not well know, 
 would neverthelefs feem to others, to know of that 
 which they may not well fpeak. Some help them- 
 felves with Countenance, and Gefture, and are wife 
 by Signs ; as Cicera faith of Pifo, that when he an- 
 fwered him, he fetched one of his Brows, up to his 
 Forehead, and bent the other down to his Chin : 
 Refpondes, alter o ad Frontem fublato, altero ad Men- 
 turn depreffo fupercilio 5 Crudelitatem tibi non placere. 
 Some think to bear it, by fpeaking a great Word, and 
 
Of Seeming Wise. 91 
 
 being peremptory ; and go on, and take by admittance 
 that which they cannot make good. Some, whatfo- 
 ever is beyond their reach, will feem to defpife or 
 make light of it, as impertinent, or curious ; and fo 
 would have their Ignorance feem Judgment. Some 
 are never without a Difference, and commonly by 
 amufmg Men with a Subtilty, blanch the matter; 
 Of whom A. Gellius faith ; Hominem delirum, qui 
 Verborum Minutiis Rerum frangit Pondera. Of 
 which kind alfo, Plato in his Protagoras bringeth in 
 Prodicus, in Scorn, and maketh him make a Speech, 
 that confifteth of Diitinctions from the Beginning to 
 the End. Generally, fuch Men in all Deliberations, 
 find eafe to be of the negative Side ; and affect a 
 Credit, to object and foretell Difficulties : for when 
 propofitions are denied, there is an End of them : but 
 if they be allowed, it requireth a new Work : which 
 falfe Point of Wifdom, is the Bane of Bufinefs. To 
 conclude, there is no decaying Merchant, or inward 
 Beggar, hath fo many Tricks, to uphold the Credit 
 of their Wealth, as thefe empty Perfons have, to 
 maintain the Credit of their Sufficiency. Seeming 
 Wife-men may make fliift to get Opinion : but let no 
 Man choofe them for Employment ; for certainly, 
 you were better take for Bufinefs, a Man fomewhat 
 abfurd, than over formal. 
 
92 Essays. 
 
 xxvii. Of Friendship. 
 
 
 T had been hard for him that fpake it, 
 to have put more Truth and Untruth 
 together, in few Words, than in that 
 Speech, Wbofoever is delighted in foli- 
 tude, is either a wild Beaft, or a God. For it is mofl 
 true, that a natural and fecret Hatred, and Averfation 
 towards Society, in any Man, hath fomewhat of the 
 favage Beaft; but it is moft untrue, that it mould 
 have any Character at all, of the Divine Nature ; ex- 
 cept it proceed, not out of a Pleafure in Solitude, but 
 out of a Love and Defire, to fequefter a Man's Self, 
 for a higher Converfation : fuch as is found, to have 
 been falfely and feignedly, in fome of the Heathen ; 
 as Epimenides the Candian, Numa the Roman, Em- 
 pedocles the Scicilian, and Apollonius of Tyana; and 
 truly and really, in divers of the ancient Hermits, 
 and holy Fathers of the Church. But little do Men 
 perceive what Solitude is, and how far it extendeth. 
 For a Crowd is not Company ; and Faces are but a 
 Gallery of Pictures ; and Talk bat a tinkling Cymbal, 
 where there is no Love. The Latin Adage meeteth 
 with it a little ; Magna Civitas, magna Solitudo ,* be- 
 caufe in a great Town, Friends are fcattered ; fo that 
 there is not that Fellowfhip, for the moft Part, which 
 is in lefs Neighbourhoods. But we may go further, 
 and affirm moft truly, That it is a mere and miferable 
 
Of Friendship. 93 
 
 Solitude, to want true Friends ; without which the 
 World is but a Wildernefs : and even in this fenfe 
 alfo of Solitude, whofoever in the Frame of his Nature 
 and Affections, is unfit for Friendjbip, he taketh it 
 of the Beaft, and not from Humanity. 
 
 A principal Fruit of Friend/hip, is the Eafe and 
 Difcharge of the Fulnefs and Swellings of the Heart, 
 which Pafhons of all kinds do caufe and induce. We 
 know Difeafes of Stoppings, and Suffocations, are the 
 moil dangerous in the Body; and it is not much 
 otherwife in the Mind : You may take Sarza to open 
 the . Liver ; Steel to open the Spleen ; Flower of 
 Sulphur for the Lungs ; Caftoreum for the Brain ; 
 but no Receipt openeth the Heart, but a true Friend, 
 to whom you may impart Griefs, Joys, Fears, Hopes, 
 Sufpicions, Counfels, and whatfoever liveth upon the 
 Heart, to opprefs it, in a kind of civil Shrift or 
 Confemon. 
 
 It is a ftrange Thing to obferve, how high a Rate, 
 great Kings and Monarchs do fet upon this Fruit of 
 Friendjbip, whereof we fpeak : fo great, as they pur- 
 chafe it, many times, at the hazard of their own 
 Safety and Greatnefs. For Princes, in regard of the 
 diftance of their Fortune, from that of their Subjects 
 and Servants, cannot gather this Fruit >• except (to 
 make themfelves capable thereof) they raife fome Per- 
 fons to be, as it were, Companions, and almoft Equals 
 to themfelves, which many times forteth to inconve- 
 nience. The modern Languages give unto fuch 
 Perfons, the name of Favourites, or Privadoes ; as if 
 
94 Essays. 
 
 it were matter of Grace, or Converfation. But the 
 Roman Name attaineth the true Ufe, and Caufe 
 thereof j Naming them Participes Cur arum ; for i t 
 is that, which tieth the knot. And we fee plainly, 
 that this hath been done, not by weak and pamonate 
 Princes only, but by the wifeft and moil politick 
 that ever reigned ; who have oftentimes joined to 
 themfelves, fome of their Servants, whom both them- 
 felves have called Friends ; and allowed others like- 
 wife to call them in the fame manner ; ufing the Word 
 which is received between private Men. 
 
 L. Sylla, when he commanded Rome, raifed Pom- 
 pey (after furnamed the Great) to that Height, that 
 Pompey vaunted himfelf for Sylla' s Overmatch. For 
 when he had carried the Confuljhip for a Friend of 
 his, againft the purfuit of Sylla, and that Sylla did a 
 little refent thereat, and began to fpeak great, Pompey 
 turned upon him again, and in effedl bade him be 
 quiet ; For that more Men adored the Sun fifing, 
 than the Sun Jetting. With Julius Ctefar, Decimus 
 Brutus had obtained that Intereft, as he fet him 
 down, in his Teflament, for Heir, in Remainder after 
 his Nephew. And this was the Man, that had power 
 with him, to draw him forth to his Death. For 
 when C<efar would have difcharged the Senate, in 
 regard of fome ill Prefages, and fpecially a Dream of 
 Calfurnia, this Man lifted him gently by the Arm, 
 out of his Chair, telling him, he hoped he would not 
 difmifs the Senate, till his Wife had dreamt a better 
 Dream. And it feemeth, his Favour was fo great, 
 
Of Friendship. 95 
 
 as Antonius in a Letter, which is recited verbatim, 
 in one of Cicero's Philippics, calleth him Venefica, 
 Witch ; as if he had enchanted Cezfar. Auguflus 
 raifed Agrippa (though of mean Birth) to that Height, 
 as when he confulted with Maecenas, about the 
 Marriage of his Daughter Julia, Maecenas took the 
 Liberty to tell him ; That he muft either marry his 
 Daughter to Agrippa, or take away his life, there 
 was no third way, he had made him fo great. With 
 Tiberius Ccefar, Sejanus had afcended to that Height, 
 as they Two were termed and reckoned, as a Pair of 
 Friends. Tiberius in a Letter to him faith ; Hac 
 pro Amicitid noftrd non occultavi : and the whole 
 Senate, dedicated an Altar to Friendjhip, as to a 
 Goddefs, in refpect of the great Dearnefs of Friend- 
 jhip, between them Two. The like or more was 
 between Septimius Severus, and Plantianus. For he 
 forced his eldeft Son to marry the Daughter of Plan- 
 tianus, and would often maintain Plantianus, in 
 doing Affronts to his Son : and did write alfo in 
 a Letter to the Senate, by thefe Words : / love 
 the Man fo well, as I wijh he may over-live me. 
 Now if thefe Princes had been as a Trajan, or a 
 Marcus Aurelius, a Man might have thought, that 
 this had proceeded of an abundant Goodnefs of Na- 
 ture ; but being Men fo Wife, of fuch Strength and 
 Severity of Mind, and fo extreme Lovers of them- 
 felves, as all thefe were ; it proveth moil plainly, that 
 they found their own Felicity (though as great as ever 
 happened to mortal Men) but as an Half Piece, ex- 
 
96 Essays. 
 
 cept they might have a Friend to make it entire ; and 
 yet, which is more, they were Princes , that had Wives, 
 Sons, Nephews ; and yet all thefe could not fupply 
 the Comfort of Friendjhip. 
 
 It is not to be forgotten, what Commineus obferveth, 
 of his iirit Mailer Duke Charles the Hardy 3 namely 
 that he would communicate his Secrets with none ; 
 and leaft of all, thofe Secrets which troubled him 
 mod. Whereupon he goeth on, and faith, that to- 
 wards his latter time ; That Clofenefs did impair, 
 and a little perijl? his Underfianding. Surely Com- 
 mineus might have made the fame Judgment alfo, if 
 it had pleafed him, of his fecond Matter Louis the 
 Eleventh, whofe Clofenefs was indeed his Tormen- 
 tor. The Parable of Pythagoras is dark, but true ; 
 Cor ne edito 3 Eat not the Heart. Certainly, if a 
 Man would give it a hard Phrafe, thofe that want 
 Friends to open themfelves unto, are Cannibals of 
 their own Hearts. But one Thing is moil admira- 
 ble, (wherewith I will conclude this firft Fruit of 
 Friendjhip) which is, that this communicating of a 
 Man's felf to his Friend, works two contrary Effects ; 
 for it redoubleth Joys, and cutteth Griefs in Halves. 
 For there is no Man, that imparteth his Joys to his , 
 Friend, but hzjoyeth the more; and no Man, that 
 imparteth his Griefs to his Friend, but he grieveth 
 the lefs. So that it is, in Truth of Operation upon 
 a Man's Mind, of like virtue, as the Alchymijls ufe 
 to attribute to their Stone, for Man's Body : that it 
 worketh all contrary Effects, but ftill to the Good, 
 
Of Friendship. 97 
 
 and Benefit of Nature. But yet, without praying in 
 Aid of Alchymifts, there is a manifeft Image of this, 
 in the ordinary courfe of Nature. For in Bodies, 
 Union ftrengtheneth and cherifheth any natural Ac- 
 tion; and, on the other fide, weakeneth and dulleth 
 any violent Imprefiion : and even fo is it of Minds. 
 The fecond Fruit of Friendjhip, is healthful and 
 fovereign for the Underftanding, as the firft is for the 
 Affections. For Friend/hip maketh indeed a fair 
 Day in the Affeclions, from Storm and Tempefts : 
 but it maketh Day-light in the Underftanding, out 
 of Darknefs and Confufion of Thoughts. Neither 
 is this to be underftood only of Faithful Counfel, 
 which a Man receiveth from his Friend ; but before 
 you come to that, certain it is, that whofoever hath 
 his Mind fraught with many Thoughts, his Wits 
 and Underftanding do clarify and break up, in the 
 communicating and difcourling with Another : he 
 tofleth his Thoughts more eafily; he marfhalleth 
 them more orderly ; he feeth how they look when 
 they are turned into Words ; finally, he waxeth 
 wifer than himfelf ; and that more by an hour's Dif- 
 courfe, than by a Day's Meditation. It was well 
 faid by Tbemiftocles to the King of Perjia ,• That 
 fpeech was like Cloth of Arras, opened, and put 
 abroad ; whereby the Imagery doth appear in Fi- 
 gure, whereas in Thoughts, they lie but as in Packs. 
 Neither is this fecond Fruit of Friendfhip, in open- 
 ing the Underftanding, reftrained only to fuch 
 Friends, as are able to give a Man Counfel : (they 
 
 H 
 
98 Essays. 
 
 
 indeed are bell) but even, without that, a Man 
 learneth of himfelf, and bringeth his own Thoughts 
 to Light, and whetteth his Wits as againft a Stone 
 which itfelf cuts not. In a word, a Man were better 
 relate himfelf to a Statua, or Picture, than to fuffer 
 his Thoughts to pafs in fmother. 
 
 Add now, to make this fecond Fruit of Friend- 
 Jbip complete, that other Point, which lieth more 
 open, and falleth within vulgar Obfervation ; which 
 is Faithful Counfel from a Friend. Heraclitus faith 
 well, in one of his Enigmas ; Dry Light is ever the 
 left. And certain it is, that the Light, that a man 
 receiveth, by Counfel from another, is drier, and 
 purer, than that which cometh from his own Under- 
 ftanding, and Judgment ; which is ever infufed and 
 drenched in his Affections and Cufloms. So as, 
 there is as much difference, between the Counfel, that 
 a Friend giveth, and that a Man giveth himfelf, as 
 there is between the Counfel of a Friend, and of a 
 Flatterer. For there is no fuch Flatterer, as is a 
 Man's Self; and there is no fuch Remedy, againft 
 Flattery of a Man's Self, as the Liberty of a Friend. 
 Counfel is of two forts ; the one concerning Manners, 
 the other concerning Bufinefs. For the Firft ; the 
 beft Prefervative to keep the Mind in Health, is the 
 faithful Admonition of a Friend. The calling of a 
 Man's Self to a ftridt Account, is a Medicine, fome- 
 time, too piercing and corrofive. Reading good Books 
 of Morality, is a little flat, and dead. Obferving our 
 Faults in others, is fometimes improper for our cafe. 
 
Of Friendship. 99 
 
 But the beft Receipt (beft, I fay, to work, and bell 
 to take) is the Admonition of a Friend, It is a 
 ftrange thing to behold, what grofs Errors, and ex- 
 treme Abfurdities, many (efpecially of the greater 
 Sort) do commit, for want of a Friend, to tell them 
 of them ; to the great damage, both of their Fame 
 and Fortune. For as S. James faith ; They look 
 fometimes into a Glafs, and prefently forget their own 
 Shape and Favour. As for Bujinefs, a Man may- 
 think, if he will, that two Eyes fee no more than 
 one ; or that a Gamefter feeth always more than a 
 Looker on ; or that a Man in Anger, is as Wife as 
 he, that hath faid over the four and twenty Letters ; 
 or that a Muflcet may be mot off, as well upon the 
 Arm, as upon a Reft ; and fuch other fond and high 
 Imaginations, to think himfelf all in all. But when 
 all is done, the Help of good Counfel, is that which 
 fetteth Bujinefs ftraight. And if any Man think 
 that he will take Counfel, but it mall be by pieces ; 
 afking Counfel in one Bulinefs of one man, and in 
 another Bufinefs of another man ; it is well, (that is 
 to fay, better perhaps than if he afked none at all ;) 
 but he runneth two dangers : one, that he fhall not 
 be faithfully counfelled ; for it is a rare Thing except 
 it be from a perfect and entire Friend, to have Coun- 
 fel given, but fuch as fhall be bowed and crooked to 
 fome ends, which he hath that giveth it. The other, 
 that he fhall have Counfel given, hurtful, and unfafe, 
 (though with good meaning) and mixt, partly of 
 Mifchief, and partly of Remedy : Even as if you 
 
 Lore, 
 
■H^K^MB 
 
 ioo Essays. 
 
 would call a Phyfician, that is thought good, for the 
 Cure of the Difeafe, you complain of, but is unac- 
 quainted with your body ; and therefore, may put 
 you in way for a prefent Cure, but overthroweth 
 your Health in fome other kind ; and {o cure the 
 Difeafe, and kill the Patient. But a Friend, that is 
 wholly acquainted with a man's eftate, will beware 
 by furthering any prefent Bufinefs, how he dafheth 
 upon other Inconvenience. And therefore, reft not 
 upon fcattered Counfels : they will rather diftrac~t, 
 and miflead, than fettle, and dire£l. 
 
 After thefe two noble Fruits of Friendjhip / 
 (Fence in the Affeclions, and Support of the Judg~ 
 ment,) followeth the laft Fruit ; which is like the 
 Pomegranate, full of many kernels ; I mean Aid, 
 and bearing a Fart, in all Aclions and Occafons. 
 Here, the beft way, to reprefent to life the manifold 
 ufe of Friendjhip, is to call and fee, how many things 
 there are, which a Man cannot do himfelf ; and then 
 it will appear, that it was a fparing Speech of the 
 Ancients, to fay, That a Friend is another himfelf: 
 For that a Friend is far more than himfelf Men 
 have their time, and die many times in defire of fome 
 things, which they principally take to Heart; the 
 bellowing of a Child, the finifhing of a Work, or the 
 like. If a Man have a true Friend, he may reft 
 almoft fecure, that the Care of thofe things, will con- 
 tinue after him. So that a man hath as it were two 
 Lives in his defires. A Man hath a Body, and that 
 Body is confined to a Place ; but where Friendjhip 
 
Of Friendship. ioi 
 
 is, all Offices of Life, are as it were granted to him, 
 and his deputy. For he may exercife them by his 
 Friend. How many things are there, which a Man 
 cannot, with any face or comelinefs, fay or do him- 
 felf ? A Man can fcarce allege his own Merits with 
 modefty, much lefs extol them : A Man cannot 
 fometimes brook to fupplicate or beg : And a num- 
 ber of the like. But all thefe things, are graceful in 
 a Friend's Mouth, which are blufhing in a Man's 
 own. So again, a Man's perfon hath many proper 
 Relations, which he cannot put off. A Man cannot 
 fpeak to his Son, but as a Father ; to his Wife, but 
 as a Hufband ; to his Enemy, but upon Terms : 
 Whereas a Friend may fpeak, as the cafe requires, 
 and not as it forteth with the perfon. But to enu- 
 merate thefe things were endlefs : I have given the 
 Rule, where a Man cannot fitly play his own Part : 
 If he have not a Friend, he may quit the ftage. 
 
 xxviii. Of Expenfe, 
 
 ICHES are for Spending ; and Spending 
 for Honour and good Actions. There- 
 fore extraordinary Expenfe mull be lim- 
 ited by the worth of the occafion : For 
 voluntary Undoing may be as well for a Man's 
 Country, as for the Kingdom of Heaven. But ordi- 
 nary Expenfe ought to be limited by a man's Eftate ; 
 
102 Essays. 
 
 and governed with fuch regard, as it be within his 
 compafs; and not fubjedt to Deceit and Abufe of 
 Servants; and ordered to the beft Shew, that the 
 Bills may be lefs, than the Eftimation abroad. Cer- 
 tainly, if a Man will keep but of Even Hand, his 
 ordinary Expenfes ought to be, but to the Half of 
 his Receipts ; and if he think to wax Rich, but to 
 the third part. It is no Bafenefs, for the Greateft, 
 to defcend and look, into their own Eft ate* Some 
 forbear it, not upon Negligence alone, but doubting 
 to bring themfelves into Melancholy, in refpect they 
 mall find it broken. But Wounds cannot be cured 
 without fearching. He that cannot look into his 
 Own Eftate at all, had need both choofe well thofe 
 whom he employeth, and change them often : For 
 New are more timorous, and lefs fubtile. He that 
 can look into his Eftate but feldom, it behoveth him 
 to turn all to certainties. A Man had need, if he be 
 plentiful, in fome kind of Expenfe, to be as faving 
 again, in fome other. As if he be plentiful in Diet, 
 to be faving in Apparel : if he be plentiful in the 
 Hall, to be faving in the Stable : And the like. For 
 he that is plentiful in Expenfes of all kinds, will 
 hardly be preferved from decay. In clearing of a 
 Man's Eftate, he may as well hurt himfelf in being 
 too fudden, as in letting it run on too long. For 
 hafty Selling is commonly as difadvantageable as in- 
 tereft. Befides, he that clears at once, will relapfe ; 
 for finding himfelf out of Straights, he will revert to 
 his Cuftoms : But he that cleareth by Degrees, in^ 
 
Of Expense. 103 
 
 duceth a Habit of Frugality, and gaineth as well 
 upon his Mind, as upon his Eftate. Certainly, who 
 hath a State to repair, may not defpife fmall things : 
 And commonly, it is lefs difhonourable, to abridge 
 petty Charges, than to ftoop to petty gettings. A 
 Man ought warily to begin Charges which once 
 begun will continue : but in Matters that return not, 
 he may be more magnificent. 
 
 xxix. Of the true Greatnefs of 
 Kingdoms and Eftates. 
 
 HE Speech of Themifiocles the Athe- 
 nian, which was haughty and arrogant, 
 in taking fo much to himfelf, had been 
 a grave and wife Obfervation and Cen- 
 fure, applied at large to others. Delired at a Feaft 
 to touch a Lute, he faid ; He could not fiddle, but yet 
 he could make a fmall Town, a great City. Thefe 
 words (holpen a little with a Metaphor) may ex- 
 prefs two different Abilities, in thofe that deal in 
 Bufinefs of Eftate. For if a true Survey be taken, of 
 Counfellors and Statefmen, there may" be found 
 (though rarely) thofe, which can make a Small State 
 great, and yet cannot fiddle : As on the other fide, 
 there will be found a great many, that can fiddle very 
 cunningly, but yet are fo far from being able, to 
 make a Small State great, as their Gift lieth the 
 
104 Essays. 
 
 other way ; to bring a great and flourifhing Eftate to 
 Ruin and Decay. And certainly, thofe degenerate 
 Arts and Shifts whereby many Counfellors and Go- 
 vernors gain both Favour with their Mailers, and 
 Eftimation with the Vulgar, deferve no better name 
 than Fiddling y being things, rather pleafmg for the 
 time, and graceful to themfelves only, than tending 
 to the Weal and Advancement of the State, which 
 they ferve. There are alfo (no doubt) Counfellors 
 and Governors, which may be held fufficient, {Nego- 
 tiis pares,) able to manage Affairs, and to keep them 
 from Precipices, and manifeft Inconveniences ; which 
 neverthelefs, are far from the Ability, to raife and 
 amplify an Eftate, in Power, Means, and Fortune. 
 But be the workmen what they may be, let us fpeak 
 of the Work ; that is ; The true Greatnefs of King' 
 doms and EJiates ; and the Means thereof. An 
 Argument, fit for great and mighty Princes, to have 
 in their hand ; to the end, that neither by over-mea- 
 furing their Forces, they lofe themfelves in vain En- 
 terprifes ; nor on the other fide, by undervaluing 
 them, they defcend to fearful and pufillanimous 
 Counfels. 
 
 The Greatnefs of an Eftate in Bulk and Territory, 
 doth fall under Meafure ; and the Greatnefs of Fi- 
 nances and Revenue doth fall under Computation. 
 The Population may appear by Mufters : And the 
 Number and Greatnefs of Cities and Towns, by 
 Cards and Maps. But yet there is not any thing 
 amongft civil Affairs, more fubjec~t to Error, than the 
 
Greatness of Kingdoms, etc. 105 
 
 right Valuation, and true Judgment, concerning the 
 Power and Forces of an Eftate. The Kingdom of 
 Heaven is compared, not to any great Kernel or Nut, 
 but to a Grain of Muftard-feed ; which is one of the 
 leaft grains, but hath in it a Property and Spirit, 
 haftily to get up and fpread. So are there States, 
 great in Territory, and yet not apt to enlarge, or 
 command ; and fome, that have but a fmall Dimen- 
 lion of Stem, and yet apt to be the Foundations of 
 great Monarchies. 
 
 Walled Towns, ftored Arfenals and Armouries, 
 goodly Races of Horfe, Chariots of War, Elephants, 
 Ordnance, Artillery, and the like : all this is but a 
 Sheep in a Lion's Skin, except the Breed and Difpo- 
 fition of the People, be flout and warlike. Nay, 
 Number itfelf in Armies, importeth not much, where 
 the People is of weak Courage : For (as Virgil 
 faith) It never troubles a Wolf, how many the 
 Jbeep be. The Army of the Per/tans, in the Plains 
 of Arbela, was fuch a vaft Sea of People, as it did 
 fomewhat aftonifh the Commanders in Alexander's 
 Army ; who came to him therefore, and wifhed him, 
 to fet upon them by Night ; but he anfwered, He 
 would not pilfer the Viclory. And the Defeat was 
 eafy. When Tigranes the Armenian, being en- 
 camped upon a Hill, with 400,000 Men, difcovered 
 the Army of the Romans, being not above 14,000, 
 marching towards him, he made himfelf merry with 
 it, and faid ; Yonder Men, are too Many for an Am- 
 bajfage, and too Few for a Fight. But before the Sun 
 
106 Essays. 
 
 fet, he found them enough to give him the Chafe, 
 with infinite Slaughter. Many are the examples, of 
 the great odds between Number and Courage : So 
 that a Man may truly make a Judgment ; that the 
 principal Point of Greatnefs in any State, is to have 
 a Race of Military Men. Neither is Money the 
 Sinews of War, (as it is trivially faid) where the 
 Sinews of Men's Arms in bafe and effeminate Peo- 
 ple, are failing. For Solon faid well to Crcefus (when 
 in Oftentation he fhewed him his Gold) ; Sir, if any 
 other come, that hath better Iron than you, he will 
 be Mafter of all this Gold. Therefore let any Prince 
 or State, think foberly of his Forces, except his Mi- 
 litia of Natives be of good and valiant Soldiers. And 
 let Princes, on the other fide, that have Subjects of 
 martial Difpofition, know their own Strength ; unlefs 
 they be otherwife wanting unto themfelves. As for 
 mercenary Forces, (which is the Help in this Cafe) 
 all Examples Ihow ; that whatfoever Eftate or Prince 
 doth reft upon them ; He may fpread his Feathers 
 for a time, but he will mew them foon after. 
 
 The Blefing of Judah and IJfachar will never 
 meet ; That the fame People or Nation, Jhould be 
 both the Lion's Whelp, and the Afs between Bur- 
 thens : Neither will it be that a People overlaid with 
 Taxes, mould ever become valiant, and martial. It 
 is true, that Taxes levied by Confent of the Eftate, 
 do abate Men's Courage lefs ; as it hath been feen 
 notably, in the Excifes of the Low Countries; and 
 in fome degree, in the Subfdies of England. For 
 
Greatness of Kingdoms, etc. 107 
 
 you muft note, that we fpeak now, of the Heart, and 
 not of the Purfe. So that, although the fame Tri- 
 bute and Tax, laid by Confent, or by Impoling, be 
 all one to the Purfe, yet it works diverfly upon the 
 Courage. So that you may conclude ; That no Peo- 
 ple over-charged with Tribute, is fit for Empire. 
 
 Let States that aim at Greatnefs, take heed how 
 their Nobility and Gentlemen, do multiply too fall. 
 For that maketh the common Subjecl grow to be a 
 Peafant, and bafe Swain, driven out of Heart, and in 
 efFe6l but the Gentleman's Labourer. Even as you 
 may fee in Coppice Woods ; If you leave your ft ad- 
 dles too thick, you Jhall never have clean Underwood, 
 hut Shrubs and Bujhes, So in Countries, if the 
 Gentlemen be too many, the Commons will be bafe ; 
 and you will bring it to that, that not the hundred 
 poll will be fit for an Helmet : efpecially as to the 
 Infantry, which is the Nerve of an Army : and fo 
 there will be great Population, and little Strength. 
 This, which I fpeak of, hath been no where better 
 feen, than by comparing of England and France 3 
 whereof England, though far lefs in Territory and 
 Population, hath been (neverthelefs) an Overmatch ; 
 In regard, the Middle People of England make good 
 Soldiers, which the Peafants of France do not. And 
 herein, the device of King Henry the Seventh, 
 (whereof I have fpoken largely in the Hiftory of his 
 Life) was profound and admirable ; In making 
 Farms, and houfes of Hufbandry, of a Standard; 
 That is, maintained with fuch a Proportion of Land 
 
108 Essays. 
 
 unto them, as may breed a Subject to live in conve- 
 nient Plenty, and no fervile Condition ; and to keep 
 the Plough in the Hands of the Owners, and not 
 mere Hirelings. And thus indeed, you mail attain 
 to VirgiVs Character, which he gives to Ancient 
 Italy. 
 
 Terra pot ens Armis, at que ubere Glebte. 
 
 Neither is that State (which for any thing I know, is 
 almoft peculiar to England, and hardly to be found 
 any where elfe, except it be perhaps in Poland) to be 
 paffed over ; I mean the State of free Servants and 
 Attendants upon Noblemen and Gentlemen ; which 
 are no ways inferior unto the Yeomanry, for Arms. 
 And therefore, out of all Queftion, the Splendour, 
 and Magnificence, and great Retinues, and Hofpitality 
 of Noblemen, and Gentlemen, received into Cuflom, 
 doth much conduce unto Martial Greatnefs . Whereas, 
 contrariwife, the clofe and referved living of Noble- 
 men, and Gentle?nen, caufeth a Penury of Military 
 Forces. 
 
 By all means, it is to be procured, that the Trunk 
 of Nebuchadnezzar 1 s Tree of Monarchy, be great 
 enough to bear the Branches, and the Boughs ; that 
 is, that the natural Subjecls of the Crown or State, 
 bear a fufficient Proportion, to the fir anger Subjecls, 
 that they govern. Therefore all States, that are 
 liberal of Naturalization towards Strangers, are fit for 
 Empire. For to think that an Handful of People, 
 can, with the greateft Courage, and Policy in the 
 
Greatness of Kingdoms, etc. 109 
 
 World, embrace too large Extent of Dominion, it 
 may hold for a time, but it will fail fuddenly. The 
 Spartans were a nice People, in Point of Naturaliza- 
 tion ; whereby, while they kept their Compafs, they 
 flood firm; but when they did fpread, and their 
 Boughs were becoming too great for their Stem, they 
 became a Windfall upon the fudden. Never any 
 State was, in this Point, fo open to receive Strangers 
 into their Body, as were the Romans. Therefore it 
 forted with them accordingly ; for they grew to the 
 greater!: Monarchy. Their manner was, to grant 
 Naturalization, (which they called Jus Civitatis) 
 and to grant it in the higheft Degree ; that is, Not 
 only Jus Commercii, Jus Connubii, Jus Haredita- 
 tis 1 but alfo, Jus Suffragii, and Jus Honorum. 
 And this, not to fingular Perfons alone ; but likewife 
 to whole Families ; yea, to Cities, and fometimes to 
 Nations. Add to this, their Cuflom of Plantation 
 of Colonies y whereby the Roman Plant was removed 
 into the Soil of other Nations. And putting both 
 Confutations together, you will fay, that it was not 
 the Romans that fpread upon the World y but it was 
 the World, that fpread upon the Romans : And that 
 was the fure Way of Greatnefs. I have marvelled 
 fometimes at Spain, how they clafp and contain fo 
 large Dominions, with fo few Natural Spaniards : 
 But fure, the whole Compafs of Spain is a very 
 great Body of a Tree ; far above Rome, and Sparta, 
 at the firft. And befides, though they have not had 
 that ufage, to Naturalize liberally; yet they have. 
 
no Essays. 
 
 that, which is next to it ; that is, To employ, almoft 
 indifferently, all Nations, in their Militia of ordinary 
 Soldiers : yea, and fometimes in their Highejl Com- 
 mands. Nay, it feemeth at this inftant, they are 
 fenfible of this want of Natives ; as by the Prag- 
 matical Sanclion, now publifhed, appeareth. 
 
 It is certain, xhztfedentary, and witbin-door Arts, 
 and delicate Manufactures (that require rather the 
 Finger, than the Arm) have, in their Nature, a Con- 
 trariety, to a Military Difpofition. And generally, 
 all Warlike People are a little idle ; and love Danger 
 better than Travail : Neither muft they be too much 
 broken of it, if they mall be preferved in vigour. 
 Therefore, it was great Advantage, in the ancient 
 States of Sparta, Athens, Rome, and others, that 
 they had the ufe of Slaves, which commonly did rid 
 thofe Manufactures. But that is abolifhed, in greateft 
 part, by the Chrijlian Law. That which cometh 
 neareft to it, is, to leave thofe Arts chiefly to Strangers, 
 (which for that purpofe are the more ealily to be 
 received) and to contain, the principal Bulk of the 
 vulgar Natives, within thofe three kinds ; Tillers of 
 the Ground; Free Servants ; and Handy-Crafts- 
 Men, of Strong, and Manly Arts, as Smiths, Mafons, 
 Carpenters, &c. Not reckoning ProfefTed Soldiers. 
 
 But above all, for Empire and Greatnefs, it im- 
 porteth molt; That a Nation do profefs Arms, as 
 their principal Honour, Study, and Occupation. For 
 the Things, which we formerly have fpoken of, 
 are but Habilitations towards Arms : And what is 
 
Greatness of Kingdoms, etc. hi 
 
 Habilitation without Intention and Aft? Romulus, 
 after his death (as they report, or feign) fent a Prefent 
 to the Romans ; that, above all, they fhould intend 
 Arms ; and then, they mould prove the greateft 
 Empire of the World. The Fabrick of the State of 
 Sparta was wholly (though not wifely) framed, and 
 compofed, to that Scope and End. The Per/tans, 
 and Macedonians, had it for a flafh. The Gauls, 
 Germans, Goths, Saxons, Normans, and others, had 
 it for a Time. The Turks have it, at this day, 
 though in great Declination. Of Chriftian Europe, 
 they that have it, are, in effect, only the Spaniards. 
 But it is fo plain, That every Man profiteth in that 
 he mojl intendeth, that it needeth not to be flood 
 upon. It is enough to point at it ; that no Nation, 
 which doth not directly profefs Arms, may look to 
 have Greatnefs fall into their Mouths. And, on the 
 other fide, it is a molt certain Oracle of Time ; That 
 thofe States, that continue long in that Profeffion (as 
 the Romans and Turks principally have done) do 
 wonders. And thofe, that have profeffed Arms but 
 for an Age, have notwithstanding, commonly, attained 
 that Greatnefs in that Age, which maintained them 
 long after, when their Profeffion and Exercife of 
 Arms had grown to decay. 
 
 Incident to this Point is; For a State, to have 
 thofe Laws or Cuftoms, which may reach forth unto 
 them, juft Occafions (as may be pretended) of War. 
 For there is that Juftice imprinted in the Nature of 
 Men, that they enter not upon Wars (whereof fo 
 
H2 Essays. 
 
 many Calamities do enfue) but upon fome, at the 
 leaft Specious, Grounds and Quarrels. The Turk 
 hath at hand, for Caufe of War, the Propagation of 
 his Law or Seel; a Quarrel that he may always 
 Command. The Romans, though they efteemed 
 the Extending the Limits of their Empire, to be 
 great Honour to their Generals, when it was done, 
 yet they never refted upon that alone, to begin a 
 Warre. Firft therefore, let Nations, that pretend to 
 Greatnefs, have this ; That they be fenfible of 
 Wrongs, either upon Borderers, Merchants, or Poli- 
 tick Minifters ; and that they fit not too long upon 
 a Provocation. Secondly, let them be preiTed, and 
 ready, to give Aids and Succours, to their Confede- 
 rates : As it ever was with the Romans : In fo much, 
 as if the Confederate had Leagues defenfive with 
 divers other States, and upon Invafion oifered, did 
 implore their Aids feverally, yet the Romans would 
 ever be the foremoft, and leave it to none Other to 
 have the Honour. As for the Wars, which were 
 anciently made on the behalf of a kind of Party, or 
 tacit Conformity of Eftate, I do not fee how they 
 may be well juftified : As w T hen the Romans made a 
 War for the Liberty of Grecia : Or when the Lace- 
 demonians, and Athenians, made Wars, to fet up or 
 pull down Democracies, and Oligarchies : Or when 
 Wars were made by Foreigners, under the pretence 
 of Juftice, or Protection, to deliver the Subjects of 
 others from Tyranny, and Oppreffion ; And the 
 like. Let it fuffice, that no Eftate expect to be 
 
Greatness of Kingdoms, etc. 113 
 
 Great, that is not awake, upon any juft Occafion of 
 Arming. 
 
 No Body can be healthful without Exercife, 
 neither Natural Body, nor Politick : And certainly, 
 to a Kingdom or Eftate, a Juft and Honourable 
 War is the true Exercife. A Civil War, indeed, is 
 like the Heat of a Fever ; but a Foreign War is like 
 the Heat of Exercife, and ferveth to keep the Body 
 in Health : For in a Slothful Peace, both Courages 
 will effeminate, and Manners Corrupt. But how- 
 foever it be for Happinefs, without all Queftion, for 
 Greatnefs, it maketh, to be ftill, for the moft Part, 
 in Arms : And the Strength of a Veteran Army, 
 (though it be a chargeable Bulinefs) always on Foot, 
 is that which commonly giveth the Law ; or at leaft 
 the Reputation amongft all neighbour States ; as may 
 well be feen in Spain y which hath had, in one Part 
 or other, a Veteran Army, almoft continually, now 
 by the Space of Six-fcore Years. 
 
 To be Mafter of the Sea is an Abridgement of 
 a Monarchy. Cicero writing to Atticus, of Pom- 
 peys* Preparation againft Ctefar, faith ; Conftlium 
 Pompeii plan} Themift odeum eft ; putat enim, qui 
 Mari potitur, eum Rerum potiri. And, without 
 doubt, Pompey had tired out Ctefar, if upon vain 
 Confidence, he had not left that Way. We fee the 
 great Effects of Battles by Sea, The Battle of 
 Aclium decided the Empire of the World. The 
 Battle of Lepanto arretted the Greatnefs of the Turk. 
 There be many Examples, where Sea- Fights have 
 
ii4 Essays. 
 
 been Final to the War ; but this is, when Princes or 
 States have fet up their Reft, upon the Battles. But 
 thus much is certain ; that he that commands the 
 Sea, is at great liberty, and may take as much, and 
 as little of the War, as he will. Whereas thofe, 
 that be ftrongeft by Land, are many times neverthe- 
 lefs in great Straights. Surely, at this Day, with us 
 of Europe, the Vantage of Strength at Sea (which is 
 one of the Principal Dowries of this Kingdom of 
 Great Britain) is great ; Both becaufe, moft of the 
 Kingdoms of Europe, are not merely Inland, but 
 girt with the Sea, moft part of their Compafs ; and 
 becaufe, the Wealth of both Indies feems in great 
 Part, but an acceflary, to the Command of the Seas. 
 The Wars of Latter Ages feem to be made in 
 the Dark, in refpect of the Glory and Honour, which 
 reflected upon Men, from the Wars in Ancient Time. 
 There be now, for Martial Encouragement, fome 
 Degrees and Orders of Chivalry ; which, neverthe- 
 less, are conferred promifcuoufly, upon Soldiers, and 
 no Soldiers ; and fome Remembrance perhaps upon 
 the Scutchion ; and fome Hofpitals for maimed 
 Soldiers; and fuch like Things. But in Ancient 
 Times ; the Trophies erected upon the Place of the 
 Victory ; the Funeral Laudatives and Monuments 
 for thofe that died in the Wars ; the Crowns and 
 Garlands perfonal ; the Stile of Emperor, which the 
 Great Kings of the World after borrowed; the 
 Triumphs of the Generals upon their Return ; the 
 great Donatives and LargeiTes upon the Difbanding 
 
Greatness of Kingdoms, etc. 115 
 
 of the Armies ; were Things able to enflame all Men's 
 Courages. But above all, That of the Triumph, 
 amongft the Romans , was not Pageants or Gaudery, 
 but one of the wifeft and noblefl Institutions, that 
 ever was. For it contained three Things ; Honour 
 to the General ; Riches to the Treafury out of the 
 Spoils ; and Donatives to the Army. But that 
 Honour, perhaps, were not fit for Monarchies ,• ex- 
 cept it be in the Perfon of the Monarch himfelf, or 
 his Sons ; as it came to pafs, in the Times of the 
 Roman Emperors, who did impropriate the aftual 
 Triumphs to themfelves, and their Sons, for fuch 
 Wars, as they did achieve in Perfon : And left only, 
 for Wars achieved by Subjects, fome Triumphal 
 Garments, and Enligns, to the General. 
 
 To conclude ; No Man can, by Care taking (as 
 the Scripture faith) add a Cubit to his Stature ; in 
 this little Model of a Man's Body : But in the great 
 Frame of Kingdoms, and Commonwealths, it is in the 
 power of Princes, or Eftates, to add Amplitude and 
 Greatnefs to their Kingdoms. For by introducing 
 fuch Ordinances, Conftitutions, and Cufloms, as we 
 have now touched, they may fow Greatnefs to their 
 Pofterity, and Succemon. But thefe Things are 
 commonly not obferved, but left to take their Chance. 
 
n6 
 
 Essays. 
 
 xxx. Of Regimen of Health. 
 
 HERE is a wifdom in this, beyond the 
 Rules of Phyfick : A Man's own Ob- 
 fervation, what he finds Good of, and 
 what he finds Hurt of, is the bell Phy- 
 fick to preferve Health. But it is a fafer Conclusion 
 to fay ; This agreeth not well with me, therefore I 
 will not continue it ; than this ; I find no offence of 
 this, therefore I may ufe it. For Strength of Nature 
 in Youth pafTeth over many Exceffes, which are 
 owing a Man till his Age. Difcern of the coming 
 on of Years, and think not, to do the fame Things 
 ftill ; for Age will not be defied. Beware of fudden 
 Change in any great point of Diet, and if neceffity 
 enforce it, fit the reft to it. For it is a Secret, both 
 in Nature, and State ; that it is fafer to change Many 
 Things, than one. Examine thy Cuftoms, of Diet, 
 Sleep, Exercife, Apparel, and the like; and try in 
 any Thing, thou fhalt judge hurtful, to difcontinue 
 it by little and little ; but fo, as if thou doft find any 
 Inconvenience by the Change, thou come back to 
 it again : For it is hard to diilinguifh, that which is 
 generally held good, and wholefome, from that, which 
 is good particularly, and fit for thine own Body. To 
 be free minded, and cheerfully difpofed, at Hours of 
 Meat, and of Sleep, and of Exercife, is one of the 
 
Of Regimen of Health. 117 
 
 beft Precepts of Long lafting. As for the Paffions 
 and Studies of the Mind ; Avoid Envy ; anxious 
 Fears ; Anger fretting inwards ; fubtile and knotty 
 Inquifitions ; Joys, and Exhilarations in Excefs ; 
 Sadnefs not communicated. Entertain Hopes ; Mirth 
 rather than Joy ; variety of Delights, rather than 
 Surfeit of them ; Wonder, and Admiration, and 
 therefore Novelties ; Studies that fill the Mind with 
 Splendid and Illuftrious Objects, as Hiftories, Fables, 
 and Contemplations of Nature. If you fly Phyfick 
 in Health altogether, it will be too flrange for your 
 Body, when you mall need it. If you make it too 
 familiar, it will work no extraordinary EfrecT:, when 
 Sicknefs cometh. I commend rather, fome Diet, 
 for certain Seafons, than frequent Ufe of 'Phyfick, ex- 
 cept it be grown into a Cuftom. For thofe Diets 
 alter the Body more, and trouble it lefs. Defpife no 
 new Accident, in your Body, but afk Opinion of it. 
 In Sicknefs , refpecl: Health principally ; and in 
 Health, Aclion. For thofe that put their Bodies, to 
 endure in Health, may in mod Sicknejjes, which are 
 not very fharp, be cured only with Diet, and Ten- 
 dering. Celfus could never have fpoken it as a Phy- 
 fician, had he not been a Wife Man withal ; when 
 he giveth it, for one of the great precepts of Health 
 and Lafting ; that a Man do vary and interchange 
 Contraries ; but with an Inclination to the more 
 benign Extreme : Ufe Falling, and full Eating, but 
 rather full Eating ; Watching and Sleep, but rather 
 Sleep ; Sitting, and Exercife, but rather Exercife ; 
 
u8 Essays. 
 
 and the like. So fhall Nature be cheriftied, and yet 
 taught Mafteries. Pbyficians are fome of them fo 
 pleafing, and conformable to the Humour of the 
 Patient, as they prefs not the true Cure of the Dif- 
 eafe ; and fome other are fo Regular, in proceeding 
 according to Art, for the Difeafe, as they refpecl not 
 fufficiently the Condition of the Patient. Take one 
 of a Middle Temper ; or if it may not be found in 
 one Man, combine two of either fort : And forget 
 not to call, as well the belt acquainted with your 
 Body, as the bell reputed of for his Faculty. 
 
 xxxi. Of Sufpicion, 
 
 USPICIONS amongft Thoughts, are 
 like Bats amongft Birds, they ever fly 
 by Twilight. Certainly, they are to 
 be repreffed, or, at the leaft, well 
 guarded ; For they cloud the Mind ; they lofe Friends '■> 
 and they check with Bulinefs, whereby Bufinefs can- 
 not go on, currently, and conftantly. They difpofe 
 Kings to Tyranny, Hufbands to Jealoufy, Wife Men 
 to Irrefolution and Melancholy. They are Defects, 
 not in the Heart, but in the Brain; for they take 
 Place in the Stouteft Natures : As in the Example of 
 Henry the Seventh of England: There was not a 
 more Sufpicious Man, nor a more Stout : And in 
 fuch a Composition, they do fmall Hurt. For com- 
 
Of Suspicion. 119 
 
 monly they are not admitted, but with Examination, 
 whether they be likely or no ? But in fearful Natures, 
 they gain Ground too faft. There is nothing makes 
 a Man Sufpecl much, more than to Know little : 
 And therefore Men mould remedy Sufpicion, by pro- 
 curing to know more, and not to keep their Sufpi- 
 cions in Smother. What would Men have ? Do they 
 think, thofe they employ and deal with, are Saints ? 
 Do they not think, they will have their own Ends, 
 and be truer to Themfelves, than to them ? There- 
 fore, there is no better Way to moderate Sufpicions, 
 than to account upon fuch Sufpicions as true, and yet 
 to bridle them, as falfe. For fo far, a Man ought to 
 make ufe of Sufpicions, as to provide, as if that mould 
 be true, that he Sufpetts, yet it may do him no 
 Hurt. Sufpicions, that the Mind, of itfelf, gathers, 
 are but Buzzes ; but Sufpicions, that are artificially 
 nourifhed, and put into Men's Heads, by the Tales, 
 and Whifperings of others, have Stings. Certainly, 
 the beft Mean, to clear the Way, in this fame Wood 
 of Sufpicions, is frankly to communicate them, with 
 the Party, that he Sufpecls : For thereby, he mail be 
 fure, to know more of the Truth of them, than he 
 did before ; and withal, fhall make that Party more 
 circumfpecl, not to give further Caufe of Sufpicion. 
 But this would not be done to Men of bafe Natures : 
 For they, if they find themfelves once fufpected, will 
 never be true. The Italian fays ; Sofpetto licentia 
 fede : As if Sufpicion did give a PafTport to Faith : 
 But it ought rather to kindle it, to difcharge itfelf. 
 
120 Essays. 
 
 xxxii. Of Difcourfe, 
 
 OME in their Difcourfe, defire rather 
 Commendation of Wit, in being able 
 to hold all Arguments, than of Judg- 
 ment, in difcerning what is True : 
 As if it were a Praife, to know what might be Said, 
 and not what mould be Thought. Some have cer- 
 tain Common Places, and Themes, wherein they are 
 good, and want Variety : Which kind of Poverty is 
 for the molt part tedious, and when it is once per- 
 ceived ridiculous. The honourable!!: part of Talk, 
 is to give the Occafion ; and again to moderate and 
 pafs to fomewhat elfe ; for then a Man leads the 
 Dance. It is good, in Difcourfe, and Speech of 
 Converfation, to vary, and intermingle Speech, of 
 the prefent Occafion with Arguments ; Tales with 
 Reafons ; afking of QuefKons, with telling of Opin- 
 ions ; and Jell with Earnefl : For it is a dull Thing 
 to tire, and, as we fay now, to jade, any Thing too 
 far. As for Jeft, there be certain Things, which 
 ought to be privileged from it; namely Religion, 
 Matters of State, Great Perfons, any Man's prefent 
 Bulinefs of Importance, and any Cafe that deferveth 
 Pity. Yet there be fome, that think their Wits have 
 been afleep, except they dart out fomewhat that is 
 piquant and to the quick : That is a vein, which 
 would be bridled ; 
 
Of Discourse. 121 
 
 Parce Puer flimulis, et fortius utere Loris. 
 And generally, Men ought to find the difference be- 
 tween Saltnefs and Bitternefs. Certainly, he that 
 hath a fatirical vein, as he maketh others afraid of his 
 Wit, fo he had need be afraid of others' Memory. 
 He that queftioneth much, mail learn much, and 
 content much ; but efpecially, if he apply his Quef- 
 tions, to the Skill of the Perfons, whom he afketh : 
 For he fhall give them occafion, to pleafe themfelves 
 in fpeaking, and himfelf fhall continually gather 
 Knowledge. But let his Queftions not be trouble- 
 fome ; for that is fit for a Pofer. And let him be 
 fure, to leave other Men their Turns to fpeak. Nay, 
 if there be any, that would reign, and take up all the 
 time, let him find means to take them off, and to 
 bring others on ; as Muficians ufe to do, with thofe 
 that dance too long Galliards. If you diffemble 
 fometimes your knowledge, of that you are thought 
 to know, you fhall be thought another time, to 
 know that you know not. Speech of a Man's Self 
 ought to be feldom, and well chofen. I knew 
 One, was wont to fay, in fcorn ; He mujl needs be 
 a Wife Man, he fpeaks fo much of Himfelf: And 
 there is but one Cafe, wherein a Man may commend 
 himfelf, with good Grace ; and that is in commending 
 Virtue in another ; efpecially, if it be fuch a Virtue, 
 whereunto himfelf pretendeth. Speech of Touch 
 towards others, mould be fparingly ufed : For Dif 
 courfe ought to be as a Field, without coming home 
 to any Man. I knew two Nobleme?i, of the Weft 
 
122 Essays. 
 
 Part of England ; whereof the one was given to 
 feoff, but kept ever royal Cheer in his Houfe : The 
 other, would afk of thofe, that had been at the other's 
 Table ; Tell truly, was there never a Flout or dry 
 Blow given ? to which the Gueft would anfwer ; 
 Such and fuch a Thing pajfed : The Lord would 
 fay ; / thought he would mar a good Dinner. Dif- 
 cretion of Speech, is more than Eloquence ; and to 
 fpeak agreeably to him, with whom we deal, is more 
 than to fpeak in good Words, or in good Order. A 
 good continued Speech, without a good Speech of 
 Interlocution, fhews Slownefs : And a good Reply, 
 or fecond Speech, without a good fettled Speech, 
 fheweth S hallo wnefs and Weaknefs. As we fee in 
 Beafts, that thofe that are weakeft in the Courfe, are 
 yet nimbleft in the Turn : As it is betwixt the Grey- 
 hound, and the Hare. To ufe too many Circum- 
 ftances, ere one come to the Matter, is wearifome ; 
 to ufe none at all, is blunt. 
 
 xxxiii. Of Plantations. 
 
 LJNTATIONS are amongft ancient, 
 
 primitive, and heroical Works. When 
 the World was young, it begat more 
 Children ; but now it is old, it begets 
 fewer : For I may juftly account new Plantations 
 to be the Children of former Kingdoms. I like a 
 
Of Plantations. 123 
 
 Plantation in a pure Soil ; that is, where People are 
 not difplanted, to the end, to plant in others. For 
 elfe, it is rather an Extirpation than a Plantation. 
 Planting of Countries is like Planting of Woods ; 
 for you mull make account, to lofe almoft Twenty 
 Years' Profit, and expect your Recompenfe, in the 
 end. For the principal Thing, that hath been the 
 Deflruction of moll Plantations, hath been the bafe, 
 and hally Drawing of Profit, in the firil Years. It is 
 true, Speedy Profit is not to be neglected, as far as 
 may Hand, with the Good of the Plantation, but no 
 farther. It is a fhameful and unbleffed Thing, to 
 take the Scum of People, and wicked condemned 
 Men, to be the People with whom you Plant : And 
 not only fo, but it fpoileth the Plantation, For they 
 will ever live like Rogues, and not fall to work, but 
 be lazy, and do Mifchief, and fpend Victuals, and 
 be quickly weary, and then certify over to their 
 Country, to the Difcredit of the Plantation. The 
 People wherewith you Plant, ought to be Gardeners, 
 Ploughmen, Labourers, Smiths, Carpenters, Joiners, 
 Fifhermen, Fowlers, with fome few Apothecaries, 
 Surgeons, Cooks, and Bakers. In a Country of 
 Plantation, firfl look about, what kind of Victual 
 the Country yields of itfelf, to hand : As Chefnuts, 
 Walnuts, Pineapples, Olives, Dates, Plums, Cherries, 
 Wild Honey, and the like : and make ufe of them. 
 Then confider, what Victual or Efculent Things 
 there are, which grow fpeedily, and within the year; 
 as Parfnips, Carrots, Turnips, Onions, Radifh, Ar* 
 
124 Essays. 
 
 tichokes of Jerufalem, Maize, and the like. For 
 Wheat, Barley, and Oats, they afk too much Labour : 
 But with Peafe and Beans, you may begin ; both 
 becaufe they afk lefs Labour, and becaufe they ferve 
 for Meat, as well as for Bread. And of Rice likewife 
 cometh a great Increafe, and it is a kind of Meat. 
 Above all, there ought to be brought Store of Bifcuit, 
 Oatmeal, Flour, Meal, and the like, in the begin- 
 ning, till Bread may be had. For Beafts, or Birds, 
 take chiefly fuch as are leaft fubjecl: to Difeafes, and 
 multiply fafteft : as Swine, Goats, Cocks, Hens, 
 Turkies, Geefe, Houfe Doves, and the like. The 
 Victual in Plantations, ought to be expended, almoft 
 as in a befieged Town ; that is, with certain Allow- 
 ance. And let the Main Part of the Ground em- 
 ployed to Gardens or Corn, be to a common Stock ; 
 and to be laid in, and ftored up, and then delivered 
 out in proportion ; befides fome Spots of Ground, 
 that any particular Perfon will manure for his own 
 Private ufe. Confider likewife, what Commodities the 
 Soil, where the Plantation is, doth naturally yield, 
 that they may fome way help to defray the Charge 
 of the Plantation : So it be not, as was faid, to the 
 untimely Prejudice, of the main Bufmefs : as it hath 
 fared with Tobacco in Virginia. Wood commonly 
 aboundeth but too much ; and therefore, Timber is 
 fit to be one. If there be Iron Ore, and Streams 
 whereupon to fet the Mills ; Iron is a brave Com- 
 modity, where Wood aboundeth. Making of Bay 
 Salt, if the Climate be proper for it, would be put in 
 
Of Plantations. 125 
 
 Experience. Growing Silk likewife, if any be, is a 
 likely commodity. Pitch and Tar, where ftore of 
 Firs and Pines are, will not fail. So Drugs, and 
 Sweet Woods, where they are, cannot but yield great 
 Profit. Soap Ames likewife, and other Things, that 
 may be thought of. But moil not too much under 
 Ground : For the Hope of Mines is very uncertain, 
 and ufeth to make the Planters lazy, in other Things. 
 For Government, let it be in the Hands of one, 
 arnfted with fome Counfel : and let them have Com- 
 miffion, to exercife martial Laws, with fome Limita- 
 tion. And above all, let Men make that profit of 
 being in the Wildernefs, as they have God always, 
 and his Service before their Eyes. Let not the 
 Government of the Plantation, depend upon too 
 many Counfellors, and Undertakers, in the Country 
 that Planteth, but upon a temperate Number ; and 
 let thofe be rather Noblemen, and Gentlemen, than 
 Merchants : For they look ever to the prefent Gain. 
 Let there be Freedoms from Cuftom, till the Plant- 
 ation be of Strength : And not only Freedom from 
 Cuftom, but Freedom to carry their Commodities, 
 where they may make their Bell of them, except 
 there be fome fpecial Caufe of Caution. Cram not 
 in People, by fending too faft, Company after Com- 
 pany ; but rather hearken how they wafte, and fend 
 Supplies proportionably ; but fo, as the Number 
 may live well, in the Plantation, and not by Sur- 
 charge be in Penury. It hath been a great endan- 
 gering, to the Health of fome Plantations, that they 
 
126 Essays. 
 
 have built along the Sea, and Rivers, in Marifh and 
 unwholefome Grounds. Therefore, though you 
 begin there, to avoid Carriage, and other like Dis- 
 commodities, yet build ftill, rather upwards, from 
 the ftreams, than along. It concerneth likewife, 
 the Health of the Plantation, that they have good 
 Store of Salt with them, that they may ufe it, in 
 their Victuals, when it mall be neceiTary. If you 
 Plant, where Savages are, do not only entertain them 
 with Trifles, and Gingles ; but ufe them juftly, and 
 gracioufly, with fumcient Guard neverthelefs : and 
 do not win their favour, by helping them to invade 
 their Enemies, but for their Defence it is not amifs 1 : 
 And fend oft of them, over to the Country, that 
 Plants, that they may fee a better Condition -than 
 their own, and commend it when they return. 
 When the Plantation grows to Strength, then it is 
 time to Plant with Women, as well as with Men ; 
 that the Plantation may fpread into Generations, 
 and not be ever pieced from without. It is the fm- 
 fulleft Thing in the world, to forfake or deftitute a 
 Plantation, once in Forwardness : For befides the 
 Difhonour, it is the Guiltinefs of Blood, of many 
 commiferable Perfons. 
 
xxxvi. Of Riches, 
 
 CANNOT call Riches better, than the 
 Baggage of Virtue. The Roman Word 
 is better, Impedimenta, For as the 
 Baggage is to an Army, fo is Riches to 
 Virtue. It cannot be fpared, nor left behind, but it 
 hindereth the March ; yea, and the care of it, fome- 
 times, lofeth or difturbeth the Victory : Of great 
 Riches, there is no real Ufe, except it be in the Dif- 
 tribution ; the reft is but Conceit. So faith Solomon; 
 Where much is, there are Many to confume it ; and 
 what hath the Owner, but the Sight of it, with his 
 Eyes P The perfonal Fruition in any Man, cannot 
 reach to feel Great Riches : There is a Cuftody of 
 them ; or a Power of Dole and Donative of them ; or 
 a Fame of them ; but no folid Ufe to the Owner. 
 Do you not fee, what feigned Prices are fet upon little 
 Stones, and Rarities ? and what Works of Oftenta- 
 tion, are undertaken, becaufe there might feem to be, 
 fome Ufe of great Riches P But then you will fay, 
 they may be of ufe, to buy Men out of Dangers or 
 Troubles. As Solomon faith; Riches are as a ftrong 
 Hold, in the Imagination of the Rich Man. But this 
 is excellently exprefted, that it is in Imagination, and 
 not always in Fad. For certainly great Riches have 
 fold more Men, than they have bought out. Seek 
 not Proud Riches, but fuch as thou mayeft get juftly, 
 
128 Essays. 
 
 ufe foberly, diftribute cheerfully, and leave content- 
 edly. Yet have no abilracl nor friarly Contempt of 
 them. But diftinguifh, as Cicero faith well of Rabi- 
 rius Pofthumus ; In ftudio rei amplificandte, appare- 
 bat, non Avaritia prtedam, fed Inftrumentum Boni- 
 tati quteri. Hearken alfo to Solomon, and beware 
 of hafty Gathering of Riches : Qui f eft in at ad Divi- 
 tias, non erit in/ons. The Poets feign that when 
 Plutus (which is Riches,) is fent from Jupiter, he 
 limps and goes flowly ; but when he is fent from 
 Pluto, he runs, and is fwift of Foot. Meaning, that 
 Riches gotten by good Means, and jufl Labour, pace 
 flowly ; but when they come by the death of others, 
 (as by the Courfe of Inheritance, Teflaments, and 
 the like,) they come tumbling upon a Man. But it 
 might be applied likewife to Pluto, taking him for 
 the Devil. For when Riches come from the Devil, 
 (as by Fraud, and Oppreffion, and unjuft Means,) they 
 come upon fpeed. The Ways to enrich are many, 
 and moll: of them foul. Parjimony is one of the 
 bell, and yet is not innocent: for it with-holdeth 
 Men, from Works of Liberality, and Charity. The 
 Improvement of the Ground is the moll Natural ob- 
 taining of Riches ; for it is our great Mother's Blef- 
 ling, the Earth's ; but it is flow. And yet, where 
 Men of great wealth, do Hoop to hufbandry, it mul- 
 tiplieth Riches exceedingly. I knew a Nobleman in 
 England, that had the greatell Audits, of any Man in 
 my Time : a great Grazier, a great Sheep-Mailer, a 
 great Timber-Man, a great Collier, a great Corn- 
 
Of Riches. 129 
 
 Mafter, a great Lead-Man, and fo of Iron, and a 
 Number of the like Points of Hufbandry. So as the 
 Earth feemed a Sea to him, in refpecl of the perpe- 
 tual Importation. It was truly obferved by one, 
 that himfelf came very hardly to a little Riches, and 
 very ealily to great Riches. For when a Man's 
 Stock is come to that, that he can expeft the Prime 
 of Markets, and overcome thofe Bargains, which 
 for their Greatnefs are few Men's Money, and be 
 Partner in the Induftries of Younger Men, he can- 
 not but increafe mainly. The Gains of ordinary 
 Trades and Vocations, are honeft ; and furthered by 
 two things, chiefly : By Diligence ; and by a good 
 Name, for good and fair dealing. But the Gains 
 of Bargains, are of a more doubtful Nature; when 
 Men fhall wait upon others' Neceffity, broke by 
 Servants and Inftruments to draw them on, put off 
 others cunningly that would be better Chapmen, and 
 the like Practices, which are crafty and naught. 
 As for the chopping of Bargains, when a Man buys, 
 not to hold, but to fell over again, that commonly 
 grindeth double, both upon the Seller, and upon the 
 Buyer. Sharings do greatly enrich, if the Hands be 
 well chofen, that are trailed. Ufury is the certaineft 
 Means of Gain, though one of the worft ; as that, 
 whereby a Man doth eat his Bread ; In fudore vul- 
 tus alieni: And befides, doth Plough upon Sundays. 
 But yet certain though it be, it hath Flaws ; for that 
 the Scriveners and Brokers, do value unfound Men, 
 to ferve their own Turn. The Fortune, in being 
 
130 Essays. 
 
 the Firft in an Invention, or in a Privilege, doth caufe 
 fometimes a wonderful Overgrowth in Riches ; as 
 it was with the firft Sugar Man, in the Canaries: 
 Therefore, if a Man can play the true Logician, to 
 have as well Judgment, as Invention, he may do 
 great Matters, efpecially if the Times be fit. He that 
 refteth upon Gains certain, mall hardly grow to 
 great Riches : And he that puts all upon Adventures, 
 doth often times break, and come to Poverty : It is 
 good therefore, to guard Adventures with Certainties, 
 that may uphold loffes. Monopolies, and Coemption 
 of Wares for Re f ale, where they are not reftrained, 
 are great means to enrich ; efpecially, if the Party 
 have intelligence, what Things are like to come into 
 Requeft, and fo flore himfelf before hand. Riches 
 gotten by Service, though it be of the beft Rife, yet 
 when they are gotten by Flattery, feeding Humours, 
 and other fervile Conditions, they may be placed 
 amongft the Worft. As for Fiihing for Tejlaments 
 and Executor/hips (as Tacitus faith of Seneca ; Teft- 
 amenta et Or bos, tanquam indagine capi ;) It is yet 
 worfe ; by how much Men fubmit themfelves, to 
 Meaner Perfons, then in Service. Believe not much 
 them, that feem to defpife Riches : For they defpife 
 them, that defpair of them ; and none worfe, when 
 they come to them. Be not Penny-wife ; Riches have 
 Wings, and fometimes they fly away of themfelves, 
 fometimes they muft be fet flying to bring in more. 
 Men leave their Riches, either to their Kindred ; or 
 to the Publick : and moderate Portions profper beft 
 
Of Riches. 131 
 
 in both. A great State left to an Heir, is as a Lure 
 to all the Birds of Prey round about, to feize on him, 
 if he be not the better ftablifhed in Years and Judg- 
 ment. Likewife glorious Gifts and Foundations, are 
 like Sacrifices without Salt / and but the painted 
 Sepulchres of Alms, which foon will putrify, and 
 corrupt inwardly. Therefore, Meafure not thine 
 Advancements by Quantity, but Frame them by 
 Meafure ; and defer not Charities till Death : For 
 certainly, if a Man weigh it rightly, he that doth fo, 
 is rather liberal of an other Man's, than of his Own. 
 
 xxxv. Of Prophecies. 
 
 MEAN not to fpeak of Divine Pro- 
 phecies ; nor of Heathen Oracles ; nor 
 of natural Predictions; but only of 
 Prophecies, that have been of certain 
 Memory, and from hidden Caufes. Saith the Py- 
 thonijfa to Saul ; To-morrow thou and thy Jon Jhall 
 be with me. Homer hath thefe Verfes. 
 
 At Domus JEnete cunclis dominabitur Oris, 
 Et Nati Natorum, et qui nafcentur ab illis ; 
 
 A Prophecy, as it feems, of the Roman Empire, 
 Seneca the Tragedian hath thefe Verfes. 
 
 Venient Annis 
 
 Secula feris, quibus Oceanus 
 
 7/f55 Kssiv 
 
132 Essays. 
 
 Vinculo. Rerum laxet, et i?igens 
 Pateat Tellus, Typhyfque novos 
 Detegat Orbes s nee Jit Terr is 
 Ultima Thule : 
 
 
 A Prophecy of the Difcovery of America. The 
 Daughter of Poly crates dreamed, that Jupiter bathed 
 her Father, and Apollo anointed him : And it came 
 to pafs, that he was crucified in an open Place, 
 where the Sun made his Body run with Sweat, and 
 the Rain warned it. Philip of Macedon dreamed, 
 he fealed up his Wife's Belly : Whereby he did ex- 
 pound it, that his Wife mould be barren : But Arif- 
 tander the Soothfayer, told him, his Wife was with 
 Child, becaufe Men do not ufe to Seal Veffels that 
 are empty. A Phantafm, that appeared to M. Brutus 
 in his Tent, faid to him ; Philippis iterum me videbis. 
 Tiberius faid to Galba ; Tu quoque, Galba, deguf- 
 tabis Impefium. In Vefpafiatfs Time, there went 
 a Prophecy in the Eaft ; That thofe that mould come 
 forth of J udea, mould reign over the World : which 
 though it may be was meant of our Saviour, yet 
 Tacitus expounds it of Vefpafian. Domitian dreamed, 
 the Night before he was flam, that a Golden Head 
 was growing out of the Nape of his Neck : And 
 indeed, the Succefhon that followed him, for many 
 years, made Golden Times. Henry the Sixth of 
 England faid of Henry the Seventh, when he was a 
 Lad, and gave him Water; This is the Lad, that 
 Jhall enjoy the Crown, for which we ft rive. When 
 
Of Prophecies. 133 
 
 I was in France, I heard from one Dr. Pena, that 
 the j^. Mother, who was given to curious Arts, 
 caufed the King her Hufband's Nativity, to be cal- 
 culated, under a falfe Name; and the Aftrologer 
 gave a Judgment, that he mould be killed in a 
 Duel; at which the Queen laughed, thinking her 
 Hufband to be above Challenges and Duels : but he 
 was flain, upon a Courfe at Tilt, the Splinters of 
 the Staff of Montgomery, going in at his Beaver. 
 The trivial Prophecy, which I heard, when I was a 
 Child, and Queen Elizabeth was in the Flower of 
 her Years, was ; 
 
 When Hemp is f pun ; 
 England's done. 
 
 Whereby, it was generally conceived, that after the 
 Princes had reigned, which had the principal Letters, 
 of that Word Hemp, (which were Henry, Edward, 
 Mary, Philip, and Elizabeth), England mould come 
 to utter Confufion. Which, thanks be to God, is 
 verified only, in the Change of the Name : for that 
 the King's Style is now no more of England, but of 
 Britain. There was alfo another Prophecy, before 
 the year of 88, which I do not well underftand. 
 
 There Jh all be feen upon a day, 
 Between the Baugh, and the May, 
 The Black Fleet of Norway. 
 When that that is come and gone, 
 England build Houfes of Lime and Stone, 
 For after Wars Jh all you have None. 
 
134 Essays. 
 
 It was generally conceived, to be meant of the Spanifh 
 Fleet, that came in 88. For that the King of Spain's 
 Surname, as they fay, is Norway. The Prediction 
 of Regiomontanus s 
 
 Bogejimus oclavus mirabilis Annus ; 
 
 Was thought likewife accomplifhed, in the fending 
 of that great Fleet, being the greater!: in Strength, 
 though not in Number, of all that ever fwam upon 
 the Sea. As for Cleotfs Dream, I think it was a 
 Jeft. It was, that he was devoured of a long Dra- 
 gon ; and it was expounded of a Maker of Saufages, 
 that troubled him exceedingly. There are numbers 
 of the like kind ; efpecially if you include Dreams , 
 and Predictions of Aft ro logy. But I have fet down 
 thefe few only of certain Credit, for example. My 
 Judgment is, that they ought all to be defpifed ; 
 and ought to ferve, but for Winter Talk, by the 
 Fire-fide. Though when I fay defpifed, I mean it 
 as for Belief: For otherwife, the fpreading or pub- 
 liming of them, is in no fort to be defpifed. For 
 they have done much Mifchief: and I fee many 
 fevere Laws made to fupprefs them. That, that 
 hath given them Grace, and fome Credit, confifteth 
 in three Things. Firft, that Men mark, when they 
 hit, and never mark, when they mifs : As they do, 
 generally, alfo of Dreams. The fecond is, that pro- 
 bable Conjectures, or obfcure Traditions, many times, 
 turn themfelves into Prophecies : While the Nature 
 of Man, which coveteth Divination, thinks it no 
 
Of Prophecies. 135 
 
 Peril to foretell that, which indeed they do but col- 
 left. As that of Seneca's Verfe. For fo much was 
 then fubjecl: to Demonftration, that the Globe of the 
 Earth, had great Parts beyond the Atlantic ; which 
 might be probably conceived, not to be all Sea : 
 And adding thereto, the Tradition in Plato's Timeus, 
 and his Atlanticus, it might encourage one, to turn 
 it to a Prediction. The third, and laft (which is 
 the great one) is, that almofl all of them, being infi- 
 nite in Number, have been Impoftures, and by idle 
 and crafty Brains, merely contrived and feigned, 
 after the Event pail. 
 
 xxxvi. Of Ambition. 
 
 MBITION is like C holer ; which is 
 a Humour, that maketh Men active, 
 earnefl, full of alacrity, and flirring, if 
 it be not flopped. But if it be flopped, 
 and cannot have its Way, it becometh adufl, and 
 thereby malign and venomous. So Ambitious Men, 
 if they find the way open for their Rifing, and Hill 
 get forward, they are rather bufy than dangerous ; 
 but if they be check' t in their defires, they become 
 fecretly difcontent, and look upon Men and Matters, 
 with an evil Eye ; and are befl pleafed, when Things 
 go backward ; which is the word Property, in a Ser- 
 vant of a Prince or State. Therefore it is good for 
 
136 Essays. * 
 
 Princes, if they ufe Ambitious Men, to handle it fo, 
 as they be flill progreffive, and not retrograde : which 
 becaufe it cannot be without Inconvenience, it is 
 good not to ufe fuch Natures at all. For if they rife 
 not with their Service, they will take Order to make 
 their Service fall with them. But fince we have faid, 
 it were good not to ufe Men of Ambitious Natures, 
 except it be upon neceffity, it is fit we fpeak, in what 
 Cafes, they are of neceffity. Good Commanders in 
 the Wars, mull be taken, be they never fo Ambi- 
 tious : For the Ufe of their Service difpenfeth with 
 the reft ; and to take a Soldier without Ambition, is 
 to pull off his Spurs. There is alfo great ufe of Am- 
 bitious Men, in being Screens to Princes, in Matters 
 of Danger and Envy : for no Man will take that 
 Part, except he be like a feal'd Dove, that mounts 
 and mounts, becaufe he cannot fee about him. There 
 is Ufe alfo of Ambitious Men, in pulling down the 
 Greatnefs of any Subject that over-tops : As Tiberius 
 ufed Macro in the Pulling down of Sejanus. Since 
 therefore they mull be ufed, in fuch Cafes, there reft- 
 eth to fpeak, how they are to be bridled, that they may 
 be lefs dangerous. There is lefs Danger of them, if 
 they be of mean Birth, than if they be Noble : And 
 if they be rather harfh of Nature, than gracious and 
 popular : And if they be rather new raifed, than 
 grown cunning, and fortified in their Greatnefs. It 
 is counted by fome, a weaknefs in Princes, to have 
 Favourites : but it is, of all others, the beft Remedy 
 againft Ambitious Great-Ones. For when .the way 
 
Of Ambition. 137 
 
 of Pleafuring and Difpleafuring,lieth by the Favourite, 
 it is impoffible, any other fhould be over-great. 
 Another means to curb them, is to balance them by 
 others, as proud as they. But then, there muft be 
 fome middle Counfellors, to keep Things fteady : for 
 without that Ballaft, the Ship will roll too much. 
 At the leaft, a Prince may animate and inure fome 
 meaner Perfons, to be, as it were, Scourges to Ambi* 
 tious Men. As for the having of them obnoxious to 
 Ruin, if they be of fearful Natures, it may do well : 
 But if they be ftout, and daring, it may precipitate 
 their Defigns, and prove dangerous. As for the 
 pulling of them down, if the Affairs require it, and 
 that it may not be done with fafety fuddenly, the 
 only Way is, the interchange continually of Favours, 
 and Difgraces ; whereby they may not know, what 
 to expect; and be, as it were, in a Wood. Of 
 Ambitions, it is lefs harmfull, the Ambition to pre- 
 vail in great Things, than that other, to appear in 
 every thing; for that breeds Confufion, and mars 
 Bulinefs. But yet, it is lefs danger, to have an Am- 
 bitious Man, ftirring in Bulinefs, than Great in De- 
 pendencies. He that feeketh to be eminent amongft 
 able Men, hath a great Tafk ; but that is ever good 
 for the Publick. But he that plots, to be the only 
 Figure amongft Ciphers, is the decay of a whole 
 Age. Honour hath three Things in it : The Vantage 
 Ground to do good : The Approach to Kings, and 
 principal Perfons : And the Raifing of a Man's own 
 Fortunes. He that hath the beft of thefe Intentions, 
 
138 Essays. 
 
 when he afpireth, is an honeft Man : And that 
 Prince, that can difcern of thefe Intentions, in 
 another that afpireth, is a wife Prince. Generally, 
 let Princes and States choofe fuch Minifters as are 
 more fenfible of Duty, than of Rifmg ; and fuch as 
 love Bufinefs rather upon Confcience, than upon 
 Bravery : And let them Difcern a bufy Nature, from 
 a willing Mind. 
 
 xxxvii. Of Mafques and 
 Triumphs. 
 
 HESE Things are but Toys, to come 
 amongfl: fuch ferious Obfervations. But 
 yet, fince Princes will have fuch Things, 
 i it is better, they fhould be graced with 
 Elegancy, than daubed with Coft. Dancing to Song, 
 is a thing of great State, and Pleafure. I underftand 
 it, that the Song be in Quire, placed aloft, and ac- 
 companied with fome broken Muiick : And the 
 Ditty fitted to the Device. Ailing in Song, efpecially 
 in Dialogues, hath an extreme good Grace: I fay 
 acling, not dancing, (for that is a mean and vulgar 
 Thing ;) and the Voices of the Dialogue, would be 
 ftrong and manly, (a Bafe, and a Tenor ; no Treble ;) 
 and the Ditty high and tragical ; not nice or dainty. 
 Several Quires, placed one over againft another, and 
 taking the Voice by Catches, Antbem-w'ife, give 
 
Of Masques and Triumphs. 139 
 
 great Pleafure. Turning Dances into Figure , is a 
 childilh Curiofity. And generally, let it be noted, 
 that thofe Things, which I here fet down, are fuch, 
 as do naturally take the Senfe, and not refpect petty 
 Wonderments. It is true, the Alterations of Scenes, 
 fo it be quietly, and without Noife, are Things of 
 great Beauty, and Pleafure ; for they feed and relieve 
 the Eye, before it be full of the fame Objedl. Let 
 the Scenes abound with Light, fpecially coloured and 
 varied: And let the Mafquers, or any other, that 
 are to come down from the Scene, have fome Motions, 
 upon the Scene itfelf, before their Coming down ; 
 for it draws the Eye fbangely, and makes it with 
 great pleafure, to defire to fee that, it cannot perfectly 
 difcern. Let the Songs be loud, and cheerful, and 
 not Chirpings, or Pulings. Let the Mujick like- 
 wife be Jharp, and loud, and well placed. The C0- 
 lours, that mew bell by Candlelight, are; White, Car- 
 nation, and a kind of Sea- water Green ; and Ouches, 
 or Spangs, as they are of no great Coll, fo they are 
 of moll Glory. As for rich Embroidery, it is loft, 
 and not difcerned. Let the Suits of the Mafquers 
 be Graceful, and fuch as become the Perfon, when 
 the Vizors are off: Not after Examples of known 
 Attires; Turks, Soldiers, Mariners, and the like. 
 Let Anti-mafques not be long ; they have been com- 
 monly of Fools, Satyrs, Baboons, Wild Men, An- 
 ticks, Beafts, Sprites, Witches, Ethiopes, Pigmies, 
 Turquets, Nymphs, Ruftics, Cupids, Statues moving, 
 and the like. As for Angels, it is not comical 
 
140 
 
 Essays. 
 
 enough, to put them in Anti-mafques ; and any Thing 
 that is hideous, as Devils, Giants, is on the other 
 fide as unfit. But chiefly, let the Mufick of them, 
 be recreative, and with fome ftrange Changes. Some 
 Sweet Odours, fuddenly coming forth, without any 
 drops falling, are, in fuch a Company, as there is 
 Steam and Heat, Things of great Pleafure ; and Re- 
 frefhment. Double Mafques, one of Men, another 
 of Ladies, addeth State and Variety. But all is 
 nothing, except the Room be kept clear, and neat. 
 
 For Jufis, and Tournies, and Barriers; the 
 Glories of them are chiefly in the Chariots, wherein 
 the Challengers make their Entry ; efpecially if they 
 be drawn with flrange Beafts ; as Lions, Bears, Ca- 
 mels, and the like : or in the Devices of their En- 
 trance; or in the Bravery of their Liveries; or in 
 the Goodly Furniture of their Horfes and Armour. 
 But enough of thefe Toys. 
 
 xxxviii. Of Nature in Men. 
 
 ATVRE is often hidden; fometimes 
 overcome; feldom extinguished. Force 
 maketh Nature more violent in the Re- 
 turn : Doctrine and Difcourfe maketh 
 Nature lefs importune : But Cuflom only doth alter 
 and fubdue Nature. He that feeketh Victory over 
 his Nature, let him not fet himfelf too great, nor 
 
Of Nature in Men. 141 
 
 fmall Tafks : For the firft will make him dejected 
 by often Failings ; and the fecond will make him a 
 fmall Proceeder, though by often Prevailings. And 
 at the firft, let him pra&ife with Helps, as Swimmers 
 do with Bladders, or Rufhes : But after a time, let 
 him praftife with Difadvantages, as Dancers do with 
 thick Shoes. For it breeds great Perfection, if the 
 Practice be harder than the Ufe. Where Nature is 
 mighty, and therefore the Victory hard, the Degrees 
 had need be ; firft to ftay and arreft Nature in time ; 
 like to him, that would fay over the four-and- twenty 
 Letters, when he was angry : Then to go lefs in 
 quantity ; as if one fhould, in forbearing Wine, come 
 from drinking Healths, to a draught at a Meal : And 
 laftly, to difcontinue altogether. But if a Man have 
 the Fortitude, and Refolution, to enfranchife him- 
 felf at once, that is the beft ; 
 
 Optimus ille Animi V index, leedeniia peel us 
 Vincula qui rupit, dedoluitque feme I. 
 
 Neither is the ancient Rule amifs, to bend Nature 
 as a Wand, to a contrary Extreme, whereby to fet 
 it right : Underftanding it, where the contrary Ex- 
 treme is no Vice. Let not a man force a Habit 
 upon himfelf, with a perpetual Continuance, but 
 with fome Intermiffion. For both the Paufe re- 
 inforceth the new Onfet ; and if a Man, that is 
 not perfect, be e.ver in Practice, he fhall as well 
 pra&ife his Errors, as his Abilities ; and induce 
 
142 Essays. 
 
 one Habit of both : and there is no Means to 
 help this, but by feafonable Intermiffions. But let 
 not a man trull his Victory over his Nature too far ; 
 for Nature will lie buried a great Time, and yet 
 revive, upon the Occafion or Temptation. Like as 
 it was with JEfop's Dam/el, turned from a Cat to 
 a Woman, who fat very demurely, at the Board's 
 End, till a Moufe ran before her. Therefore let a 
 Man, either avoid the Occafion altogether ; or put 
 himfelf often to it, that he may be little moved with 
 it. A Man's Nature is belt, perceived in Privatenefs, 
 for there is no Affectation ; in Paffion, for that put- 
 teth a Man out of his Precepts ; and in a new Cafe 
 or Experiment, for there Cuftom leaveth him. They 
 are happy Men, whofe Natures fort with their Vo- 
 cations ; otherwife they may fay, Multum hicolafuit 
 Anima mea ; when they converfe in thofe Things, 
 they do not Affect. In Studies, whatsoever a Man 
 commandeth upon himfelf, let him fet Hours for it : 
 But whatfoever is agreeable to his Nature, let him 
 take no Care, for any fet Times : For his Thoughts 
 will fly to it of themfelves ; fo as the Spaces of other 
 Bufmefs, or Studies, will fuffice. A Man's Nature 
 runs either to Herbs, or Weeds ; therefore let him 
 feafonably water the One, and deflroy the Other. 
 
143 
 
 xxxix. Of Cuftom and 
 Education. 
 
 ENS Thoughts are much according to 
 their Inclination : Their Difcourfe and 
 Speeches according to their Learning, 
 and infufed Opinions ; but their Deeds 
 are after as they have been accuftomed. And there- 
 fore, as Machiavel well noteth (though in an evil 
 favoured Inftance) there is no trufting to the Force 
 of Nature, nor to the Bravery of Words ; except it 
 be corroborate by Cuftom. His Inftance is, that 
 for the achieving of a defperate Confpiracy, a Man 
 fhould not reft upon the Fiercenefs of any man's 
 Nature, or his refolute Undertakings ; but take 
 fuch a one, as hath had his Hands formerly in 
 Blood. But Machiavel knew not of a Friar Cle- 
 ment, nor a Ravillac, nor a Jaureguy, nor a Bal- 
 tazar Gerard,' yet his Rule holdeth ftill, that Na- 
 ture, nor the Engagement of Words, are not {o 
 forcible, as Cuftom. Only Superftition is now (o 
 well advanced, that Men of the firft Blood, are as 
 Firm, as Butchers by Occupation : And votary Re- 
 folution is made equipollent to Cuftom, even in mat- 
 ter of Blood. In other Things, the Predominancy 
 of Cuftom is every where vilible ; in fo much, as a 
 Man would wonder, to hear Men profefs, proteft, 
 
i"" 
 
 144 Essays. 
 
 engage, give great Words, and then do juft as they have 
 done before : As if they were dead Images, and Engines 
 moved only by the wheels of Cuflom. We fee alfo 
 the Reign or Tyranny of Cujlom, what it is. The 
 Indians (I mean the Seel of their Wife Men) lay 
 themfelves quietly upon a Stack of Wood, and fo 
 Sacrifice themfelves by Fire. Nay the Wives ftrive 
 to be burned with the Corpfes of their Hufbands. 
 The Lads of Sparta, of ancient Time, were wont to 
 be fcourged upon the Altar of Diana, without fo 
 much as Quecking. I remember in the beginning 
 of Queen Elizabeth's time of England, an Irijh 
 Rebel condemned, put up a Petition to the Deputy, 
 that he might be hanged in a Withe, and not in a 
 Halter, becaufe it had been fo ufed, with former 
 Rebels. There be Monks in RuJJia, for Penance, 
 that will lit a whole Night, in a VefTel of Water, 
 till they be engaged with hard Ice. Many Exam- 
 ples may be put, of the Force of Cujlom, both upon 
 Mind, and Body. Therefore, fince Cuflom is the 
 principal Magiftrate of Man's Life ; let Men by all 
 Means endeavour to obtain good Cufioms. Cer- 
 tainly Cujlom is moll perfect, when it beginneth in 
 young Years : This we call Education j which is, 
 in Effect, but an early Cujlom. So we fee, in Lan- 
 guages the Tongue is more Pliant to all Expreffions 
 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 fo well take 
 the Ply ; except it be in fome Minds, that have not 
 
Of Custom and Education. 145 
 
 fuffered themfelves to fix, but have kept themfelves 
 open and prepared to receive continual Amendment, 
 which is exceeding rare. But if the Force of Cuf- 
 tom fimple and feparate, be great; the Force ofCuj- 
 tom copulate, and conjoined, and collegiate, is far 
 greater. For there Example teacheth ; Company 
 comforteth, Emulation quickeneth ; Glory raifeth : 
 So as in fuch Places the Force of Cuftom is in his 
 Exaltation. Certainly, the great Multiplication of 
 Virtues upon human Nature, refteth upon Societies 
 well ordained, and difciplined. For Commonwealths, 
 and good Governments, do nourifh Virtue grown, 
 but do not much mend the Seeds. But the Mifery 
 is, that the molt effe&ual Means, are now applied to 
 the Ends, leaft to be defired. 
 
 xl. Of Fortune, 
 
 T cannot be denied, but outward Acci- 
 dents conduce much to Fortune : Fa- 
 vour, Opportunity, Death of Others, 
 Occafion fitting Virtue. But chiefly, 
 the Mould of a Man's Fortune is in his own hands. 
 Faber qui/que Fortune fua ; faith the Poet. And 
 the moft Frequent of external Caufes is, that the 
 Folly of one Man is the Fortune of Another. For 
 no man profpers fo fuddenly, as by other's Errors. 
 Serpens nifi Serpent em comederit non fit Draco. 
 
 L 
 
146 Essays. 
 
 Overt, and apparent Virtues bring forth Praife ; but 
 there be fecret and hidden Virtues, that bring Forth 
 Fortune. Certain Deliveries of a Man's Self, which 
 have no Name. The Spanifh Name, Defemboltura, 
 partly expreifeth them : When there be not Stonds, 
 nor Reftivenefs in a Man's Nature ; but that the 
 wheels of his Mind keep way, with the wheels of 
 his Fortune. For fo Livy (after he had defcribed 
 Cato Major, in thefe words ; In Mo viro, tantum 
 Robur Corporis et Animifuit, ut quocunque loco na- 
 tus ejfet, Fortunam fibi faclurus videretur ;) falleth 
 upon that, that he had, verfatile Ingenium. There- 
 fore, if a Man look fharply, and attentively, he fhall 
 fee Fortune : For though fhe be blind, yet {he is not 
 invifible. The Way of Fortune is like the Milky 
 Way in the Sky ; which is a Meeting or Knot, of a 
 Number of fmall Stars ; not Seen afunder, but giving 
 Light together. So are there, a Number of little, 
 and fcarce difcerned Virtues, or rather Faculties and 
 Cuftoms, that make Men Fortunate. The Italians 
 note fome of them, fuch as a Man would little think. 
 When they fpeak of one, that cannot do amifs, they 
 will throw in, into his other Conditions, that he 
 hath, Poco di Matto. And certainly, there be not 
 two more Fortunate Properties ; than to have a little 
 of the Fool ; and not too much of the Honefl. There- 
 fore, extreme Lovers of their Country, or Mailers, 
 were never Fortunate, neither can they be. For 
 when a Man placeth his Thoughts without him- 
 felf, he goeth not his own Way. A hafty Fortune 
 
Of Fortune. 147 
 
 maketh an Enterprifer, and Remover (the French 
 hath it better; Entreprenant, or Remuant). But 
 the exercifed Fortune maketh the able Man. For- 
 tune is to be honoured, and refpecled, and it be but 
 for her Daughters, Confidence and Reputation. For 
 thofe two Felicity breedeth : The firft within a 
 Man's Self; the latter, in others towards Him. All 
 wife Men, to decline the Envy of their own Virtues, 
 ufe to afcribe them to Providence and Fortune ; for 
 fo they may the better afTume them : And befides, 
 it is Greatnefs in a Man, to be the Care of the 
 Higher Powers. So Cafar faid to the Pilot in the 
 Tempeft, Cafarem portas, et Fortunam ejus. So 
 Sylla chofe the Name of Felix, and not of Magnus. 
 And it hath been noted, that thofe, that afcribe 
 openly too much to their own Wifdom, and Policy, 
 end Unfortunate. It is written, that Timotheus 
 the Athenian, after he had, in the Account he gave 
 to the State, of his Government, often interlaced this 
 Speech; And in this Fortune had no Part never 
 profpered in any thing he undertook afterwards. 
 Certainly, there be, whofe Fortunes are like Homer s 
 Verfes, that have a Slide, and Eafinefs, more than 
 the Verfes of other Poets : As Plutarch faith of 
 Timoleorfs Fortune, in refpect of that of Agefilaus, 
 or Epaminondas. And that this mould be, no doubt 
 it is much, in a Man's Self. 
 
148 Essays. 
 
 xli. Of Ufury. 
 
 ANY have made witty Inveclives again ft 
 Ufury. They fay, that it is Pity, the 
 Devil fhould have God's Part, which 
 is the Tithe. That the Vfurer is the 
 greateft Sabbath Breaker, becaufe his Plough goeth 
 every Sunday. That the Vfurer is the Drone, that 
 Virgil fpeaketh of : . . 
 
 Ignavum Fucos Pecus a pr&fepibus arcent. 
 
 That the Vfurer breaketh the firft Law, that was 
 made for Mankind, after the Fall ; which was, In 
 Sudor e Vultus tui comedes Panem tuum j Not, In 
 Sudore Vultus alieni. That Vfurers fhould have 
 Orange-tawny Bonnets, becaufe they do Judaize. 
 That it is againft Nature, for Money to beget Money j 
 and the like. I fay this only, that Ufury is a Con- 
 cejfum propter Duritiem Cordis: For fince there 
 mull: be borrowing and lending, and Men are fo 
 hard of Heart, as they will not lend freely, Vfury 
 mull be permitted. Some Others have made fuf- 
 picious, and cunning Propofitions, of Banks, Difco- 
 very of Men's Eilates, and other Inventions. But 
 few have fpoken of Vfury ufefully. It is good to 
 fet before us, the Incommodities, and Commodities of 
 Ufury / that the Good may be, either weighed out, 
 
Of Usury. 149 
 
 or culled out ; and warily to provide, that while we 
 make forth, to that which is better, we meet not, 
 with that which is worfe. 
 
 The D if commodities of U/ury are : Firft, that it 
 makes fewer Merchants. For were it not, for this 
 kzy Trade of U/ury, Money would not lie Mill, but 
 would, in great Part, be employed upon Merchan- 
 dizing ; which is the Vena Porta of Wealth in a 
 State. The Second, that it makes poor Merchants. 
 For as a Farmer cannot hufband his Ground fo well, 
 if he fit at a great Rent ; fo the Merchant cannot 
 drive his Trade fo well, if he fit at great U/ury. 
 The Third is incident to the other two ; and that 
 is, the Decay of Cuftoms of Kings or States, which 
 ebb or flow with Merchandizing. The Fourth, that 
 it bringeth the Treafure of a Realm or State, into a 
 few Hands. For the U/urer being at Certainties, 
 and others at Uncertainties, at the end of the Game ; 
 mod of the Money will be in the Box ; and ever a 
 State flourifheth, when Wealth is more equally fpread. 
 The Fifth, that it beats down the Price of Land : 
 For the Employment of Money is chiefly, either 
 Merchandizing, or Purchasing ; and U/ury Waylays 
 both. The Sixth, that it doth dull and damp all 
 Induftries, Improvements, and new Inventions, 
 wherein Money would be ftirring, if it were not for 
 this Slug. The Laft, that it is the Canker and Ruin 
 of many Men's Eftates ; which in procefs of Time 
 breeds a public Poverty. 
 
 On the other lide, the Commodities of U/ury are* 
 
150 Essays. 
 
 Firft, that howfoever Ufury in fome refpecl hindreth 
 Merchandizing, yet in fome other it advanceth it : 
 For it is certain, that the greateft Part of Trade, is 
 driven by young Merchants, upon borrowing at In- 
 tereft : So as if the Ufurer, either call in, or keep 
 back his Money, there will enfue prefently a great 
 Stand of Trade. The Second is, That were it not, 
 for this eafy borrowing upon Intereft, Men's Necef- 
 fities would draw upon them, a moil fudden undoing; 
 in that they would be forced to fell their Means (be 
 it Lands or Goods) far under Foot ; and fo, whereas 
 Ufury doth but gnaw upon them, bad Markets would 
 fwallow them quite up. As for mortgaging, or 
 pawning, it will little mend the matter ; for either 
 Men will not take Pawns without Ufe 5 or if they 
 do, they will look precifely for the Forfeiture. I 
 remember a cruel moneyed Man, in the Country, 
 that would fay ; the Devil take this Ufury , it keeps 
 us from Forfeitures of Mortgages, and Bonds. The 
 third and lafl is ; That it is a Vanity to conceive, 
 that there would be ordinary Borrowing without 
 Profit ; and it is impoffible to conceive, the Number 
 of Inconveniences, that will enfue, if Borrowing be 
 cramped. Therefore, to fpeak of the abolifhing of 
 Ufury is idle. All States have ever had it, in one 
 kind or rate, or other. So as that Opinion mult be 
 fent to Utopia. 
 
 To fpeak now, of the Reformation and Reglement 
 of Ufury y how the Difcommodities of it may be bell 
 avoided, and the Commodities retained. It appears 
 by the Balance, of Commodities, and Difcommodities 
 
Of Usury. 151 
 
 of Ufury, two Things are to be reconciled. The 
 one, that the Tooth of Ufury be grinded, that it bite 
 not too much : The other, that there be left open a 
 Means, to invite moneyed Men, to lend to the Mer- 
 chants, for the continuing and quickening of Trade. 
 This cannot be done,exceptyou introduce, two feveral 
 Sorts of Ufury ; a Lefs, and a Greater. For if you 
 reduce Ufury, to one Low Rate, it will eafe the com- 
 mon Borrower, but the Merchant will be to feek for 
 Money. And it is to be noted, that the Trade of 
 Merchandize, being the moll lucrative, may bear 
 Ufury at a good Rate ; Other Contracts not To. 
 
 To ferve both Intentions, the way would be 
 briefly thus. That there be Two Rates of Ufury, 
 The one Free, and General for All; The other 
 under Licenfe only, to certain Perfons, and in cer- 
 tain Places of Merchandizing. Firft, therefore, let 
 Ufury, in general, be reduced to Five in the Hundred ; 
 and let that Rate be proclaimed to be free and cur- 
 rent ; and let the State fhut itfelf out, to take any 
 Penalty for the fame. This will preferve Borrowing 
 from any general Stop or Drynefs. This will eafe 
 infinite Borrowers in the Country. This will, in 
 good Part, raife the Price of Land, becaufe Land 
 purchafed at Sixteen Years' Purchafe, will yield Six 
 in the Hundred, and fomewhat more, whereas this 
 Rate of Intereft yields but Five. This, by like 
 reafon, will Encourage and edge induftrious and 
 profitable Improvements ; becaufe Many will rather 
 venture in that kind, than take Five in the Hundred, 
 efpecially having been ufed to greater Profit. Secondly, 
 
152 Essays. 
 
 let there be certain Perfons licenfed to Lend, to known 
 Merchants, upon Ufury at a higher Rate / and let 
 it be with the Cautions following. Let the Rate be, 
 even with the Merchant himfelf, fomewhat more 
 eafy, than that he ufed formerly to pay: For, by 
 that Means, all Borrowers mall have fome eafe, by 
 this Reformation, be he Merchant, or whofoever. 
 Let it be no Bank or Common Stock, but every 
 Man be Mailer of his own Money : Not that I 
 altogether Miflike Banks, but they will hardly be 
 brooked, in regard of certain fufpicions. Let the 
 State be anfwered, fome fmall Matter, for the Licenfe, 
 and the reft left to the Lender : For if the Abatement 
 be but fmall, it will no whit difcourage the Lender. 
 For he, for Example, that took before Ten or Nine 
 in the Hundred, will fooner defcend to Eight in the 
 Hundred, than give over his Trade of Ufury , and 
 go from certain Gains, to Gains of Hazard. Let 
 thefe licenfed Lenders be in Number indefinite, but 
 reftrained to certain Principal Cities and Towns of 
 Merchandizing : For then they will be hardly able, 
 to colour other Men's Monies, in the Country : So 
 as the Licenfe of Nine will not fuck away the cur- 
 rent Rate of Five : For no Man will fend his Monies 
 far off, nor put them into unknown Hands. 
 
 If it be objected, that this doth, in a fort, author- 
 ize Ufury, which before was, in fome places, but 
 permimve : The Anfwer is ; That it is better, to 
 mitigate Ufury by Declaration, than to fuffer it to 
 rage by Connivance. 
 
153 
 
 xlii. Of Youth and Age, 
 
 MAN that is young in Years, may be 
 old in Hours, if he have loll no Time. 
 But that happeneth rarely. Generally, 
 Youth is like the firft Cogitations, not 
 fo wife as the fecond. For there is a Youth in 
 thoughts as well as in Ages. And yet the Invention 
 of young Men is more lively, than that of old : 
 And Imaginations ftream into their Minds better, 
 and, as it were, more divinely. Natures that have 
 much Heat, and great and violent Defires and Per- 
 turbations, are not ripe for Aftion, till they have 
 pafled the Meridian of their years : As it was with 
 Julius Ctefar, and Septimius Severus. Of the latter 
 of whom, it is faid ; Juventutem egit Erroribus, 
 irrib Furoribusy plenam. And yet he was the ableft 
 Emperor, almoft, of all the Lift. But repofed Na- 
 tures may do well in Youth. As it is feen in Au- 
 guflus Gafar, Cofmus Duke of Florence, Gafton de 
 FoiSy and others. On the other fide, Heat and Vi- 
 vacity in Age, is an Excellent Compofition for 
 Bufinefs. Young Men are Fitter to invent, than to 
 judge ; fitter for Execution, than for Counfell ; and 
 fitter for new Projects, than for fettled Bulinefs. For 
 the Experience of Age, in Things that fall within 
 fhe compafs of it, diredleth them ; but in new 
 
154 Essays. 
 
 Things, abufeth them. The Errors of young Men 
 are the Ruin of Bufinefs ; but the Errors of aged 
 Men amount but to this ; that more might have 
 been done, or fooner. Toung Men, in the conducl 
 and Manage of Adlions, embrace more than they 
 can hold, ftir more than they can quiet ; fly to the 
 End, without Consideration of the Means, and De- 
 grees ; purfue fome few Principles, which they have 
 chanced upon abfurdly ; care not to innovate, which 
 draws unknown Inconveniences; ufe extreme Re- 
 medies at firll ; and, that which doubleth all Errors, 
 will not acknowledge or retracl: them ; like an unready 
 Horfe, that will neither flop, nor turn. Men of Age 
 objecl: too much, confult too long, adventure too little, 
 repent too foon, and feldom drive Bufinefs home to 
 the full Period; but content themfelves with a 
 Mediocrity of Succefs. Certainly, it is good to com- 
 pound Employments of both ; for that will be good 
 for the Prefent, becaufe the Virtues of either Age 
 may correct the defefts of both : and good for Suc- 
 ceffion, that Toung Men may be Learners, while 
 Men in Age are Adtors : And laftly, good for externe 
 Accidents , becaufe Authority folio we th old Men, and 
 Favour and Popularity Youth. But for the moral 
 Part, perhaps Youth will have the pre-eminence, as 
 Age hath for the Politick. A certain Rabbin, upon 
 the Text ; Your Young Men Jhall fee vifions, and 
 your Old Men Jhall dream dreams ; inferreth, that 
 young Men are admitted nearer to God than old ; 
 becaufe Vifion is a clearer Revelation, than a Dream. 
 
Of Youth and Age. 155 
 
 And certainly, the more a Man drinketh of the 
 World, the more it intoxicateth ; and Age doth 
 profit rather in the Powers of Underftanding, than 
 in the Virtues of the Will and Affeftions. There 
 be fome have an over-early Ripenefs in their years, 
 which fadeth betimes : Thefe are firft, fuch as have 
 brittle Wits, the Edge whereof is foon turned ; fuch 
 as was Hermogenes the Rhetorician, whofe Books are 
 exceeding fubtile ; who afterwards waxed ftupid. A 
 fecond Sort is of thofe, that have fome natural Dif- 
 pofitions, which have better Grace in Toutb, than in 
 Age ; fuch as is a fluent and luxuriant Speech; which 
 becomes Toutb well, but not Age ; fo Tully faith of 
 Hortenfius; Idem manebat, neque idem decebat. The 
 third is of fuch, as take too high a Strain at the Firft ; 
 and are magnanimous, more than Tracl: of years can 
 uphold. As was Scipio Africanus, of whom Lky 
 faith in effect ; Ultima Primis cedebant. 
 
 xliii. Of Beauty. 
 
 IRTUE is like a rich Stone, beft plain 
 fet: And furely, Virtue is beft in a 
 Body, that is comely, though not of 
 delicate Features : And that hath rather 
 Dignity of Prefence, than Beauty of Afpecl:. Neither 
 is it almoft feen, that very beautiful Perfons are 
 otherwife of great Virtue ; as if Nature were rather 
 
156 Essays. 
 
 bufy not to err, than in labour, to produce Excellency. 
 And therefore, they prove accomplifhed, but not of 
 great Spirit ; and Study rather Behaviour, than Virtue. 
 But this holds not always ; for Augufius Ccefar, 
 Titus Vefpafianus, Philip le Belle of France, Edward 
 the Fourth of England, Alcibiades of Athens, Ifmael 
 the Sophy of Perfia, were all high and great Spirits ; 
 and yet the moft beautiful Men of their Times. In 
 Beauty, that of Favour is more than that of Colour, 
 and that of decent and gracious Motion, more than 
 that of Favour. That is the beft Part of Beauty, 
 which a Picture cannot exprefs ; no nor the iirft 
 Sight of the Life. There is no excellent Beauty, 
 that hath not fome Strangenefs in the Proportion. 
 A Man cannot tell, whether Apelles, or Albert 
 D urer, were the more Trifler : Whereof the one 
 would make a Perfonage by Geometrical Proportions ; 
 the other, by taking the beft Parts out of divers Faces, 
 to make one Excellent. Such Perfonages, I think, 
 would pleafe nobody, but the Painter, that made 
 them. Not but I think, a Painter may make a 
 better Face, than ever was ; but he mull do it, by a 
 kind of Felicity (as a Mufician that maketh an ex- 
 cellent Air in Mufick), and not by Rule. A Man 
 mail fee Faces, that if you examine them, Part by 
 Part, you mall 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 mar- 
 vel, though Perfons in Tears feem many times more 
 amiable; Pulchrorum Autumnus Pulcher: For no 
 
Of Beauty. 157 
 
 Youth can be comely, but by Pardon, and confider- 
 ing the Youth, as to make up the comelinefs. Beauty 
 is as Summer Fruits, which are eafy to corrupt, and 
 cannot laft : And, for the moft part, it makes a dif- 
 folute Youth, and an Age a little out of countenance : 
 But yet certainly again, if it light well, it maketh 
 Virtues mine, and Vices blufh. 
 
 xliv. Of Deformity. 
 
 EFORMED Perfons are commonly 
 even with Nature : for as Nature hath 
 done ill by them : fo do they by Na- 
 ture : Being for the moft part (as the 
 Scripture faith), void of natural Affeftion ; and fo 
 they have their Revenge of Nature. Certainly there 
 is a Confent between the Body and the Mind ; and 
 where Nature erreth in the one, fhe ventureth in 
 the other. Vbi peccat in uno, periclitatur in altero. 
 But becaufe, there is in Man, an Election touching 
 the Frame of his Mind, and a Necefhty in the Frame 
 of his Body, the Stars of natural Inclination are 
 fometimes obfcured, by the Sun of Difcipline and 
 Virtue. Therefore, it is good to confider of De- 
 formity, not as a Sign, which is more deceivable ; 
 but as a Caufe, which feldom faileth of the Effect. 
 Whofoever hath any Thing fixed in his Perfon, that 
 doth induce Contempt, hath alfo a perpetual Spur 
 
158 Essays. 
 
 
 in himfelf, to refcue and deliver himfelf from Scorn : 
 Therefore all deformed Perfons are extreme bold. 
 Firft, as in their own Defence, as being expofed to 
 Scorn ; but in Procefs of Time, by a general Habit. 
 Alfo it flirreth in them Induflry, and efpecially of 
 this kind, to watch and obferve the Weaknefs of 
 others, that they may have fomewhat to repay. 
 Again, in their Superiors, it quencheth Jealoufy 
 towards them, as Perfons that they think they may 
 at pleafure defpife : And it layeth their Competitors 
 and Emulators afleep ; as never believing, they mould 
 be in poffibility of advancement, till they fee them 
 in PofTemon. So that, upon the matter, in a great 
 Wit, Deformity is an Advantage to Rifing. Kings 
 in ancient Times (and at this prefent in fome Coun- 
 tries,) were wont to put great Truft in Eunuchs j 
 becaufe they, that are envious towards all, are more 
 obnoxious and officious towards one. But yet their 
 Trull towards them hath rather been as to good 
 Spials, and good Whifperers ; than good Magiltrates, 
 and Officers. And much like is the Reafon of de- 
 formed Perfons. Still the Ground is, they will, if 
 they be of Spirit, feek to free themfelves from Scorn; 
 which mull be, either by Virtue, or Malice : And 
 therefore, let it not be marvelled, if fometimes they 
 prove excellent Perfons : as was Agefilaus, Zanger 
 the Son of So/yman, JEfop, Gafca Prefident of 
 Peru ; and Socrates may go likewife amongfl them ; 
 with others. 
 
159 
 
 xlv. Of Building, 
 
 OUSES are built to live 'in, and not 
 to look on : Therefore let Ufe be 
 preferred before Uniformity; except 
 where both may be had. Leave the 
 goodly Fabricks of Houfes, for Beauty only, to the en- 
 chanted Palaces of the Poets : Who build them with 
 fmall Coft. He that builds a fair Houfe, upon an *// 
 Seat, committeth himfelf to Prifon. Neither do I 
 reckon it an ill Seat only, where the Air is unwhole- 
 fome ; but likewife where the Air is unequal ; as you 
 fhall fee many fine Seats, fet 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 ; fo as you fhall have, and 
 that fuddenly, as great Diverfity of Heat and Cold, 
 as if you dwelt in feveral Places. Neither is it ill 
 Air only, that maketh an ill Seat, but ill Ways, ill 
 Markets ; and, if you will confult with Momus, ill 
 Neighbours. I fpeak not of many More : Want of 
 Water ; Want of Wood, Shade, and Shelter ; Want 
 of Fruitfulnefs, and mixture of Grounds of feveral 
 Natures; Want of Profpedt ; Want of level Grounds; 
 Want of Places, at fome near Diftance, for Sports of 
 Hunting, Hawking, and Races ; too near the Sea, 
 ^too remote ; having the Commodity of Navigable 
 
160 Essays. 
 
 Rivers, or the Difcommodity of their Overflowing ; 
 too far o£F from great Cities, which may hinder Bufi- 
 nefs ; or too near them, which lurcheth all Provifions, 
 and maketh every Thing dear : Where a Man hath 
 a great Living laid together, and where he is fcanted : 
 All which, as it is impoffible, perhaps, to find together, 
 fo it is good to know them, and think of them, that 
 a Man may take as many as he can : And if he have 
 feveral Dwellings, that he fort them fo, that what 
 hewanteth in the one, he may find in the other. 
 Lucullus anfwered Pompey well ; who when he faw 
 his Stately Galleries, and Rooms, fo large and light- 
 fome, in one of his Houfes, faid ; Surely, an excellent 
 Place for Summer, but how do you in Winter? Lu- 
 cullus anfwered ; Why, do you not think me as wife 
 as fome Fowls are, that ever change their Abode 
 towards the Winter? 
 
 To pafs from the Seat, to the Houfe itfelf ; we 
 will do as Cicero doth, in the Orator's Art; who 
 writes Books De Or at ore, and a Book he entitles 
 Orator : Whereof the Former delivers the Precepts 
 of the Art ; and the Latter the Perfeclion. We 
 will therefore defcribe a Princely Palace, making a 
 brief Model thereof. For it is ftrange to fee, now in 
 Europe, fuch huge Buildings, as the Vatican, and 
 Efcurial, and fome others be, and yet fcarce a very 
 fair Room in them. 
 
 Firft therefore, I fay, you cannot have a perfect 
 Palace, except you have two feveral Sides ; a Side 
 for the Banquet, as is fpoken of in the Book of 
 
Of Building. 161 
 
 Hefter ; and a Side, for the Houfehold : The one 
 for Feaits and Triumphs, and the other for Dwelling. 
 I underftand both thefe Sides to be not only Returns, 
 but Parts of the Front ; and to be uniform without, 
 though feverally partitioned within ; and to be on 
 both Sides, of a Great and Stately Tower, in the 
 midft of the Front j 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 fome Forty Foot high ; And under 
 it, a Room, for a dr effing or preparing Place, at Times 
 of Triumphs. On the other Side, which is the 
 Houfehold Side, I wifh it divided at the firft, into a 
 Hall, and a Cbapel (with a Partition between) ; 
 both of good State, and Bignefs : And thofe not to 
 go all the length, but to have, at the further end, a 
 Winter, and a Summer Parlour, both fair. And 
 under thefe Rooms, a fair and large Cellar, funk 
 under Ground : And likewife, fome privy Kitchens, 
 with Butteries, and Pantries, and the like. As for 
 the 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 Statues in- 
 terpofed; and the fame Tower to be divided into 
 Rooms, as fhall be thought fit. The Stairs likewife, 
 to the upper Rooms* let them be upon a fair open 
 Newel, and finely railed in, with Images of Wood, 
 call into a Brafs Colour : And a very fair Landing 
 Place at the Top. But this to be, if you do not 
 point any of the lower Rooms, for a Dining Place of 
 
 M 
 
162 Essays. 
 
 
 Servants. For otherwife, you mall have the Servants' 
 Dinner after your own : For the Steame of it will 
 come up as in a Tunnel. And fo much for the 
 Front. Only, I underftand the Height of the firil 
 Stairs, to be Sixteen Foot, which is the Height of 
 the Lower Room. 
 
 Beyond this Front, is there to be a fair Court, 
 but three Sides of it, of a far Lower building, than 
 the Front. And in all the four Corners of that 
 Court, fair Stair Cafes, caft into Turrets, on the 
 Outride, and not within the Row of Buildings them- 
 felves. But thofe Towers are not to be of the Height 
 of the Front; but rather proportionable to the Lower 
 Building. Let the Court not be paved, for that 
 ftriketh up a great Heat in Summer, and much Cold 
 in Winter. But only fome Side Alleys, with a Crofs, 
 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 Cu- 
 polas, in the Length of it, placed at equal diftance : 
 And fine coloured Windows of feveral works. On 
 the Houfehold Side, Chambers of Prefence, and or- 
 dinary Entertainments, with fome Bed-chambers y 
 and let all three Sides, be a double Houfe, without 
 thorough Lights, on the Sides, that you may have 
 Rooms from the Sun, both for Forenoon, and After- 
 noon. Caft it alfo, that you may have Rooms, both 
 for Summer, and Winter : Shady for Summer, and 
 Warm for Winter. You fhall have fometimes fair 
 
Of Building. 163 
 
 Houfes, fo full of Glafs, that one cannot tell, where 
 to become, to be out of the Sun, or Cold : For In- 
 bowed Windows, I hold them of good Ufe (in Cities 
 indeed, upright do better, in refpeft of the Uniform- 
 ity towards the Street) ; for they be pretty Retiring 
 Places for Conference ; and befides, they keep both 
 the Wind, and Sun off: For that which would ftrike 
 almoft through the Room, doth fcarce pafs the Win- 
 dow. But let them be but few, Four in the Court, 
 on the Sides only. 
 
 Beyond this Court, let there be an inward Court 
 of the fame Square, and Height ; which is to be en- 
 vironed with the Garden, on all Sides : And in the 
 Infide, cloiftered on all Sides, upon decent and beau- 
 tiful Arches, as High as the firft Story. On the 
 under Story, towards the Garden, let it be turned to 
 Grotto, or Place of Shade, or Eftivation. And only 
 have opening and Windows towards the Garden; 
 and be level upon the Floor, no whit funk under 
 Ground, to avoid all Dampifhnefs. And let there 
 be a Fountain, or fome fair Work of Statues, in the 
 Midft of this Court ; and to be paved as the other 
 Court was. Thefe Buildings to be for privy Lodgings, 
 on both Sides ; and the End, for privy Galleries. 
 Whereof, you mull forefee, that one of them be for 
 an Infirmary, if the Prince, or any Special Perfon 
 mould be Sick, with Chambers, Bed-chamber, Anti- 
 camera, and Re cam era, joining to it. This upon 
 the Second Story. Upon the Ground Story, a fair 
 Gallery, open, upon Pillars ; And upon the Third 
 
™ 
 
 164 Essays. 
 
 Story likewife, an open Gallery upon Pillars, to take 
 the Profpe£t, and Frelhnefs 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 cryfialline Glafs, and a 
 rich Cupola in the Midft; and all other Elegancy 
 that can be thought upon. In the Upper Gallery 
 too, I wifh that there may be, if the Place will yield 
 it, fome Fountains running, in divers Places, from 
 the Wall, with fome fine Avoidances. And thus 
 much, for the Model of the Palace : Save that, you 
 murt have, before you come to the Front, three 
 Courts. A Green Court Plain, with a Wall about 
 it : A Second Court of the fame, but more garnifhed, 
 with little Turrets, or rather Embellifhments, upon 
 the Wall : And a Third Court, to make a Square 
 with the Front, but not to be built, nor yet enclofed 
 with a Naked Wall, but enclofed with Terraces, 
 leaded aloft, and fairly garnifhed, on the three Sides ; 
 and cloiftered on the Infide, with Pillars, and not 
 with Arches Below. As for Offices, let them Hand 
 at Diflance, with fome low Galleries, to pafs from 
 them, to the Palace itfelf. 
 
i6 5 
 
 xlvi. Of Gardens, 
 
 OD Almighty firft planted a Garden. 
 And indeed, it is the pureft of Human 
 Pleafures. It is the greateft, Refrefh- 
 ment to the Spirits of Man ; without 
 which, Buildings and Palaces are but grofs Handy- 
 works : And a Man mall ever fee, that when Ages 
 grow to Civility and Elegancy, Men come to Build 
 Stately , fooner than to Garden finely : As if Gar- 
 dening were the greater Perfection. I do hold it, 
 in the royal Ordering of Gardens, there ought to be 
 Gardens , for all the Months in the Year : In which, 
 feverally, Things of Beauty may be then in Seafon. 
 For December, and January, and the Latter Part 
 of November, you mull take fuch Things, as are 
 Green all Winter : Holly ; Ivy ; Bays ; Juniper ; 
 Cyprefs Trees ; Yew ; Pine-apple Trees ; Fir Trees ; 
 Rofemary; Lavender; Periwinkle, the white, the 
 purple, and the blue ; Germander ; Flags ; Orange 
 Trees ; Lemon Trees ; and Myrtles, if they be 
 ftoved ; and Sweet Marjoram warm fet. There 
 followeth, for the latter Part of January, and Febru- 
 ary, the Mezerion Tree, which then blofToms ; Cro- 
 cus vernus, both the yellow, and the gray; Primrofes ; 
 Anemonies ; the early Tulipa ; Hyacinthus Orien- 
 talis; Chamairis; Fritellaria. For March, There 
 
166 Essays. 
 
 come Violets, fpecially the Angle blue, which are the 
 earlier! ; the Yellow Daffodil ; the Daify ; the Almond 
 Tree in bloflbm ; the Peach Tree in bloflbm ; the 
 Cornelian Tree in bloflbm ; Sweet Briar. In April 
 follow, the double white Violet; the Wallflower; 
 the Stock Gilliflower; the Cowflip ; Flower de Luces, 
 and Lillies of all natures ; Rofemary Flowers ; the 
 Tulipa ; the Double Peony ; the pale Daffodil ; the 
 French Honeyfuckle ; the Cherry Tree in blof- 
 fom ; the Damfon, and Plum Trees in bloflbm ; the 
 Whitethorn in leaf; the Lilac Tree. In May, and 
 June, come Pinks of all forts, fpecially the Blufh 
 Pink ; Rofes of all kinds, except the Mufk, which 
 comes later ; Honeyfuckles ; Strawberries ; Buglofs ; 
 Columbine ; the French Marygold ; Flos Africanus ; 
 Cherry Tree in Fruit ; Ribes ; Figs in Fruit ; Rafps ; 
 Vine Flowers ; Lavender in Flowers ; the Sweet 
 Satyrian, with the White Flower ; Herba Mufcaria ; 
 Lilium Convallium ; the Apple Tree in bloflbm. 
 In July, come Gilliflowers of all varieties ; Mufk 
 Rofes ; the Lime Tree in bloflbm, early Pears, and 
 Plums in Fruit ; Gennitings; Quodlins. In A ugu/l, 
 come Plums of all forts in fruit ; Pears ; Apricocks ; 
 Barberries ; Filberds ; Mufk-Melons ; Monks Hoods, 
 of all colours. In September, come Grapes ; Apples ; 
 Poppies of all colours ; Peaches ; Melo-Catones ; 
 Nectarines ; Cornelians ; Wardens ; Quinces. In 
 Ofiober, and the beginning of November, come Ser- 
 vices ; Medlars ; Bullaces ; Rofes cut or removed to 
 come late ; Hollyoaks ; and fuch like. Thus, if you 
 
Of Gardens. 167 
 
 will, you may have the Golden Age again, and a 
 Spring all the year long. 
 
 And, becaufe the Breath of Flowers is far Sweeter 
 in the Air (where it comes and goes, like the War- 
 bling of Mufick), than in the Hand, therefore nothing 
 is more fit for that delight, than to know what be 
 the Flowers and Plants, that do beft perfume the 
 Air. Rofes Damafk and Red, are fail Flowers of 
 their Smells ; fo that ; you may walk by a whole row 
 of them, and find nothing of their Sweetnefs ; yea 
 though it be, in a Morning's Dew. Bays likewife 
 yield no Smell, as they grow. Rofemary little ; nor 
 Sweet Marjoram. That which above all others, 
 yields the Sweetejl Smell in the Air y is the Violet ; 
 fpecially the White double Violet, which comes 
 twice a Year ; about the middle of April, and about 
 Bartholomew-tide. Next to that is, the Mufk Rofe. 
 Then the Strawberry Leaves dying, with a moll 
 excellent Cordial Smell. Then the Flower of the 
 Vines ; it is a little duft, like the dull of a Bent, 
 which grows upon the Clutter, in the Firfl coming 
 forth. Then Sweet Briar. Then Wallflowers, 
 which are very delightful, to be fet under a Parlour, 
 or lower Chamber Window. Then Pinks, and 
 Gillyflowers, fpecially the Matted Pink, and Clove 
 Gilliflower. Then the Flowers of the Lime Tree. 
 Then the Honeyfuckles, fo they be fomewhat afar 
 off. Of Bean Flowers I fpeak not, becaufe they are 
 Field Flowers. But thofe which Perfume the Air 
 moll delightfully, not pajfed by as the reft, but being 
 
168 Essays. 
 
 Trodden upon and crujhed, are three : That is Bur- 
 net, Wild Thyme, and Water-Mints. Therefore, 
 you are to fet whole Alleys of them, to have the 
 Pleafure, when you walk or tread. 
 
 For Gardens, (fpeaking of thofe, which are indeed 
 prince-like, as we have done of Buildings) the Contents 
 ought not well to be under Thirty Acres of Ground ; 
 and to be divided into three Parts : A Green in the 
 Entrance; a Heath or Defert in the Going forth; 
 and the Main Garden in the midft. ; bendes Alleys, 
 on both Sides. And I like well, that Four Acres 
 of Ground be affigned to the Green; Six to the 
 Heath ; Four and Four to either Side 5 and Twelve 
 to the Main Garden. The Green hath two pleafures ; 
 the one, becaufe nothing is more pleafant to the Eye, 
 than green Grafs kept finely fhorn ; the other, becaufe 
 it will give you a fair Alley in the midft, by which 
 you may go in front upon a ftately Hedge, which is 
 to enclofe the Garden. But, becaufe the Alley will 
 be long, and in great Heat of the Year, or Day, you 
 ought not to buy the made in the Garden, by going 
 in the Sun through the Green, therefore you are, of 
 either Side the Green, to Plant a Covered Alley, 
 upon Carpenter's Work, about Twelve Foot in 
 Height, by which you may go in Shade, into the 
 Garden. As for the making of Knots, or Figures, with 
 divers coloured Earths, that they may lie under the 
 Windows of the Houfe,on that Side, which the Gar- 
 den Hands, they be but Toys : You may fee as good 
 Sights, many times, in Tarts. The Garden is bell 
 
 
Of Gardens. 169 
 
 to be Square; encompaffed, on all the Four Sides 
 with a Stately Arched Hedge. The Arches to be 
 upon Pillars of Carpenter's Work, of fome Ten 
 Foot high, and Six Foot broad : And the Spaces be- 
 tween, of the fame Dimenfion, with the Breadth of 
 the Arch. Over the Arches, let there be an entire 
 Hedge, of fome Four Foot High, framed alfo upon 
 Carpenter's Work : And over every Arch, and upon 
 the upper Hedge, over every Arch, a little Turret, 
 with a Belly, enough to receive a Cage of Birds : 
 And over every Space, between the Arches, fome 
 other little Figure, with broad Plates of round coloured 
 Glafs, gilt, for the Sun to Play upon. But this Hedge 
 I intend to be raifed upon a Bank, not ileep, but 
 gently Hope, of fome Six Foot, fet all with Flowers* 
 Alfo I underiland, that this Square of the Garden 
 fhould not be the whole Breadth of the Ground, but 
 to leave, on either Side, Ground enough for diverfity 
 of Side Alleys : Unto which the Two covered Alleys 
 of the Green, may deliver you. But there mull be 
 no Alleys with Hedges, at either End, of this great 
 Inclofure : Not at the hither End, for letting your 
 ProfpecT: upon this fair Hedge from the Green ,• nor 
 at the further End, for letting your ProfpecT: from 
 the Hedge, through the Arches, upon the Heath. 
 
 For the ordering of the Ground, within the Great 
 Hedge, I leave it to Variety of Device ; advifing 
 neverthelefs, that whatfoever form you call it into, 
 firfl it be not too bufy, or full of Work. Wherein I, 
 for my part, do not like Images cut out in Juniper, 
 
170 Essays. 
 
 or other Garden fluff : They be for Children. Little 
 low Hedges, round, like Welts, with fome pretty 
 Pyramids, I like well : And in fome Places, fair 
 Columns upon Frames of Carpenter's Work. I would 
 alfo have the Alleys, fpacious and fair. You may 
 have clofer Alleys upon the fide Grounds, but none 
 in the main Garden. I wifti alfo, in the very middle, 
 a fair Mount, with three Afcents and Alleys, enough 
 for Four to walk abreaft ; which I would have to be 
 perfect Circles, without any Bui warks, or Imboflments ; 
 and the whole Mount, to be Thirty Foot high ; and 
 fome fine Banquetting Houfe, with fome Chimneys 
 neatly call, and without too much Glafs. 
 
 For Fountains, they are a great Beauty, and Re- 
 frefhment ; but Pools mar all, and make the Garden 
 unwholefome, and full of Flies, and Frogs. Foun- 
 tains I intend to be of two Natures : The One, that 
 fprinkleth or fpouteth Water ; the other, ufair Re- 
 ceipt of 'Water, of fome Thirty or Forty Foot Square, 
 but without Fiih, or Slime, or Mud. For the firft, 
 the Ornaments of Images gilt, or of Marble, which 
 are in ufe, do well : But the main Matter is, fo to 
 convey the Water, as it never Stay, either in the 
 Bowls, or in the Ciftern ; that the Water be never 
 by Reft difcoloured, green, or red, or the like ; or 
 gather any MoJJinefs Putrefaction. Befides that, it 
 is to be cleanfed every day by the Hand. Alfo fome 
 Steps up to it, and fome fine Pavement about it, doth 
 well. As for the other kind of Fountain, which we 
 may call a Bathing Pool, it may admit much Cu- 
 
 
Of Gardens. 171 
 
 riofity, and Beauty ; wherewith we will not trouble 
 ourfelves : As, that the Bottom be finely paved, and 
 with Images : The fides likewife ; and withall em- 
 bellifhed with coloured Glafs, and fuch things of 
 luftre; encompafTed alfo, with fine Rails of low 
 Statues. But the main Point is the fame, which we 
 mentioned, in the former kind of Fountain / which 
 is, that the Water be in Perpetual Motion, fed by a 
 Water higher than the Pool, and delivered into it by 
 fair Spouts, and then difcharged away under Ground, 
 by fome equality of Bores, that it flay little. And 
 for fine Devices, of arching water without Spilling, 
 and Making it rife in feveral Forms (of Feathers, 
 Drinking Glaffes, Canopies, and the like), they be 
 pretty things to look, but nothing to Health and 
 Sweetnefs. 
 
 For the Heath, which was the Third Part of our 
 Plot, I wifh it to be framed, as much as may be, to 
 a natural Wildnefs. Trees I would have none in it ; 
 but fome Thickets, made only of Sweetbriar, and 
 Honeyfuckle, and fome Wild Vine amongft ; and the 
 Ground fet with Violets, Strawberries, and Prim- 
 rofes. For thefe are fweet, and profper in the Shade. 
 And thefe to be in the Heath, here and there, not in 
 any Order. I like alfo little Heaps, in the Nature 
 of Molehills, (fuch as are in Wild Heaths) to be fet, 
 fome with Wild Thyme ; fome with Pinks ; fome 
 with Germander, that gives a good Flower to the 
 Eye ; fome with Periwinkle ; fome with Violets ; 
 fome with Strawberries ; fome with Cowflips ; fome 
 
172 Essays. 
 
 with Dailies; fome with red Rofes; fome with 
 Lilium Convallium; fome with Sweet-Williams 
 red ; fome with Bearsfoot ; and the like low Flow- 
 ers, being withal fweet, and fightly. Part of which 
 Heaps, to be with Standards, of little Bujhes, pricked 
 upon their Top, and Part without. The Standards 
 to be Rofes ; Juniper ; Holly ; Barberries (but here 
 and there, becaufe of the Smell of their BloiTom) ; 
 Red Currants ; Goofe-berries ; Rofemary ; Bays ; 
 Sweetbriar; and fuch like. But thefe Standards , 
 to be kept with Cutting, that they grow not out of 
 Courfe. 
 
 For the Side Grounds, you are to fill them with 
 Variety of Alleys, Private, to give a full Shade ; fome 
 of them, wherefoever the Sun be. You are to frame 
 fome of them likewife for Shelter, that when the 
 Wind blows fharp, you may walk, as in a Gallery. 
 And thofe Alleys muft be likewife hedged, at both 
 Ends, to keep out the Wind ; and thefe clofer Alleys, 
 muft be ever finely gravelled, and no Grass, becaufe 
 of going wet. In many of thefe Alleys likewife, you 
 are to fet Fruit Trees of all Sorts ; as well upon the 
 Walls, as in Ranges. And this would be generally 
 obferved, that the Borders, wherein you plant your 
 Fruit Trees, be fair and large, and low, and not 
 fteep ; and fet with fine Flowers, but thin and fpa- 
 ringly, left they deceive the Trees. At the End of 
 both the Side Grounds, I would have a Mount of 
 fome pretty Height, leaving the Wall of the Enclofure 
 breaft high, to look abroad into the fields. 
 
Of Gardens. 173 
 
 For the Main Garden, I do not deny, but there 
 mould be fome fair Alleys, ranged on both Sides, 
 with Fruit Trees ; and fome pretty Tufts of Fruit 
 Trees, and Arbours with Seats, fet in fome decent 
 Order ; but thefe to be, by no Means, fet too thick ; 
 but to leave the Main Garden, fo as it be not clofe, 
 but the Air open and free. For as for Shade, I 
 would have you reft, upon the Alleys of the Side 
 Grounds, there to walk, if you be difpofed, in the 
 Heat of the Year, or Day ; but to make account, 
 that the Main Garden, is for the more temperate 
 parts of the Year ; and in the Heat of Summer, for 
 the Morning, and the Evening, or Overcaft Days. 
 
 For Aviaries, I like them not, except they be of 
 that Largenefs, as they may be Turfed, and have 
 living Plants, and Bujbes, fet in them; that the 
 Birds may have more Scope, and natural Neftling, 
 and that no Foulnefs appear in the Floor of the 
 Aviary. So I have made a Platform of a princely 
 Garden, partly by Precept, partly by Drawing, not 
 a Model, but fome general lines of it; and in this I 
 have fpared for no Coft. But it is nothing for great 
 Princes, that for the moft Part, taking advice with 
 Workmen, with no lefs Coft, fet their Things to- 
 gether ; and fometimes add Statues, and fuch Things, 
 for State and Magnificence, but nothing to the true 
 Pleafure of a Garden. 
 
174 Essays. 
 
 xl vii. Of Negotiating. 
 
 I 
 
 T is generally better to deal by Speech, 
 than by Letter ; and by the Mediation 
 of a Third, than by a Man's Self. 
 Letters are good, when a Man would 
 draw an anfwer by Letter back again ; or when it 
 may ferve, for a Man's Juftification, afterwards to 
 produce his own Letter ; or where it may be Dan- 
 ger to be interrupted, or heard by Pieces. To deal 
 in Per/on is good, when a Man's Face breedeth Re- 
 gard, as commonly with Inferiors ; or in tender 
 Cafes, where a Man's Eye, upon the Countenance 
 of him with whom he fpeaketh, may give him a 
 Direction, how far to go : And generally, where a 
 Man will referve to himfelf Liberty, either to difavow, 
 or to expound. In choice of ' Inftruments, it is better 
 to choofe Men of a plainer Sort, that are like to do 
 that, that is committed to them, and to report back 
 again faithfully the Succefs ; than thofe, that are 
 cunning to contrive out of other Men's Bulinefs, 
 fomewhat to grace themfelves ; and will help the 
 Matter, in Report, for Satisfaction fake. Ufe alfo 
 fuch Perfons, as affect the Bulinefs, wherein they 
 are employed ; for that quickeneth much ; and fuch, 
 as are Fit for the Matter, as bold Men for Expoftula- 
 tion, fair fpoken Men for Perfuafion, crafty Men for 
 Enquiry and Obfervation, froward and abfurd Men 
 for Bulinefs that doth not well bear out itfelf. Ufe 
 
Of Negotiating. 175 
 
 alfo fuch, as have been lucky, and prevailed before in 
 Things wherein you have employed them ; for that 
 breeds Confidence, and they will ilrive to maintain 
 their Prefcription. It is better, to found a Perfon, 
 with whom one deals, afar off, than to fall upon 
 the point at Firft ; except you mean to furprife him 
 by fome Ihort Queftion. It is better dealing with 
 Men in Appetite, than with thofe that are where 
 they would be. If a Man deal with another upon 
 Conditions, the Start or Firft Performance is all ; 
 which a Man cannot reafonably demand, except 
 either the Nature of the Thing be fuch, which mull 
 go before ; or elfe a Man can perfuade the other 
 Party, that he fhall Hill need him, in fome other 
 Thing ; or elfe, that he be counted the honefter Man. 
 All Practice, is to difcover, or to work. Men difcover 
 themfelves, in Trull ; in Paffion ; at unawares ; and 
 of Neceffity, when they would have fomewhat done, 
 and cannot find an apt Pretext. If you would work 
 any Man, you mull either know his Nature, and 
 Fafhions, and fo lead him ; or his Ends, and fo per- 
 fuade him : or his Weaknefs, and Difadvantages, and 
 fo awe him ; or thofe that have Interelt in him, and 
 fo govern him. In Dealing with cunning Perfons, 
 we muil ever confider their Ends, to interpret their 
 Speeches ; and it is good, to fay little to them, and 
 that which they leaft look for. In all Negotiations 
 of Difficulty, a Man may not look to fow and reap 
 at once ; but mull prepare Bufmefs, and fo ripen it 
 by Degrees. 
 
1 7 6 
 
 Essays. 
 
 xlviii. Of Followers and 
 Friends. 
 
 OSTLY Followers are not to be liked ; 
 left while a Man maketh his Train 
 longer, he make his wings fhorter. I 
 reckon to be coftly, not them alone, 
 which charge the Purfe, but which are wearifome 
 and importune in Suits. Ordinary Followers ought 
 to challenge higher Conditions, than Countenance, 
 Recommendation, and Protection from Wrongs. 
 Factious Followers are worfe to be liked, which fol- 
 low not upon Affection to him, with whom they range 
 themfelves, but upon Difcontentment conceived againft 
 fome other : Whereupon commonly enfueth, that ill 
 Intelligence, that we many times fee between great 
 Perfonages. Like wife glorious Followers, who make 
 themfelves as Trumpets, of the Commendation of 
 thofe they follow, are full of inconvenience ; for they 
 taint Bufinefs through Want of Secrecy ; and they 
 export Honour from a Man, and make him a Return 
 in Envy. There is a kind of Followers likewife, 
 which are dangerous, being indeed Efpials ; which 
 enquire the Secrets of the Houfe, and bear Tales 
 of them to others. Yet fuch Men, many times, are 
 in great Favour ; for they are officious, and com- 
 monly exchange Tales. The Following by certain 
 EJlates of Men 3 anfwerable to that, which a great 
 
Of Followers and Friends. 177 
 
 Perfon himfelf profeffeth (as of Soldiers to him that 
 hath been employed in the Wars, and the like), hath 
 ever been a Thing civil, and well taken even in 
 Monarchies ; fo it be without too much Pomp or 
 Popularity. But the moft honourable kind of Fol- 
 lowing, is to be followed, as one that apprehendeth, 
 to advance Virtue and Defert, in all forts ofPerfons. 
 And yet, where there is no eminent Odds in Suf- 
 ficiency, it is better to take with the more paffable, 
 than with the more able. And befides, to fpeak 
 Truth, in bafe Times, active Men are of more ufe, 
 than virtuous. It is true, that in Government, it is 
 good to ufe Men of one Rank equally ; for to coun- 
 tenance fome extraordinarily, is to make them info- 
 lent, and the reft difcontent ; becaufe they may claim 
 a Due. But contrariwife in Favour, to ufe Men 
 with much difference and election, is good; for it 
 maketh the Perfons preferred more thankful, and 
 the Reft more officious ; becaufe all is of Favour. 
 It is good Difcretion, not to make too much of any 
 Man, at the firft ; becaufe one cannot hold out that 
 Proportion. To be governed (as we call it) by One, 
 is not fafe : for it fhews Softnefs, and gives a Freedom 
 to Scandal and Difreputation : For thofe that would 
 not cenfure, or fpeak ill of a Man immediately, will 
 talk more boldly of thofe, that are fo great with them, 
 and thereby wound their Honour. Yet to be dif- 
 tratted with many is worfe ; for it makes Men, to 
 be of the laft Impreffion, and full of Change. To 
 take Advice of fome few Friends is ever honourable ; 
 
178 Essays. 
 
 
 for Lookers on, many times, fee more than Gamefters ;• 
 and the Vale beft difcoveretb the Hill. There is little 
 Friend fhip in the World, and leaft of all between 
 Equals, which was wont to be magnified. That that 
 is, is between Superior and Inferior, whofe Fortunes 
 may comprehend, the one the other. 
 
 xlix. Of Suitors. 
 
 ANY ill Matters and Projects are un- 
 dertaken ; and private Suits do putrify 
 the publick Good. Many good Mat- 
 ters are undertaken with bad Minds ; 
 I mean not only corrupt Minds, but crafty Minds, 
 that intend not Performance. Some embrace Suits, 
 which never mean to deal effectually in them ; but 
 if they fee, there may be life in the Matter, by fome 
 other mean, they will be content to win a Thank, 
 or take a fecond Reward, or at leaft to make Ufe, 
 in the mean time, of the Suitor's Hopes. Some 
 take hold of Suits, only for an Occafion, to crofs 
 fome other; or to make an Information, whereof 
 they could not otherwife have apt Pretext ; without 
 Care what become of the Suit, when that Turn is 
 ferved : Or generally, to make other Men's Bufinefs, 
 a kind of Entertainment, to bring in their own. Nay, 
 fome undertake Suits, with a full Purpofe, to let them 
 fall ; to the end, to gratify the adverfe Party, or Com- 
 
Of Suitors. 179 
 
 petitor. Surely, there is, in fome fort, a Right in 
 every Suits either a Right of Equity, if it be a Suit 
 of Controverfy ; or a Right of Defert, if it be a Suit 
 of Petition. If AfFedtion lead a Man, to favour the 
 wrong Side in Juftice, let him rather ufe his Coun- 
 tenance, to compound the Matter, than to carry it. 
 If AfFedtion lead a Man, to favour the lefs Worthy 
 in Defert, let him do it without depraving or difabling 
 the better Deferver. In Suits, which a man doth 
 not well underftand, it is good to refer them to fome 
 Friend of Truft and Judgment, that may report 
 whether he may deal in them with Honour : But 
 let him choofe well his Referendaries ; for elfe he may 
 be led by the Nofe. Suitors are fo diftafted with 
 Delays, and Abufes, that plain Dealing, in denying 
 to deal in Suits at firft, and reporting the Succefs 
 barely, and in challenging no more Thanks than one 
 hath deferved, is grown not only honourable, but 
 alfo gracious. In Suits of Favour, the firft coming 
 ought to take little Place : So far forth Confideration 
 may be had of his Truft, that if Intelligence of the 
 Matter, could not otherwife have been had, but by 
 him, Advantage be not taken of the note, but the 
 Party left to his other Means, and, in fome fort, re- 
 compenfed for his Difcovery. To be ignorant of 
 the value of a Suit, is Simplicity ; as well as to be 
 ignorant of the Right thereof, is Want of Confcience. 
 Secrecy in Suits is a great Mean of Obtaining ; for 
 voicing them, to be in Forwardnefs, may difcourage 
 fome Kind of Suitors ,* but doth quicken and awake 
 
i8o Essays. 
 
 Others. But timing of the Suit, is the principal. 
 Timing, I fay, not only in refpect of the Perfon, that 
 mould grant it, but in refpect of thofe which are like 
 to crofs it. Let a Man, in the choice of his Mean, 
 rather choofe the fitteft Mean, than the greateft Mean : 
 And rather them, that deal in certain Things, than 
 thofe that are general. The Reparation of a Denial, 
 is fometimes equal to the firft Grant ; if a Man fhew 
 himfelf, neither dejected, nor difcontented. Iniquum 
 pet as, ut JEquum feras ; is a good Rule, where a 
 Man hath Strength of Favour : But otherwife, a 
 Man were better rife in his Suit y for he that would 
 have ventured at firft to have loft the Suitor, will 
 not in the Conclufion, lofe both the Suitor, and his 
 own former Favour. Nothing is thought fo eafy a 
 Requeft, to a great Perfon, as his Letter ; and yet, 
 if it be not in a good Caufe, it is fo much out of his 
 Reputation. There are no worfe Inftruments, than 
 thefe general Contrivers of Suits : For they are but 
 a kind of Poifon and Infection topublick Proceedings. 
 
 l. Of Studies. 
 
 TUDIES ferve for Delight, for Orna- 
 ment, and for Ability. Their chief 
 Ufe for Delight, is in Privatenefs and 
 Retiring; for Ornament, is in Dif- 
 courfe; and for Ability, is in the Judgment and 
 
Of Studies. 181 
 
 Difpofition of Bufinefs. For expert Men can execute, 
 and perhaps judge of Particulars, one by one ; but 
 the general Counfels, and the Plots, and marfhalling 
 of Affairs, come bed from thofe that are learned. 
 To fpend too much Time in Studies, is floth ; to 
 ufe them too much for Ornament, is AfFe&ation ; to 
 make Judgment wholly by their Rules is the Hu- 
 mour of a Scholar. They perfect Nature, and are 
 perfected by Experience : For natural Abilities are 
 like natural Plants, that need pruning by Study : And 
 Studies themfelves do give forth Directions too 
 much at Large, except they be bounded in by Ex- 
 perience. Crafty Men contemn Studies/ fimple 
 Men admire them ; and wife Men ufe them : For 
 they teach not their own Ufe ; But that is a Wifdom 
 without them, and above them, won by Obfervation. 
 Read not to contradict, and confute ; Nor to believe 
 and take for granted ; nor to find Talk and Difcourfe ; 
 but to weigh and confider. Some Books are to be 
 tailed, others to be fwallowed, and fome Few to be 
 chewed and digefled : That is, fome Books are to be 
 read only in Parts ; others to be read but not curi- 
 oufly ; and fome Few to be read wholly, and with- 
 Diligence and Attention. Some Books alfo may be 
 read by Deputy, and Extracts made of them by 
 others : But that would be only in the lefs import- 
 ant Arguments, and the meaner Sort of Books : elfe 
 diftilled Books are like common diltilled Waters, 
 flafhy Things. Reading maketh a full Man ; Con- 
 ference a ready Man ; and Writing an exact Man. 
 
182 Essays. 
 
 And therefore, if a Man write little, he had need 
 have a great Memory ; if he confer little, he had 
 need have a prefent Wit ; and if he read little, he 
 had need have much Cunning, to feem to know that 
 he doth not. Hiftories make Men wife; Poets 
 Witty ; the Mathematicks fubtile ; natural Philofo- 
 phy deep; moral Grave ; Logick and Rbetorick able 
 to contend. Abeunt ftudia in Mores. Nay there 
 is no Stand or Impediment in the Wit, but may be 
 wrought out by fit Studies : Like as Difeafes of the 
 Body may have Appropriate Exercifes. Bowling is 
 good for the Stone and Reins ; Shooting for the 
 Lungs and Breaft ; gentle Walking for the Stomach ; 
 Riding for the Head ; and the like. So if a Man's 
 Wit be wandering, let him Study the Mathematics 5 
 for in Demonftrations, if his Wit be called away 
 never fo little, he muft begin again ; if his Wit be 
 not apt to diflinguifh or find difference, let him 
 ftudy the Schoolmen ; for they are Cymini feclores. 
 If he be not apt to beat over Matters, and to call up 
 one Thing, to prove and illuftrate another, let him 
 ftudy the Lawyer's Cafes; fo every Defecl of the 
 Mind may have a fpecial Receipt. 
 
1*3 
 
 li. Of Fadtion. 
 
 ANY have an Opinion not wife ; that 
 for a Prince to govern his Eftate ; or 
 for a great Perfon to govern his Pro- 
 ceedings, according to the Refpecl: of 
 Factions, is a Principal Part of Policy : whereas con- 
 trariwife, the chiefeft Wifdom is, either in ordering 
 thofe Things, which are general, and wherein Men 
 of feveral Faftio?is do neverthelefs agree ; or in deal- 
 ing with Correfpondence to particular Perfons, one 
 by one. But I fay not, that the conlideration of 
 Fattions is to be Neglecled. Mean Men, in their 
 riling, muft adhere ; but great Men, that have Strength 
 in themfelves, were better to maintain themfelves 
 indifferent, and neutral. Yet even in Beginners, 
 to adhere fo moderately, as he be a Man of the one 
 Fattion, which is moft palTable with the other, com- 
 monly giveth bell Way. The lower and weaker 
 FaFrion, is the firmer in Conjunction : And it is 
 often feen, that a Few, that are fliff, do tire out, a 
 greater Number, that are more moderate. When 
 One of the Factions is extinguifhed, the remaining 
 fubdivideth : As the Faftion between Lucullus, and 
 the Reft of the nobles of the Senate, (which they 
 called Optifnates) held out a while, againft the Faffion 
 of Pompey and Cafar : But when the Senate's Au- 
 
184 Essays. 
 
 thority was pulled down, Cafar and Pompey foon 
 after brake. The Faction or Party of Antonius, and 
 Oclavianus Ctefar, againft Brutus and CaJJius, held 
 out likewife for a time : But when Brutus and CaJJius 
 were overthrown, then foon after Antonius and Qc- 
 tavianus brake and fubdivided. Thefe Examples 
 are of Wars, but the fame holdeth in private Factions, 
 And therefore, thofe that are Seconds in Factions, 
 do many times, when the Faction fubdivideth, prove 
 Principals : But many times alfo, they prove Ciphers 
 and cafhiered : For many a Man's ftrength is in op- 
 position ; and when that faileth, he groweth out of 
 ufe. It is commonly feen, that Men once placed, 
 take in with the contrary Faction to that by which 
 they enter ; thinking belike that they have the Firft 
 fure ; and now are ready for a new Purchafe. The 
 Traitor in Faction lightly goeth away with it; for 
 when Matters have ftuck long in balancing, the 
 winning of fome one Man cafteth them, and he 
 getteth all the Thanks. The even Carriage between 
 two Faff ions, proceedeth not always of Moderation, 
 but of a Truenefs to a Man's Self, with End to make 
 ufe of both. Certainly in Italy, they hold it a little 
 fufpect in Popes, when they have often in their 
 Mouth, Padre commune : And take it, to be a Sign 
 of one, that meaneth to refer all to the Greatnefs of 
 his own Houfe. Kings had need beware, how they 
 fide themfelves, and make themfelves as of a Faction 
 or Party : For Leagues within the State are ever 
 pernicious to Monarchies ; for they raife an Obliga- 
 
Of Faction. 185 
 
 tion, paramount to Obligation of Sovereignty, and 
 make the King, Tanquam unus ex nobis : As was to 
 be feen, in the League of France. When Faclions 
 are carried too high, and too violently, it is a Sign of 
 Weaknefs in Princes ; and much to the Prejudice, 
 both of their Authority, and Bufinefs. The Motions 
 of Faclions , under Kings, ought to be like the Mo- 
 tions (as the Aftronomers fpeak) of the inferior Orbs ; 
 which may have their proper Motions, but yet Hill, 
 are quietly carried, by the higher Motion, of Primum 
 Mobile. 
 
 lii. Of Ceremonies and 
 Refpedts. 
 
 E that is only real, had need have ex- 
 ceeding great Parts of Virtue : As the 
 Stone had need to be Rich, that is fet 
 without Foil. But if a Man mark it 
 well, it is in Praife and Commendation of Men, as it 
 is in Gettings and Gains : For the Proverb is true, 
 That light Gains make heavy Purfes j for light Gains 
 come thick, whereas Great come but now and then. 
 So it is true, that fmall Matters win great Commen* 
 dation, becaufe they are continually in Ule, and in 
 note : whereas the Occafion of any great Virtue, 
 cometh but on Feftivals. Therefore it doth much 
 add, to a Man's Reputation, and is, (as Queen Ifabella 
 
186 Essays. 
 
 faid) Like perpetual Letters commendatory, to have 
 good Forms. To attain them, it almoft fufficeth, not 
 to defpife them : For fo fhall a Man obferve them in 
 Others : And let him truft himfelf with the reft. 
 For if he labour too much to exprefs them, he fhall 
 lofe their Grace ; which is to be natural and unaf- 
 fected. Some Men's Behaviour is like a Verfe, 
 wherein every Syllable is meafured : How can a 
 Man comprehend great Matters, that breaketh his 
 Mind too much to fmall Obfervations ? Not to ufe 
 Ceremonies at all is to teach Others not to ufe them 
 again; and fo diminifheth Refpecl to himfelf: Efpe- 
 cially 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 diminiih the Faith and Credit of him that 
 fpeaks. And certainly, there is a Kind of Conveying 
 of effectual and imprinting Paffages, amongft Com- 
 plements, which is of lingular ufe, if a Man can hit 
 upon it. Amongft a Man's Peers, a Man fhall be 
 fure of Familiarity ; and therefore, it is good a little 
 to keep State. Amongft a Man's Inferiors, One fhall 
 be fure of Reverence ; and therefore it is good a little 
 to be familiar. He that is too much in any Thing, 
 fo that he giveth another Occafion of Satiety, maketh 
 himfelf cheap. To apply One's Self to others is 
 good : So it be with Demonftration, that a Man 
 doth it upon Regard, and not upon Facility. It is a 
 good Precept, generally in feconding Another, yet to 
 add fomewhat of One's own : As if you will grant 
 
Of Ceremonies and Respects. 187 
 
 his Opinion, let it be with fome Diftindtion ; if you 
 will follow his Motion, let it be with Condition ; if 
 you allow his Counfel, let it be with alleging fur- 
 ther Reafon. Men had need beware, how they be 
 too Perfect in Complements ; for be they never fo 
 fufficient otherwife, their Enviers will be fure to give 
 them that Attribute, to the Difadvantage of their 
 greater Virtues. It is lofs alfo in Bufmefs, to be too 
 full of Refpetts, or to be too curious in obferving 
 Times and Opportunities. Solomon faith ; He that 
 confideretb the Wind, Jball not fow, and he that 
 looketh to the Clouds, jball not reap. A wife Man 
 will make more Opportunities than he finds. Men's 
 Behaviour mould be like their Apparel, not too ftrait, 
 or point device, but free for exercife or motion. 
 
 liii. Of Praife, 
 
 RAISE is the Reflection of Virtue. 
 But it is Glafs, or Body, which giveth 
 the Reflection. If it be from the Com- 
 mon People, it is commonly falfe and 
 naught: And rather followeth vain Perfons, than 
 virtuous : For the Common People underfland not 
 many excellent Virtues : The loweft Virtues draw 
 Praife from them ; the middle Virtues work in 
 them Aftonifhment, or Admiration; But of the 
 
i88 Essays. 
 
 higheft Virtues, they have no Senfe, or perceiving at 
 all. But Shews, and Species Virtutibus Jlmiles, ferve 
 bell with them. Certainly, Fame is like a River, 
 that beareth up Things light and fwollen, and drowns 
 Things weighty and folid : But if Perfons of Quality 
 and Judgment concur, then it is, (as the Scripture 
 faith) Nomen bonum inftar Unguenti fragrantis. It 
 filleth all round about, and will not eafily away. 
 For the Odours of Ointments are more durable than 
 thofe of Flowers. There be fo many falfe Points of 
 Praife, that a Man may juftly hold it a fufpecl:. 
 Some Praifes proceed merely of Flattery ; and if he 
 be an ordinary Flatterer, he will have certain com- 
 mon Attributes, which may ferve every Man ; if he 
 be a cunning Flatterer, he will follow the Arch- 
 flatterer, which is a Man's Self; and wherein a Man 
 thinketh beft of himfelf, therein the Flatterer will 
 uphold him moft : But if he be an impudent Flatterer, 
 look wherein a Man is confcious to himfelf, that he 
 is moft defective, and is moft out of Countenance in 
 himfelf, that will the Flatterer entitle him to, perforce, 
 Spretd Confcientid. Some Praifes come of good 
 Wilhes, and Refpects, which is a Form due in Civi- 
 lity to Kings, and Great Perfons, Laudando praci- 
 pere i when by telling Men what they are, they 
 reprefent to them what they mould be. Some Men 
 are praifed malicioufly to their Hurt, thereby to ftir 
 Envy and Jealoufy towards them ; Peffmum Genus 
 Inimicorum Laudantium j Infomuch as it was a 
 Proverb, amongft the Grecians j that, He that was 
 
Of Praise. 189 
 
 praifed to his Hurt,jhould have a Pufh rife upon his 
 Nofe : As we fay; That a B lifer will rife upon 
 one's Tongue, that tells, a lie. Certainly moderate 
 Praife, ufed with Opportunity, and not vulgar, is 
 that which doth the Good. Solomon faith ; He that 
 praifeth his Friend aloud, rifing early, it fhall be to 
 him no better than a Curfe. Too much magnifying 
 of Man or Matter, doth irritate Contradiction, and 
 procure Envy and Scorn. To praife a Man's Self, 
 cannot be decent, except it be in rare Cafes : But to 
 praife a Man's Office or Profeffion, he may do it with 
 good Grace, and with a kind of Magnanimity. The 
 Cardinals of Rome, which are Theologues, and Friars, 
 and Schoolmen, have a Phrafe of notable Contempt 
 and Scorn, towards civil Bufinefs : for they call all 
 temporal Bufinefs, of Wars, Embaffages, Judicature, 
 and other Employments, Sbirrerie 5 which is, Under 
 Sheriffries ; as if they were but matters for Under 
 Sheriffs and Catchpoles ; though many times thofe 
 Under Sheriffries do more good, than their High 
 Speculations. St. Paul, when he boafts of himfelf, 
 he doth oft interlace ; / fpeak like a Fool; but 
 fpeaking of his calling, he faith ; Magnificabo Apof- 
 tolatum meum. 
 
190 Essays. 
 
 liv. Of Vain Glory. 
 
 T was prettily devifed of JEfop ; the 
 Fly fate upon the Axle-tree of the 
 Chariot-wheel, and f aid, What a Duft 
 do I raife ? So are there fome Vain 
 Perfons, that whatfoever goeth alone, or moveth 
 upon greater Means, if they have never fo little 
 Hand in it, they think it is they that carry it. They 
 that are Glorious, mull needs be Factious ; for all 
 Bravery Hands upon Comparifons. They muft needs 
 be violent, to make good their own Vaunts. Neither 
 can they be fecret, and therefore not effectual ; but 
 according to the French Proverb ; Beaucoup de Bruit, 
 peu de Fruit : Much Bruit, little Fruit. Yet cer- 
 tainly there is Ufe of this Quality, in civil Affairs. 
 Where there is an Opinion, and Fame to be created, 
 either of Virtue or Greatnefs, thefe Men are good 
 Trumpeters. Again, as Titus Livius noteth, in 
 the Cafe of Antiochus and the JEtolians ; There are 
 fometimes great Effecls of crofs Lies ,■ as if a Man, 
 that negotiates between Two Princes, to draw them 
 to join in a War againft the Third, doth extol the 
 Forces of either of them, above Meafure, the one to 
 the other : And fometimes, he that deals between Man 
 and Man, raifeth his own Credit, with Both, by 
 pretending greater Intereft, than he hath in Either. 
 
Of Vain Glory. 191 
 
 And in thefe, and the like kinds, it often falls out, 
 that Somewhat is produced of Nothing: For Lies 
 are fufficient to breed Opinion, and Opinion brings 
 on Subftance. In military Commanders and Soldiers, 
 Vain Glory is an effential Point ; for as Iron fharpens 
 Iron, fo by Glory one Courage fharpeneth another. In 
 Cafes of great Enterprife, upon charge and Adven- 
 ture, a Compofition of Glorious Natures doth put 
 Life into Bufmefs ; and thofe that are of Solid and 
 fober Natures, have more of the Ballaft, than of the 
 Sail. In Fame of Learning, the Flight will be flow, 
 without fome Feathers of Oftentation. Qui de con- 
 temnendd Gloria Libros fcribunt, Nomen fuum in- 
 fcribunt. Socrates, Ariftotle, Galen, were Men full 
 of OJlentation. Certainly Vain Glory helpeth to 
 perpetuate a Man's Memory ; and Virtue was never 
 fo beholden to human Nature, as it received his due 
 at the Second Hand. Neither had the Fame of 
 Cicero, Seneca, Plinius Secundus, borne her Age fo 
 well, if it had not been joined with fome Vanity in 
 themfelves : Like unto Varnifh, that makes Ceilings 
 not only mine, but laft. But all this while, when I 
 fpeak of Vain Glory, I mean not of that Property, 
 that Tacitus doth attribute to Mucianus 5 Omnium, 
 qua dixerat, feceratque, Arte quadam Oftentator : 
 For that proceeds not of Vanity, but of natural Mag- 
 nanimity, and Difcretion : And in fome Perfons, is 
 not only comely, but gracious. For Excufations, 
 Ceffions, Modefly itfelf well governed, are but Arts 
 of Oftentation, And amongft thofe Arts, there is 
 
192 
 
 Essays. 
 
 pone better, than that which Plinius Secundus fpeak- 
 eth of; which is to be liberal of Praife and Com- 
 mendation to others, in that, wherein a Man's Self 
 hath any Perfection. For faith Pliny very wittily ; 
 In commending another, you do yourfelf right j for 
 he that you commend, is either fuperior to you, in that 
 you commend, or inferior. If he be inferior, if he be 
 to be commended, you much more : If he be fuperior, 
 if he be not to be commended, you much lefs. Glorious 
 Men are the Scorn of wife Men ; the Admiration of 
 Fools ; the Idols of Parafites ; and the Slaves of their 
 own Vaunts. 
 
 lv. Of Honour and Repu- 
 tation. 
 
 HE winning of Honour, is but the re- 
 vealing of a Man's Virtue and Worth, 
 without Difad vantage. For fome in 
 their Actions, do Woo and affect 
 Honour, and Reputation : Which Sort of Men are 
 commonly much talked of, but inwardly little ad- 
 mired. And fome, contrariwife, darken their Virtue 
 in the Shew of it ; fo as they be undervalued in 
 opinion. If a Man perform that which hath not 
 been attempted before ; or attempted and given over; 
 or hath been achieved, but not with fo good Cir- 
 cumftance ; he fhall purchafe more Honour, than by 
 
Of Honour and Reputation. 193 
 
 Effecting a Matter of greater Difficulty, or Virtue, 
 wherein he is but a Follower. If a Man fo temper 
 his Actions, as in fome one of them, he doth content 
 every Faction, or Combination of People, the Mulick 
 will be the fuller. A Man is an ill Hufband of his 
 Honour, that entereth into any Action, the Failing 
 wherein may difgrace him more, than the Carrying 
 of it through can Honour him. Honour, that is 
 gained and broken upon another, hath the quickeft 
 Reflection ; like Diamonds cut with Fafcets. And 
 therefore, let a Man contend, to excel any Compe- 
 titors of his in Honour, in outfhooting them, if he can, 
 in their own Bow. Difcreet Followers and Servants 
 help much to Reputation : Omnis Fama a Do?nefiicis 
 emanat. Envy, which is the Canker of Honour, is 
 bell extinguiihed, by declaring a Man's Selfj in his 
 Ends, rather to feek Merit, than Fame : And by 
 Attributing a Man's SuccefTes, rather to divine Pro- 
 vidence and Felicity, than to his own Virtue or 
 Policy. The true marfhalling of the Degrees of 
 Sovereign Honour are thefe. In the Firfl Place are 
 Conditores Imperiorum ; Founders of States, and 
 Com?nonwealths : Such as were Romulus, Cyrus, 
 Cafar, Ottoman, Ifmael. In the Second Place are 
 Legis-latores, Lawgivers y which are alfo called, 
 Second Founders, or Perpetui Principes, becaufe 
 they govern by their Ordinances, after they are 
 gone: Such were Lycurgus, Solon, Jufiinian, Ed- 
 gar, Alpbonfus of Cafiile the Wife, that made the 
 Siete Partidas, In the Third Place, are Lit 
 
194 Essays. 
 
 
 tores, or Sahatores : Such as compound the long 
 Miferies of civil Wars, or deliver their Countries 
 from Servitude of Strangers, or Tyrants ; as Augujlus 
 Cafar, Vefpafianus, Aurelianus, Theodoricus, King 
 Henry the Seventh of England, King Henry the 
 Fourth of France. In the Fourth' Place, are Pro- 
 pagator es or Propugnatores Imperii; fuch as in 
 honourable Wars enlarge their Territories, or make 
 noble Defence againft Invaders. And in the Laft 
 Place are Patres P atria ; which reign juftly, and 
 make the Times good, wherein they live. Both 
 which laft Kinds, need no examples, they are in 
 fuch Number. Degrees of Honour in Subjecls are ; 
 firft, Participes Cur arum ; thofe upon whom Princes 
 do difcharge the greateft Weight of their Affairs ; 
 their Right Hands, as we call them. The next are, 
 Duces Belli, Great Leaders j fuch as are Princes' 
 Lieutenants, and do them notable Services in the 
 Wars. The third are, Gratiojt ,• Favourites j fuch 
 as exceed not this Scantling ; to be Solace to the 
 Sovereign, and harmlefs to the People. And the 
 fourth, Negotiis pares j fuch as have great Places 
 under Princes, and execute their Places with Suf- 
 ficiency. There is an Honour likewife, which may 
 be ranked amongft the greateft, which happeneth 
 rarely : That is, of fuch as Sacrifice tbemfelves, to 
 Death or Danger, for the Good of their Country : 
 As was M. Regulus, and the two Decii. 
 
J 95 
 
 lvi. Of Judicature. 
 
 UDGES ought to remember, that their 
 Office is Jus dicer e, and not Jus dare j 
 to interpret Law, and not to make 
 Law, or give Law. Elfe will it be 
 like the Authority, claimed by the Church of Rome j 
 which under pretext of Expolition of Scripture, doth 
 not flick to add and alter ; and to pronounce that, 
 which they do not find; and by Shew of Antiquity, 
 to introduce Novelty. Judges ought to be more 
 learned, than witty ; more reverend, than plaufible ; 
 and more advifed, than confident. Above all Things, 
 Integrity is their Portion, and proper Virtue. Curfed 
 (faith the Law) is he that removeth the Landmark. 
 The Miflayer of a mere Stone is to blame. But it is 
 the Vnjuft Judge, that is the capital Remover of 
 Landmarks, when he define th amifs of Lands and 
 Property. One foul Sentence doth more Hurt, than 
 many foul Examples. For thefe do but corrupt the 
 Stream; The other corrupteth the Fountain. So 
 faith Solomon j Pons turbatus, et Vena corrupta, eft 
 Juftus cadens in caufd fud cora?n Adverfario. The 
 Office of Judges, may have Reference, unto the 
 Parties that fue ; unto the Advocates that plead ; 
 unto the Clerks and Minifters of Juftice underneath 
 them ; and to the Sovereign or State above them. 
 
196 Essays. 
 
 
 Firft, for the Caufes or Parties that fue. There 
 be (faith the Scripture) that turn 'Judgment into 
 Wormwood ; and furely, there be alio, that turn it 
 into Vinegar ; for Injuftice maketh it bitter, and 
 Delays make it four. The principal Duty of a "Judge, 
 is to fupprefs Force and Fraud ; whereof Force is the 
 more pernicious, when it is open ; and Fraud, when 
 it is clofe and difguifed. Add thereto contentious 
 Suits, which ought to be fpued out, as the Surfeit of 
 Courts. A Judge ought to prepare his Way to a 
 juft Sentence, as God ufeth to prepare his Way, by 
 raifing Valleys, and taking down Hills : So when 
 there appeareth on either lide a high Hand ; violent 
 Profecution, cunning Advantages taken, Combination, 
 Power, great Counfel, then is the Virtue of a Judge 
 feen, to make Inequality equal ; that he may plant 
 his Judgment, as upon an even Ground. Quifor- 
 titer emungit, elicit Sanguinem j and where the 
 Wine-prefs is hard wrought, it yields a harfh Wine, 
 that tafles of the Grape-Hone. Judges mull beware 
 of hard Con {tractions, and {trained Inferences ; for 
 there is no worfe Torture, than the Torture of 
 Laws. Specially in cafe of Laws penal, they ought 
 to have Care, that that which was meant for Terror, 
 be not turned into Rigour ; and that they bring not 
 upon the People, that Shower, whereof the Scrip- 
 ture fpeaketh ; Pluet fuper eos Laqueos : For penal 
 Laws preffed, are a Shower of Snares upon the 
 People, Therefore, let penal Laws, if they have 
 been Sleepers of long, or if they be grown unfit for 
 
Of Judicature. 197 
 
 the prefent Time, be by wife Judges confined in the 
 Execution ; Judicis Officium eft, ut Res, it a Tem- 
 pora Rerum, &c. In Caufes of Life and Death, 
 Judges ought (as far as the Law permitteth) in Juftice 
 to remember Mercy ; and to caft a fevere Eye upon 
 the Example, but a merciful Eye upon the Perfon. 
 
 Secondly,for the Advocates and Counfel that plead: 
 Patience and Gravity of hearing, is an efTential Part 
 of Juftice ; and an over-fpeaking Judge is no well- 
 tuned Cymbal. It is no Grace to a Judge, firft to 
 find that which he might have heard, in due time, 
 from the Bar ; or to fhew Quicknefs of Conceit in 
 cutting off Evidence or Counfel too fhort ; or to 
 prevent Information, by Queftions though pertinent. 
 The Parts of a Judge in hearing are Four : To di- 
 rect the Evidence ; to moderate Length, Repetition, 
 or Impertinency of Speech ; to recapitulate, feledt, 
 and collate, the material Points of that which hath 
 been faid ; and to give the Rule or Sentence. What- 
 foever is above thefe, is too much ; and proceedeth, 
 either of Glory and willingnefs to fpeak ; or of Im- 
 patience to hear ; or of Shortnefs of Memory ; or of 
 Want of a ftaid and equal Attention. It is a ftrange 
 Thing to fee, that the Boldnefs of Advocates ihould 
 prevail with Judges 5 whereas they mould imitate 
 God, in whofe Seat they fit; who reprejfeth the 
 Prefumptuous, and giveth Grace to the Modeft. But 
 it is more ftrange, that Judges Ihould have noted 
 Favourites ; which cannot but caufe Multiplication of 
 Fees, and Sufpicion of By-ways. There is due from 
 
Essays. 
 
 the Judge, to the Advocate, fome Commendation 
 and Gracing, where Caufes are well handled, and 
 fair pleaded ; efpecially towards the Side which ob- 
 taineth not; for that upholds, in the Client, the 
 Reputation of his Counfel, and beats down, in him, 
 the Conceit of his Caufe. There is likewife due to 
 the Publick, a Civil Reprehenfion of Advocates, 
 where there appeareth cunning Counfel, grofs Neglect, 
 flight Information, indifcreet Preffing, or an over- 
 bold Defence. And let not the Counfel 'at the Bar 
 chop with the Judge, nor wind himfelf into the 
 handling of the Caufe anew, after the Judge hath 
 declared his Sentence : But on the other lide, let 
 not the Judge meet the Caufe halfway; nor give 
 occafion to the Party to fay ; His Counfel or Proofs 
 were not heard. 
 
 Thirdly, for that that concerns Clerks, and Min- 
 ifters. The Place of Juftice is a hallowed Place ; 
 and therefore, not only the Bench, but the Foot- 
 pace, and Precinds, and Purprife thereof, ought to 
 be preferved without Scandal and Corruption. For 
 certainly, Grapes (as the Scripture faith), will not be 
 gathered of Thorns or Thiftles : Neither can Juftice 
 yield her Fruit with fweetnefs, amongft the Briars 
 and Brambles, of catching and poling Clerks and 
 Minifiers. The Attendance of Courts is fubjeft to 
 Four bad Inftruments. Firft, certain Perfons, that 
 are Sowers of Suits ; which make the Court £wd\, 
 and the Country pine. The Second Sort is of thofe 
 that engage Courts in Quarrels of Jurifdi6tion, and 
 
 hion 
 
Of Judicature. 199 
 
 are not truly Amici Curia, but Para.fiti Curia ; in 
 puffing a Court up beyond her bounds, for their 
 own Scraps and Advantage. The Third Sort is of 
 thofe that may be accounted the Left Hands of 
 Courts ; Perfons that are full of nimble and iinifler 
 Tricks and Shifts, whereby they pervert the plain 
 and direcl: Courfes of Courts, and bring Juftice into 
 oblique Lines and Labyrinths. And the Fourth is, 
 the Poler and Exafter of Fees ; which jullifies the 
 Common Refemblance of the Courts of Juftice to 
 the Bujh, whereunto while the Sheep flies for de- 
 fence in Weather, he is fure to lofe Part of his 
 Fleece. On the other fide, an ant lent Clerk, fkilful 
 in Precedents, wary in Proceeding, and underftanding 
 in the Bufinefs of the Court, is an excellent Finger 
 of a Court ; and doth many times point the way to 
 the Judge himfelf. 
 
 Fourthly, for that which may concern the Sove- 
 reign and Eft ate. Judges ought above all to remember 
 the Conclufion of the Roman Twelve Tables ; Salus 
 Populi fuprema Lex ; and to know, that Laws, ex- 
 cept they be in order to that end, are but Things 
 captious, and Oracles not well infpired. Therefore 
 it is a happy Thing in a State, when Kings and 
 States do often confult with Judges j and again, 
 when Judges do often confult with the King and 
 State : The one, when there is Matter of Law, 
 intervenient in Bufinefs of State ; the other, when 
 there is fome Confideration of State, intervenient in 
 Matter of Law. For many times, the Things de- 
 
200 Essays. 
 
 duced to Judgment may be Me urn and Tuum, 
 when the Reafon and Confequence thereof may 
 trench to Point of Eftate : I call Matter of Eftate, 
 not only the parts of Sovereignty, but whatfoever 
 introduceth any great Alteration, or dangerous Pre- 
 cedent; or concerneth manifeftly any great Portion 
 of People. And let no Man weakly conceive, that 
 juft Laws, and true Policy, have any Antipathy : 
 For they are like the Spirits, and Sinews, that one 
 moves with the other. Let Judges alfo remember, 
 that, Solomon's Throne was fupported by Lions on 
 both Sides ; let them be Lions, but yet Lions under 
 the Throne; being circumfpecl, that they do not 
 check, or oppofe any Points of Sovereignty. Let 
 not Judges alfo be fo ignorant of their own Right, as 
 to think, there is not left to them, as a principal Part 
 of their Office, a wife Ufe and application of Laws. 
 For they may remember, what the Apofile faith, of 
 a Greater Law than theirs ; Nos fcimus quia Lex 
 bona eft, mo do quis ea utatur legitime. 
 
 lvii. Of Anger. 
 
 O feek to extinguish Anger utterly, is 
 
 but a Bravery of the Stoicks. We have 
 
 better Oracles : Be angry, but fin not. 
 
 Let not the Sun go down upon your 
 
 Anger. Anger muft be limited, and confined, both 
 
Of Anger. 201 
 
 in Race, and in Time. We will firfl fpeak, how 
 the natural Inclination, and Habit, to be angry, may 
 be attempered, and calmed. Secondly, how the par- 
 ticular Motions of Anger may be repreffed, or at leafl 
 refrained from doing Mifchief. Thirdly, how to 
 raife Anger, or appeafe Anger, in another. 
 
 For the firfl: ; there is no other Way, but to medi- 
 tate and ruminate well, upon the Effects of Anger, 
 how it troubles Man's Life. And the belt. Time to 
 do this, is, to look back upon Anger, when the Fit 
 is thoroughly over. Seneca faith well ; That Anger 
 is like Ruin, which breaks itfelf, upon that it falls. 
 The Scripture exhorteth us ; To pofjefs our Souls in 
 Patience. Whofoever is out of Patience, is out of 
 PofTelhon of his Soul. Men mull not turn Bees ; 
 
 Animafque in vulnere ponunt. 
 
 Anger is certainly a kind of Bafenefs : As it ap- 
 pears well, in the Weaknefs of thofe Subjects, in 
 whom it reigns : Children, Women, Old Folks, Sick 
 Folks. Only Men mull beware, that they carry 
 their Anger rather with Scorn, than with Fear : So 
 that they may feem rather to be above the Injury, 
 than below it : which is a Thing eafily done, if a 
 Man will give Law to himfelf in it. 
 
 For the fecond Point ; the Caufes and Motives of 
 Anger, are chiefly three. Firfl, to be too Senjible of 
 Hurt : For no Man is angry, that feels not himfelf 
 hurt : And therefore tender and delicate Perfons 
 mull needs be oft angry : They have fo many Things 
 
202 Essays. 
 
 to trouble them ; which more robuft Natures have 
 little Senfe of. The next is, the Apprehenfion and 
 Conftrudtion, of the Injury offered, to be, in the 
 Circumftances thereof, full of Contempt. For Con- 
 tempt is that which putteth an edge upon Anger, as 
 much, or more, than the Hurt itfelf. And therefore, 
 when Men are ingenious in picking out Circum- 
 ftances of Contempt, they do kindle their Anger 
 much. Laftly, Opinion of the Touch of a Man's 
 Reputation, doth multiply and fharpen Anger. 
 Wherein the Remedy is, that a Man mould have, as 
 Confaho was wont to fay, Telam Honoris crajfiorem. 
 But in all refrainings of Anger, it is the beft Remedy 
 to win Time ; and to make a Man's felf believe, that 
 the Opportunity of his Revenge is not yet come : 
 But that he forefees a Time for it ; and fo to ftill 
 himfelf in the mean Time, and referve it. 
 
 To contain Anger from Mifcbief, though it take 
 hold of a Man, there be two Things, whereof you 
 mull have fpecial Caution. The one, of extreme 
 Bittemefs of Words ; efpecially if they be aculeate, 
 and proper : For communia Maledifta are nothing fo 
 much : And again, that in Anger, a Man reveal no 
 Secrets : For that makes him not fit for Society. 
 The other, that you do not peremptorily break off, in 
 any Bufmefs in a Fit of Anger : But howfoever you 
 Jbew Bitternefs, do not att anything that is not re- 
 vocable. 
 
 For raifing and appeafing Anger in another; It 
 is done chiefly, by cbooftng of Times, when Men 
 
Of Anger. 203 
 
 are frowardeft and worft difpofed, to incenfe 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 firft to relate to a Man, 
 an angry Bufinefs : For the firft Impreffion is much ; 
 and the other is, to fever, as much as may be, the 
 Conftrudtion of the Injury, from the Point of Con- 
 tempt : Imputing it to Mifunderftanding, Fear, 
 Pamon, or what you will. 
 
 lviii. Of Viciffitude of 
 
 :s. 
 
 Thing! 
 
 OLOMON faith; There is no new 
 Thing upon the Earth. So that as 
 Plato had an Imagination ; that all 
 Knowledge was but Remembrance : So 
 Solomon giveth his Sentence ; that all Novelty is but 
 Oblivion. Whereby you may fee, that the River of 
 Lethe runneth as well above Ground, as below. 
 There is an abftrufe Aftrologer that faith ; If it were 
 not for two things, that are Conftant ; (the one is, 
 that the Fixed Stars ever ft and at like diftance, one 
 froin another, and never come nearer together, nor 
 go further afunder j the other, that the Diurnal 
 Motion perpetually keepeth Time:) no Individual 
 would laft one Moment. Certain it is, that the 
 
204 Essays. 
 
 Matter, is in a perpetual Flux, and never at a Stay. 
 The great Winding-meets, that bury all Things in 
 Oblivion, are two ; Deluges, and Earthquakes. 
 As for Conflagrations, and great Droughts, they do 
 not merely difpeople, and deftroy. Phaeton's Car 
 went but a day. And the Three Tears' Drought, in 
 the time of Elias, was but particular, and left People 
 alive. As for the great Burnings by Lightnings, 
 which are often in the Weft Indies, they are but 
 narrow. But in the other two Deftructions, by 
 Deluge, and Earthquake, it is further to be noted, 
 that the Remnant of People, which hap to be referved, 
 are commonly ignorant and mountainous People, that 
 can give no Account of the Time pail : So that the 
 Oblivion is all one, as if none had been left. If you 
 confider well, of the People of the Weft Indies, it is 
 very probable that they are a newer, or a younger 
 People, than the People of the Old World. And it 
 is much more likely, that the Deftruclion, that hath 
 heretofore been there, was not by Earthquakes, (as 
 the Egyptian Prieft told Solon, concerning the Ifland 
 of Atlantis ; That it was fiv allowed by an Earth- 
 quake ;) but rather, that it was defolated by a par- 
 ticular Deluge. For Earthquakes are feldom in 
 thofe Parts. But on the other fide, they have fuch 
 pouring Rivers, as the Rivers of Ajia, and Africa, 
 and Europe, are but brooks to them. Their Andes 
 likewife, or Mountains, are far higher than thofe 
 with us ; whereby it feems, that the Remnants of 
 Generation of Men, were, in fuch a particular Deluge, 
 
Of Vicissitude of Things. 205 
 
 faved. As for the Obfervation, that Machiavel hath, 
 that the Jealoufy of Setts, doth much extinguifh the 
 Memory of Things ; traducing Gregory the Great, 
 that he did, what in him. lay, to extinguifh all 
 Heathen Antiquities ; I do not find, that thofe 
 Zeals do any great Effects, nor laft long : As it ap- 
 peared in the Succeffion of Sabinian, who did re- 
 vive the former Antiquities. 
 
 The ViciJJitude or Mutations, in the Superior 
 Globe, are no fit Matter, for this prefent Argument. 
 It may be, Plato's great Tear, if the World mould 
 laft fo long, would have fome Effect; not in renewing 
 the State of like Individuals (for that is the Fume of 
 thofe, that conceive the Celeilial Bodies have more 
 accurate Influences, upon thefe Things below, than 
 indeed they have) but in grofs. Comets, out of 
 queftion, have likewife Power and Effect, over the 
 Grofs and Mafs of Things : But they are rather 
 gazed upon, and waited upon in their Journey, than 
 wifely obferved in their Effects ; fpecially in their 
 refpe&ive Effects ; that is, what Kind of Comet, for 
 Magnitude, Colour, Verfion of the Beams, placing 
 in the Region of Heaven, or Lafting, produceth 
 what Kind of Effects . 
 
 There is a Toy, which I have heard, and I would 
 not have it given over, but waited upon a little. They 
 fay, it is obferved, in the Low Countries (I know not 
 in what Part) that every Five and Thirty Years, the 
 fame kind and fuit of Years and Weathers, comes 
 about again : As great Frofts, great Wet, great 
 
206 Essays. 
 
 Droughts, warm Winters, Summers with little Heat, 
 and the like : And they call it the Prime. It is a 
 Thing, I do the rather mention, becaufe computing 
 backwards, I have found fome Concurrence. 
 
 But to leave thefe Points of Nature, and to come 
 to Men. The greateft ViciJJitude of Things amongft 
 Men, is the ViciJJitude of Seels, and Religions. For 
 thofe Orbs rule in Men's Minds mod. The true 
 Religion is built upon the Rock; the Reft are toft 
 upon the Waves of Time. To fpeak therefore, of 
 the Caujes of new Seels ; and to give fome Counjel 
 concerning them ; as far, as the Weaknefs of human 
 Judgment can give ftay to fo great Revolutions. 
 
 When the Religion formerly received, is rent by 
 Difcords ; and when the Holinefs of the ProfefTors 
 of Religion is decayed, and full of Scandal ; and 
 withal the Times be ftupid, ignorant, and barbarous; 
 you may doubt the fpringing up of a New Seel ; if 
 then alfo there mould arife any extravagant and 
 ftrange Spirit, to make himfelf Author thereof. All 
 which Points held, when Mahomet publifhed his 
 Law. If a new Seel have not two Properties, fear 
 it not : For it will not fpread. The one is, the 
 fupplanting, or the oppofmg, of Authority eftablifhed : 
 For nothing is more Popular than that. The other 
 is, the giving Licenfe to Pleafures, and a voluptuous 
 Life. For as for Jpeculative Herejies (fuch as were 
 in ancient Times the Arians, and now the Armin- 
 ians) though they work mightily upon Men's Wits, 
 yet they do not produce any great Alterations in 
 
Of Vicissitude of Things. 207 
 
 States ; except it be by the Help of civil Occafions. 
 There be three Manner of Plantations of new Seels. 
 By the Power of Signs and Miracles : By the Elo- 
 quence and Wifdom of Speech and Perfuajion : And 
 by the Sword. For Martyrdoms, I reckon them 
 amongft Miracles ; becaufe they feem to exceed the 
 Strength of human Nature : and I may do the like 
 otfuperlative and admirable Holinefs of Life. Surely, 
 there is no better Way, to Hop the rifmg of new Seels, 
 and Schifms ; than to reform Abufes ; to compound 
 the fmaller Differences ; to proceed mildly, and not 
 with fanguinary Perfecutions ; and rather to take off 
 the principal Authors, by winning and advancing 
 them, than to enrage them by Violence and Bitter- 
 nefs. 
 
 The Changes and Vicijftude in Wars are many : 
 But chiefly in three Things ; in the Seats or Stages 
 of the War ; in the Weapons ; and in the Manner 
 of the Conducl. Wars in ancient Time feemed more 
 to move from Eaft to Weft: For the Perfians, 
 AJJyrians, Arabians, Tartars (which were the In- 
 vaders), were all Eaftern People. It is true, the 
 Gauls were Weftern ; but we read but of two In- 
 curfions of theirs ; the one to Gallo-Grecia, the 
 other to Rome. But Eaft and Weft have no certain 
 Points of Heaven : And no more have the Wars, 
 either from the Eaft, or Weft, any certainty of ob- 
 fervation. But North and South are fixed : And it 
 hath feldom or never been feen, that the far Southern 
 People have invaded the Northern, but contrariwife. 
 
— 
 
 2o8 Essays. 
 
 Whereby it is manifeft, that the Northern TraB of 
 the World is in Nature the more martial Region : 
 Be it, in refpeft of the Stars of that Hemifphere ; or 
 of the great Continents that are upon the North, 
 whereas the South Part, for ought that is known, is 
 almoft all Sea ; or (which is moft apparent) of the 
 Cold of the Northern Parts, which is that, which 
 without Aid of Difcipline, doth make the Bodies 
 hardeft, and the Courages warmeft. 
 
 Upon the breaking and foivering of a great State 
 and Empire, you may be fure to have Wars. For 
 great Empires, while they Hand, do enervate and 
 defiroy the Forces of the Natives, which they have 
 fubdued, reiling upon their own protecting Forces : 
 And then when they fail alfo, all goes to ruin, and 
 they become a Prey. So was it, in the Decay of 
 the R oman Empire ; and like wife, in the Empire of 
 Almaigne, after Charles the Great, every Bird taking 
 a Feather ; and were not unlike to befall to Spain, 
 if it mould break. The great Accejjions and Unions 
 of Kingdoms, do like wife ftir up Wars. For when 
 a State grows to an Over-power, it is like a great 
 Flood, that will be fure to overflow. As it hath 
 been feen, in the States of Rome, Turkey, Spain, and 
 others. Look when the World hath feweft barbarous 
 Peoples, but fuch as commonly will not marry or 
 generate, except they know means to live ; (as it is 
 almoft every where at this day, except Tartary) 
 there is no Danger of Inundations of People : But 
 when there be great Shoals of People, which go on 
 
Of Vicissitude of Things. 209 
 
 to populate, without forefeeing Means of Life and 
 Suftentation, it is of Neceffity, that once in an Age 
 or two, they difcharge a Portion of their People upon 
 other Nations : Which the ancient Northern People 
 were wont to do by Lot : calling Lots, what Part 
 fhould flay at home, and what mould feek their For- 
 tunes. When a Warlike State grows foft and 
 effeminate, they may be fure of a War. For com- 
 monly fuch States are grown rich, in the time of 
 their degenerating ; and fo the Prey inviteth, and 
 their Decay in Valour encourageth a War. 
 
 As for the Weapons, it hardly falleth under Rule 
 and Obfervation : yet we fee, even they have Returns 
 and Vicijjitudes. For certain it is, that Ordnance 
 was known in the City of the Oxidrakes in India y 
 and was that which the Macedonians called Thun- 
 der and Lightning, and Magic. And it is well 
 known, that the ufe of Ordnance hath been in China, 
 above two thoufand Years. The Conditions of 
 Weapons, and their Improvement are; Firft,. the 
 Fetching afar off: For that outruns the Danger : As 
 it is feen in Ordnance and Mujkets. Secondly, the 
 Strength of the Percuffion, wherein likewife Ord- 
 nance do exceed all Arietations, and ancient Inven- 
 tions. The third is, the commodious ufe of them : 
 As that they may ferve in all Weathers ; that the 
 Carriage may be light and manageable ; and the like. 
 
 For the Conducl of the War : At the firft, Men 
 refted extremely upon Number : They did put the 
 Wars likewife upon main Force, and Valour j point- 
 
2io Essays. 
 
 
 ing Days for pitched Fields, and fo trying it out, 
 upon an even Match : and they were more ignorant 
 in ranging and arraying their Battles. After they 
 grew to reft upon Number, rather Competent, than 
 Vaft : They grew to Advantages of Place, cunning 
 Diverjions, and the like : And they grew more fkil- 
 ful in the ordering of their Battles. 
 
 In the Youth of a State, Arms do flourifh : In 
 the Middle Age of a State, Learning; and then 
 both of them together for a time : In the Declining 
 Age of a State, mechanical Arts and Merchandize. 
 Learning hath his Infancy, when it is but beginning, 
 and almoft childifh : Then his Youth, when it is 
 luxuriant and juvenile : Then his Strength of Years, 
 when it is folid and reduced : And laftly, his old 
 Age, when it waxeth dry and exhauft. But it is not 
 good, to look too long, upon thefe turning Wheels of 
 ViciJJitude, left we become giddy. As for the Phi- 
 lology of them, that is but a Circle of Tales, and 
 therefore not fit for this writing. 
 
211 
 
 APPENDIX TO ESSAYS. 
 
 A Fragment of an Effay of 
 Fame.* 
 
 HE Poets make Fa?ne a Monfter : they 
 defcribe her in part finely and elegantly, 
 and in part gravely and fententioufly : 
 They fay, Look how many Feathers 
 me hath, fo many Eyes fhe hath underneath, fo 
 many Tongues, fo many Voices, fhe pricks up fo 
 many Ears. 
 
 This is a flourifh ; there follow excellent Parables ; 
 as that me gathereth Strength in going; that fhe 
 goeth upon the Ground, and yet hideth her Head in 
 the Clouds; that in the day-time Ihe fitteth in a 
 Watch-tower, and flyeth moft by night; that fhe 
 mingleth Things done with Things not done ; and 
 that fhe is a Terror to great Cities ; but that which 
 pafTeth all the reft is, they do recount that the Earth, 
 mother of the Giants that made war againft Jupiter, 
 and were by him deftroyed, thereupon in anger 
 
 * Publifhed by Dr. Ratvley in his Refufcitatio. 
 
212 Essays. 
 
 brought forth Fame s for certain it is, that Rebels, 
 figured by the Giants and feditious Fames and Libels, 
 are but Brothers and Sifters, mafculine and feminine : 
 But now if a Man can tame this Monfter, and bring 
 her to feed at the hand, and govern her, and with her 
 fly other ravening Fowl, and kill them, it is fomewhat 
 worth : But we are infedled with the Style of the 
 Poets. To fpeak now in a fad and ferious Manner, 
 there is not in all the Politics a Place lefs handled, 
 and more worthy to be handled, than this of Fame : 
 we will therefore fpeak of thefe points : What are 
 falfe Fames ; and what are true Fames ; and how 
 they may be beft difcerned ; how Fames may be 
 fown and raifed ; how they may be fpread and mul- 
 tiplied ; and how they may be checked and laid 
 dead ; and other things concerning the nature of 
 Fame. Fame is of that Force, as there is fcarcely 
 any great Aftion wherein it hath not a great Part, 
 efpecially in the War. Mucianus undid Vitellius by 
 a Fame that he fcattered, that Vitellius had in Pur- 
 pofe to remove the Legions of Syria into Germany, 
 and the Legions of Germany into Syria ; whereupon 
 the Legions of Syria were infinitely inflamed. Julius 
 Ctefar took Pompey unprovided ; and laid afleep his 
 Induftry and Preparations by a Fame that he cun- 
 ningly gave out, how C&far's own Soldiers loved 
 him not; and being wearied with the Wars, and 
 laden with the Spoils of Gaul, would forfake him as 
 foon as he came into Italy. Lima fettled all things 
 for the fucceffton of her Son Tiberius, by continual 
 
 I 
 
Of Fame. 
 
 213 
 
 giving out that her Hufband Auguftus was upon Re- 
 covery and Amendment ; and it is a ufual thing with 
 the Bafhaws, to conceal the Death of the Great 
 Turk from the Janizaries and Men of War, to fave 
 the Sacking of Conftantinople, and other Towns, as 
 their manner is. Themiftocles made Xerxes, King of 
 ■P erfia , poft apace out of Gr<zcia, by giving out that 
 the Grecians had a Purpofe to break his Bridge of 
 Ships which he had made athwart Hellefpont. There 
 be a thoufand fuch like Examples, and the more they 
 are, the lefs they need to be repeated, becaufe a man 
 meeteth with them every where : therefore let all 
 wife Governors have as great a Watch and Care over 
 Fames, as they have of the Actions and Defigns 
 themfelves. 
 
 [The Reft was not finijbedj\ 
 
 11. Of a King. 
 
 KING is a Mortal God on Earth, 
 unto whom the living God hath lent 
 his own Name as a great Honour ; 
 but withal told him, he mould die 
 like a Man, left he mould be proud and flatter him- 
 felf, that God hath with his Name imparted unto 
 him his Nature alfo. 
 
 2. Of all kind of Men, God is the leaft beholden 
 
214 Essays. 
 
 unto them ; for he doth moll for them, and they do 
 ordinarily leaft for him. 
 
 3. A King that would not feel his Crown too 
 heavy for him, mull wear it every day ; but if he 
 think it too light, he knoweth not of what Metal it 
 is made. 
 
 4. He mull make Religion the Rule of Govern- 
 ment, and not to balance the Scale ; for he that 
 cafieth in Religion only to make the Scales even, his 
 own weight is contained in thofe Characters, " Mene, 
 mene, tekel, upharlin, He is found too light, his 
 Kingdom fliall be taken from him." 
 
 5. And that King that holds not Religion the 
 bell Reafon of State, is void of all Piety and Juftice, 
 the Supporters of a King. 
 
 6. He mull be able to give Counfel himfelf, but 
 not rely thereupon ; for though happy Events juftify 
 their Counfels, yet it is better that the evil Event of 
 good Advice be rather imputed to a Subject than a 
 Sovereign. 
 
 7. He is the Fountain of Honour, which mould 
 not run with a wafte Pipe, left the Courtiers fell the 
 Water, and then, as Papills fay of their holy Wells, 
 it lofes the Virtue. 
 
 8. He is the Life of the Law, not only as he is 
 lex loquens himfelf, but becaufe he animateth the 
 dead Letter, making it adtive towards all his Subjects 
 pramio et pczna. 
 
 9. A wife King mull do lefs in altering his Laws 
 than he may ; for new Government is ever dangerous. 
 
Of a King. 215 
 
 It being true in the Body Politic, as in the Corporal, 
 that omnisfubita immutatio eft periculofa y and though 
 it be for the better, yet it is not without a fearful 
 Apprehenfion ; for he that changeth the Fundamental 
 Laws of a Kingdom, thinketh there is no good Title 
 to a Crown, but by Conqueft. 
 
 10. A King that fetteth to Sale Seats of Juflice, 
 oppreffeth the People; for he teacheth his Judges 
 to fell Juftice ; and pretio parata pretio venditur 
 juftitia. 
 
 1 1 . Bounty and Magnificence are Virtues very 
 regal, but a prodigal King is nearer a Tyrant than a 
 Parfimonious ; for Store at home draweth not his 
 Contemplations abroad : but Want fupplieth itfelf 
 of what is next, and many times the next way : a 
 King herein muft be wife, and know what he may 
 juftly do. 
 
 1 2 . That King which is not feared, is not loved ; 
 and he that is well feen in his craft, mull as well 
 ftudy to be feared as loved ; yet not loved for Fear, 
 but feared for Love. 
 
 13. Therefore, as he muft always refemble Him 
 whofe great Name he beareth, and that as in mani- 
 fefting the fweet Influence of his Mercy on the fevere 
 Stroke of his Juftice fometimes, fo in this not to fuffer 
 a Man of Death to live ; for befides that the Land 
 doth mourn, the Reftraint of Juftice towards Sin 
 doth more retard the affection of Love, than the ex- 
 tent of Mercy doth inflame it : and fure where Love 
 is [ill] bellowed, Fear is quite loft. 
 
216 Essays. 
 
 i 4. His greateft Enemies are his Flatterers ; for 
 though they ever fpeak on his fide, yet their Words 
 frill make againft him. 
 
 15. The Love which a King oweth to a Weal 
 Public, fhould not be overftrained to any one par- 
 ticular ; yet that his more fpecial Favour do refleft 
 upon fome worthy Ones is fomewhat neceflary, be- 
 caufe there are few of that capacity. 
 
 1 6. He muft have a fpecial Care of five Things, 
 if he would not have his Crown to be but to him 
 infelix Felicitas. 
 
 Firft, Hasitjimulata Sanclitas be not in the Church ; 
 for that is duplex iniqliitas. 
 
 Secondly, that inuiilis ^Equitas fit not in the 
 Chancery ; for that is inept a Mifericordia. 
 
 Thirdly, that utilis Iniquitas keep not the Ex- 
 chequer : for that is crudele latrocinium. 
 
 Fourthly, that fidelis Temeritas be not his Gene- 
 ral; for that will bring but fer am Pcenitentiam. 
 
 Fifthly, that infidelis Prudentia be not his Secre- 
 tary; for that is anguis fub viridi herba. 
 
 To conclude : as he is of the greateft Power, fo 
 he is fubjecl to the greateft Cares, made the Ser- 
 vant of his People, or elfe he were without a Calling 
 at all. 
 
 He then that honoureth him not is next an Atheift, 
 wanting the Fear of God in his Heart. 
 
2I 7 
 
 in. An Effay on Death. 
 
 HAVE often thought upon Death, and 
 I find.it the leaf* of all Evils. All 
 that which is pail is as a Dream ; and 
 he that hopes or depends upon Time 
 coming, dreams waking. So much of our Life as 
 we have difcovered is already dead ; and all thofe 
 Hours which we mare, even from the breafts of 
 our Mother, until we return to our Grandmother, 
 the Earth, are part of our dying Days ; whereof even 
 this is one, and thofe that fucceed are of the fame 
 nature, for we die daily ; and as Others have given 
 place to us, fo we muft in the end give way to Others. 
 Pbyficians, in the name of Death include all Sorrow, 
 Anguifh, Difeafe, Calamity, or whatfoever can fall 
 in the Life of Man, either grievous or unwelcome : 
 But thefe Things are familiar unto us, and we fuffer 
 them every hour ; therefore we die daily, and I am 
 older nnce I affirmed it. I know many wife Men 
 that fear to die, for the Change is bitter, and Flefh 
 would refufe to prove it : belides the Expectation 
 brings Terror, and that exceeds the Evil. But I do 
 not believe, that any Man fears to be dead, but only 
 the Stroke of Death : and fuch are my Hopes, that 
 if Heaven be pleafed, and Nature renew but my 
 Leafe for twenty-one Years more, without aiking 
 
218 Essays. 
 
 longer Days, I (hall be ftrong enough to acknowledge 
 without mourning that I was begotten mortal. Vir- 
 tue walks not in the Highway, though fhe go per 
 alta ; this is Strength and the Blood to Virtue, to 
 contemn Things that be defired, and to neglect that 
 which is feared. 
 
 4. Why ihould Man be in love with his Fetters, 
 though of Gold ? Art thou drowned in Security ? 
 Then I fay thou art perfectly dead. For though 
 thou moveft, yet thy Soul is buried within thee, and 
 thy good Angel either forfakes his guard or deeps. 
 There is Nothing under Heaven, faving a true Friend, 
 who cannot be counted within the number of Move- 
 ables, unto which my Heart doth lean. And this 
 dear Freedom hath begotten me this Peace, that I 
 mourn not for that End which mull be, nor fpend 
 one Wifh to have one Minute added to the incertain 
 Date of my Years. It was no mean Apprehenfion 
 of Lucian, who fays of Menippus, that in his Travels 
 through Hell he knew not the Kings of the Earth 
 from other Men, but only by their louder Cryings 
 and Tears : Which was foftered in them through the 
 remorfeful Memory of the good Days they had feen, 
 and the fruitful Havings which they fo unwillingly 
 left behind them : He that was well feated, looked 
 back at his Portion, and was loth to forfake his Farm ; 
 and Others, either minding Marriages, Pleafures, 
 Profit, or Preferment, defired to be excufed from 
 Death's Banquet : they had made an Appointment 
 with Earthy looking at the Bleffings, not the Hand 
 
On Death. 219 
 
 that enlarged them, forgetting how unclothedly they 
 came hither, or with what naked Ornaments they 
 were arrayed. 
 
 5. But were we Servants of the Precept given, 
 and Obfervers of the Heathens' rule, memento mori, 
 and not become benighted with this feeming Felicity, 
 we mould enjoy it as Men prepared to lofe, and not 
 wind up our Thoughts upon fo periming a Fortune : 
 he that is not flackly ftrong, as the Servants of Plea- 
 fure, how can he be found unready to quit the Veil 
 and falfe Vifage of his Perfection ? The Soul, having 
 fhaken ofT her Flefh, doth then fet up for herfelf, 
 and contemning Things that are under, mews what 
 Finger hath enforced her ; for the Souls of Idiots 
 are of the fame piece with thofe of Statefmen, but 
 now and then Nature is at a fault, and this good 
 Gueft of ours takes Soil in an imperfect body, and fo 
 is ilackened from (hewing her Wonders ; like an ex- 
 cellent Muiician, which cannot utter himfelf upon a 
 defective Inftrument. 
 
 6. But fee how I am fwerved, and lofe my Courfe, 
 touching at the Soul, that doth leaft hold Action 
 with Death, who hath the fureft Property in this 
 frail Act ; his Stile is the End of all Flefh, and the 
 Beginning of Incorrupt] on. 
 
 This Ruler of Monuments leads Men for the molt, 
 part out of this World with their Heels forward ; in 
 token that he is contrary to Life ; which being ob- 
 tained, fends Men headlong into this wretched 
 Theatre, where being arrived, their firffc language is 
 
220 Essays. 
 
 that of Mourning. Nor in my own Thoughts, can 
 I compare Men more fitly to any thing, than to the 
 Indian Fig-tree, which being ripened to his full 
 height, is faid to decline his Branches down to the 
 Earth ; whereof lhe conceives again, and they become 
 Roots in their own flock. 
 
 So Man having derived his Being from the Earth, 
 nrft lives the Life of a Tree, drawing his Nourifh- 
 ment as a Plant, and made ripe for Death, he tends 
 downwards, and is lowed again in his Mother the 
 Earth ; where he perifheth not, but expedls a quick- 
 ening. 
 
 7. So we fee Death exempts not a Man from 
 Being, but only prefents an Alteration ; yet there 
 are fome Men, I think, that Hand otherwife per- 
 fuaded. Death finds not a worfe Friend than an 
 Alderman, to whofe Door I never knew him wel- 
 come ; but he is an importunate Guefl, and will not 
 be faid Nay. 
 
 And though they themfelves mail affirm, that they 
 are not within, yet the Anfwer will not be taken ; 
 and that which heightens their Fear is, that they 
 know they are in danger to forfeit their Flefh, but 
 are not wife of the Payment-day : which fickly Un- 
 certainty is the Occafion that, for the moll part, they 
 flep out of this World unfurnifhed for their general 
 Account, and being all unprovided, defire yet to hold 
 their Gravity, preparing their Souls to anfwer in 
 Scarlet. 
 
 Thus I gather, that Death is unagreeable to moll: 
 
On Death. 221 
 
 Citizens, becaufe they commonly die inteftate : this 
 being a Rule, that when their Will is made, they 
 think themfelves nearer a Grave than before : now 
 they out of the Wifdom of thoufands, think to fcare 
 Deftiny from which there is no Appeal, by not 
 making a Will, or to live longer by Proteftation of 
 their unwillingnefs to die. They are for the molt 
 part well made in this World, accounting their Trea- 
 fure by Legions, as Men do Devils, their Fortune 
 looks toward them, and they are willing to anchor 
 at it, and defire, if it be poffible, to put the evil Day 
 far off from them, and to adjourn their ungrateful 
 and killing Period. 
 
 No, thefe are not the Men which have befpoken 
 Death, or whofe looks are arm red to entertain a 
 thought of him. 
 
 8. Death arrives gracious only to fuch as fit in 
 Darknefs, or lie heavy burned with Grief and Irons ; 
 to the poor Chriftian, that fits bound in the Galley ; 
 to defpairful Widows, penfive Prifoners, and depofed 
 Kings : To them whofe Fortune runs back, and 
 whofe Spirits mutiny ; unto fuch Death is a Re- 
 deemer and the Grave a place for Retirednefs and 
 Reft. 
 
 Thefe wait upon the Shore of Death, and waft 
 unto him to draw near, wifhing above all others to 
 fee his Star, that they might be led to his Place, 
 wooing the remorfelefs Sifters to wind down the 
 Watch of their Life, and to break them off before 
 the Hour. 
 
222 Essays. 
 
 9. But Death is a doleful Meffenger to a Ufurer, 
 and Fate ultimately cuts their Thread : for it is never 
 mentioned by him, but when Rumours of War and 
 civil Tumults put him in mind thereof. 
 
 And when many Hands are armed, and the Peace 
 of a City in diforder, and the Foot of the common 
 Soldiers founds an Alarm on his Stairs, then perhaps 
 fuch a One, broken in thoughts of his Monies abroad, 
 and curling the Monuments of Coin which are in his 
 houfe, can be content to think of Death, and, being 
 hafty of Perdition, will perhaps hang himfelf left his 
 throat mould be cut ; provided that he may do it in 
 his Study, furrounded with Wealth, to which his eye 
 fends a faint and languifhing Salute, even upon the 
 turning off; remembering always, that he have Time 
 and Liberty by writing, to depute himfelf as his own 
 heir. 
 
 For that is a great Peace to his End, and recon- 
 ciles him wonderfully upon the point. 
 
 1 o. Herein we all dally with ourfelves, and are 
 without Proof of Neceffity. I am not of thofe that 
 dare promife to pine away myfelf in vain Glory, and 
 I hold fuch to be but Feat-boldnefs, and them that 
 dare commit it to be vain. Yet for my part, I think 
 Nature mould do me great Wrong, if I mould be fo 
 long in dying, as I was in being born. 
 
 To fpeak truth, no Man knows the Lifts of his 
 own Patience ; nor can divine how able he fhall be 
 in his Sufferings, till the Storm come ; the perfefteft 
 Virtue being tried in Action : but I would out of a 
 
On Death. 223 
 
 Care to do the bell Bufinefs well, ever keep a Guard, 
 and fland upon keeping Faith and a good Confcience. 
 
 1 1 . And if Wifhes might find place, I would die 
 together, and not my Mind often, and my Body 
 once; that is, I would prepare for the Meffengers 
 of Death, Sicknefs, and Affliction, and not wait long, 
 or be attempted by the Violence of Pain. 
 
 Herein I do not profefs myfelf a Stoic, to hold 
 Grief no Evil, but Opinion, and a Thing indifferent. 
 
 But I confent with Cafar, that the fuddeneit 
 Paffage is eaneft, and there is nothing more awakens 
 our Refolve and Readinefs to die, than the quieted 
 Confcience, ftrengthened with Opinion that we mall 
 be well fpoken of upon Earth by thofe that are juft, 
 and of the Family of Virtue ; the oppofite whereof 
 is a Fury to Man, and makes even Life unfweet. 
 
 Therefore, what is more heavy than evil Fame 
 deferved? Or, likewife, who can fee worfe Days, 
 than he that yet living doth follow at the Funerals of 
 his own Reputation ? 
 
 I have laid up many Hopes, that I am privileged 
 from that kind of Mourning, and could wifti the like 
 Peace to all thofe, with whom I wage love. 
 
 12. I might fay much of the Commodities that 
 Death can fell a Man ; but briefly, Death is a Friend 
 of ours, and he that is not ready to entertain him, is 
 not at Home. Whilft I am, my Ambition is not to 
 foreflow the Tide ; I have but fo to make my Intereil 
 of it, as I may account for it ; I would wifti Nothing 
 but what might better my Days, nor defire any greater 
 
224 Essays. 
 
 Place than the Front of good Opinion. I make not 
 Love to the Continuance of Days, but to the Good- 
 nefs of them ; nor wifh to die, but refer myfelf to 
 my Hour, which the great Difpenfer of all Things 
 hath appointed me ; yet as I am frail, and fuffered 
 for the firft Fault, were it given me to choofe, I lhould 
 not be earneft to fee the Evening of my Age ; that 
 Extremity of itfelf being a Difeafe, and a mere Return 
 into Infancy ; fo that if Perpetuity of Life might be 
 given me, I mould think what the Greek Poet faid, 
 " Such an age is a mortal Evil." And fince I muft 
 needs be dead, I require it may net be done before 
 mine Enemies, that I be not ftript before I be cold ; 
 but before my Friends. The Night was even now ; 
 but that Name is loft ; it is not now late, but early. 
 Mine Eyes begin to difcharge their Watch, and com- 
 pound with this flefhly Weaknefs for a Time of per- 
 petual Reft ; and I mall prefently be as happy for a 
 few Hours, as I had died the firft Hour I was born. 
 
THE WISDOM OF THE 
 
 ANCIENTS. 
 
 Written in Latin by the Right Hon- 
 ourable Sir Francis Bacon, Knight, 
 Baron of Verulam^ and Lord 
 Chancellor of England. 
 
 Done into Englijh by Sir Arthur Gorges, 
 Knight. 
 

THE PREFACE 
 
 HE Antiquities of the fir ft Age (ex- 
 cept tbofe we find in Sacred Writ) 
 were buried in Oblivion and Silence : 
 Silence was fucceeded by Poetical Fa- 
 bles ; and Fables again were followed by the Records 
 we now enjoy. So that the Myfteries and Secrets of 
 Antiquity were diftinguijhed and feparated from the 
 Records and Evidences of fucceeding Times by the 
 Veil of Ficlion, which interpofed itfelf and came be- 
 tween thofe Things which Perijhed, and thofe which 
 are Extant. I fuppofe fome are of Opinion, that 
 my Purpofe is to write Toys and Trifles, and to 
 ufurp the fame Liberty in applying, that the Poets 
 ajfumed in feigning, which I might do (I confefs) if 
 I lifted, and with more ferious Contemplation inter- 
 mix thefe Things, to delight either my fe If in Medita- 
 tion, or others in Reading. Neither am I ignorant 
 how Fickle and Inconftant a Thing Ficlion is, as 
 being fubjecl to be drazvn and wrefted a?iy way, and 
 how great the commodity of Wit and Difcourfe is, 
 that is able to apply Things well, yet fo as never 
 meant by the firft Authors. But I remember that 
 
228 The Preface. 
 
 
 this Liberty hath been lately much abufed, in that 
 many, to pur chafe the Reverence of Antiquity to 
 their own Inventions and Fancies, have for the fame 
 Intent laboured to wreft many Poetical Fables : 
 Neither hath this old and common Vanity been ufed 
 only of late, or now and then : For even Chryfippus 
 long ago did (as an Interpreter of Dreams) afcribe 
 the Opinions of the Stoicks to the Ancient Poets ; and 
 more fottifhly do the Chemifts appropriate the Fan- 
 cies and Delights of Poets in the Transformation of 
 Bodies, to the Experiments of their Furnace. All 
 thefe Things, I fay, Ihavefufficiently confidered and 
 weighed, and in them have feen and noted the gene- 
 ral Levity and Indulgence of Mens Wits above 
 Allegories i and yet for all this I relinquifh not my 
 Opinion. 
 
 For fir ft it may not be, that the Folly and Loofe- 
 nefs of a few fhould altogether detracl from the re- 
 fpecl due to the Parables : For that were a Conceit 
 which might favour ofProfanenefs and Prefumption : 
 For Religion itfelf doth fometimes delight in fuch 
 Veils and Shadows : So that who fo Exempts them, 
 feems in a manner to inter dicl all Commerce between 
 Things Divine and Human. But concerning Human 
 Wifdom, I do indeed ingenuoufly and freely confefs, 
 that I am inclined to imagine, that under fome of the 
 Ancient Ficlions lay couched certain Myfteries and 
 Allegories, even from their firft Invention. And 
 I am perfuaded (whether ravifhed with the Rever- 
 ence of Antiquity, or becaufe in fome Fables I find 
 
The Preface. 229 
 
 fuch Jlngular Proportion between the Similitude and 
 the Thing fignified ; and fuch apt and clear coher- 
 ence in the very Structure of them , and propriety of 
 Names wherewith the Perfons or Aclors in them are 
 infer ibed and entitled) that no Man can con ft ant ly 
 deny, but this Senfe was in the Authors' Intent and 
 Meaning, when they firft invented them, and that 
 they purpofely Jhadowed it in this fort : For who can 
 be fo Stupid and Blind in the open Light, as (when 
 he hears how Fame, after the Giants were deftroyed, 
 fprang up as their youngeft Sifter) not to refer it to 
 the Murmurs and Seditious Reports of both fides, 
 which are wont to fly abroad for a time after the 
 fupprefjing of Infurreclions ? Or when he hears 
 how the Giant Typhon, having cut out and brought 
 away Jupiter's Nerves, which Mercury ftole from 
 him, and reftored again to Jupiter ; doth not prefently 
 perceive how fitly it may be applied to powerful Re- 
 bellions, which take from Princes their Sinews of 
 Money and Authority ; but fo that by affability of 
 Speech, and wife Edicls (the Minds of their Subjecls 
 being i?i time, privily, and as it were by ftealth re- 
 conciled) they recover their Strength again? Or 
 when he hears how (in that memorable Expedition of 
 the Gods againft the Giants J the braying ^ Silenus's 
 Afs, conduced much to the profligation of the Giants, 
 doth not confidently imagine that it was invented to 
 fhew how the greateft Enterprizes of Rebels are 
 oftentimes difperfed with vain Rumours and Fears. 
 Moreover, to what Judgment can the Conformity 
 
230 The Preface. 
 
 and Signification of Names feem obfcure ? Seeing 
 Metis, the Wife of Jupiter, doth plainly fignify Coun- 
 fel : Typhon, Infurreclion : Pan, Vniverfality : Ne- 
 mefis, Revenge, and the like : Neither let it trouble 
 any Man, iffo?netimes he meet with Hiflorical Nar- 
 rations, or Additions for Ornament 's fake, or confu- 
 fion of Times, or fomething transferred from one Fable 
 to another, to bring in a new Allegory : For it could 
 be no otherwife, feeing they were the Inventions of 
 Men, which lived in diverfe Ages, and had alfo di- 
 verfe Ends : Some being ancient, others neoterical ; 
 fome have an Eye to Things Natural, others to 
 Moral. 
 
 There is another Argument, and that no fmall one 
 neither, to prove that thefe Fables contain certain 
 hidden, and involved Meanings, feeing fome of them 
 are obferved to be fo abfurd, and foolijh in the very 
 relation that they fhew, and as it were proclaim 
 a Parable afar off : For fuch Tales as are probable, 
 they may feem to be invented for delight, and in imi- 
 tation of Hiftory. And as for fuch as no Man would 
 fo much as imagine or relate, they feem to be fought 
 out for other Ends : For what kind of Fitlion is that, 
 wherein Jupiter is f aid to have iaken Metis to Wife ; 
 and, perceiving that fhe was with Child, to have de- 
 voured her ; whence himfelf conceivmg, brought forth 
 Pallas armed, out of his Head? Truly, I think 
 there was never Dream (fo different to the courfe of 
 Cogitation, and fo full of Monftrofity,) ever hatched 
 in the Brain of Man. Above all Things, this pre- 
 
The Preface. 231 
 
 vails mo ft with me and is of jingular Moment; 
 many of tbefe Fables feem not to be invented of thofe 
 by whom they are related, and celebrated, as by Ho- 
 mer, Heliod and others. For if it were fo, that 
 they took beginning in that Age, and from thofe Au- 
 thors by whom they are delivered, and brought to our 
 Hands ; My Mind gives me, there could be no great 
 or high Matter expected, or fuppofed to proceed from 
 them in refpecl of thefe Originals. But if with at- 
 tention we conjlder the Matter, it will appear, that 
 they were delivered, and related as Things formerly 
 believed, and received, and not as newly invented, 
 and offered unto us. Befides, feeing they are diverfy 
 related by Writers that lived near about one and the 
 f elf-fame time, we may eafily perceive that they were 
 common Things, derived from precedent Memorials ; 
 and that they became various, by reafon of the divers 
 Ornaments beftowed on them by particular Relations : 
 And the confideration of this mufl needs increafe in 
 us a great Opinion' of them, as not to be accounted 
 either the effecls of the Time, or inventions of the 
 Poets, but as facred Re licks, or abfl railed Airs of 
 better Times, which by Tradition from more Ancient 
 Nations, fell into the Trumpets and Flutes of the 
 Grecians. But if any do obftinately contend, That 
 Allegories are always adventitially, and as it were by 
 Cojiftraint, never naturally, and properly included in 
 Fables, we will not be much troublefome, but fuffer 
 them to enjoy that gravity of f udgment , which I am 
 fure they off eel, although indeed it be but Lumpifh, 
 
232 The Preface. 
 
 and almoft . Leaden. And (if they be worthy to be 
 taken notice of,) we will begin afrejh with them in 
 fome other Fajhion. 
 
 There is found among Men, (and it goes for cur- 
 rent,) a twofold ufe of Parables, and thofe, (which is 
 more to be admired) referred to contrary Ends ; con- . 
 ducing as well to the folding up, and keeping of 
 Things under a Veil, as to the enlightening and lay- 
 ing open of Obfcurities. But omitting the former, 
 (rather than to undergo wrangling, and ajjuming 
 ancient Fables as Things vagrant, and compofed only 
 for Delight,) the latter muft quefiionlefs flill remain 
 as not to be wrejled from us by any violence of Wit, 
 neither can any (that is but meanly Learned) hinder; 
 but it muft abfolutely be received, as a Thing grave, 
 and fober, free from all vanity, and exceeding profit- 
 able, and neceffary to all Sciences. This is it, I fay, 
 that leads the Underjlanding of Man by an eafy and 
 gentle Paffage through all novel and abjlrufe Inven- 
 tions, which any way differ from ' common received 
 Opinions. Therefore in the firft Ages (when many 
 human Inventions and Conclufions which are now 
 common, and vulgar, were new, and not generally 
 known,) all Things were full of Fables, Enigmas, 
 Parables, and Similes of all forts : By which they 
 fought to teach, and lay open, not to hide and conceal 
 Knowledge ; efpecially feeing the Under/landings of 
 Men were in thofe Times rude and impatient, and 
 almojl incapable of any Subtilties ; fuch Things only 
 excepted, as were the Objecl of Senfe,for as Hiero- 
 
 
The Preface. 233 
 
 glyphicks preceded Letters, fo Parables were more 
 ancient than Arguments. And in tbofe Days alfo, 
 he that would illuminate Men's Minds anew in any 
 old Matter, and that not with difprofit, and harfhnefs, 
 mufl abfolutely take the fame Courfe, and ufe the 
 help of Similes. Wherefore after all that hath been 
 faid, we mufl thus conclude : The Wifdom of the An- 
 cients, it was either much, or happy : Much, ifthefe 
 Figures and Tropes were invented by Study and Pre- 
 meditation j- Happy, if they (intending nothing lefsj 
 gave Matter, and Occafion to fo many worthy Medi- 
 tations. As concerning my Labours, (if there be any 
 Thing in them which may do good,) I will on neither 
 part count them ill beftowed, mypurpofe being to illuf- 
 trate either Antiquity, or Things themfelves. Nei- 
 ther am I ignorant that this very Subjecl hath been 
 attempted by others : But to fpeak as I think, and 
 that freely without Oftentation, the Dignity and 
 Efficacy of the Thing, is almofl loft by thefe Men's 
 Writings, though voluminous, and full of Pains, 
 whilft not diving into the depth of Matters, but 
 Jkilful only in certain common Places, have applied 
 the Senfe of thefe Parables to certain vulgar, and 
 general Thi?igs, not fo much as glancing at their true 
 Virtue, genuine Propriety, and full Depth. I (if I 
 be not deceived,) fhall be new in common Things. 
 Wherefore leaving fuch as are plain and open, I will 
 aim at farther and richer Matters, 
 
THE WISDOM OF THE 
 
 ANCIENTS. 
 
 Caffandra, or Divination. 
 
 He Poets Fable, that Apollo being en- 
 amoured of Caffandra, was by her 
 many Shifts and cunning Sleights ftill 
 deluded in his Defire ; but yet fed on 
 with hope, until fuch time as me had drawn from 
 him the Gift of Prophefying ; and having by fuch 
 her Diffimulation, in the end, attained to that which 
 from the beginning fhe fought after; at laft, flatly 
 rejected his Suit. Who finding himfelf fo far engaged 
 in his Promife, as that he could not by any means 
 revoke again his rafh Gift, and yet inflamed with an 
 earneft defire of Revenge, highly difdaining to be 
 made the fcorn of a crafty Wench, annexed a Penalty 
 to his Promife, viz. that fhe fhould ever foretell the 
 Truth, but never be believed : So were her Divi- 
 nations always faithful, but at no time regarded ; 
 
236 The Wisdom of the Ancients. 
 
 
 whereof me ftill found the Experience, yea, even in 
 the ruin of her own Country, which fhe had often 
 forewarned them of; but they neither gave Credit 
 nor Ear to her Words. This Fable feems to inti- 
 mate the unprofitable Liberty of untimely Admoni- 
 tions and Counfels : For they that are fo over-weened 
 with the fharpnefs and dexterity of their own Wit 
 and Capacity, as that they difdain to fubmit them- 
 felves to the Documents of Apollo., the God of Har- 
 mony, whereby to learn, and obferve the Method 
 and Meafure of Affairs, the Grace and Gravity of 
 Difcourfe, the differences between the more judici- 
 ous and more vulgar Ears, and the due times when 
 to fpeak, and when to be filent ; be they never fo 
 fenfible and pregnant, and their Judgments never fo 
 profound, and profitable ; yet in all their Endeavours 
 either of perfuafion, or perforce, they avail nothing, 
 neither are they of any moment to advantage or ma- 
 nage Matters ; but do rather haften on the Ruin of 
 all thofe that they adhere, or devote themfelves unto. 
 And then at laft, when Calamity doth make Men 
 feel the event of Neglect, then fhall they too late be 
 reverenced as deep, forefeeing, and faithful Prophets. 
 Whereof a notable Inftance is eminently fet forth in 
 Marcus Cato Uticenfis, who, as from a Watch- 
 tower, difcovered afar off, and, as an ^Oracle, long 
 foretold the approaching Ruin of his Country, and 
 the plotted Tyranny hovering over the State, both in 
 the firft Confpiracy, and as it was profecuted in the 
 Civil Contention between Ctefar and Pompey, and 
 
Cassandra, or Divination. 
 
 237 
 
 did no good the while, but rather harmed the Com- 
 monwealth, and haftened on his Country's Bane ; 
 which M. Cicero wifely obferved, and writing to a 
 familiar Friend, doth in thefe Terms excellently de- 
 fcribe, Cato op time /entity fed nocet inter dum Reipub- 
 licce : Loquitur enim tanquam in Republic a Platonis, 
 non tanquam in face Romuli. Cato (faith he) 
 judgeth profoundly, but in the mean time damnifies 
 the State ; for he fpeaks in the Commonwealth of 
 Plato y and not as in the Dregs of Romulus. 
 
 11. Typhon, or a Rebel. 
 
 y 
 
 UNO being vexed (fay the Poets) that 
 Jupiter had begotten Pallas by him- 
 felf without her, earneftly preifed all 
 the other Gods and GoddefTes that me 
 might alfo bring forth of herfelf alone without him ; 
 and having by violence, and importunity obtained a 
 Grant thereof, fhe fmote the Earth, and forthwith 
 fprang up Typhon, a huge, and horrid Monfter :. This 
 ftrange Birth lhe commits to a Serpent, (as a Fofter- 
 Father,) to nourifh it ; who no fooner came to ripe- 
 nefs of Years, but he provokes Jupiter to Battle : In 
 the Conflict the Giant getting the upper hand, takes 
 Jupiter upon his Shoulders, carries him into a re- 
 mote, and obfcure Country, and (cutting out the 
 Sinews of his Hands and Feet) brought them away, 
 
238 The Wisdom of the Ancients. 
 
 and fo left him miferably mangled and maimed. But 
 Mercury recovering thefe Nerves from Typhon by 
 Health, reftored them again to Jupiter. Jupiter 
 being again by this means corroborated, afTaults the 
 Monfter afrelh, and at the firft ftrikes him with a 
 Thunderbolt, from whofe Blood Serpents were en- 
 gendered. This Monfter at length fainting, and fly- 
 ing, Jupiter calls on him the Mount JEtna, and 
 with the Weight thereof crufhed him. 
 
 This Fable feems to point at the variable Fortune 
 of Princes, and the rebellious infurre&ion of Traitors 
 in a State : For Princes may well be faid to be mar- 
 ried to their Dominions, as Jupiter was to Juno ; 
 but it happens now and then, that being debofhed 
 by the long cuftom of Empiring, and bending to- 
 wards Tyranny, they endeavour to draw all to them- 
 felves, and (contemning the Counfel of their Nobles 
 and Senators) hatch Laws in their own Brain ; that 
 is, difpofe of Things by their own Fancy, and abfo- 
 lute Power. The People (repining at this) ftudy 
 how to create, and fet up a Chief of their own 
 Choice. This Project by the fecret inftigation of the 
 Peers, and Nobles, doth for the moll: part take his 
 beginning ; by whofe Connivance the Commons be- 
 ing fet on Edge, there follows a kind of Murmuring, 
 or Difcontent in the State, fhadowed by the Infancy 
 of Typho?iy which being nurfed by the natural Pra- 
 vity, and clownifh Malignity of the vulgar fort, (unto 
 Princes, as infeftuous as Serpents,) is again repaired 
 by a renewed Strength, and at laft breaks out into 
 
Typhon, or a Rebel. 239 
 
 open Rebellion, which (becaufe it brings infinite Mif- 
 chiefs upon Prince and People) is reprefented by the 
 monftrous Deformity of Typhon : His hundred Heads 
 fignify their divided Powers ; his fiery Mouths, their 
 inflamed Intents ; his Terpentine Circles, their pefti- 
 lent Malice in befieging ; his Iron Hands their mer- 
 cilefs Slaughters ; his Eagle's Talons, their greedy 
 Rapines ; his plumed Body, their continual Rumours, 
 and Scouts, and Fears, and fuch like ; and fometimes 
 thefe Rebellions grow fo Potent, that Princes are en- 
 forced (trani'ported as it were, by the Rebels, and 
 forfaking the chief Seats and Cities of the Kingdom) 
 to contract their Power, and (being deprived of the 
 Sinews of Money and Majefly,) betake themfelves to 
 fome remote and obfcure Corner within their Domi- 
 nions : But in procefs of Time, (if they bear their 
 Misfortunes with Moderation,) they may recover 
 their Strength, by the virtue and induftry of Mercury; 
 that is, they may (by becoming Affable, and by re- 
 conciling the Minds and Wills of their Subjects with 
 grave Edicts, and gracious Speech,) excite an Ala- 
 crity to grant Aids, and Subfidies, whereby to 
 ftrengthen their Authority anew. Neverthelefs, 
 having learned to be wife and wary, they will refrain 
 to try the chance of Fortune by War, and yet ftudy 
 how to fupprefs the Reputation of the Rebels by 
 fome famous Action, which if it fall out anfwerable 
 to their Expectation, the Rebels finding themfelves 
 weakened, and fearing the Succefs of their broken 
 Projects ; betake themfelves to fome flight, and vain 
 
240 The Wisdom of the Ancients. 
 
 Bravadoes, like the hilling of Serpents, and at length 
 in defpair betake themfelves to Flight; and then 
 when they begin to break, it is fafe and timely for 
 Kings to purfue, and opprefs them with the Forces 
 and Weight of the Kingdom, as it were with the 
 Mountain JEtna. 
 
 in. The Cyclops, or the Mi- 
 nifters of Terror. 
 
 Hey fay that the Cyclops, for their 
 fiercenefs, and Cruelty, were by Ju- 
 piter call into Hell, and there doomed 
 to perpetual Imprifonment ; but Tel- 
 lus perfuaded Jupiter that it would do well, if being 
 fet at liberty, they were put to forge Thunderbolts, 
 which being done accordingly, they became fo Pain- 
 ful and Induftrious, as that Day and Night they 
 continued Hammering out in laborious Diligence, 
 Thunderbolts, and other Inftruments of Terror. In 
 procefs of time Jupiter having conceived a Difplea- 
 fure againft JEfculapius, the Son of Apollo, for re- 
 ftoring a dead Man to life by Phyfick ; and concealing 
 his Diflike, (becaufe there was no juft Caufe of Anger, 
 the Deed being pious and famous,) fecretly incenfed 
 the Cyclops againft him, who without delay flew him 
 with a Thunderbolt. In revenge of which Aft, 
 
The Cyclops. 241 
 
 Apollo, {Jupiter not prohibiting it) Shot them to 
 Death with his Arrows. 
 
 This Fable may be applied to the Projects of 
 Kings, who having cruel, bloody, and exacting Officers, 
 do firft punim and difplace them ; afterwards by the 
 Counfel of Tellus, that is, of fome bafe, and ignoble 
 Perfon, and by the prevailing refpect of Profit, they 
 admit them into their Places again, that they may 
 have Inftruments in a readinefs, if at any time there 
 mould need either Severity of Execution, or Acerbity 
 of Exaction. Thefe fervile Creatures being by Na- 
 ture Cruel, and by their former Fortune exafperated, 
 and perceiving well what is expected at their Hands, 
 do fhew themfelves wonderful Officious in fuch kind 
 of Employments ; but being too Ram, and precipi- 
 tate in feeking Countenance, and creeping into Fa- 
 vour, do fometimes take occafion from the fecret 
 Beckonings, and ambiguous Commands of their 
 Prince, to perform fome hateful Execution. But 
 Princes (abhorring the Fact, and knowing well, that 
 they mall never want fuch kind of Inftruments,) do 
 utterly forfake them, turning them over to the Friends 
 and Allies of the wronged, to their Accufations and 
 Revenge, and to the general Hatred of the People ; 
 fo that with great Applaufe, and profperous Wifhes and 
 Acclamations towards the Prince, they are brought, 
 rather too late, than undefervedly, to a miferable 
 End. 
 
242 The Wisdom of the Ancients. 
 
 iv. NarcifTus ; Or, Self-Love. 
 
 HEY fay, That Narcijfus was exceed- 
 ing Fair and Beautiful, but wonderful 
 Proud and Difdainful ; wherefore de- 
 fpifing all others in refpecl; of himfelf, 
 he leads a folitary Life in the Woods and Chafes, 
 with a few Followers, to whom he alone was all in 
 all ; amongft the reft, there follows him the Nymph 
 Echo . During his Courfe of Life, it fatally fo chanced, 
 that he came to a clear Fountain, upon the Bank 
 whereof he lay down to repofe himfelf in the Heat of 
 the Day. And having efpied the fhadow of his own 
 Face in the Water, was fo befotted, and ravifhed with 
 the Contemplation and Admiration thereof, that he 
 by no means poffible could be drawn from beholding 
 his Image in this Glafs ; infomuch, that by continual 
 gazing thereupon, he pined away to nothing, and 
 was at laft turned into a Flower of his own Name, 
 which appears in the beginning of the Spring and 
 is facred to the infernal Powers, Pluto, Proferpina, 
 and the Furies. 
 
 This Fable feems to fhew the Difpofitions, and 
 Fortunes of thofe, who in refpecl: either of their 
 Beauty, or other Gift wherewith they are adorned, 
 and graced by Nature, without the help of Induftry, 
 are fo far befotted in themfelves, as that they prove 
 
Narcissus ; or, Self-Love. 243 
 
 the Caufe of their own Deftruftion. For it is the 
 property of Men infected with this Humour, not to 
 come much abroad, or to be Converfant in Civil 
 Affairs, efpecially feeing thofe that are in publick 
 Place, mull of neceifity encounter with many Con- 
 tempts, and Scorns, which may much dejecl:, and 
 trouble their Minds ; and therefore they lead for the 
 moft part a folitary, private, and obfcure Life, attended 
 on with a few Followers, and thofe, fuch as will 
 adore, and admire them, like an Echo flatter them in 
 all their Sayings, and applaud them in all their 
 Words. So that being by this Cuilom feduced and 
 puffed up, and as it were, ftupified with the Admi- 
 ration of themfelves, they are polfefled with fo flrange 
 a Sloth and Idlenefs, that they grow in a manner be- 
 numbed, and defective of all Vigour and Alacrity. 
 Elegantly doth this Flower, appearing in the begin- 
 ning of the Spring, reprefent the likenefs of thefe 
 Men's Difpofitions, who, in their Youth do flourifh, 
 and wax famous ; but being come to ripenefs of 
 Years, they deceive and fruftrate the good Hope that 
 is conceived of them. Neither is it impertinent that 
 this Flower is faid to be confecrated to the infernal 
 Deities, becaufe Men of this Difpolition become un- 
 profitable to all Human Things : For whatfoever 
 produceth no Fruit of itfelf, but pafTeth, and vanilh- 
 eth as if it had never been, (like the way of a Ship 
 in the Sea,) that the Ancients were wont to dedicate 
 to the Ghofts, and Powers beiow. 
 
244 The Wisdom of the Ancients. 
 
 v. Styx, or Leagues. 
 
 HE Oath by which the Gods were 
 wont to oblige themfelves, (when they 
 meant to ratify any Thing fo firmly as 
 never to revoke it,) is a Thing well 
 known to the Vulgar, as being mentioned almoft in 
 every Fable, which was when they did not invoke 
 or call to witnefs any Celeftial Majefty, or Divine 
 Power, but only the River Styx, that with crooked 
 and Meandry Turnings encircleth the Palace of the 
 infernal Dis. This was held as the only manner of 
 their Sacrament ; and befides it, not any other Vow 
 to be accounted firm, and inviolable ; and therefore 
 the Punifhment to be inflicted, (if any did Perjure 
 themfelves,) was, that for certain Years they fhould 
 be put out of Commons, and not to be admitted to 
 the Table of the Gods. 
 
 This Fable feems to point at the Leagues and 
 Pacts of Princes, of which, more truly, than oppor- 
 tunely, may be faid, That be they never fo ftrongly 
 confirmed with the Solemnity and Religion of an 
 Oath, yet are for the moft part, of no validity ; info- 
 much that they are made rather with an Eye to Re- 
 putation, and Report, and Ceremony ; than to Faith, 
 Security, and Effect. Moreover, add to thefe the 
 Bond of Affinity, as the Sacraments of Nature, and 
 
Styx, or Leagues. 245 
 
 mutual Deferts of each Part, and you mall obferve, 
 that with a great many, all thefe Things are placed a 
 degree under Ambition and Profit, and the licentious 
 defire of Domination; and fo much the rather, be- 
 caufe it is an eafy Thing for Princes to defend and 
 cover their unlawful Defires and unfaithful Vows, 
 with many outwardly feeming fair Pretexts, efpe- 
 cially feeing there is no Umpire or Moderator of 
 Matters concluded upon to whom a Reafon mould 
 be tendered. Therefore there is no true and proper 
 Thing made choice of, for the confirmation of Faith, 
 and that no celeftial Power neither, but is indeed 
 NeceJJity, (a great God to great Potentates,) the Peril 
 alfo of State, and the Communication of Profit. As 
 for NeceJJity, it is elegantly reprefented by Styx, that 
 fatal and irremeable River ; and this Godhead did 
 Ipbicrates, the Athenian, call to the Confirmation 
 of a League ; who becaufe he alone is found to fpeak 
 plainly that which many hide covertly in their Breafls, 
 it would not be amifs to relate his Words. He ob- 
 ferving how the Lacedaemonians had thought upon, 
 and propounded .divers Cautions, Sanctions, Con- 
 firmations and Bonds, pertaining to Leagues, inter- 
 pofed thus : Unum Lacedcemonii, nobis vobifcum vin- 
 culum et fecuritatis ratio ejfe pojjit ; Ji plane demon- 
 jlretis, vos ea nobis concejjijje, et inter manus pofuijje, 
 ut vobis facultas ladendi nos,fi maxime velletis, mi- 
 nime fuppetere pojjit. There is one Thing (O Lace- 
 demonians) that would link us unto you in the Bond 
 of Amity, and be the occafion of Peace and Security ; 
 
246 The Wisdom of the Ancients. 
 
 which is, if you would plainly demonftrate, that you 
 have yielded up, and put into our Hands, fuch 
 Things as that, would you Hurt us never fo fain, you 
 mould yet be disfurnifhed of Means to do it. If 
 therefore the Power of Hurting be taken away, or if 
 by breach of League there follow the danger of the 
 Ruin or Diminution of the State or Tribute ; then 
 indeed the Leagues may feem to be ratified and efta- 
 blifhed, and as it were confirmed by the Sacrament 
 of the Stygian Lake ; feeing that it includes the fear 
 of Prohibition and Sufpenfion from the Table of the 
 Gods, under which Name the Laws and Prerogatives, 
 the Plenty and Felicity of a Kingdom were lignified 
 by the Ancients. 
 
 vi. Pan, or Nature. 
 
 HE Ancients have exquifitely defcribed 
 Nature under the Perfon of Pan, 
 whofe original they leave doubtful ; for 
 fome fay that he was the Son of Mer- 
 cury, others attribute unto him a far different begin- 
 ning, affirming him to be the common Offspring of 
 Penelope'' s Suitors, upon a Sufpicion, that every one 
 of them had to do with her ; which latter Relation 
 doubtlefs gave occafion to fome after Writers to En- 
 title this ancient Fable with the Name of Penelope, 
 a Thing very frequent amongft them, when they 
 
Pan, or Nature. 247 
 
 apply old Fi&ions to young Perfons and Names, and 
 that many times abmrdly and indifcreetly, as may be 
 feen here : For Pan being one of the Ancient Gods, 
 was long before the time of Ulyjfes and Penelope. 
 Befides (for her Matronal Chaftity) me was held vene- 
 rable by Antiquity. Neither may we pretermit the 
 third Conceit of his Birth : For fome fay, That he 
 was the Son of Jupiter and Hybris, which fignifies 
 contumely or difdain. But howfoever begotten, the 
 Pare a (they fay) were his Sifters. He is portrayed 
 by the Ancients in this Guife ; on his Head a pair 
 of Horns to reach to Heaven, his Body Rough and 
 Hairy, his Beard long and fhaggy, his Shape biformed, 
 above like a Man, below like a Beaft, his Feet like 
 Goat's hoofs, bearing thefe Enligns of his Jurifdiction, 
 to wit, in his Left-hand a Pipe of feven Reeds, and 
 in his Right a Sheep-hook, or a Staff crooked at the 
 upper end, and his Mantle made of a Leopard's Skin. 
 His Dignities and Offices were thefe : He was the 
 God of Hunters, of Shepherds, and of all Rural In- 
 habitants : Chief Prefident alfo of Hills and Moun- 
 tains, and next to Mercury, the AmbafTador of the 
 Gods. Moreover, He was accounted the Leader 
 and Commander of the Nymphs, which were always 
 wont to Dance the Rounds, and Frifk about him ; 
 he was accofted by the Satyrs and the old Sileni. 
 He had Power alfo to ftrike Men with Terrors, and 
 thofe efpecially Vain and Superftitious, which are 
 termed Panick Fears. His Acts were not many, 
 for aught that can be found in Records, the chiefefl 
 
248 The Wisdom of the Ancients. 
 
 was, that he challenged Cupid at Wreftling, in which 
 Conflict he had the Foil. The Tale goes too, how 
 that he caught the Giant Typbon in a Net, and held 
 him faft. Moreover, where Ceres (grumbling and 
 charing that Proferpina was ravifhed) had hid herfelf 
 away, and that all the Gods took Pains (by difperiing 
 themfelves into every Corner) to find her out, it was 
 only his good Hap (as he was Hunting) to light on 
 her, and acquaint the reft where fhe was. He pre- 
 sumed alfo to put it to the Trial who was the beft 
 Muiician, he or Apollo, and by the Judgment of 
 Midas was indeed preferred : But the wife Judge 
 had a pair of Afs's Ears privately chopped to his 
 Noddle for his Sentence. Of his Love-tricks, there 
 is nothing reported, or at leaft not much, a Thing 
 to be wondered at, efpecially being among a Troop 
 of Gods fo profufely amorous. This only is faid of 
 him, that he loved the Nymph Echo (whom he took 
 to Wife) and one pretty Wench more called Sirynx, 
 towards whom Cupid (in an angry and revengeful 
 Humour, becaufe fo audacioufly he had challenged 
 him at a Wreftling) inflamed his Defire. Moreover, 
 he had no Iffue (which is a Marvel alfo, feeing the 
 Gods, efpecially thofe of the Male kind, were very 
 Generative) only he was the reputed Father of a 
 little Girl called Jambe, that with many pretty Tales 
 was wont to make Strangers Merry ; but fome think 
 that he did indeed beget her by his Wife Jambe. 
 This (if any be) is a noble Tale, as being laid out 
 and big-bellied with the Secrets and Myfteries of 
 Nature. 
 
 
Pan, or Nature. 249 
 
 Pan (as his Name imports) reprefents and lays 
 open the All of Things or Nature. Concerning his 
 Original there are two only Opinions that go for 
 Current ; for either he came of Mercury, that is, the 
 Word of God, which the Holy Scriptures without 
 all Controverfy affirm, and fuch of the Philofophers 
 as had any fmack of Divinity aflented unto ; or elfe 
 from the confufed Seeds of Things. For they that 
 would have one fimple Beginning, refer it unto God ; 
 or if a materiate Beginning, they would have it vari- 
 ous in Power. So that we may end the Controverfy 
 with this Diftribution, That the World took Begin- 
 ning, either from Mercury, or from the Seeds of all 
 Things. 
 
 Virg. Eclog. 6. 
 
 Namque canebat uti magnum per inane coacla. 
 Semina terrarumque, animteque, mar if que fuiffent, 
 Et liquidi Ji?nul ignis : Et bis exordia primis 
 0?nnia i et ipfe tener mundi concreverit Or bis. 
 
 For rich-vein'd Orpheus fweetly did rehearfe 
 How that the Seeds of Fire, Air, Water, Earth, 
 Were all pack'd in the vail void Univerfe : 
 And how from thefe as Firftlings, all had Birth, 
 And how the Body of this Orbick frame, 
 From tender Infancy fo big became. 
 
 But, as touching the third Conceit of Pan s Ori- 
 ginal, it feems that the Grecians (either by inter- 
 
250 The Wisdom of the Ancients. 
 
 
 courfe with the ^Egyptians, or one way or other) had 
 heard fomething of the Hebrew Myfteries ; for it 
 points to the State of the World, not confidered in 
 immediate Creation, but after the Fall of Adam, ex- 
 pofed and made fubjeft to Death and Corruption : 
 For in that State it was (and remains to this Day) the 
 Offspring of God and Sin. And therefore all thefe 
 Three Narrations concerning the manner of Pan's 
 Birth may feem to be true, if it be rightly diftinguifhed 
 between Things and Times. For this Pan or Nature 
 (which we fufpecl:, Contemplate, and Reverence more 
 than is fit) took beginning from the Word of God 
 by the means of confufed Matter, and the entrance 
 of Prevarication and Corruption. The Deflinies may 
 well be thought the Sifters of Pan or Nature, be- 
 caufe the Beginnings and Continuances and Corrup- 
 tions and Depreflions, and DifTolutions, and Emi- 
 nencies, and Labours, and Felicities of Things, and 
 all the Chances which can happen unto anything, 
 are linked with the Chain of Caufes natural. 
 
 Horns are attributed unto him, becaufe Horns are 
 broad at the Root, and fharp at the Ends, the Nature 
 of all Things being like a Pyramis, fharp at the Top. 
 For individual or lingular Things being infinite, are 
 firft collected into Species, which are many alfo ; 
 then from Species into Generals, and from Generals 
 (by afcending) are contracted into Things or Notions 
 more general ; fo that at length Nature may feem to 
 be contracted into an Unity. Neither is it to be 
 wondered at, that Pan toucheth Heaven with his 
 
Pan, or Nature. 25 1 
 
 Horns, feeing the height of Nature or Univerfal 
 Ideas do, in fome fort, pertain to Things Divine, 
 and there is a ready and fhort Paflage from Meta- 
 pbyjtcks to natural Theology. 
 
 The Body of Nature is elegantly and with deep 
 Judgment depainted Hairy, reprefenting the Beams 
 or Operations of Creatures ; for Beams are as it were 
 the Hairs and Briftles of Nature, and every Crea- 
 ture is either more or lefs Beamy, which is moft ap- 
 parent in the faculty of Seeing, and no lefs in every 
 Virtue and Operation that effectuates upon a diftant 
 Object, for whatfoever works upon any Thing afar 
 off, that may rightly be faid to dart forth Rays or 
 Beams. 
 
 Moreover, Pan's Beard is faid to be exceeding 
 long, becaufe the Beams or Influences of Celeftial 
 Bodies do operate and pierce farthefl of all ; and the 
 Sun, when his higher half is fhadowed with a Cloud, 
 his Beams break out in the lower, and looks as if he 
 were Bearded. 
 
 Nature is alfo excellently fet forth with a biformed 
 Body, with refpecl; to the differences between fupe- 
 rior and inferior Creatures. For one part by reafon 
 of their Pulcritude, and Equability of Motion, and 
 Conftancy and Dominion over the Earth and Earthly 
 Things, is worthily fet out by the fhape of Man : 
 And the other part in refpecl of their Perturbations 
 and unconftant Motions, (and therefore needing to be 
 moderated by the Celeftial) may be well fitted with 
 the Figure of a Brute Beaft. This Defcription of his 
 
252 The Wisdom of the Ancients. 
 
 Body pertains alfo to the Participation of Species, for 
 no natural Being feems to be iimple, but as it were 
 participated and compounded of two. As for Exam- 
 ple, Man hath fomething of a Beaft, a Beaft fome- 
 thing of a Plant, a Plant fomething of inanimate 
 Body, of that all natural Things are in very Deed 
 biformed, that is to fay, compounded of a fuperior 
 and inferior Species. 
 
 It is a very witty Allegory, that fame of the Feet 
 of the Goat, by reafon of the upward tending Motion 
 of Terreftrial Bodies towards the Air and Heaven, 
 for the Goat is a climbing Creature, that loves to be 
 hanging about the Rocks and fteep Mountains ; and 
 this is done alfo in a wonderful manner, even by 
 thofe Things which are deftinated to this inferior 
 Globe, as may manifeftly appear in Clouds and Me- 
 teors. 
 
 The two Enfigns which Pan bears in his Hands, 
 do point, the one at Harmony, the other at Empire : 
 For the Pipe confifting of feven Reeds, doth evi- 
 dently demonftrate the Confent, and Harmony, and 
 difcordant Concord of all inferior Creatures, which 
 is caufed by the Motion of the Seven Planets : And 
 that of the Sheep-hook may be excellently applied to 
 the Order of Nature, which is partly right, partly 
 crooked : This Staff therefore or Rod is fpecially 
 crooked in the upper end, becaufe all the Works of 
 Divine Providence in the World are done in a far- 
 fetched and circular manner, fo that one Thing may 
 feem to be affefted, and yet indeed a clean contrary 
 
Pan, or Nature. 253 
 
 brought to pafs ; as the felling of Jofeph into Egypt, 
 and the like. Befides in all wife Human Govern- 
 ment, they that fit at the Helm do more happily 
 bring their Purpofes about, and infinuate more eafily 
 into the Minds of the People, by pretexts and ob- 
 lique Courfes, than by direct Methods : So that all 
 Sceptres and Maries of Authority ought in very Deed 
 to be crooked in the upper end. 
 
 Pan's Cloak or Mantle is ingenioufly feigned to 
 be a Skin of a Leopard, becaufe it is full of Spots : 
 So the Heavens are fpotted with Stars, the Sea with 
 Rocks and Illands, the Land with Flowers, and 
 every particular Creature alfo is for the moft part 
 garnifhed with divers Colours about the Superficies, 
 which is as it were a Mantle unto it. 
 
 The Office of Pan can be by nothing fo lively 
 conceived and exprefled, as by feigning him to be 
 the God of Hunters, for every natural Action, and 
 fo by confequence, Motion, and Progreffion, is no- 
 thing elfe but a Hunting. Arts and Sciences have 
 their Works, and Human Counfels their Ends which 
 they earneftly hunt after. All natural Things have 
 either their food as a Prey, or their Pleafure as a 
 Recreation which they feek for, and that in moll ex- 
 pert and fagacious manner. 
 
 Torva Leana Lup am fequitur. Lupus ipfe Capellam, 
 Florentem Cityfum fequitur lafciva Capella. 
 
 The hungry Lionefs, (with fharp defire) 
 Purfues the Wolf, the Wolf the wanton Goat : 
 
254 The Wisdom of the Ancients. 
 
 
 The Goat again doth greedily afpire 
 
 To have the Trifoil Juice pafs down her Throat. 
 
 Pan is alfo faid to be the God of the Country- 
 Clowns, becaufe Men of this Condition lead lives 
 more agreeable unto Nature, than thofe that live in 
 the Cities and Courts of Princes, where Nature by 
 too much Art is corrupted : So as the faying of the 
 Poet (though in the fenfe of Love) might be here 
 verified. 
 
 Pars minima eft ipfa puella fui. 
 
 The Maid fo tricked herfelf with Art, 
 That of herfelf fhe is leaft part. 
 
 
 He was held to be Lord Prefident of the Mount- 
 ains, becaufe in the high Mountains and Hills, Na- 
 ture lays herfelf moll open, and Men moft apt to 
 View and Contemplation. , 
 
 Whereas Pan is faid to be (next unto Mercury) 
 the Meffenger of the Gods, there is in that a Divine 
 Myftery contained, for next to the Word of God, 
 the Image of the World proclaims the Power and 
 Wifdom Divine, as fings the Sacred Poet, Pfal. xix. 
 i . Call enarrant Gloriam Dei, atque opera manuum 
 ejus indicat Firmamentum. The Heavens declare 
 the Glory of God, and the Firmament lheweth the 
 Works of his Hands. 
 
 The Nymphs, that is, the Souls of Living Things 
 take great delight in Pan. For thefe Souls are the 
 Delights or Minions of Nature, and the Direction 
 
Pan, or Nature. 255 
 
 or Conduct of thefe Nymphs is with great Reafon 
 attributed unto Pan, becaufe the Souls of all Things 
 Living, do follow their natural Difpoiitions as their 
 Guides, and with infinite variety every one of them 
 after his own Fafhion doth leap, and frifk and dance 
 with inceffant Motions about her. The Satyrs and 
 Sileni alfo, to wit, Youth and Old Age, are fome of 
 Pan's Followers : For of all natural Things, there is 
 a lively, jocund, and (as I may fay) a dancing Age, 
 and an Age again that is dull, bibling, and reeling. 
 The Carriages and Difpofitions of both which Ages, 
 to fome fuch as Democritus was, (that would obferve 
 them duly,) might peradventure feem as ridiculous 
 and deformed, as the gambols of the Satyrs, or the 
 geftures of the Sileni. 
 
 Of thofe Fears and Terrors which Pan is faid to 
 be the Author, there may be this wife Conftru£tion 
 made : Namely, that Nature hath bred in every 
 Living Thing a kind of Care and Fear, tending to 
 the Prefervation of its own Life and Being, and to 
 the repelling and fhunning of all Things hurtful. 
 And yet Nature knows not how to keep a Mean, 
 but always intermixes vain and empty Fears with 
 fuch as are difcreet and profitable : So that all Things 
 (if their infides might be feen) would appear full of 
 Panick Frights : But Men efpecially in hard, fearful, 
 and diverfe Times, are wonderfully infatuated with 
 Superflition, which indeed is nothing elfe but a 
 Panick Terror. 
 
 Concerning the Audacity of Pan in challenging 
 
256 The Wisdom of the Ancients. 
 
 Cupid at Wreftling: The meaning of it is, that 
 Matter wants not Inclination and Delire to the 
 lapfing and difTolution of the World into the old 
 Chaos, if her Malice and Violence were not reftrained 
 and kept in order, by the prepotent Unity and Agree- 
 ment of Things fignified by Cupid, or the God of 
 Love ; and therefore it was a happy turn for Men, 
 and all Things elfe, that in their Conflid Pan was 
 found too weak, and overcome. 
 
 To the fame Effedt may be interpreted his catching 
 of Typbon in a Net : For howfoever there may fome- 
 times happen vaft and unwonted Tumours (as the 
 Name of Typbon imports) either in the Sea or in 
 the Air, or in the Earth, or elfewhere ! yet Nature 
 doth intangle it in an intricate Toil, and curb and 
 reftrain in, as it were with a Chain of Adamant, 
 the ExcefTes and Infolencies of this kind of Bodies. 
 
 But forafmuch as it was Pan's good Fortune to 
 find out Ceres as he was Hunting, and thought little 
 of it, which none of the other Gods could do, though 
 they did nothing elfe but feek her, and that very fe- 
 rioufly ; it gives us this true and grave Admonition, 
 That we expecl: not to receive Things neceiTary for 
 Life and Manners from Philofophical Abftradtions, 
 as from the greater Gods ; albeit they applied them- 
 felves to no other Study ; but from Pan, that is, 
 from the difcreet Obfervation and Experience, and 
 the univerfal Knowledge of the Things of this World ; 
 whereby (oftentimes even by Chance, and as it were 
 going a Hunting) fuch Inventions are lighted upon. 
 
 ::: 
 
Pan, or Nature. 257 
 
 The Quarrel he made with Apollo about Mufick y 
 and the Event thereof contains a wholefome Inftruc- 
 tion, which may ferve to reftrain Men's Reafons and 
 Judgments with Reins of Sobriety, from Boafting 
 and Glorying in their Gifts. For there feems to be 
 a twofold Harmony, or Mufick ; the one of Divine 
 Providence, and the other of Human Judgment ; the 
 Adminiftration of the World and Creatures therein, 
 and the more fecret Judgments of God, found very 
 hard and harm ; which Folly, albeit it be well fet 
 out with AfTes' Ears ; yet notwithstanding thefe Ears 
 are fecret, and do not openly appear, neither is it 
 perceived or noted as a Deformity by the Vulgar. 
 
 Laftly, It is not to be wondered at, that there is 
 nothing attributed unto Pan concerning Loves, but 
 only of his Marriage with Echo : For the World or 
 Nature doth enjoy itfelf, and in itfelf all Things elfe. 
 Now he that Loves would enjoy fomething, but 
 where there is enough, there is no Place left to de- 
 fire. Therefore there can be no wanting Love in 
 Pan, or the World, nor defire to obtain anything 
 (feeing he is contented with himfelf) but only 
 Speeches, which (if plain) may be intimated by the 
 Nymph Echo ; or if more quaint by Syrinx. It is 
 an excellent Invention that Pan, or the World is 
 faid to make choice of Echo only (above all other 
 Speeches or Voices) for his Wife : For that alone is 
 true Philofophy, which doth faithfully render the 
 very Words of the World ; and it is written no 
 otherwife than the World doth Dictate, it being 
 
258 The Wisdom of the Ancients. 
 
 nothing elfe but the Image or reflection of it, not 
 adding any thing of its own, but only iterates and re- 
 founds. It belongs alfo to the Sufficiency or Perfec- 
 tion of the World, that he begets no Ifliie : For the 
 World doth generate in refpedt of its Parts, but in 
 refpedl of the whole, how can it generate, feeing 
 without it there is no Body ? Notwithftanding all 
 this, the tale of that tattling Girl fathered upon Pan, 
 may in very Deed, with great Reafon, be added to 
 this Fable : For by her are reprefented thofe vain 
 and idle Paradoxes concerning the Nature of Things 
 which have been frequent in all Ages, and have filled 
 the World with Novelties ; Fruitlefs, if you refpect 
 the Matter ; Changelings if you refpedl: the Kind ; 
 fometimes creating Pleafure, fometimes Tedioufnefs 
 with their overmuch Prattling. 
 
 vii. Perfeus, or War. 
 
 ERSE US is faid to have been employed 
 by Pallas, for the deftroying of Me- 
 dufa, who was very infeftuous to the 
 Weftern Parts of the World, and ef- 
 pecially about the utmoft Coafts of Hiberia. A 
 Monfter fo dire and horrid, that by her only AfpecT: 
 me turned Men into Stones. This Medufa alone of 
 all the Gorgons was Mortal, the reft not fubjecl: to 
 Death. Perfeus therefore preparing himfelf for this 
 
 
Perseus, or War. 259 
 
 noble Enterprife, had Arms and Gifts beftowed on 
 him by three of the Gods : Mercury gave him 
 Wings annexed to his Heels, Pluto a Helmet, Pallas 
 a Shield and a Looking-Glafs. Notwithftanding 
 (although he were thus furnifhed) he went not di- 
 rectly to Medufa, but firft to the Gre<z, which by 
 the Mother's fide were Sifters to the Gorgons. 
 Thefe Grea from their Birth were Hoar-headed, 
 refembling old Women. They had but one only 
 Eye, and one Tooth among them all ; both which, 
 fhe that had occafion to go abroad, was wont to take 
 with her, and at her return to lay them down again. 
 This Eye and Tooth they lent to Perfeus ; and fo 
 finding himfelf thoroughly furnifhed for the effecting 
 of his Defign, haftens towards Medufa. Her he 
 found Sleeping, and yet durft not prefent himfelf 
 with his Face towards her, left fhe mould awake ; 
 but turning his Head afide, beheld her in P alias's 
 Glafs, and (by this means directing his Blow) cut off 
 her Head ; from whofe Blood gufhing out, inftantly 
 came Pegafus, the Flying-Horfe. Her head thus 
 fmote off, Perfeus beftows on Pallas her Shield, 
 which yet retained this Virtue, that whofoever looked 
 upon it, Ihould become as ftupid as a Stone, or like 
 one Planet-ftricken. . 
 
 This Fable feems to direct the Preparation and 
 Order, that is to be ufed in making of War ; for the 
 more apt and confiderate Undertaking whereof, three 
 grave and wholefome Precepts (favouring of the Wif- 
 dom of Pallas) are to be obferved. 
 
260 The Wisdom of the Ancients. 
 
 Firft, That Men do not much trouble themfelves 
 about the Conqueft of Neighbour Nations, feeing 
 that private Poffemons and Empires are enlarged by 
 different Means : For in the Augmentation of private 
 Revenues, the vicinity of Men's Territories is to be 
 confidered ; but in the Propagation of Public Do- 
 minions, the occafion and facility of making War, 
 and the Fruit to be expected ought to be inftead of 
 Vicinity. Certainly the Romans, what time their 
 Conquefts towards the Weft, fcarce reached beyond 
 Liguria, did yet in the Eaft bring all the Provinces 
 as far as the Mountain Taurus within the compafs 
 of their Arms and Command ; and therefore Perfeus, 
 although he were Bred and Born in the Eaft, did 
 not yet refufe to undertake an Expedition even to 
 the uttermoft Bounds of the Weft. 
 
 Secondly, There muft be a care had that the Mo- 
 tives of War be juft and honourable, for that begets 
 an Alacrity, as well in the Soldiers that Fight, as in 
 the People that Pay ; it draws on and procures Aids, 
 and brings many other Commodities befides. But 
 there is no Pretence to take up Arms more Pious, 
 than the fupprefling of Tyranny ; under which Yoke, 
 the People lofe their Courage, and are call down 
 without Heart and Vigour, as in the light of 
 Medufa. 
 
 Thirdly, it is wifely added, that feeing there were 
 three Gorgons (by which Wars are reprefented) Per- 
 feus undertook her only that was Mortal ; that is, he 
 made choice of fuch a kind of War as was likely to 
 
Perseus, or War. 261 
 
 be effected and brought to a Period, not purfuing 
 vail and endlefs Hopes. 
 
 The furnifhing of Perfeus with Neceffaries was 
 that which only advanced his Attempt, and drew 
 Fortune to be of his fide ; for he had fpeed from 
 Mercury, concealing of his Counfels from Orcus, 
 and Providence from Pallas. 
 
 Neither is it without an Allegory, and that full of 
 Matter too, that thofe Wings of Celerity were fattened 
 to Perfeus' Heels, and not to his Ankles ; to his Feet, 
 and not to his Shoulders ; becaufe Speed and Celerity 
 is required, not fo much in the firft Preparations for 
 War, as in thofe Things which fecond and yield i\id 
 to the firft ; for there is no Error in War more fre- 
 quent, than that Profecutions and Subfidiary forces 
 do fail to anfwer the Alacrity of the firft Onfets. 
 
 Now for that Helmet which Pluto gave him, 
 powerful to make Men invifible, the Moral is plain ; 
 but that twofold Gift of Providence, (to wit, the 
 Shield and Looking-Glafs) is full of Morality ; for 
 that kind of Providence, which like a Shield avoids 
 the force of Blows, is not alone needful, but that 
 alfo by which the Strength and Motions, and Coun- 
 fels of the Enemy are defcried, as in the Looking- 
 Glafs of Pallas. 
 
 But Perfeus, albeit he were fufficiently furnifhed 
 with Aid and Courage, yet was he to do one Thing 
 of fpecial Importance before he entered the Lifts with 
 this Monfter, and that was to have fome Intelligence 
 with the Gre<z. Thefe Gre& are Treafons which 
 
262 The Wisdom of the Ancients. 
 
 may be termed the Sifters of War not defcended of 
 the fame Stock, but far unlike in Nobility of Birth ; 
 for Wars are generous and heroical, but Treafons are 
 bafe and ignoble. Their Defcription is elegant, for 
 they are faid to be Gray-headed, and like old Wo- 
 men from their Birth; by reafon that Traitors are 
 continually vexed with Cares and Trepidations. But 
 all their Strength (before they break out into open 
 Rebellions) confifts either in an Eye or in a Tooth ; 
 for every Faction alienated from any State, contem- 
 plates and bites. Befides, this Eye and Tooth is as 
 it were common ; for whatfoever they can learn and 
 know, is delivered and carried from one to another 
 by the hands of Fattion. And as concerning the 
 Tooth, they do all bite alike, and ling the fame 
 Song ; fo that hear one, and you hear all. Perfeus 
 therefore was to deal with thefe Grete for the love 
 of their Eye and Tooth. Their Eye to difcover, 
 their Tooth to fow Rumours and ftir up Envy, and 
 to molefl and trouble the Minds of Men. Thefe 
 Things therefore being thus difpofed and prepared, 
 he addrefTes himfelf to the A&ion of War, and fets 
 upon Medufa as fhe flept; for a wife Captain will 
 ever aflault his Enemy, when he is unprepared and 
 molt fecure ; and then is there good ufe of Pallas 
 her Glafs : For moft Men, before it come to the 
 Pufh, can acutely pry into and difcern their Enemies' 
 Eftate ; but the belt ufe of this Glafs is in the very 
 point of danger, that the manner of it may be fo con- 
 sidered, as that the Terror may not difcourage, which 
 
Perseus, or War. 263 
 
 is fignified by that looking into this Glafs with the 
 Face turned from Medufa. 
 
 The Monfter's Head being cut off, there follow 
 two Effe&s. The firft was, the procreation and 
 railing of Pegafus, by which may be evidently un- 
 derftood Fame, that (flying through the World) pro- 
 claims Victory. The fecond is the bearing of Me- 
 dufd' s Head in his Shield ; to which there is no kind 
 of defence for Excellency comparable ; for the one 
 famous and memorable Acl profperoufly effected and 
 brought to pafs, doth reftrain the Motions and In- 
 folencies of Enemies, and makes Envy herfelf filent 
 and amazed. 
 
 viii. Endymion, or a Favourite. 
 
 T is faid,That Luna was in Love with the 
 Shepherd Endymion, and in a ftrange and 
 unwonted manner bewrayed her Affec- 
 tion : For he lying in a Cave framed by 
 Nature under the Mountain Latmus, fhe oftentimes 
 defcended from her Sphere to enjoy his Company as 
 he flept ; and after fhe had kiffed him, afcended up 
 again. Yet notwithstanding this his Idlenefs, and 
 fleepy Security, did not any way impair his Eftate or 
 Fortune; for Luna brought it fo to pafs, that he 
 alone (of all the reft of the Shepherds) had his Flock 
 in bell Plight, and moft Fruitful. 
 
264 The Wisdom of the Ancients. 
 
 This Fable may have reference to the Nature and 
 Difpofitions of Princes ; for they being full of Doubts, 
 and prone to Jealoufy, do not eafily acquaint Men of 
 prying and curious Eyes, and as it were of vigilant 
 and wakeful Difpofitions, with the fecret Humours 
 and Manners of their Life ; but fuch rather as are 
 of quiet and obfervant Natures, fufFering them to do 
 what they lift without further Scanting, making as if 
 they were Ignorant, and perceiving nothing but of a 
 ftupid Difpofition, and pofleft with Sleep, yielding 
 unto them fimple Obedience, rather than fly Com- 
 plements ; For it pleafeth Princes now and then to 
 defcend from their Thrones or Majefty (like Luna 
 from the fuperior Orb) and laying afide their Robes 
 of Dignity (which always to be cumbered with, 
 would feem a kind of Burthen) familiarly to Converfe 
 with Men of this Condition, which they think may 
 be done without Danger ; a Quality chiefly noted in 
 Tiberius Cafar, who (of all others) was a Prince 
 moll fevere ; yet fuch only were gracious in his Fa- 
 vour, as being well acquainted with his Difpofition, 
 did yet conftantly Diflemble, as if they knew nothing. 
 This was the Cuftom alfo of Lewis the Eleventh, 
 King of France, a cautious and wily Prince. 
 
 Neither is it without Elegancy, that die caufe of 
 Endymion is mentioned in the Fable, becaufe that it 
 is a Thing ufual with fuch as are the Favourites of 
 Princes, to have certain pleafant retiring Places, 
 whither to invite them for Recreation both of Body 
 and Mind, and that without hurt or prejudice to 
 
 
Endymion, or the Favourite. 265 
 
 their Fortunes alfo. And indeed thefe kind of 
 Favourites are Men commonly well to pafs ; for 
 Princes, although peradventure they promote them 
 not ever to Places of Honour, yet do they advance 
 them fufficiently by their Favour and Countenance : 
 Neither do they affeft them thus, only to ferve their 
 own turn; but are wont to enrich them now and 
 then with great Dignities, and Bounties. 
 
 ix. The Sifter of the Giants, 
 or Fame. 
 
 T is a Poetical Relation, that the Giants 
 begotten of the Earth, made War upon 
 Jupiter, and the other Gods ; and by 
 the force of Lightning, they were re- 
 filled and overthrown. Whereat the Earth being 
 excitated to Wrath, in Revenge of her Children 
 brought forth Fame, the youngefl Sifter of the 
 Giants. 
 
 \Jre4*%> 
 
 I Ham terra parens ira irritata Deorum, 
 Extremam (ut prohibent) Cao Enceladoque for or em 
 Progenuit 
 
 Provoked by wrathful Gods, the Mother Earth 
 Gives Fame, the Giants' youngefl: Sifter, Birth. 
 
 The meaning of the Fable feems to be thus : By 
 
266 The Wisdom of the Ancients. 
 
 the Earth, is fignified the Nature of the Vulgar, al- 
 ways fwoln and malignant, and Hill broaching new- 
 Scandals againft Superiors, and having gotten fit Op- 
 portunity, flirs up Rebels and Seditious Perfons, 
 that with impious Outrage do moleft Princes, and 
 endeavour to fubvert their Eftates ; but being fup- 
 preft, the fame natural Difpofition of the People Hill 
 leaning to the viler fort, (being impatient of Peace 
 and Tranquillity,) fpread Rumours, raife malicious 
 Slanders, repining Whifperings, infamous Libels, and 
 others of that kind, to the detraction of them that are 
 in Authority : So as Rebellious Actions, and Seditious 
 Reports, differ nothing in Kind and Blood, but as it 
 were in Sex only ; the one fort being Mafculine, and 
 the other Feminine. 
 
 x. A&aeon and Pentheus, or 
 a Curious Man. 
 
 HE Curiofity of Men, in prying into 
 Secrets, and coveting with an undif- 
 creet Defire to attain the knowledge 
 of Things forbidden, is fet forth by 
 the Ancients in two other Examples : The one of 
 Attaon, the other of Pentheus. 
 
 Attceon having unawares, and as it were by chance 
 beheld Diana naked, was turned into a Stag, and de- 
 voured by his own Dogs. 
 
AcTJEON AND PeNTHEUS. 267 
 
 And Pentheus climbing up into a Tree, with a 
 defire to be a fpeclator of the hidden Sacrifices of 
 Bacchus, was ftricken with fuch a kind of Frenzy, as 
 that whatfoever he looked upon, he thought it always 
 double, fuppofing (among other Things) he faw two 
 Sun s, and two Thebes; infomuch that running 
 towards Thebes, fpying another Thebes, inftantly 
 turned back again, and fo kept Hill running forward 
 and backward with perpetual Unreft. 
 
 Eumenidum veluti demens vidit agmina Pentheus, 
 Et So/em geminum, duplices fe ojiendere Thebas. 
 
 Pentheus amazed, doth troops of Furies fpy ; 
 And Sun, and Thebes feem double to his Eye. 
 
 The firft of the Fables pertains to the fecrets of 
 Princes, the fecond to Divine Myfleries. For thofe 
 that are near about Princes, and come to the know- 
 ledge of more Secrets than they would have them, 
 do certainly incur great Hatred. And therefore, 
 (fufpe&ing that they are Shot at, and Opportunities 
 watched for their Overthrow,) do lead their Lives 
 like Stags, fearful and full of fufpicion. And it hap- 
 pens oftentimes that their Servants, and thofe of their 
 Houfehold, (to infinuate into the Prince's Favour) 
 do accufe them to their Deftru&ion ; for againft 
 whomfoever the Prince's Difpleafure is known, look 
 how many Servants that Man hath, and you mall 
 find them for the moll part fo many Traitors unto 
 him, that his End may prove to be like Action's, 
 
268 The Wisdom of the Ancients. 
 
 The other is the Mifery of Pentheus : For that 
 by the height of Knowledge and Nature in Philo- 
 fophy, having climbed, as it were into a Tree, do 
 with rafh Attempts (unmindful of their Frailty) pry 
 into the Secrets of Divine Myfleries, and are juftly 
 plagued with perpetual Inconftancy, and with wa- 
 vering and perplexed Conceits : For feeing the light 
 of Nature is one thing, and of Grace another ; it 
 happens fo to them as if they faw two Suns. And 
 feeing the Actions of Life, and degrees of the Will 
 to depend on the Underftanding, it follows that they 
 doubt, are inconflant no lefs in Will than in Opinion ; 
 and fo in like manner they may be faid to fee two 
 Tbebes : For by Thebes (feeing there was the Habi- 
 tation and refuge of Pentheus) is meant the end of 
 Actions. Hence it comes to pafs that they know 
 not whither they go, but as diftracled and unrefolved 
 in the Scope of their Intentions, are in all Things 
 carried about with fudden Paffions of the Mind. 
 
 xi. Orpheus, or Philofophy. 
 
 HE Tale of Orpheus, though common, 
 had never the fortune to be fitly applied 
 in every Point. It may feem to repre- 
 fent the Image of Philofophy : For the 
 Perfon of Orpheus (a Man Admirable and Divine, 
 and fo excellently ikilled in all kinds of Harmony, 
 
Orpheus, or Philosophy. 269 
 
 that with his fweet ravifhing Mufick he did as it 
 were charm and allure all Things to follow him) 
 may carry a lingular Description of Philofophy : For 
 the Labours of Orpheus do fo far exceed the Labours 
 of Hercules in Dignity and Efficacy, as the Works of 
 Wifdom, excel the Works of Fortitude. 
 
 Orpheus for the Love he bare to his Wife, fnatched, 
 as it were, from him by untimely Death, refolved to 
 go down to Hell with his Harp, to try if he might 
 obtain her of the Infernal Powers. Neither were 
 his hopes fruflrated : For having appeafed them with 
 the melodious found of his Voice and Touch, pre- 
 vailed at length fo far, as that they granted him leave 
 to take her away with him ; but on this Condition, 
 that fhe mould follow him, and he not to look back 
 upon her, till he came to the Light of the upper 
 World ; which he (impatient of, out of Love and 
 Care, and thinking that he was in a manner pall all 
 Danger) neverthelefs violated, infomuch that the 
 Covenant is broken, and fhe forthwith tumbles back 
 again headlong into Hell. Orpheus falling into a 
 deep Melancholy, became a Contemner of Woman- 
 kind, and bequeathed himfelf, to a folitary Life in 
 the Deferts; where, by the fame Melody of his 
 Voice and Harp, he firfl drew all manner of wild 
 Beafts unto him, (who forgetful of their Savage 
 fiercenefs, and calling off the precipitate Provocations 
 of Lull and Fury, not caring to fatiate their Voracity 
 by hunting after Prey) as at a Theatre in fawning 
 and reconciled Amity one towards another, Handing 
 
270 The Wisdom of the Ancients. 
 
 all at the Gaze about him, and attentively lend their 
 Ears to his Mufick. Neither is this all ; for fo great 
 was the Power and alluring Force of this Harmony, 
 that he drew the Woods, and moved the very Stones 
 to come and place themfelves in an orderly and de- 
 cent Fafhion about him. Thefe Things fucceeding 
 happily, and with great Admiration for a time ; at 
 length certain Thracian Women (pofleft with the 
 Spirit of Bacchus?) made fuch a horrid and ftrange 
 Noife with their Cornets, that the found of Orpheus' 's 
 Harp could no more be heard, infomuch as that 
 Harmony which was the Bond of that Order and 
 Society being diflblved, all Diforder began again; 
 and the Beafts (returning to their wonted Nature) 
 purfued one another unto Death as before : Neither 
 did the Trees or Stones remain any longer in their 
 Places : And Orpheus himfelf was by thefe Female 
 Furies torn in Pieces, and fcattered all over the 
 Defert. For whofe cruel Death the River Helicon 
 (facred to the Mufes) in horrible Indignation, hid 
 his Head under Ground, and raifed it again in an- 
 other Place. 
 
 The meaning of this Fable feems to be thus : Or- 
 pheus' 's Mufic is of two forts, the one appeafing the 
 Infernal Powers, the other attracting Beafts and 
 Trees ; the firft may be fitly applied to Natural Phi- 
 lofophy, the fecond to Moral or Civil Difcipline. 
 
 The molt noble Work of Natural Philofophy, is 
 the Reftitution and Renovation of Things corruptible ; 
 the other (as a letter degree of it) the Prefervation of 
 Bodies in their Eftates, detaining them from DilTolu- 
 
Orpheus, or Philosophy. 271 
 
 tion and Putrefaction ; and if this Gift may be in 
 Mortals, certainly it can be done by no other means 
 than by the due and exquifite Temper of Nature, as 
 by the melody and delicate Touch of an Inftrument. 
 But feeing it is of all Things moft difficult, it is fel- 
 dom or never attained unto ; and in all likelihood 
 for no other Reafon, more than through curious Dili- 
 gence and untimely Impatience. And therefore Phi- 
 lofophy hardly able to produce fo excellent an Effect 
 in a penfive Humour, (and that without caufe) bufies 
 herfelf about Humane Objects, and by Perfuafion 
 and Eloquence, iniinuating the love of Virtue, 
 Equity, and Concord in the Minds of Men ; draws 
 Multitudes of People to a Society, makes them fub- 
 jecl: to Laws, obedient to Government, and forgetful 
 of their unbridled Affections, whilft they give Ear 
 to Precepts, and fubmit themfelves to Difcipline ; 
 whence follows the building of Houfes, erecting of 
 Towns, planting of Fields and Orchards, with Trees 
 and the like, infomuch that it would not be amifs to 
 fay, That even thereby Stones and Woods were 
 called together and fettled in Order. And after 
 ferious Trial made and fruftrated about the reftoring 
 of a Body Mortal, this care of Civil Affairs follows 
 in his due Place : Becaufe by a plain Demonftration 
 of the inevitable neceffity of Death, Men's Minds 
 are moved to feek Eternity by the frame and glory 
 of their Merits. It is alfo wifely faid in the Fable, 
 that Orpheus was averfe from the love of Women 
 and Marriage, becaufe the delights of Wedlock and 
 the love of Children do for the moft part hinder 
 
272 The Wisdom of the Ancients. 
 
 Men from enterprifing great and noble Defigns for 
 the public Good, holding Pofterity a fufficient Hep 
 to Immortality without Adlion. 
 
 Befides, even the very Works of Wifdom (although 
 amongft all Human Things they do moft excel) do 
 neverthelefs meet with their Periods. For it happens 
 that (after Kingdoms and Commonwealths have 
 nourilhed for a time) even Tumults, and Seditions, 
 and Wars arife ; in the midft of which Hurly-burlies, 
 iirft Laws are filent, Men return to the pravity of 
 their Natures ; Fields and Towns are wafted and de- 
 populated ; and then (if their Fury continue) Learning 
 and Philofophy muft needs be difmembered; fo that 
 a few Fragments only, and in fome Places, will be 
 found like the fcattered Boards of Shipwreck, fo as a 
 barbarous Age muft follow; and the Streams of 
 Helicon being hid under the Earth, (until the Vicif- 
 fitude of Things paffing,) they break out again, and 
 appear in fome other remote Nation, though not 
 perhaps in the fame Climate. 
 
 xii. Caelum, or Beginnings. 
 
 E have it from the Poets by Tradition, 
 that Caelum was the Ancienteft of the 
 Gods, and that his Members of Gen- 
 eration were cut off by his Son Saturn- 
 Saturn had many Children, but devoured them as 
 
Ccelum, or Beginnings. 273 
 
 as foon as they were Born ; "Jupiter only efcaped, 
 who being come to Man's Eftate, thruft Saturn his 
 Father into Hell, and fo ufurp'd the Kingdom. 
 Moreover he pared off his Father's Genitals with 
 the fame Falchion that Saturn difmembered Ccelum, 
 and caft them into the Sea ; from whence came Fe- 
 nus. Not long after this, (Jupiter being fcarce 
 fettled and confirmed in this Kingdom) was invaded 
 by two memorable Wars. The firft of the Titans, 
 in the fuppreffing of which Sol (who alone of all the 
 Titans, favouring Jupiter's fide) took exceeding 
 great Pains. The fecond was of the Giants, whom 
 Jupiter himfelf deftroyed with Thunder-bolts : And 
 fo all Wars being ended, he Reigned fecure. 
 
 This Fable feems enigmatically to fhew from 
 whence all Things took their Beginning, not much 
 differing from that Opinion of Philofophers, which 
 Democritus afterwards laboured to maintain, attribu- 
 ting Eternity to the firft Matter, and not to the 
 World. In which he comes fomewhat near the 
 truth of Divine Writ, telling us of a huge deformed 
 Mafs, before the beginning of the fix days' Work. 
 
 The meaning of the Fable is this : by Caelum 
 may be underftood that vaft Concavity or vaulted 
 Compafs that comprehends all Matter : And by Sa- 
 turn may be meant the Matter itfelf, which takes 
 from his Parent all power of Generating ; for the 
 univerfality or whole Bulk of Matter always remains 
 the fame, neither increafmg or diminifhing in refpe£l 
 of the quality of its Nature : But by the divers 
 
274 The Wisdom of the Ancients, 
 
 Agitations and Motions of it, were firft produced im- 
 perfect, and ill agreeing Compofitions of Things, 
 making as it were certain Worlds for Proofs or Effays, 
 and fo in procefs of Time a perfect Fabrick or Struc- 
 ture was framed, which mould ftill retain and keep 
 his Form. And therefore the Government of the 
 firft Age was fhadowed by the Kingdom of Saturn, 
 who for the frequent DifTolutions and fhort Conti- 
 nuances of Things was aptly feigned to devour his 
 Children. The fucceeding Government was deci- 
 phered by the Reign of Jupiter, who confirmed 
 thofe continual Mutations unto Tartarus, a Place 
 fignifying Perturbation. This Place feems to be all 
 that middle Place between the lower Superficies of 
 Heaven, and the Centre of the Earth : In which all 
 Perturbations, and Fragility, and Mortality or Cor- 
 ruption are frequent. During the former Generation 
 of things in the time of Saturn's Reign, Venus was 
 not Born : For fo long as in the univerfality of Matter, 
 Difcord was better and more prevalent than Con- 
 cord, it was necefTary that there mould be total Dif- 
 folution or Mutation, and that in the whole Fabrick. 
 And by this kind of Generation were creatures pro- 
 duced before Saturn was deprived of his Genitals. 
 When this ceafed, that other which wrought by 
 Venus, immediately came in, confifting in fettled and 
 prevalent Concord of Things, fo that Mutation 
 mould be only in refpedt of the Parts, the univerfal 
 Fabrick remaining whole and inviolate. 
 
 Saturn, they fay, was depofed and call down into 
 
Ccelum, or Beginnings. 275 
 
 Hell, but not deftroyed and utterly extinguifhed, 
 becaufe there was an Opinion that the World fhould 
 relapfe into the old Chaos and interregnum again, 
 which Lucretius prayed might not happen in his 
 Time: 
 
 Quod procul a nobis fie 8 'at for tun a gubernans : 
 Et ratio potius quam res perfuadeat ipfa. 
 
 Of guiding Providence be gracious, 
 That this Doomfday be far removed from us ; 
 And grant, that by us it may be expected, 
 Rather than on us, in our Times effected. 
 
 For afterwards, the World mould fubfift by its 
 own quantity and power. Yet from the beginning 
 there was no reft : For in the Celeftial Regions there 
 firrl followed notable Mutations, which by the Power 
 of the Sun (predominating over fuperior Bodies) were 
 fo quieted, that the ftate of the World fhould be 
 conferved : And afterwards (in inferior Bodies) by 
 the fuppremng and difhpating of Inundations, Tem- 
 pefts, Winds, and general Earthquakes, a more peace- 
 able durable Agreement and Tranquillity of Things 
 followed. Bat of this Fable it may convertibly be 
 faid, That the Fable contains Philofophy, and Philo- 
 fophy again the Fable : For we know by Faith, that 
 all thefe Things are nothing elfe but the long fince 
 ceafmg and failing Oracles of Senfe, feeing that both 
 the Matter and Fabrick of the World are moft truly 
 referred to a Creator. 
 
276 The Wisdom of the Ancients. 
 
 xiii. Proteus, or Matter. 
 
 HE Poets fay that Proteus was Nep- 
 tune's Herdfman, a grave Sire, and fo 
 excellent a Prophet, that he might well 
 be termed thrice excellent; For he 
 knew not only Things to come, but even Things 
 paft as well as prefent ; fo that belides his Skill in 
 Divination, he was the Meffenger and Interpreter of 
 all Antiquities and hidden Myfteries. The Place of 
 his Abode was a huge vaft Cave, where his Cuftom 
 was every Day at Noon to count his Flock of Sea- 
 calves, and then to go to fleep. Moreover he that 
 defired his Advice in anything, could by no other 
 means obtain it, but by catching him in Manacles, 
 and holding him fall therewith ; who neverthelefs to 
 be at liberty, would turn himfelf into all manner of 
 Forms and Wonders of Nature; fometimes into 
 Fire, fometimes into Water, fometimes into the fhape 
 of Beafts, and the like ; till at length he were reftored 
 to his own Form again. 
 
 This Fable may feem to unfold the fecrets of Na- 
 ture, and the properties of Matter. For under the 
 Perfon of Proteus, the firft Matter (which next to 
 God) is the ancienteft Thing may be reprefented : 
 For Matter dwells in the concavity of Heaven, as in 
 a Cave. 
 
Proteus, or Matter. 277 
 
 He is Neptune* s Bondman, becaufe the Operations 
 and Difpenfations of Matter are chiefly exercifed in 
 liquid Bodies, 
 
 His Flock or Herd feems to be nothing but the 
 ordinary Species of fenfible Creatures, Plants, and 
 Metals, in which Matter feems to diffufe and as it 
 were fpend itfelf ; fo that after the forming and per- 
 fecting of thefe Kinds, (having ended as it were her 
 Tafk,) fhe feems to Sleep, and take her Reft, not at- 
 tempting the Compofition of any more Species. And 
 this may be the Moral of Proteus' *s counting of his 
 Flock, and of his fleeping. 
 
 Now this is faid to be done, not in the Morning, 
 nor in the Evening, but at Noon ; to wit, at fuch 
 time as is moll fit and convenient for the perfecting 
 and bringing forth of Species out of Matter, duly pre- 
 pared and predifpofed, and in the middle, as it were 
 between their Beginning and Declinations, which we 
 know fufEciently (out of the Holy Hiftory) to be 
 done about the time of the Creation : For then by 
 the power of that Divine Word (Producat,) Matter 
 at the Creator's Command did congregate itfelf (not 
 by Ambages or Turnings, but inftantly) to the Pro- 
 duction of its Work into an Act and Conftitution of 
 Species. And thus far have we the Narration of 
 Proteus (free and unreftrained, together with his 
 Flock complete) : For the univerfality of Things, 
 with their ordinary Structures and Compofitions of 
 Species, bears the Face of Matter, not limited and 
 conftrained, and of the Flock alfo of Material Beings. 
 
278 The Wisdom of the Ancients. 
 
 Neverthelefs if any expert Minifler of Nature, fhall 
 encounter Matter by main force, vexing and urging 
 her with Intent and Purpofe to reduce her to no- 
 thing ; fhe contrariwife (feeing Annihilation and 
 abfolute Deftrudion cannot be effected by the Omni- 
 potency of God) being thus caught in the ftraits of 
 Neceffity, doth change and turn herfelf into divers 
 ftrange Forms and Shapes of Things, fo that at length 
 (by fetching a Circuit as it were) fhe comes to a 
 Period, and (if the Force continue) betakes herfelf 
 to her former Being. The reafon of which Conflraint 
 or Binding will be more facile and expedite, if 
 Matter be laid hold on by Manacles, that is, Extre- 
 mities. 
 
 Now whereas it is feigned that Proteus was a 
 Prophet, well fkilled in three differences of Times, 
 it hath an excellent Agreement with the Nature of 
 Matter : for it is neceffary that he that will know 
 the Properties and Proceedings of Matter, fhould 
 comprehend in his Underftanding the fum of all 
 things, which have been, which are, or which fhall 
 be, although no Knowledge can extend fo far as to 
 fingular, and individual Beings. 
 
279 
 
 xiv. Memnon, or a Youth too 
 forward. 
 
 HE Poets fay, that Memnon was the 
 Son of Aurora, who (adorned with 
 beautiful Armour, and animated with 
 popular Applaufe,) came to the Troja?i 
 War s where (in ralh Boldnefs) hailing unto, and 
 thiriling after Glory, he enters into fingle Combat 
 with Achilles , the valiantefl of all the Grecians, by 
 whofe powerful Hand he was there flain. But Ju- 
 piter pitying his Deftruction, fent Birds to modulate 
 certain lamentable and doleful Notes at the Solemni- 
 zation of his Funeral Obfequies. Whofe Statue alfo 
 (the Sun reflecting on it with his Morning Beams) 
 did ufually, as is reported, fend forth a mournful 
 Sound. 
 
 This Fable may be applied to the unfortunate 
 Deftinies of hopeful young Men, who, like the Sons 
 of Aurora, (puffed up with the glittering fhew of 
 Vanity, and Orientation,) attempt Actions above 
 their Strength, and provoke, and prefs the moll 
 valiant Heroes to combat with them ; fo that (meet- 
 ing with their overmatch) they are vanquifhed, and 
 dellroyed : whofe untimely Death is oft accompanied 
 with much Pity and Commiferation. For among 
 all the Difaflers that can happen to Mortals, there is 
 
280 The Wisdom of the Ancients. 
 
 none (o lamentable, and fo powerful to move Com- 
 panion, as the flower of Virtue cropped with too 
 fudden a Mifchance. Neither hath it been often 
 known that Men in their green Years become fo 
 loathfome, and odious, as that at their Deaths either 
 Sorrow is ftinted, or Commiferation moderated ; but 
 that Lamentation and Mourning do not only flutter 
 about their Obfequies, like thofe Funeral Birds ; but 
 this pitiful Commiferation doth continue for a long 
 fpace, and efpecially by Occafions, and new Motions, 
 and beginning of great Matters, as it were by the 
 Morning Rays of the Sun, their Paflions and Defires 
 are renewed. 
 
 xv. Tithonus, or Satiety, 
 
 T is elegantly feigned, that Tithonus 
 was the Paramour of Aurora, who 
 (defirous to enjoy his Company) peti- 
 tioned Jupiter that he might never 
 die ; but (through Womanifh overfight) forgetting to 
 infert this Claufe in her Petition, that he might not 
 withal grow old, and feeble ; it followed that he was 
 only freed from the condition of Mortality ; but for 
 old Age, that came upon him in a marvellous, and 
 miferable fafhion, agreeable to the ftate of thofe who 
 cannot die, yet every Day grow weaker and weaker 
 with Age : Infomuch that Jupiter (in commiferation 
 
Tithonus, or Satiety. 281 
 
 of that his Mifery,) did at length metamorphofe him 
 into a Grafshopper. 
 
 This Fable feems to be an ingenious Character, or 
 Defcription of Pleafure, which in the Beginning, and 
 as it were, in the Morning, feems to be pleafant and 
 delightful, that Men defire they might enjoy, and 
 monopolize it for ever unto themfelves, unmindful 
 of that Satiety, and Loathing, which (like old Age,) 
 will come upon them before they be aware. And 
 fo at laft, (when the ufe of Pleafure leaves Men, the 
 Defire and Affection not yet yielding unto Death,) 
 it comes to pafs that Men pleafe themfelves only by 
 talking, and commemorating thofe things which 
 brought Pleafure unto them in the flower of their 
 Age, which may be obferved in libidinous Perfons, 
 and alfo in Men of Military ProfefTions ; the one de- 
 lighting in beaftly Talk, the other boafting of their 
 valorous Deeds, like Grafshoppers, whofe Vigour 
 confifts only in their Voice. 
 
 xvi. Juno's Suitor, or Bafenefs, 
 
 
 k.OS> * <T> 
 
 
 
 m 
 
 HE Poets fay, that "Jupiter, to enjoy 
 his luftful Delights, took upon him the 
 fhape of fun dry Creatures, as of a Bull, 
 of an Eagle, of a Swan, and of a Golden 
 Shower ; but being a Suitor to Juno, he came in a 
 Form molt ignoble and bafe, an Object full of Con- 
 
282 The Wisdom of the Ancients. 
 
 tempt and Scorn, refembling indeed a miferable 
 Cuckoo weather-beaten with Rain and Tempeft, 
 numbed, quaking, and half dead with Cold. 
 
 This Fable is wife, and feems to be taken out of 
 the Bowels of Morality ; the Senfe of it being this, 
 That Men boaft not too much of themfelves, think- 
 ing by Oftentation of their own Worth, to insinuate 
 themfelves into Eftimation and Favour with Men. 
 The Succefs of fuch Intentions being for the moft 
 part meafured by the Nature and Difpofition of thofe 
 to whom Men fue for Grace; who, if of themfelves 
 they be endowed with no Gifts and Ornaments of 
 Nature, but are only of haughty and malignant Spi- 
 rits, (intimated by the Perfon of Juno,) then are 
 Suitors to know that it is good Policy to omit all 
 kind of Appearance that may any way fhew their 
 own leaft Praife or Worth, and that they much de- 
 ceive themfelves in taking any other Courfe. Neither 
 is it enough to fhew Deformity in Obfequioufnefs, 
 unlefs they alfo appear even abjecl: and bafe in their 
 very Perfons. 
 
 xvii. Cupid, or an Atom. 
 
 HAT which the Poets fay of Cupid, or 
 hove, cannot properly be attributed to 
 one and the felf fame Perfon ; and yet 
 the Difference is fuch, that (by reject- 
 ing the Confufion of Perfons,) the Similitude may be 
 received. 
 
Cupid, or an Atom. 283 
 
 They fay, that Love is the ancienteft of all the 
 Gods, and of all things elfe, except Chaos, which 
 they hold to be a Contemporary with it. Now as 
 touching Chaos, that by the Ancients was never dig- 
 nified with Divine Honour, or with the Title of the 
 God. And as for Love, they abfolutely bring him 
 in without a Father ; only fome are of opinion, that 
 he came of an Egg that was laid by Nox, and that 
 on Chaos he begat the God, and all things elfe. 
 There are four things attributed to him, perpetual 
 Infancy, Blindnefs, Nakednefs, and Archery. There 
 was alfo another Love, which was the youngefl of 
 the Gods, and he, they fay, was the Son of Venus, 
 On this alfo they bellow the Attributes of the elder 
 Love, as in fome fort will apply unto him. 
 
 This Fable tends, and looks to the Cradle of Na- 
 ture, Love feeming to be the Appetite or Defire of 
 the firft Matter, or (to fpeak more plain) the natural 
 motion of the Atom, which is that Ancient and only 
 Power that Forms and Fafhions all things out of 
 Matter, of which there is no Parent, that is to fay, 
 no Caufe, feeing every Caufe is as a Parent to its 
 EfFedt. Of this Power or Virtue there can be no 
 Caufe in Nature (as for God, we always except him,) 
 for nothing was before it, and therefore no efficient 
 Caufe of it. Neither was there any thing better 
 known to Nature, and therefore neither Genus nor 
 Form. Wherefore whatfoever it is, pofitive it is, 
 and but inexpreffible. Moreover, if the manner and 
 proceeding of it were to be conceived, yet could it 
 
284 The Wisdom of the Ancients. 
 
 not be by any Caufe, feeing that (next unto God,) 
 it is the Caufe of Caufes, it felf only without any 
 Caufe. And perchance there is no likelihood that 
 the manner of it may be contained or comprehended 
 within the narrow compafs of human Search. Not 
 without reafon therefore it is feigned to come of an 
 Egg which was laid by Nox. Certainly the Divine 
 Philofopher grants fo much. 
 
 Eccl. 3. 11. C unci a fecit tempeftatibus fuis pul- 
 chra, et mundum tradidit difputationibus eorum, ita 
 tamen ut non inveniat homo opus, quod operatus eft 
 Deus a principio ad finem. That is, he hath made 
 every thing beautiful in their Seafons, alfo he hath fet 
 the World in their Meditations ; yet Man cannot 
 find the Work that God hath wrought, from the Be- 
 ginning even to the End : For the principal Law of 
 Nature, or Power of this Delire, created (by God,) 
 in thefe parcels of things, for concurring and meet- 
 ing together, (from whofe Repetitions and Multipli- 
 cations all Variety of Creatures proceeded, and were 
 compofed,) may dazzle the Eyes of Men's Under- 
 ftandings, and comprehended it can hardly be. The 
 Greek Philofophers are obferved to be very acute and 
 diligent in fearching out the material Principles of 
 things ; but in the beginnings of Motion (wherein 
 confifts all the efficacy of Operation,) they are negli- 
 gent and weak, and in this that we handle, they feem 
 to be altogether blind, and Hammering ; for the Opi- 
 nion of the Peripateticks concerning the appetite of 
 Matter, caufed by Privation, is in a manner nothing 
 
Cupid, or an Atom. 285 
 
 elfe but Words, which rather found, than fignify any 
 Reality. And thofe that refer it unto God, do very 
 well ; but then they leap up, they afcend not by de- 
 grees ; for doubtlefs there is one chief Law fubordi- 
 nate to God, in which all natural things concur and 
 meet, the fame that in the fore-cited Scripture is de- 
 monftrated in thefe Words, Opus quod operatus eft 
 Deus aprincipio ufque ad finem ; the Work that God 
 hath wrought from the Beginning even to the End. 
 But Democritus, which entered more deeply into 
 the Confi deration, of this Point, after he had con- 
 ceived an Atom, with fome fmall Dimeniion and 
 Form, he attributed unto it one only Defire, or firft 
 Motion, limply, or abfolutely, and another compara- 
 tively, or in refpect ; for he thought that all things 
 did properly tend to the Centre of the World, 
 whereof thofe Bodies which were more material, de- 
 fcend with fwifter Motion, and thofe that had lefs 
 Matter, did, on the contrary, tend upward. But 
 this Meditation was very mallow, containing lefs than 
 was expedient ; for neither the turning of the Ce- 
 leflial Bodies in a round, nor fhutting and opening 
 of things, may feem to be reduced or applied to this 
 Beginning. And as for that opinion of Epicurus, 
 concerning the cafual Declination and Agitation of 
 the Atom, it is but a mere Toy, and a plain Evidence, 
 that he was ignorant of that Point. It is therefore 
 more apparent (than we could wifh,) that this Cupid, 
 or Love, remains as yet clouded under the fhades of 
 Night. Now as concerning his Attributes, He is 
 
286 The Wisdom of the Ancients. 
 
 elegantly defcribed with perpetual Infancy, or Child- 
 hood ; becaufe compound Bodies they feem greater, 
 and more ftricken in Years : Whereas the firft Seeds 
 of things, or Atoms , they are little and diminute, and 
 alfo in their Infancy. 
 
 He is alfo well feigned to be naked, becaufe all com- 
 pound Bodies, to a Man rightly judging, feem to be 
 apparelled and clothed, and nothing to be properly 
 naked but the firft Particles of things. 
 
 ■ Concerning his Blindnefs, the Allegory is full of 
 Wifdom ; for this Love, or Defire (whatfoever it be) 
 feems to have but little Providence, as directing his 
 Pace and Motion by that which it perceives neareft; 
 not unlike blind Men that go by feeling : More admi- 
 rable then, muft that chief divine Providence be, 
 which (from things empty and deftitute of Providence, 
 and as it were blind), by a conftant and fatal Law, 
 produceth fo excellent an Order and Beauty of 
 Things. 
 
 The laft thing which is attributed to Love, is Ar- 
 chery j by which is meant, that his Virtue is fuch, as 
 that it works upon a diftant Objecl; becaufe that 
 whatfoever operates afar off, feems to moot, as it were, 
 an Arrow. Wherefore whofoever holds . the Being 
 both of Atoms and Faculty, muft needs infer, that 
 the Virtue of the Atom reacheth to a diftant Object : 
 for if it were not fo, there could be no Motion at all, 
 by reafon of the interpofition of Vacuity s but all 
 things would ftand ftone ftill, and remain immove- 
 able. 
 
Cupid, or an Atom. 287 
 
 Now as touching that other Cupid or Love, he 
 may well be termed the youngefl of the Gods, be- 
 caufe he could have no Being before the Conftitution 
 of Species. And in his Defcription the Allegory may 
 be applied and traduced to Manners : Never thelefs 
 he holds fome kind of Conformity with the Elder ; 
 for Venus doth generally ftir up a defire of Conjunc- 
 tion and Procreation, and Cupid her Son doth apply 
 this Defire to fome individual Nature; fo that the 
 general Difpofition comes from Venus, the more exacl: 
 Sympathy from Cupid : the one derived from Caufes 
 more near, the other from Beginnings more remote 
 and fatal, and as it were from the elder Cupid, of 
 whom every exquifite Sympathy doth depend. 
 
 xviii. Diomedes, or Zeal. 
 
 IOMEDES flouriming with great 
 Fame and Glory in the Trojan Wars, 
 and in high favour with Pallas, was 
 by her mitigated (being indeed for- 
 warder than he mould have been) not to forbear 
 Venus a jot, if he encountered with her in Fight ; 
 which very boldly he performed, wounding her in 
 the right Arm. This prefumptuous Fact he carried 
 clear for a while ; and being honoured and renowned 
 for his many heroick Deeds, at laft returned into his 
 own Country, where finding himfelf hard beflead 
 
288 The Wisdom of the Ancients. 
 
 with domeftic Troubles, fled into Italy, betaking 
 himfelf to the Protection of Foreigners, where in the 
 beginning he was fortunate and royally entertained 
 by King D annus with fumptuous Gifts, raifing many 
 Statues in honour of him throughout his Dominions. 
 But upon the very firft Calamity that happened unto 
 this Nation, whereunto he was fled for Succour, 
 King Daunus enters into a conceit with himfelf that 
 he had entertained a wicked Gueft in his Family, and 
 a Man odious to the Goddefs, and an Impugner of 
 their Divinity, that had dared, with his Sword, to 
 affault and wound that Goddefs, who in their Reli- 
 gion, they held it Sacrilege fo much as to touch. 
 Therefore, that he might expiate his Country's Guilt, 
 (nothing reflecting the Duties of Hofpitality, when 
 the Bonds of Religion tied him with a more reverend 
 regard) fuddenly flew Diomedes, commanding withal 
 that his Trophies and Statues fhould be abolifhed 
 and deftroyed. Neither was it fafe to lament this 
 miferable Defliny; but even his Companions in 
 Arms, whilft they mourned at the Funeral of their 
 Captain, and filled all the Places with Plaints and 
 Lamentations, were fuddenly metamorphofed into 
 Birds like unto Swans, who, when their Death ap- 
 proacheth, fing melodious and mournful Hymns. 
 
 This Fable hath a moft rare and lingular Subject : 
 For in any of the Poetical Records, wherein the 
 Heroes are mentioned, we find not that any one of 
 them, befides Diomedes, did ever with his Sword 
 offer Violence to any of the Deities. And indeed, 
 
Diomedes, or Zeal. 289 
 
 the Fable Teems in him to reprefent the Nature and 
 Fortune of Man, who of himfelf doth propound, and 
 make this as the end of all his Actions, to worfhip 
 fome Divine Power, or to follow fome Se£t of Reli* 
 gion, though never fo vain and fuperftitious, and 
 ■with Force and Arms to defend the fame : For al- 
 though thofe bloody Quarrels for Religion were un- 
 known to the Ancients, (the Heathen Gods not 
 having fo much as a touch of that Jealoufy, which is 
 an Attribute of the true God,) yet the Wifdom of 
 the Ancient Times feems to be fo copious and full, 
 as that, what was not known by Experience, was 
 yet comprehended by Meditations and Fictions. 
 They then that endeavour to reform and convince 
 any Seel; of Religion, (though vain, corrupt, and in- 
 famous, fhadowed by the perfon of Venus?) not by 
 the force of Argument and Doctrine, and Holinefs of 
 ■Life, and by the weight of Examples and Authority, 
 but labour to extirpate and root it out by Fire and 
 Sword, and Tortures, are encouraged, it may be, 
 thereunto by Pallas; that is, by the Acrity of Pru- 
 dence, and Severity of Judgment, by whofe Vigour 
 and Efficacy, they fee into the Falfity and Vanity of 
 thefe Errors : And by this their hatred to Pravity, 
 and good zeal to Religion, they purchafe of themfelves 
 great Glory, and by the Vulgar (to whom nothing 
 moderate can be grateful) are efteemed and honoured 
 as the only Supporters of Truth and Religion, when 
 others feem to be luke-warm and full of Fear. Yet 
 this Glory and Happinefs doth feldom endure to the 
 
290 The Wisdom of the Ancients. 
 
 end, feeing every violent Profperity, if it prevent not 
 alteration by an untimely Death grows to be unprof- 
 perous at laft : For if it happen that by a change of 
 Government, this banifhed and depreffed Sect get 
 Strength, and fo bear up again, then thefe zealous 
 Men, fo fierce in oppofition before, are condemned, 
 their very Names are hateful, and all their Glory ends 
 in Obloquy. 
 
 In that Diomedes is said to be murdered by his 
 Hoft, it gives us to underftand that the difference of 
 Religion breeds Deceit and Treachery, even among 
 neareft Acquaintance. 
 
 Now in that Lamentation and Mourning was not 
 tolerable but punifhed ; it puts us in mind, that let 
 there be never fo nefarious an Act done, yet there is 
 fome place left for Commiferation and Pity, that 
 even thofe that hate Offences, mould yet in Hu- 
 manity commiferate Offenders, and pity their Diftrefs, 
 it being the Extremity of Evil when Mercy is not 
 fufrered to have Commerce with Mifery. Yea, even 
 in the Caufe as well of Religion as Impiety, many 
 Men may be noted and obferved to have been com- 
 paffionate. But on the contrary the Complaints and 
 Moans of Diomedes 's Followers, that is, of Men of the 
 fame Seel and Opinion, are wont to be fhrill and 
 loud, like Swans or the Birds of Diomedes. In 
 whom alfo that part of the Allegory is excellent to 
 fignify that the laft Words of thofe that fuffer Death 
 for Religion, like the Songs of dying Swans, do won- 
 derfully work upon the Minds of Men, and ftrike 
 and remain a long time in their Senfes and Memories. 
 
 
291 
 
 xix. Daedalus, or Mechanick. 
 
 ECHANICAL Wifdom and Induftry, 
 and in it unlawful Science perverted to 
 wrong ends is fhadowed by the An- . 
 cients under the perfon of Dadalus, a 
 Man ingenious, but execrable. This Dcedalus (for 
 murdering his Fellow-fervant that emulated him) 
 being baniihed, was kindly entertained (during his 
 Exile) in many Cities and Princes' Courts : For in- 
 deed he was the Raifer and Builder of many goodly 
 Structures, as well in Honour of the Gods, as the 
 Beauty and Magnificence of Cities, and other public 
 Places, but for his Works of Mifchief he is moft 
 notorious. It is he that framed the Engine which 
 Paftphae ufed to fatisfy her Lull in company with a 
 Bull ; fo that by his wretched Induftry, and perni- 
 cious Device, that Monfter Minotaur (the Deftruc- 
 tion of fo many hopeful Youths) took his accurfed and 
 infamous Beginning, and ftudying to cover and in- 
 creafe one Mifchief with another ; for the Security 
 and Prefervation of this Monfter he invented and 
 built a Labyrinth, a Work for intent and ufe moft 
 nefarious and wicked, for Skill and Workmanfhip 
 famous and excellent. Afterwards, that he might 
 not be noted only for Works of Mifchief, but be 
 fought after as well for Remedies as for Inftruments 
 of Deftruction, he was the Author of that ingenious 
 
2Q2 The Wisdom of the Ancients. 
 
 Device concerning the Clew of Thread, by which 
 the Labyrinth was made paflable without any let. 
 This Dcedalus was perfecuted by Minos with great 
 Severity, Diligence, and Inquiry, but he always 
 found the means to avoid and efcape his Tyranny. 
 Laftly, he taught his Son Icarus to fly, but the 
 Novice, in Oflentation of this Art, foaring too high, 
 fell into the Sea and was drowned. 
 
 The Parable feems to be thus : In the beginning 
 of it may be noted that kind of Envy or Emulation 
 that lodgeth, and wonderfully fways and domineers 
 amongft excellent Artificers, there being no kind of 
 People more reciprocally tormented with bitter and 
 deadly hatred than they. 
 
 - The Banifhment alfo of Daedalus (a Punifhment 
 inflidted on him againfl the Rules of Policy and Pro- 
 vidence) is worth the noting : For Artificers have 
 this Prerogative to find entertainment and welcome 
 in all Countries, fo that Exile to an excellent Work- 
 man can hardly be termed a Punifhment, whereas 
 other Conditions and States of Life can fcarce live 
 out of their own Country. The Admiration of 
 Artificers is propagated and increafed in foreign 
 and flrange Nations, feeing it is a natural and un- 
 bred Difpofition of Men to value their own Coun- 
 try-men (in refpedt. of Mechanical Works) lefs than 
 Strangers. 
 
 Concerning the ufe of Mechanical Arts, that which 
 follows is plain. The Life of Man is much beholden 
 to them, feeing many things (conducing to the Or- 
 
D^DALUS, OR MECHANICK. 293 
 
 nament of Religion, to the Grace of Civil Difcipline, 
 and to the beautifying of all Human Kind) are ex- 
 tracted out of their Treafuries : And yet notwith- 
 ilanding from the fame Magazine or Store-houfe are 
 produced Inftruments both of Lull and Death ; for 
 to omit the Wiles of Bands, we well know how far 
 exquilite Poifons, Warlike Engines, and fuch like Mif- 
 chiefs (the eiFedls of Mechanical Inventions) do ex- 
 ceed the Minotaur himfelf in Malignity and favage 
 Cruelty. 
 
 Moreover that of the Labyrinth is an excellent 
 Allegory, whereby is fhadowed the Nature of Me- 
 chanical Sciences ; for all fuch handycraft Works as 
 are more ingenious and accurate, may be compared 
 to a Labyrinth in refpec~l of Subtilty and divers in- 
 tricate Paffages, and in other plain Refemblances, 
 which by the Eye of Judgment can hardly be 
 guided and difcerned, but only by the Line of Expe- 
 rience. 
 
 Neither is it impertinently added, that he which 
 invented the intricate Nooks of the Labyrinth, did 
 alfo mew the Commodity of the Clew : For Mechan- 
 ical Arts are of ambiguous ufe, ferving as well for 
 hurt as for Remedy, and they have in a manner 
 Power both to loofe and bind themfelves. 
 
 Unlawful Trades, and fo by confequence, Arts 
 themfelves are often perfecuted by Minos, that is, by 
 Laws, which do condemn them and prohibit Men to 
 ufe them. Neverthelefs they are hid and retained 
 every where, rinding lurking Holes and places of 
 
294 The Wisdom of the Ancients. 
 
 Receipt, which was well obferved by Tacitus of the 
 Mathematicians and Figure-flingers of his time, in a 
 thing not fo much unlike : Genus Hominum quod in 
 Civitate noftra femper et retinebitur et vetabitur. 
 There is a kind of Men that will always abide in our 
 City, though always forbidden. And yet notwith- 
 ftanding unlawful and curious Arts of what kind 
 foever, in tract of time, when they cannot perform 
 what they promife, do fall from the good Opinion 
 that was held of them, (no otherwife than Icarus 
 fell down from the Ikies,) they grow to be contemned 
 and fcorned, and fo perifh by too much Orientation. 
 And to fay the Truth, they are not fo happily re- 
 trained by the Reins of Law, as bewrayed by their 
 own Vanity. 
 
 xx. Eridthonius, or Impof- 
 ture. 
 
 HE Poets fable that Vulcan folicited 
 Minerva for her Virginity, and impa- 
 tient of denial, with an inflamed De- 
 fire offered her Violence, but in flrug- 
 gling his Seed fell upon the Ground, whereof came 
 Ericlbonius, whofe Body from the middle upward, 
 was of a comely and apt Proportion, but his Thighs 
 and Legs like the Tail of an Eel, fmall and deformed. 
 
Ericthonius, or Imposture. 295 
 
 To which Monftrolity he being confcious, became 
 the firft Inventor of the ufe of Chariots, whereby 
 that part of his Body which was well proportioned 
 might be feen, and the other which was ugly and un- 
 comely might be hid. 
 
 This ftrange and prodigious Fiction may feem to 
 fhew that Art which (for the great ufe it hath of 
 Fire) is fhadowed by Vulcan, although it labour by 
 much flriving with corporeal Subftances to force 
 Nature, and to make her fubjecl to it, (ihe being for 
 her induftrious Works rightly reprefented by Mi- 
 nerva ,*) yet feldom or never attains the end it aims 
 at, but with much ado and great Pains (wreftling as 
 it were with her) comes fhort of its Purpofe, and 
 produceth certain imperfect Births and lame Works, 
 fair to the Eye, but weak and defective in ufe, which 
 many Importers, (with much Subtilty and Deceit) 
 fet to View, and carry about, as it were in Triumph, 
 as may for the molt part be noted in Chemical 
 Productions, and other Mechanical Subtilties and 
 Novelties, efpecially when (rather perfecuting their 
 Intent, than reclining their Errors) they rather ftrive 
 to overcome Nature by force, than fue for her Em- 
 bracements by due Obfequioufnefs and Obfervance. 
 
296 The Wisdom of the Ancients. 
 
 xxi. Deucalion, or Restitution. 
 
 HE Poets fay, that (the People of the 
 Old World being deftroyed by a ge- 
 neral Deluge) Deucalion and Pyrrba 
 were only left alive ; who praying with 
 fervent and zealous Devotion, that they might know 
 by what means to repair Mankind, had anfwer from 
 an Oracle that they mould obtain what they defired, 
 if taking the Bones of their Mother, they caft them 
 behind their Backs ; which at firft ftruck them with 
 great Amazement and Defpair, feeing (all things be- 
 ing defaced by the Flood) it would be an endlefs 
 work to find their Mother's Sepulchre, but at length 
 they underftood that by Bones the Stones of the 
 Earth (feeing the Earth was the Mother of all things) 
 were fignified by the Oracle. 
 
 This Fable feems to reveal a fecret of Nature, 
 and to correct an Error familiar to Men's Conceits : 
 For through want of Knowledge Men think that 
 things may take Renovation and Reftoration from 
 their Putrefaction and Dregs, no otherwife than the 
 Phcenix from the Afhes, which in no cafe can be 
 admitted, feeing fuch kind of Materials, when they 
 have fulfilled their Periods, are unapt for the begin- 
 nings of fuch things : We muft therefore look back 
 to more common Principles. 
 
297 
 
 xxn. Nemefis, or the Viciffi- 
 tude of Things. 
 
 EMESIS is faid to be a Goddefs Ve- 
 nerable unto all, but to be feared of 
 none but Potentates and Fortune's 
 Favourites. She is thought to be the 
 Daughter of Ocean us and Nox. She is portrayed 
 with wings on her Shoulders, and on her Head a 
 Coronet; bearing in her Right Hand a Javelin of 
 AJb, and in her Left a Pitcher with the Similitudes 
 of Ethiopians engraven on it ; and laftly, fhe is de- 
 fcribed fitting on a Hart. 
 
 The Parable may be thus unfolded. Her Name 
 Nemejts doth plainly fignify Revenge or Retribution, 
 her Office and Adminiftration being (like a Tribune 
 of the People) to hinder the conftant and perpetual 
 Felicity of happy Men, and to interpofe her Word, 
 veto, I forbid the Continuance of it ; that is, not 
 only to chaftife Infolency, but to intermix Profperity 
 (though harmlefs and in a mean) with the Viciffi- 
 tudes of Adverfity, as if it were a Cuftom, that no 
 mortal Man ihould be admitted to the Table of the 
 Gods but for Sport. Truly when I read that- 
 Chapter, wherein Caius Plinius hath collected his 
 Misfortunes and Miferies of Augufkus Ctefar, whom 
 
298 The Wisdom of the Ancients. 
 
 of all Men I thought the moll Happy, who had alfo 
 a kind of Art to ufe and enjoy his Fortune, and in 
 whofe Mind might be noted neither Pride, nor Light- 
 nefs, nor Nicenefs, nor Diforder, nor Melancholy, 
 (as that he had appointed a time to die of his own ac- 
 cord,) I then deemed this Goddefs to be great and 
 powerful, to whofe Altar fo worthy a Sacrifice as 
 this was drawn. 
 
 The Parents of this Goddefs were O cean us and Nox, 
 that is, the Viciffitude of things and Divine Judgment 
 obfcure and fecret: For the Alterations of things are 
 aptly reprefented by the Sea, in refpecl; of the conti- 
 nual Ebbing and Flowing of it, and hidden Provi- 
 dence is well fet forth by the Night : For even the 
 Nocturnal Nemejis (feeing Human Judgment differs 
 much from Divine) was ferioufly obferved by the 
 Heathen. 
 
 Cadit et Ripbeus juftijjimus unus, 
 
 Quifuit ex Teucris, et fervantijjimus a qui. 
 Diis aliter vifum Virgil iEneid. lib. 2. 
 
 That Day, by Greekijb Force, was Ripbeus {lain 
 So juft and Uriel: Obferver of the Law, 
 As Troy within her Walls, did not contain 
 A better Man : Yet God then good it faw. 
 
 She is defcribed with Wings, becaufe the Changes 
 of things are fo fudden, as that they are feen before 
 forefeen : For in the Records of all Ages, we find 
 it for the moft part true, that great Potentates, and 
 
Nemesis. 299 
 
 wife Men, have perifhed by thofe Misfortunes which 
 they molt contemned ; as may be obferved in Marcus 
 Cicero, who being admonifhed by Decius Brutus of 
 Oclavius Cafar^s hypocritical Friendfhip and Hol- 
 low-heartednefs towards him, returns him this An- 
 fwer, Te autem, mi Brute, ft cut debeo, amo, quod 
 iftud quicquid eft nugarum me fcire voluifti : I muft 
 ever acknowledge myfelf (Dear Brutus) beholden to 
 thee, in Love, for that thou hall been fo careful to 
 acquaint me with that which I efteem but as a need- 
 lefs Trifle to be doubted. 
 
 Nemefis is alfo adorned with a Coronet, to fhew 
 the envious and malignant Difpofition of the Vulgar, 
 for when Fortune's Favourites and great Potentates 
 come to ruin, then do the common People rejoice, 
 fetting, as it were, a Crown upon the Head of Re- 
 venge. 
 
 The Javelin in her right Hand points at thofe 
 whom fhe aftually ftrikes and pierceth through. 
 
 And before thofe, whom fhe deflroys not in their 
 Calamity and Misfortune, fhe ever prefents that black 
 and difmal Spectacle in her left Hand : For quef- 
 tionlefs to Men fitting as it were upon the Pinnacle 
 of Profperity, the thoughts of Death and painfulnefs 
 of Sicknefs and Misfortunes, perfidioufnefs of Friends, 
 treachery of Foes, change of Eftate, and fuch like, 
 feem as ugly to the Eye of their Meditations, as thofe 
 Ethiopians pictured in Nemejis her Pitcher. Vir- 
 gil, in defcribing the Battle of Aclium, fpeaks thus 
 elegantly of Cleopatra, 
 
300 The Wisdom of the Ancients. 
 
 Re gin a in mediis pa trio vocat agmina fiftro, 
 Nee dum etiam geminos a tergo refpicit angues. 
 
 The Queen amidft this hurly-burly Hands, 
 And with her Country-Timbrel calls her Bands ; 
 Not fpying yet, where crawl' d behind her Back, 
 Two deadly Snakes with Venom fpeckled black. 
 
 But not long after, which way foever £he turned, 
 Troops of Ethiopians were ftill before her Eyes. 
 
 Laftly, It is wifely added, That Nemejis rides 
 upon a Hart, becaufe a Hart is a moft lively Crea- 
 ture. And albeit, it may be, that fuch as are cut off 
 by Death in their Youth, prevent and fliun the 
 Power of Nemefis ,* yet doubtlefs fuch, whofe Prof- 
 perity and Power continue long, are made fubjecT: 
 unto her, and lie as it were trodden under her Feet. 
 
 xxiii. Achelous, or Battle, 
 
 T is a Fable of Antiquity, that when 
 Hercules and Achelous as Rivals con- 
 tended for the Marriage of Deianira, 
 the matter drew them to Combat, 
 wherein Achelous took upon him many divers fhapes, 
 for fo was it in his Power to do, and amongft others, 
 transforming himfelf into the likenefs of a furious 
 wild Bull, afTaults Hercules and provokes him to 
 
Achelous, or Battle. 301 
 
 fight. But Hercules, for all this, flicking to his old 
 Human Form, courageoufly encounters him, and fo 
 the Combat goes roundly on. But this was the event, 
 That Hercules tore away one of the Bull's Horns, 
 wherewith he being mightily daunted and grieved, 
 to ranfom his Horn again, was contented to give 
 Hercules, in exchange thereof, the Amaltbean-lAom, 
 or Comu-Copia. 
 
 This Fable hath relation unto the Expeditions of 
 War, for the Preparations thereof on the defenfive 
 part (exprefled in the Perfon of Achelous) are very 
 diverfe and uncertain. But the invading Party is 
 moft commonly of one fort, and that very fingle, 
 confifting of an Army by Land, or perhaps of a Navy 
 by Sea. But for a King that in his own Territory 
 expects an Enemy, his occaiions are infinite. He 
 fortifies Towns, he afTembles Men out of the Coun- 
 tries and Villages, he raifeth Citadels, he builds and 
 breaks down Bridges, he difpofeth Garrifons, and 
 placeth Troops of Soldiers on PafTages of Rivers, on 
 Ports, on Mountains, and Ambufhes in Woods, and 
 is bulled with a multitude of other Directions, in- 
 fomuch, that every day he prefcribeth new Forms 
 and Orders ; and then at laft having accommodated 
 all things complete for Defence, he then rightly re- 
 prefents the form and manner of a fierce fighting 
 Bull. On the other fide, the Invader's greateft care 
 is, the fear to be diflreffed for Victuals in an Enemy- 
 Country ; and therefore affects chiefly to haften on 
 Battle : For if it fhould happen, that after a Field- 
 
302 The Wisdom of the Ancients. 
 
 fight, he prove the Victor, and as it were, break the 
 Horn of the Enemy, then certainly this follows, that 
 his Enemy being ftricken with Terror, and abafed 
 in his Reputation, prefently bewrays his weaknefs, 
 and feeking to repair his lofs, retires himfelf to fome 
 ftronghold, abandoning to the Conqueror the fpoil 
 and fack of his Country and Cities : which may well 
 be termed a Type of the Amalthean Horn. 
 
 xxiv. Dionyfus, or Paffions. 
 
 HEY fay that Seme/e, Jupiter's Sweet- 
 heart, (having bound her Paramour, 
 by an irrevocable Oath, to grant her 
 one Requeft which lhe would require) 
 delired that he would accompany her in the fame 
 form wherein he accompanied Juno: Which he 
 granting (as not able to deny) it came to pafs, that 
 the miferable Wench was burnt with Lightning. But 
 the Infant which fhe bare in her Womb, Jupiter, 
 the Father, took out, and kept it in a Gafh which he 
 cut in his Thigh, till the Months were complete 
 that it mould be born. This burden made Jupiter 
 fomewhat to limp, whereupon the Child (becaufe it 
 was heavy and troublefome to its Father while it lay 
 in his Thigh) was called Dionyfus. Being born it 
 was committed to Proferpina for fome Years to be 
 Nurft, and being grown up, it had fuch a maiden 
 
Dionysus, or Passions. 303 
 
 Face, as that a Man could hardly judge whether it 
 were a Boy or Girl. He was dead alfo, and buried 
 for a time, but afterward revived : Being but a 
 Youth, he invented and taught the planting and 
 dreffing of Vines, the making alfo, and ufe of Wine; 
 for which, becoming famous and renowned, he fub- 
 jugated the World, even to the uttermoft bounds of 
 India. He rode in a Chariot drawn with Tigers. 
 There danced about him certain deformed Hobgob- 
 lins called C oh ali, Acratus and others, yea, even the 
 Mufes alfo were fome of his Followers. He took to 
 Wife Ariadne, forfaken and left by Thefeus. The 
 Tree facred unto him was the Ivy. He was held 
 the Inventor and Inftitutor of Sacrifices and Cere- 
 monies, and full of Corruption and Cruelty. He 
 had power to ftrike Men with Fury and Madnefs ; 
 for it is reported, That at the celebration of his Or- 
 gies, two famous Worthies, Pentheus and Orpheus, 
 were torn in Pieces by certain frantic Women, the 
 one becaufe he got upon a Tree to behold their Ce- 
 remonies in thefe Sacrifices ; the other for making 
 melody with his Harp : And for his Gods, they are 
 in a manner the fame with Jupiter's. 
 
 There is fuch excellent morality couched in this 
 Fable, as that moral Philofophy affords not better ; 
 for under the Perfon of Bacchus is defcribed the na- 
 ture of Affection, Paffion or Perturbation, the Mother 
 of which (though never fo hurtful) is nothing elfe 
 but the Object of apparent good in the Eyes of Ap- 
 petite. And it is always conceived in an unlawful 
 
304 The Wisdom of the Ancients. 
 
 defire, rafhly propounded and obtained, before well 
 underftood and confidered ; and when it begins to 
 grow, the Mother of it, which is the defire of appa- 
 rent good by too much fervency, is deflroyed and 
 perifheth. Neverthelefs (whilft yet it is an imper- 
 fect Embryo) it is nourifhed and preferved in the 
 Human Soul (which is as it were a Father unto it, 
 and reprefented by Jupiter) but efpecially in the 
 inferior part thereof, as in a Thigh, where alfo it 
 caufeth fo much trouble and vexation, as that good 
 determinations and actions- are much hindered and 
 lamed thereby ; and when it comes to be con- 
 firmed by confent and habit, and breaks out as it 
 were into act, it remains yet a while with Proferplva y 
 as with a Nurfe, that is, it feeks corners and fecret 
 places, and as it were, Caves under Ground, until 
 (the Reins of Shame and Fear being laid afide in a 
 pampered audacioufnefs) it either takes the pretext of 
 fome Virtue, or becomes altogether impudent and 
 fhamelefs. And it is moll true, that every vehement 
 Paffion is of a doubtful Sex, as being Mafculine in 
 the firft Motion, but Feminine in Profecution. 
 
 It is an excellent Fiction that of Bacchus' V reviving; 
 for Pafhons do fometimes feem to be in a dead Sleep, 
 and as it were utterly extinct, but we ihould not 
 think them to be fo indeed, no, though they lie, as it 
 were, in their Grave ; for let there be but matter and 
 opportunity offered, and you mall fee them quickly 
 to revive again. 
 
 The invention of Wine is wittily afcribed unto 
 
Dionysus, or Passions. 305 
 
 him ; every affection being ingenious and fkilful in 
 finding out that which brings Nourifhment unto it ; 
 and indeed, of all things known to Men, Wine is 
 moll powerful and efficacious to excite and kindle Paf- 
 fions of what kind foever, as being in a manner com- 
 mon Nurfe to them all. 
 
 Again, his conquering of Nations, and undertaking 
 infinite Expeditions is an elegant device ; for Defire 
 never refts content with what it hath, but with an 
 infinite and unfatiable Appetite Hill covets and gapes 
 after more. 
 
 His Chariot alfo is well faid to be drawn by Ti- 
 gers ; for as foon as any affection fhall from going 
 a-foot, be advanced to ride in a Chariot, and mail 
 captivate Reafon, and lead her in a Triumph, it grows 
 cruel, untamed, and fierce againfl whatfoever with- 
 flands or oppofeth it. 
 
 It is worth the noting alfo, that thofe ridiculous 
 Hobgoblins are brought in dancing about his Chariot; 
 for every Paffion doth caufe in the Eyes, Face and 
 Gefture, certain indecent, and ill-feeming, apifh, and 
 deformed Motions ; fo that they who in any kind of 
 Paffion, as in anger, arrogance, or love, feem glorious 
 and brave in their own Eyes, do yet appear to others 
 mifshapen and ridiculous. 
 
 In that the Mufes are faid to be of his company, it 
 fhews that there is no affection almoft which is not 
 foothed by fome Art, wherein the indulgence of 
 Wits doth derogate from the glory of the Mufes, who 
 
306 The Wisdom of the Ancients. 
 
 (when they ought to be the Miflrefs of Life) are 
 made the Waiting-maids of Affections. 
 
 Again, where Bacchus is faid to have loved 
 Ariadne, that was rejected by Thefeus ; it is an 
 Allegory of fpecial obfervation ; for it is moll certain, 
 that Paffions always covet and defire that which 
 Experience forfakes ; and they all know (who have 
 paid dear for ferving and obeying their Lull) that 
 whether it be Honour, or Riches, or Delight, or 
 Glory, or knowledge, or any thing elfe which they 
 feek after, yet are they but things call off, and by 
 divers Men, in all ages after experience had utterly 
 rejected and loathed. 
 
 Neither is it without a Myflery, that the Ivy was 
 facred to Bacchus ,* for the Application holds, Firfl, 
 In that the Ivy remains green in Winter : Secondly, 
 In that it Hicks to, embraceth and overtoppeth 
 fo many divers Bodies, as Trees, Walls and Edifices. 
 Touching the firfl, every pafTion doth by refiflance 
 and relu&ation, and as it were by Antiperifiafis (like 
 the Ivy of the cold Winter) grow frefh and lufly. 
 And as for the other, every predominate Affection 
 doth again (like the Ivy) embrace and limit all Hu- 
 man Actions and Determinations, adhering and cleav- 
 ing fall unto them. 
 
 Neither is it a wonder, that fuperflitious Rites and 
 Ceremonies were attributed unto Bacchus, feeing every 
 giddy-headed humour keeps in a manner Revel-rout 
 in falfe Religions ; or that the caufe of Madnefs 
 mould be afcribed unto him, feeing every affection is 
 
Dionysus, or Passions. 307 
 
 by Nature a fhort fury, which (if it grows vehement, 
 and become habitual) concludes in Madnefs. 
 
 Concerning the rending and difmembering of Pen- 
 tbeus and Orpheus, the Parable is plain, for every 
 prevalent affection is outrageous and fevere, and 
 againft curious inquiry, and wholefome and free ad- 
 monition. 
 
 Laftly, That by confulion of Jupiter and Bacchus, 
 their Perfons may be well transferred to a Parable, 
 feeing noble and famous Acts, and remarkable and 
 glorious Merits, do fometimes proceed from Virtue, 
 and well ordered Reafon and Magnanimity, and 
 fometimes from a fecret Affection, and hidden Paf- 
 fion, which are fo dignified with the celebrity of 
 Fame and Glory, that a Man can hardly diftinguifh 
 between the Acts of Bacchus, and the Jefts of Ju- 
 piter. 
 
 xxv. Atalanta, or Gain. 
 
 TALANTA, who was reputed to ex- 
 cel in fwiftnefs, would needs challenge 
 Hippome?ies at a match in Running. 
 The conditions of the Prize were 
 thefe : That if Hippomenes won the Race, he fhould 
 efpoufe Atalanta >• if he were out-run, that then he 
 ihould forfeit his Life. And in the Opinion of all, 
 the victory was thought afTured of Atalanta' 's fide, 
 
308 The Wisdom of the Ancients. 
 
 being famous, as ftie was, for her matchlefs and in- 
 conquerable fpeed, whereby me had been the bane of 
 many. Hippome?ies therefore bethinks him how to 
 deceive her by a Trick, and in that regard provides 
 three Golden Apples or Balls, which he purpofely 
 carried about him. The Race is begun, and Ata- 
 lanta gets a good ftart before him. He feeing him- 
 felf thus caft behind, being mindful of his device, 
 throws one of his Golden Balls before her, and yet 
 not outright, but fomewhat of the one fide, both to 
 make her linger and alfo to draw her out of the right 
 courfe : She, out of a Womanifh defire, (being thus 
 enticed by the Beauty of the Golden Apple) leaving 
 her direct Race runs afide, and Hoops to catch the 
 Ball, Hippomenes the while holds on his courfe, get- 
 ting thereby a great Hart, and leaves her behind him : 
 But fhe by her own natural fwiftnefs, recovers her 
 loft time, and gets before him again. But Hippomenes 
 {till continues his flight, and both the fecond and 
 third times cafts out his Balls, thofe enticing delays ; 
 and fo by craft, and not by his activity, he wins the 
 Race and Victory. 
 
 This Fable feems Allegorically to demonftrate a 
 notable conflict between Art and Nature ; for Art 
 (fignified by Atalantd) in its work (if it be not letted 
 and hindered) is far more fwift than Nature, more 
 fpeedy in pace, and fooner attains the end it aims at, 
 which is manifeft almoft in every effect : As you may 
 fee it in Fruit-trees, whereof thofe that grow of a 
 Kernel are long ere they bear, but fuch as are grafted 
 
Atalanta, or Gain. 309 
 
 on a Stock a great deal fooner. You may fee it in 
 Clay, which in the generation of Stones, is long ere 
 it becomes hard ; but in the burning of Bricks, is 
 very quickly erTe&ed. Alfo in Moral Paffages you 
 may obferve, that it is a long time ere (by the benefit 
 of Nature) forrow can be affuaged, and comfort at- 
 tained ; whereas, Philofophy (which is, as it were, 
 Art of Living) tarries not the leifure of time, but doth 
 it inftantly, and out of hand ; and yet this Preroga- 
 tive and lingular agility of Art is hindered by certain 
 Golden Apples to the infinite prejudice of Human 
 proceedings : For there is not any one Art or Science 
 which conftantly perfeveres in a true and lawful 
 courfe, till it comes to the propofed End or Mark ; 
 but ever and anon makes Hops after good beginnings, 
 leaves the Race, and turns aiide to Profit and Com- 
 modity, like Atalanta. 
 
 Declinat curfus, aurumque volubile to Hit. 
 
 Who doth her courfe forfake, 
 The Rolling Gold to take. 
 
 And therefore it is no wonder that Art hath not 
 the Power to conquer Nature, and by Pact or Law 
 of Conqueft, to kill and deilroy her ; but on the con- 
 trary it falls out, that Art becomes fubjeft to Nature, 
 and yields the Obedience, as a Wife the Hufband, 
 
310 The Wisdom of the Ancients. 
 
 xxvi. Prometheus, or the 
 Statue of Man. 
 
 HE Ancients deliver, that Prometheus 
 made a Man of Clay, mixed with cer- 
 tain parcels taken from divers Animals, 
 who ftudying to maintain this his 
 Work by Art, (that he might not be accounted a 
 founder only, but Propagator of Human kind) ftole 
 up to Heaven with a bundle of Twigs, which he 
 kindled at the Chariot of the Sun, came down again, 
 and communicated it with Men : And yet they fay, 
 (That notwithstanding this excellent work of his,) 
 he was requited with Ingratitude, in a treacherous 
 Confpiracy : For they accufed both him and his In- 
 vention to Jupiter, which was not fo taken as was 
 meet it mould, for the Information was pleafmg to 
 Jupiter, and all the Gods. And therefore in a 
 merry Mood, granted unto Men, not only the ufe of 
 Fire, but perpetual youth alfo, a Boon moll accepta- 
 ble and defirable. They being, as it were, over-joyed, 
 did foolifhly lay this Gift of the Gods, upon the back 
 of an Afs, who being wonderfully opprefled with 
 Thirfl, and near a Fountain, was told by a Serpent 
 (which had the cuftody thereof) that he mould not 
 drink, unlefs he would promife to give him the 
 Burthen that was on his Back. The filly Afs ac- 
 
Prometheus. 311 
 
 cepted the condition, and fo the reftoration of Youth 
 (fold for a draught of Water) paft from Men to Ser- 
 pents. But Prometheus full of Malice, being recon- 
 ciled unto Men, after they were fruftrated of their 
 Gift, but in a Chafe yet with Jupiter, feared not to 
 ufe deceit in Sacrifice : For having killed two Bulls, 
 and in one of their Hides wrapped up the Flefh and 
 Fat of them both, and in the other only the Bones, 
 with a great fhew of Religious Devotion, gave Ju- 
 piter his choice, who (detefting his Fraud and Hy- 
 pocrify, but taking an occafion of Revenge) chofe 
 that which was Hopped with Bones, and fo turning to 
 Revenge (when he faw that the Infolency of Prome- 
 theus would not be reprefented, but by laying fome 
 grievous Affliction upon Mankind, in the forming of 
 which he fo much bragged and boafted) commanded 
 Vulcan to frame a goodly beautiful Woman, which 
 being done, every one of the Gods beflowed a Gift 
 on her ; whereupon fhe was called Pandora. To 
 this Woman they gave, in her hand, a goodly Box 
 full of all Miferies and Calamities, only in the bot- 
 tom of it they put Hope ; with this Box fhe comes 
 firft to Prometheus, thinking to catch him, if perad- 
 venture he mould accept it at her hands, and fo open 
 it; which he neverthelefs, with good Providence 
 and Forefight refufed. Whereupon fhe goes to Epi- 
 metheus (who though Brother to Prometheus, yet 
 was of a much differing difpofition) and offers this 
 Box unto him, who without delay took it, and rafhly 
 opened it ; but when he faw that all kind of Miferies 
 
312 The Wisdom of the Ancients. 
 
 came fluttering about his Ears, being wife too late, 
 with great fpeed and earner! endeavour clapped on the 
 Cover, and fo with much ado retained Hope fitting 
 alone in the bottom ; at lafl Jupiter laying many and 
 grievous Crimes to Prometbeus's charge (as that he 
 had ftolen Fire from Heaven, that in contempt of 
 his Majefly, he facrificed a Bull's Hide Huffed with 
 Bones, that he fcornfully rejecled his Gift, and be- 
 fides all this that he offered violence to Pallas) call 
 him into Chains, and doomed him to perpetual 
 Torment : And by Jupiter's Command, was brought 
 to the Mountain Caucafus, and there bound fart to a 
 Pillar that he could not flir; there came an Eagle 
 alfo, that every day fat tyring upon his Liver and 
 walled it, but as much as was eaten in the day, grew 
 again in the Night, that Matter for Torment to work 
 upon might never decay. But yet they fay there 
 was an end of this Punifhment. For Hercules craft- 
 ing the Ocean in a Cup, which the Sun gave him, 
 came to Caucafus, and fet Prometheus at liberty, by 
 mooting the Eagle with an Arrow. Moreover in 
 fome Nations there were inflituted in the honours 
 of Prometheus, certain Games of Lamp-bearers, in 
 which they that flrive for the Prize, were wont to 
 carry Torches lighted ; which whofo fuffered to go 
 out, yielded the Place and Viclory to thofe that fol- 
 lowed, and fo call back themfelves ; fo that whofo- 
 ever came firft to the Mark with his Torch burning, 
 got the Prize. 
 
 This Fable demonilrates and preifeth many true 
 
Prometheus. 313 
 
 and grave Speculations, wherein fome things have 
 been heretofore well noted, others not fo much as 
 touched. 
 
 Prometheus doth clearly and elegantly fignify Pro- 
 vidence : For in the Univerfality of Nature, the 
 Fabrick and Conftitution of Man only was by the 
 Ancients picked out and chofen, and attributed unto 
 Providence, as a peculiar Work. The reafon of it 
 feems to be, not only in that the Nature of Man is 
 capable of a mind and underftanding, which is the 
 -Seat of Providence s and therefore it would feem 
 ftrange and incredible, that the reafon and mind 
 fhould fo proceed and flow from dumb and deaf 
 Principles, as that it fhould neceflarily be concluded, 
 the Soul of Man to be endued with Providence, not 
 without the example, intention, and llamp of a 
 greater Providence. But this alfo is chiefly pro- 
 pounded, that Man is as it were the Centre of the 
 World, in refpedt of final Caufes, fo that if Man were 
 not in Nature, all things would feem to ftray and 
 wander without purpofe, and like fcattered Branches 
 (as they fay) without inclinations to their end : For 
 all things attend on Man, and he makes ufe of, and 
 gathers Fruit from all Creatures : For the revolutions 
 and periods of Stars make both for the diftincldons 
 of Times, and the diftribution of the World's light. 
 Meteors alfo are referred to prefages of Tempefls ; 
 and Winds are ordained as well for Navigation, as 
 for turning of Mills, and other Engines : And Plants, 
 and Animals of what kind foever, are ufeful either 
 
314 The Wisdom of the Ancients. 
 
 for Men's Houfes, and Places of inciter, or for Rai- 
 ment, or for Food, or Medicine, or for eafe of Labour, 
 or in a word, for delight and folace ; fo that all things 
 feem to work, not for themfelves, but for Man. 
 
 Neither is it added without confideration that cer- 
 tain Particles were taken from divers living Creatures, 
 and mixed and tempered with that clayey Mafs, be- 
 caufe it is moll true that of all things comprehended 
 within the compafs of the Univerfe, Man is a thing 
 moll mixed and compounded, infomuch that he was 
 well termed by the Ancients, a little World ; for al- 
 though the Cbymicks do, with too much Curioiity, 
 take and wreft the elegance of this Word {Microcofni) 
 to the Letter, contending to find in Man all Min- 
 erals, all Vegetables and the reft, or any thing that 
 holds proportion with them; yet this proportion 
 remains found and whole, that the Body of Man, 
 of all material beings is found to be moft com- 
 pounded, and moft organical, whereby it is endued 
 and furnifhed with moft admirable Virtues and Fa- 
 culties. And as for fimple Bodies, their Powers 
 are not many, though certain and violent, as exifting 
 without being weakened, diminifhed or Hinted by 
 mixture ; for the multiplicity and excellency of Ope- 
 ration have their refidence in mixture and compo- 
 fition, and yet neverthelefs, Man in his Originals 
 feems to be a thing unarmed and naked, and unable 
 to help itfelf, as needing the aid of many things ; 
 therefore Prometheus made hafte to find out Fire, 
 which fuppeditates and yields comfort and help in a 
 
Prometheus. 315 
 
 manner, to all human Wants and Neceffities : fo 
 that if the Soul be the Form of forms, and if the 
 Hand be the Inftrument of Inftruments ; Fire de- 
 fences well to be called the Succour of Succours, or 
 the Help of Helps, which infinite ways affords aid 
 and affiftance to all Labours and Mechanical Arts, 
 and to the Sciences themfelves. 
 
 The manner of Healing this fire is aptly defcribed, 
 even from the nature of things : It was, they fay, by 
 a bundle of Twigs held to touch the Chariot of the 
 Sun : For Twigs are ufed in giving Blows or Stripes, 
 to lignify clearly, that fire is engendered by the vio- 
 lent percuflion and mutual collifion of Bodies, by 
 which their material Subftances are attenuated and 
 fet in Motion, and prepared to receive the heat or 
 influence of the Heavenly Bodies ; and fo in a clan- 
 deftine manner, and as it were by Health, may be 
 faid to take and fnatch Fire from the Chariot of the 
 Sun. 
 
 There follows next a remarkable part of the Par- 
 able, that Men inftead of Gratulation and Thankf- 
 giving, were angry, and expoftulated the Matter with 
 Prometheus, Infomuch that they accufed both him 
 and his Invention unto Jupiter, which was fo ac- 
 ceptable to him, that he augmented their former 
 Commodities with a new Bounty. Seems it not 
 ftrange, that Ingratitude towards the Author of a 
 Benefit (a Vice that in a manner contains all other 
 Vices) fhould find fuch Approbation and Reward ? 
 No, it feems to be otherwife : For the meaning of 
 
316 The Wisdom of the Ancients. 
 
 the Allegory is this, that Men's out-cries upon the 
 defects of Nature and Art, proceed from an excellent 
 difpofition of the Mind, and turn to their good, 
 whereas the filencing of them is hateful to the 
 Gods, and redounds not fo much to their Profit : 
 For they that infinitely extol Human Nature, or the 
 knowledge they poiTefs, breaking out into a prodigal 
 admiration of that they have and enjoy, adoring alfo 
 thofe Sciences they profefs, would have them be ac- 
 counted perfect ; they do firft of all mew little Rever- 
 ence to the divine Nature, by equalizing, in a man- 
 ner, their own Defects with God's Perfection : 
 Again, they are wonderfully injurious to Men, by 
 imagining they have attained the highefl Hep of know- 
 ledge, (refting themfelves contented) feek no further. 
 On the contrary, fuch as bring Nature and Art to 
 the Bar with Accufations, and Bills of Complaint 
 againft them, are indeed of more true and moderate 
 Judgments ; For they are ever in Action, feeking 
 always to find out new Inventions. Which makes 
 me much to wonder at the foolifh and inconfiderate 
 Difpofitions of fome Men, who (making themfelves 
 Bond-Haves to the Arrogancy of a few) have the Phi- 
 lofophy of the Peripateticks (containing only a Por- 
 tion of Gracian Wifdom, and that but a fmall one 
 neither) in fo great efteem, that they hold it, not 
 only an unprofitable, but a fufpicious, and almoft 
 heinous thing, to lay any imputation of Imperfection 
 upon it. I approve rather of Empedocles > Opinion 
 (who like a Mad-man,, and of Democritus* Judgment, 
 
Prometheus. 317 
 
 who with great moderation complained how that all 
 things were involved in a Mill) that we knew nothing, 
 that we difcerned nothing, that Truth was drowned 
 in the depths of Obfcurity, and that falfe things were 
 wonderfully joined and intermixed with true (as for 
 the new Academy that exceeded all meafure) than of 
 the confident and pronunciative School of Ariftotle. 
 Let Men therefore be admonifhed, that by acknow- 
 ledging the Imperfection of Nature and Art, they 
 are grateful to the Gods, and fhall thereby obtain 
 new Benefits and greater Favours at their bountiful 
 Hands ; and the Accufation of Prometheus their Au- 
 thor and Mailer (though bitter and vehement) will 
 conduce more to their profit, than to the efFufe in the 
 Congratulation of his Invention : For, in a Word, the 
 opinion of having enough, is to be accounted one of 
 the greateil Caufes of having too little. 
 
 Now as touching the kind of Gift which Men are 
 faid to have received in reward of their Accufation 
 (to wit, an ever-fading Flower of Youth) it is to 
 mew that the Ancients feemed not to defpair of at- 
 taining the Skill by Means and Medicines, to put off 
 Old Age, and to prolong Life, but this to be num- 
 bered rather among fuch things (having been once 
 happily attained unto) are now through Men's Negli- 
 gence and CarelefTnefs, utterly perifhed and loft; than 
 among fuch as have been always denied and never 
 granted : For they fignify and fhew, that by afford- 
 ing the true ufe of Fire, and by a good and ftern Ac- 
 cufation and Conviction of the Errors of Art, the 
 
318 The Wisdom of the Ancients. 
 
 Divine Bounty is not wanting unto Men in the ob- 
 taining of fuch Gifts, but Men are wanting to them- 
 felves in laying this Gift of the Gods upon the back 
 of a filly flow-paced Afs, which may feem to be Ex- 
 perience, a ftupid thing, and full of Delay : From 
 whofe leifurely and Snail-like pace, proceeds that 
 Complaint of Life's Brevity, and Art's Length. And 
 to fay the Truth, I am of this opinion, that thofe 
 two Faculties, Dogmatical and Empirical, are not 
 as yet well joined and coupled together, but as new 
 Gifts of the Gods impofed either upon Philofophical 
 Abftraclions, as upon a flying Bird, or upon flow and 
 dull Experience, as upon an Afs. And yet methinks, 
 I would not entertain an ill Conceit of this Afs, if it 
 meet not for the accidents of Travel and Thirfl: For 
 I am perfuaded that who fo conftantly goes on, by 
 the Conduct of Experience as by a certain Rule and 
 Method, and not covets to meet with fuch Experi- 
 ments by the way, as conduce either to Gain or 
 Orientation, (to obtain which, he muft be fain to lay 
 down, and fell this Burthen) may prove no unfit 
 Porter to bear his new addition of divine Munifi- 
 cence. 
 
 Now, in that this Gift is faid to pafs from Men to 
 Serpents, it may feem to be added to the Fable for 
 Ornament's fake in a manner, unlefs it were inferted 
 to fhame Men, that having the ufe of that Cceleftial 
 Fire, and of fo many Arts, are not able to get unto 
 themfelves fuch things as Nature itfelf beftows upon 
 many other Creatures. 
 
Prometheus. 319 
 
 But that fudden Reconciliation of Men to Prome- 
 theus, after they were fruftrated of their Hopes, con- 
 tains a profitable, and wife Note, fhewing the Levity 
 and Temerity of Men in new Experiments ; for if 
 they have not prefent Succefs, anfwerable to their 
 Expectation, with too fudden hafte defilt from that 
 they began, and with Precipitancy returning to their 
 former Experiments, are reconciled to them again. 
 
 The State of Man, in refpedt of Arts, and fuch 
 things as concern the Intellect, being now defcribed, 
 the Parable paffeth to Religion : For after the planting 
 of Arts, follows the fetting of Divine Principles, which 
 Hypocrify hath over-fpread and polluted. By that 
 two-fold Sacrifice therefore is elegantly fhadowed out 
 the Perfons of a true Religious Man, and a Hypo- 
 crite. In the one is contained Fatnefs, (which by 
 reafon of the Inflammation and Fumes thereof,) is 
 called, The Portion of God s by which his Affection 
 and Zeal, (tending to God's Glory, and afcending 
 towards Heaven) is fignified. In him alfo are con- 
 tained the Bowels of Charity, and in him is found 
 that good and wholefome Flefh. Whereas in the 
 other, there is nothing but dry and naked Bones; 
 which neverthelefs, do fluff up the Hide, and make 
 it appear like a fair and goodly Sacrifice : By this 
 may be well meant thofe external and vain Rites and 
 empty Ceremonies by which Men do opprefs and 
 fill up the fincere Worfhip of God, things compofed 
 rather for Orientation, than any way conducing to 
 true Piety. Neither do they hold it fufficient to offer 
 
320 The Wisdom of the Ancients. 
 
 fuch mock Sacrifices unto God, except they alfo lay 
 them before him, as if he had chofen and befpoke 
 them. Certainly the Prophet in the Perfon of God, 
 doth thus expoftulate concerning this Choice, Ifa. 
 58, 5. Num tandem hoc eft Mud Jejunium quod 
 ELIGIy ut homo animam fuam in diem unum affligat, 
 et caput inftar junceti demit tat ? Is it fuch a Faft, 
 that I have chofen, that a Man mould afHicTt his Soul 
 for a Day, and to bow down his Head like a Bul- 
 rufh? 
 
 Having now touched the State of Religion, the 
 Parable converts itfelf to the Manners and Conditions 
 of Human Life. And it is a common, but apt In- 
 terpretation, by Pandora to be meant Pleafure and 
 Voluptuoufnefs ; which (when the civil Life is pam- 
 pered with too much Art, and Culture, and Super- 
 fluity,) is engendered, as it were, by the efficacy of 
 Fire, and therefore the work of Voluptuoufnefs is at- 
 tributed unto Vulcan, who alfo himfelf doth repre- 
 fent Fire. From this do infinite Miferies, together 
 with too late Repentance, proceed, and overflow the 
 Minds, and Bodies, and Fortunes of Men, and that 
 not only in refpecl: of particular Eftates, but even 
 over Kingdoms and Commonwealths ; for from this 
 Fountain have Wars, Tumults, and Tyrannies derived 
 their Original. 
 
 But it would be worth the Labour to confider 
 how elegantly and proportionably this Fable doth 
 delineate two Conditions ; or (as I may fay) two 
 Tables or Examples of Human Life, under the Per- 
 
Prometheus. 321 
 
 fons of Prometheus or Epimetheus ; for they that 
 are of Epimetheus* Seel, are improvident, not fore- 
 feeing what may come to pafs hereafter ; efleeming 
 that beft which feems moll fweet for the prefent ; 
 whence it happens, that they are overtaken with 
 many Miferies, Difficulties, and Calamities, and fo 
 lead their Lives almoft in perpetual Affliction ; but 
 yet notwithstanding they pleafe their Fancy, and out 
 of Ignorance of the Paffages of things, do entertain 
 many vain hopes in their Mind, whereby they fome- 
 times (as with fweet Dreams) folace themfelves, and 
 fweeten the Miferies of their Life. But they that 
 are Prometheus' Scholars, are Men endued with Pru- 
 dence, forefeeing things to come, warily fhunning, 
 and avoiding many Evils and Misfortunes. But to 
 thefe their good Properties, they have alfo annexed, 
 that they deprive themfelves, and defraud their Ge- 
 nius of many lawful Pleafures, and divers Recreations, 
 and (which is worfe,) they vex, and torment them- 
 felves with Cares and Troubles, and inteftine Fears ; 
 for being chained to the Pillar of Neceffity, they are 
 afflicted with innumerable Cogitations, (which, be- 
 caufe they are very fwift, may be fitly compared to 
 an Eagle,) and thofe griping, and as it were, gnawing 
 and devouring the Liver, unlefs fome times, as it were, 
 by Night, it may be they get a little Recreation, and 
 eafe of Mind ; but fo, as that they are again fuddenly 
 affaulted with frefh Anxieties and Fears. 
 
 Therefore this Benefit happens to but a very few 
 of either Condition, that they mould retain the Com- 
 
322 The Wisdom of the Ancients. 
 
 modities of Providence, and free themfelves from the 
 Miferies of Care and Perturbation ; neither indeed 
 can any attain unto it, but by the affiftance of Her- 
 cules, that is, Fortitude, and Conftancy of Mind, 
 which is prepared for every Event and armed in all 
 Fortunes, forefeeing without Fear, enjoying without 
 loathing, and fufFering without Impatience. It is 
 worth the noting alfo, that this Virtue was not na- 
 tural to Prometheus, but adventitial, and from the 
 Indulgence of another ; for no in-bred and natural 
 Fortitude is able to encounter with thefe Miferies. 
 Moreover, this Virtue was received and brought 
 unto him from the remoteft part of the Ocean, and 
 from the Sun, that is, from Wifdom, as from the 
 Sun ; and from the Meditation of Inconftancy, or of 
 the Waters of Human Life, as from the failing upon 
 the Ocean; which two Virgil hath well conjoined 
 in thefe Verfes ; 
 
 Felix qui potuit rerum cognofcere caufas : 
 Quique metus omnes, et inexorabile fatum 
 Subjecit pedibus, ftrepitumque Acberontis avari. 
 
 Happy is he that knows the caufes of things : 
 And that with dauntlefs courage treads upon 
 All Fear and Fates, relentlefs Threatenings, 
 And greedy Throat of roaring Acheron. 
 
 Moreover, it is elegantly added for the Confolation 
 and Confirmation of Men's Minds, that this noble 
 Hero crofted the Ocean in a Cup or Pan, left per- 
 
 ■ 
 
Prometheus. 323 
 
 adventure, they might too much fear that the flraits 
 and frailty of their Nature will not be capable of 
 this Fortitude and Conftancy. Of which very thing 
 Seneca well conceived, when he faid, Magnum eft 
 habere fimul fragilitatem hominis, et fe cur it at em 
 Dei. It is a great matter for Human Frailty and 
 Divine Security to be at one and the felf-fame time, 
 in one and the felf-fame Subject. 
 
 But now we are to ftep back a little again to that, 
 which by Premeditation we paffed over, left a Breach 
 mould be made in thofe things that were fo linked 
 together. That therefore which I could touch here, 
 is that laft Crime imputed to Prometheus, about feek- 
 ing to bereave Minerva of her Virginity : For quef- 
 tionlefs, it was this heinous Offence that brought that 
 Punifhment of devouring his Liver upon him ; which 
 is nothing elfe but to fhew, that when we are puffed 
 up with too much Learning and Science, they go 
 about oftentimes to make even Divine Oracles fubjecl: 
 to Senfe and Reafon ; whence moft certainly follows 
 a continual Diflraclion, and reftlefs griping of the 
 Mind ; we muft therefore with a fober, and humble 
 judgment, diftinguifh between Humanity and Di- 
 vinity, and between the Oracles of Senfe, and the 
 Myfteries of Faith, unlefs a Heretical Religion, and 
 a commentitious Philofophy be pleafing unto us. 
 
 Laftly, it remains that we fay fomething of the 
 Games of Prometheus, performed with burning 
 Torches, which again hath reference to Arts and 
 Sciences, as that Fire, in whofe Memory, and Cele- 
 
324 The Wisdom of the Ancients. 
 
 bration, thefe Games were inftituted, and it contains 
 in it a moft wife Admonition, that the perfection of 
 Sciences to be expected from Succemon, not from 
 the Nimblenefs and Promptnefs of one only Author; 
 for they that are nimbleft in Courfe, and ftrongeft in 
 Contention, yet haply have not the luck to keep 
 Fire Hill in their Torch; feeing it may be as well 
 extinguifhed by running too fall, as by going too 
 flow. And this running and contending with Lamps, 
 feems long fmce to be intermitted, feeing all Sciences 
 feem even now to flourifh moft in their firft Authors, 
 Ariflotle, Galen, Euclid and Ptolomy; Succemon 
 having neither effected, nor almoft attempted any 
 great Matter. It were therefore to be wifhed, that 
 thefe Games, in honour of Prometheus, or Human 
 Nature, were again reftored, and that Matters mould 
 receive Succefs by Combat and Emulation, and not 
 hang upon any one Man's fparkling and making 
 Torch. Men therefore are to be admonifhed to 
 roufe up their Spirits, and try their Strengths and 
 Turns, and not to refer all to the Opinions and 
 Brains of a few. 
 
 And thus have I delivered that which I thought 
 good to obferve out of this fo well known, and com- 
 mon Fable ; and yet I will not deny, but that there 
 may be fome things in it, which have an admirable 
 Confent with the Myfteries of Chriitian Religion, 
 and efpecially that failing of Hercules, in a Cup, (to 
 fet Prometheus at liberty,) feems to reprefent an 
 Image of the Divine Word, coming in Flefh, as in a 
 
Prometheus. 325 
 
 frail VelTel, to redeem Man from the Slavery of Hell. 
 But I have interdicted my Pen all Liberty in this 
 kind, left I mould ufe ftrange Fire at the Altar of the 
 Lord. 
 
 xxvii. Scylla and Icarus, or the 
 Middle Way. 
 
 EDICCRITY, or the Middle-way, is 
 moft commended in Moral Actions ; 
 in Contemplative Sciences, not fo ce- 
 lebrated, though no lefs profitable and 
 commodious ; but in Political Employments, to be 
 ufed with great heed and Judgment. The Ancients 
 by the way, prefcribed by Icarus, noted the Medi- 
 ocrity of Manners ; and by the Way between Scylla 
 and Charybdis (fo famous for Difficulty and Danger,) 
 the Mediocrity of intellectual Operations. 
 
 Icarus being to crofs the Sea by flight, was com- 
 manded by his Father, that he mould fly neither too 
 high nor too low; for his Wings being joined with 
 Wax, if he mould mount too high, it was to be 
 feared left the Wax fhould melt by the heat of the 
 Sun ; and if too low, left mifty Vapours of the Sea 
 would make it lefs tenacious ; but he in a youthful 
 Jollity foaring too high, fell down headlong, and 
 perifhed in the Water. 
 
 The Parable is eafy and vulgar; for the way of 
 
326 The Wisdom of the Ancients. 
 
 Virtue lies in a direct Path between Excefs and De- 
 feel. Neither is it a wonder that Icarus perifhed by 
 Excefs, feeing that Excefs for the moft part, is the 
 peculiar Fault of Youth, as Defect is of Age, and yet 
 of two evil and hurtful ways, Youth commonly makes 
 choice of the better, Defect being always accounted 
 worft ; for whereas Excefs contains fome Sparks oi 
 Magnanimity, and, like a Bird, claims kindred of the 
 Heavens, Defect, only like a bafe Worm, crawls 
 upon the Earth. Excellently therefore faid Heracli- 
 tus, Lumen Jiccum, optima Animas a dry Light is 
 the bell Soul ; for if the Soul contract moifture from 
 the Earth, it becomes degenerate altogether. Again, 
 on the other fide, there muft be Moderation ufed, 
 that this Light be fubtilized by this laudable Siccity, 
 and not deftroyed by too much Fervency. And 
 thus much every Man for the moft part knows. 
 
 Now they that would fail between Scylla and 
 Cbarybdis muft be furnifhed, as well with the Skill, 
 as profperous Succefs in Navigation : For if their 
 Ships fall into Scylla they are fplit on the Rocks : If 
 into Cbarybdis they are fwallowed up of a Gulf. 
 
 The Moral of this Parable (which we will but 
 briefly touch, although it contain Matter of infinite 
 Contemplation) feems to be this : That in every Art 
 and Science, and fo in their Rules and Axioms, there 
 be a mean obferved between the Rocks of Diftinctions, 
 and the Gulfs of Univerfalities ; which two are fa- 
 mous for the Wreck both of Wits and Arts. 
 
327 
 
 xxviii. Sphynx, or Science, 
 
 HEY fay that Sphynx was a Monfter of 
 divers Forms, as having the Face and 
 Voice of a Virgin, the Wings of a 
 Bird, and the Talons of a Griffin. 
 His abode was in a Mountain near the City of 
 Thebes, he kept alfo the Highways, and ufed to lie 
 in Ambufh for Travellers, and fo to furprife them : 
 To whom (being in his Power) he propounded cer- 
 tain dark and intricate Riddles, which were thought 
 to have been given and received of the Mufes. Now 
 if thefe miferable Captives were not able inftantly to 
 refolve and interpret them in the midft of their Dif- 
 ficulties and Doubts, fhe would rend and tear them 
 in pieces. The Country groaning a long time under 
 this Calamity, the Thebans at laft propounded the 
 Kingdom as a Reward unto him that could interpret 
 the Riddles of Sphynx, there being no other way. to 
 deftroy her : Whereupon (Edipus (a Man of piercing 
 and deep Judgment, but Maimed and Lame, by 
 reafon of Holes bored in his Feet,) moved with the 
 hope of fo great a Reward, accepted the Condition, 
 and determined to put it to the hazard ; and fo with 
 an undaunted and bold Spirit, prefented himfelf be- 
 fore the Monfter; who aiked him what Creature 
 that was, which after his Birth, went firft upon four 
 
328 The Wisdom of the Ancients. 
 
 Feet, next, upon two, then upon three, and laftly, 
 upon four Feet again, anfwered forthwith, that it 
 was Man ; which in his Infancy, immediately after 
 Birth, crawls upon all four, fcarce venturing to creep, 
 and not long after, Hands upright upon two Feet ; 
 then growing old, he leans upon a Staff wherewith 
 he fupports himfelf, fo that he may feem to have 
 three Feet ; and at laft, in decrepid Years, his Strength 
 failing him, he falls grovelling again upon four, and 
 lies bedrid. Having therefore by this true Anfwer 
 gotten the Victory, he inftantly flew this Spbynx, 
 (and laying her Body upon an Afs,) lead it, as it 
 were, in Triumph ; and fo according to the Con- 
 dition, was created King of the Tbebans. 
 
 This Fable contains in it no lefs Wifdom than 
 Elegancy, and it feems to point at Science, efpecially 
 that which is joined with Practice, for Science may 
 not abfurdly be termed a Monfter, as being by the 
 ignorant and rude Multitude always held in Admi- 
 ration. It is diverfe in Shape and Figure, by reafon 
 of the infinite variety of Subjects, wherein it is con- 
 verfant. A Maiden Face and Voice is attributed 
 unto it for its gracious countenance and volubility of 
 Tongue. Wings are added, becaufe Sciences and 
 their Inventions do pafs and fly from one to another, 
 as it were, in a moment, feeing that the Communi- 
 cation of Science, is as the kindling of one Light at 
 another. Elegantly alfo it is feigned to have fharp 
 and hooked Talons, becaufe the Axioms and Argu- 
 ments of Science do fo fallen upon the Mind, and fo 
 
Sphynx, or Science. 329 
 
 ftrongly apprehend and hold it, as that it ftir not or 
 evade, which is noted alfo by the Divine Philofopher, 
 Ecclef. 12, 12. Verba fapientum (faith he) fun t 
 tanquam aculei et veluti clavi in altum defixi. The 
 words of the Wife are like Goads, and Nails driven 
 far in. 
 
 Moreover, all Science feems to be placed in fteep 
 and high Mountains ; as being thought to be a lofty 
 and high thing, looking down upon Ignorance with 
 a fcornful Eye. It may be obferved and feen alfo a 
 great way, and far in compafs, as things fet on the 
 tops of Mountains. 
 
 Furthermore, Science may well be feign'd to befet 
 the Highway, becaufe which way foever we turn 
 in this Progrefs and Pilgrimage of Human Life, we 
 meet with fome matter or occafion offered for Con- 
 templation. 
 
 Sphynx is faid to have received from the Mufes 
 divers difficult Queftions and Riddles, and to pro- 
 pound them unto Men, which remaining with the 
 Mufes, are free (it may be) from favage Cruelty ; for 
 fo long as there is no other end of Study and Medi- 
 tation, than to know, the Underftanding is not racked 
 and imprifoned, but enjoys Freedom and Liberty, 
 and even Doubts and Variety find a kind of Pleafure 
 and Delectation : But when once thefe Enigmas are 
 delivered by the Mufes to Spbynx, that is, to Prac- 
 tice, fo that if it be folicited and urged by Action and 
 Election, and Determination ; then they begin to be 
 troublefome and raging ; and unlefs they be refolved 
 
330 The Wisdom of the Ancients. 
 
 and expedited, they do wonderfully torment and 
 vex the Minds of Men, diffracting, and in a manner 
 rending them into fundry Parts. 
 
 Moreover, there is always a twofold Condition 
 propounded with Spbynx's Enigmas: To him that 
 doth not expound them, diffraction of Mind ; and 
 to him that doth, a Kingdom; for he that knows 
 that which he fought to know, hath attained the 
 end he aimed at, and every Artificer alfo commands 
 over his Work. 
 
 Of Spbynx's Riddles, they are generally two kinds; 
 fome concerning the Nature of things, others touch- 
 ing the Nature of Men. So alfo there are two 
 kinds of Empires, as Rewards to thofe that refolve 
 them. The one over Nature, the other over Men ; 
 for the proper and chief end of true Natural Philo- 
 fophy is to command and fway over Natural Beings ; 
 as Bodies, Medicines, Mechanical Works, and infinite 
 other things ; although the School (being content 
 with fuch things as are offered, and priding itfelf with 
 Speeches) doth neglect Realities and Works, treading 
 them as it were under foot. But that Enigma pro- 
 pounded to (Edipus (by means of which he obtained 
 the The ban Empire) belonged to the Nature of Man : 
 For whofoever doth thoroughly confider the Nature 
 of Man, may be in a manner the Contriver of his 
 own Fortune, and is born to command, which is 
 well fpoken of the Romans' Arts : 
 
 Tu regere imperio populos, Romane, memento. 
 Ha tibi erunt Artes 
 
Sphynx, or Science. 331 
 
 Romany remember, that with Sceptres' awe 
 Thy Realms thou rule. Thefe Arts let be thy 
 Law. 
 
 It was therefore very appofite, that Auguftus Cafar 
 (whether by Premeditation, or by a Chance) bare a 
 Spbynx in his Signet : For he (if ever any) was fa- 
 mous not only in Political Government, but in all 
 the courfe of his Life ; he happily difcovered many 
 new Enigmas concerning the Nature of Man, which 
 if he had not done with Dexterity and Promptnefs, 
 he had oftentimes fallen into imminent Danger and 
 Deft-ruction. 
 
 Moreover, it is added in the Fable, that the Body 
 of Sphynx , when fhe was overcome, was laid upon 
 an Afs ; which indeed is an elegant Fiction, feeing 
 there is nothing (o acute and abftrufe, but (being well 
 underftood, and divulged,) may be well apprehended 
 by a flow capacity. 
 
 Neither is it to be omitted, that Spbynx was over- 
 come by a Man lame in his Feet ; for when Men 
 are too fwift of Foot, and too fpeedy of Pace, in 
 halting to Spbynx's Enigmas, it comes to pafs, that 
 (fhe getting the upper hand) their Wits and minds 
 are rather diffracted by Difputations, than that ever 
 they come to command by Works and Effects. 
 
332 The Wisdom of the Ancients. 
 
 xxix. Proferpina, or Spirit. 
 
 LUTO, they fay, being made King of 
 the Infernal Dominions, (by that me- 
 morable Divifion,) was in defpair of 
 ever attaining any one of the Superior 
 GoddefTes in Marriage, efpecially if he mould venture 
 to court them, either with Words, or with any 
 amorous Behaviour ; fo that of Neceffity he was to 
 lay fome Plot to get one of them by Rapine : Taking 
 therefore the Benefit of Opportunity, he caught up 
 Proferpina (the Daughter of Ceres, a beautiful Vir- 
 gin,) as fhe was gathering NarciJJiis-F lowers in the 
 Meadows of Sicily, and carried her away with him 
 in his Coach to the Subterranean Dominions ; where 
 me was welcomed with fuch Refpett, as that fhe was 
 {tiled the Lady of Dis. But Ceres, her Mother, 
 when in no place fhe could find this her only beloved 
 Daughter, in a forrowful Humour, and diftrafted 
 beyond meafure, went compaffmg the whole Earth, 
 with a burning Torch in her hand, to feek, and re- 
 cover this her loft Child. But when fhe faw that 
 all was in vain, fuppofmg peradventure, that fhe was 
 carried to Hell, fhe importuned Jupiter with many 
 Tears and Lamentations, that fhe might be reftored 
 unto her again; and at length, prevailed thus far, 
 
Proserpina, or Spirit. 333 
 
 That if ihe had tailed of nothing in Hell, fhe ihould 
 have leave to bring her from thence. Which Con- 
 dition was as good as a Denial to her Petition, Pro- 
 ferpina having already eaten three Grains of a Pome- 
 granate : And yet for all this, Ceres gave not over 
 her Suit, but fell to Prayers and Moans afrefh : 
 Wherefore, it was at lait granted, that (the Year 
 being divided) Proferpina ihould by alternate Courfes, 
 remain one fix Months with her Huiband, and the 
 other fix Months with her Mother. Not long after 
 this, Thefeusy and Perithous, in an over-hardy Ad- 
 venture, attempted to fetch her from Pluto's Bed ; 
 who, being weary with Travel, and fitting down 
 upon a ftone in Hell, to reft themfelves, had not the 
 power to rife again ; but fat there for ever. Profer- 
 pina therefore remained Queen of Hell, in whofe 
 Honour there was this great privilege granted, That 
 although it were enatted, that none that went down 
 to Hell, ihould have the power ever to return from 
 thence ; yet was this fmgular exception annexed to 
 this Law, That if any prefented Proferpina with a 
 Golden Bough, it ihould be lawful for him to go and 
 come at his Pleafure. Now there was but one only 
 fuch a Bough in a fpacious and ihady Grove, which 
 was not a Plant neither of itfelf, but budded from a 
 Tree of another kind, like a Rope of Gum, which 
 being plucked ofF, another would inftantly fpring 
 out. 
 
 This Fable feems to pertain to Nature, and to 
 dive into that rich and plentiful efficacy and variety 
 
334 The Wisdom of the Ancients. 
 
 of fubalternal Creatures, from whom whatsoever we 
 have is derived, and to them doth again return. 
 
 By Proferpina y the Ancients meant that Ethereal 
 Spirit, (which being feparated from the upper Globe) 
 is fhut up and detained under the Earth (reprefented 
 by Pluto) which the Poet well expreffed thus : 
 
 She recens Tellus, feduttaque nuper ab alto 
 ^ there 3 cognati retinebat femina Cceli. 
 
 Whether the Youngling Tellus (that of late 
 Was from the high-reared JEther feparate) 
 Did yet contain her Teeming Womb within 
 The living Seeds of Heaven her neareft kin. 
 
 This Spirit is feigned to be rapted by the Earth, 
 becaufe nothing can withhold it, when it hath time 
 and leifure to efcape. It is therefore caught and 
 flaid by a fudden Contraction, no otherwife than if 
 a Man mould go about to mix Air with Water, 
 which can be done by no means, but by a fpeedy 
 and rapid Agitation, as may be feen in Froth, 
 wherein the Air is rapted by the Water. 
 
 Neither is it inelegantly added, that Proferpina was 
 rapted as (he was gathering Narciffus's Flowers in 
 the Valleys, becaufe Narcijfus hath his Name from 
 Slownefs or Stupidity : For then indeed is this Spirit 
 mod prepared and fitted to be fnatched by Terref- 
 trial Matter, when it begins to be coagulated, and 
 become as it were flown. 
 
 Rightly is Proferpina honoured more than any of 
 
Proserpina, or Spirit. 335 
 
 the other Gods' Bedfellows, in being filled the Lady 
 of Dis, becaufe this Spirit doth rule and fway all 
 things in thofe lower Regions, Pluto abiding flupid 
 and ignorant. 
 
 This Spirit the Power Celeflial (fhadowed by 
 Ceres) flrives, with infinite Sedulity, to recover and 
 get again : For that Brand or burning Torch of 
 Ether (which Ceres carried in her Hand) doth 
 doubtlefs fignify the Sun, which enlighteneth the 
 whole Circuit of the Earth, and would be of greatefl 
 moment to recover Proferpina, if poffible it might 
 be. 
 
 But Proferpina abides Hill ; the Reafon of which 
 is accurately, and excellently propounded in the 
 Conditions between Jupiter and Ceres : For, firft, 
 it is moll certain there are two ways to keep Spirit 
 in folid and terreflrial Matter ; the one by Conflipa- 
 tion, and Obftru&ion, which is mere Imprifonment 
 and Conflraint; the other, by Adminiflration, or 
 proportionable Nutriment, which it receives willingly, 
 and of its own accord : For after that the included 
 Spirit begins to feed and nourifh itfelf, it makes no 
 halle to be gone ; but is as it were, linked to its 
 Earth : And this is pointed at by Proferpina' \s eating 
 of Pomegranate ; which if fhe had not done, fhe 
 had long fince been recovered by Ceres with her 
 Torch, compaffing the Earth. Now as concerning 
 that Spirit which is in Metals and Minerals, it is 
 chiefly perchance reflrained by the folidity of Mafs : 
 But that which is in Plants and Animals, inhabits a 
 
336 The Wisdom of the Ancients. 
 
 porous Body, and hath open PaiTage to be gone, in a 
 manner, as it lifts, were it not that it willingly abides 
 of its own accord, by reafon of the Relifti it finds in 
 its Entertainment. The fecond Condition concerning 
 the fix Months' Cuftom, it is no other than an elegant 
 Defcription of the Divifion of the Year ; feeing this 
 Spirit mixed with Earth, appears above ground in 
 Vegetable Bodies during the Summer Months, and 
 in the Winter links down again. 
 
 Now as concerning The feus and Perithous, and 
 their Attempt to bring Proferpina quite away, the 
 meaning of it is, that it oftentimes comes to pafs 
 that fome more fubtile Spirit defcending with divers 
 Bodies to the Earth, never come to fuck of any fub- 
 altern Spirit, whereby to unite it unto them, and fo 
 to bring it away. But on the contrary are coagulated 
 themfelves, and never rife more, that Proferpina 
 mould be by that means augmented with Inhabitants 
 and Dominion. 
 
 All that we can fay concerning that Sprig of Gold, 
 is hardly able to defend us from the Violence of the 
 Chymicks, if in this regard they fet upon us, feeing 
 they promife by that their Elixir to efFecl Golden 
 Mountains, and the reftoring of Natural Bodies, as it 
 were, from the Portal of Hell. But concerning 
 Chymiflry, and thofe perpetual Suitors for that Phi- 
 lofophical Elixir, we know certainly that their Theory 
 is without Grounds, and we fufpecl that their Prac- 
 tice is alfo without certain Reward. And therefore 
 (omitting thefe) of this laft part of the Parable, this 
 
Proserpina, or Spirit. 337 
 
 is my Opinion: I am induced to believe by many Fi- 
 gures of the Ancients, that the Confervation and 
 Reiteration of Natural Bodies, in fome fort, was 
 not efteemed by them as a thing impoffible to be at- 
 tained, but as a thing abftrufe and full of Difficulties ; 
 and fo they feem to intimate in this place, when 
 they report that this one only Sprig was found among 
 infinite other Trees in a huge and thick Wood, which 
 they feigned to be of Gold, becaufe Gold is the 
 Badge of Perpetuity, and to be artificially as it were 
 inferted, becaufe this Effect is to be rather hoped for 
 from Art, than from any Medicine, or fimple or 
 natural means. 
 
 xxx. Metis, or Counfel. 
 
 HE Ancient Poets report, that Jupiter 
 took Metis to Wife, whofe Name doth 
 plainly fignify Counfel, and that fhe 
 by him conceived. Which when he 
 found, not tarrying the time of her Deliverance, de- 
 vours both her and that which {he went withal, by 
 which means Jupiter himfelf became with Child, 
 and was delivered of a wondrous Birth ; for out of 
 his Head or Brain came forth Pallas Armed. 
 
 The Senfe of this Fable (which at firil Apprehen- 
 fion may feem monftrous and abfurd) contains in it 
 a Secret of State, to wit, with what Policy Kings arc 
 z 
 
338 The Wisdom of the Anxients. 
 
 wont to carry themfelves towards their Counfellors, 
 whereby they may not only preferve their Authority 
 and Majefty free and entire, but alfo that it may be 
 the more extolled and dignified of the People : For 
 Kings being as it were tied and coupled in a Nuptial 
 Bond to their Counfellors, do truly conceive that 
 communicating with them about the Affairs of greateft 
 Importance do yet detracT: nothing from their own 
 Majefty. But when any Matter comes to be cen- 
 fured or decreed (which is a Birth) there do they 
 confine and reftrain the liberty of their Counfellors ; 
 left that which is done mould feem to be hatched by 
 their Wifdom and Judgment. So as at laft Kings 
 (except it be in fuch Matters as are diftafteful and 
 maligned, which they always will be fure to put off 
 from themfelves) do affume the Honour and Praife 
 of all Matters that are ruminated in Council, and, as 
 it were, formed in the Womb, whereby the Refolu- 
 tion and Execution (which becaufe it proceeds from 
 Power, and implies Neceffity, is elegantly ihadowed 
 under the Figure of Pallas Armed) ihall feem to 
 proceed wholly from themfelves. Neither fufnceth 
 it, that it is done by the Authority of the King, 
 by his mere Will and free Applaufe, except withal, 
 this be added and appropriated as to iffue out of his 
 own Head or Brain, intimating, that out of his own 
 Judgment, Wifdom, and Ordinance, it was only in- 
 vented and derived. 
 
339 
 
 xxxi. The Syrens, or Pleasures, 
 
 ,** * *** 
 
 HE Fable of the Syrens feems rightly 
 to have been applied to the pernicious 
 Allurements of Pleafure, but in a very 
 vulgar and grofs manner. And there- 
 fore to me it appears, that the Wifdom of the An- 
 cients have with a farther reach or infight {trained 
 deeper Matter out of them, not unlike the Grapes ill 
 preifed; from which, though fome Liquor were 
 drawn, yet the bell was left behind. Thefe Syrens 
 are faid to be the Daughters of ' Achelous, and Terpfi- 
 chore one of the Mufes; who in their flrft being, 
 were winged, but after rafhly entering into Conten- 
 tion with the Mufes, were by them vanquifhed, and 
 deprived of their Wings. Of whofe plucked out 
 Feathers the Mufes made themfelves Coronets, fo as 
 ever lince that time all the Mufes have attired them- 
 felves with plumed heads, except Terpfichore only, 
 that was Mother to the Syrens, The Habitation of 
 the Syrens was in certain pleafant Iilands, from 
 whence as foon as out of their Watch-Tower they 
 difcovered any Ships approaching, with their fweet 
 Tunes they would firfl entice and flay them, and 
 having them in their Power would dellroy them. 
 
340 The Wisdom of the Ancients. 
 
 Neither was their Song plain and lingle, but con- 
 lifting of fuch variety of melodious Tunes fo fitting 
 and delighting the Ears that heard them, as that it 
 ravifhed and betrayed all PalTengers. And fo great 
 were the Mifchiefs they did, that thefe llles of the 
 Syrens , even as far off as Man can ken them, ap- 
 peared all over white with the Bones of unburied 
 CarcafTes. For the remedying of this Mifery a 
 double Means was at laft found out ; the one by 
 U/yJes, the other by Orpheus. U/yJes (to make 
 experiment of his Device) caufed all the Ears of his 
 Company to be Hopped with Wax, and made himfelf 
 to be bound to the Main-Maft, with fpecial Com- 
 mandment to his Mariners not to be loofed, albeit 
 himfelf mould require them fo to do. But Orpheus 
 neglected and difdained to be fo bound, and with a 
 fhrill and fweet Voice, linging Praifes of the Gods to 
 his Harp, fupprefted the Songs of the Syrens, and fo 
 freed himfelf from their Danger. 
 
 This Fable hath relation to Men's Manners, and 
 contains in it a manifeft and moft excellent Parable : 
 For Pleafures do for the moft proceed out of the 
 abundance and fuperfluity of all things, and alfo out 
 of the Delights and jovial Contentments of the 
 Mind ; the which are wont fuddenly, as it were, with 
 winged Inticements to ravilh and rap Mortal Men : 
 But Learning and Education brings it fo to pafs, as 
 that it reftrains and bridles Man's Mind, making it 
 fo to confider the ends and events of Things, as that 
 
The Syrens, or Pleasures. 341 
 
 it clips the Wings of Pleafure. And this was greatly 
 to the Honour and Renown of the Mufes ; for after 
 that by fome Examples, it was made manifeft, that by 
 the Power of Philofophy, vain Pleafures might grow 
 Contemptible ; it prefently grew to great efteem, as 
 a thing that could raife, and elevate the Mind aloft, 
 that feemed to be bafe, and fixed to the Earth ; make 
 the cogitations of the Men (which do ever refide in 
 the Head,) to be ethereal, and as it were winged. 
 But that the Mother of the Syrens was left to her Feet, 
 and without Wings ; that no doubt is no otherwife 
 meant, than of light and fuperficial Learning, ap- 
 propriated and defigned only to Pleafures, as were 
 thofe which Petronius devoted himfelf unto, after he 
 had received his fatal Sentence ; and having his Foot, 
 as it were, upon the Threfhold of Death, fought to 
 give himfelf all delightful Contentments ; infomuch, 
 as when he had caufed Confolatory Letters to be 
 fent him, he would perufe none of them, (as Tacitus 
 reports, that mould give him Courage and Conftancy) 
 but only read fantaflical Verfes, fuch as thefe are 
 
 Vivamus, Mea Lejbia, atque amemus, 
 Rumor ef que Senum feveriorum, 
 Omnes unius ajlimemus AJJis. 
 
 My Lejbia, let us live and love ; 
 Though wayward Dotards us reprove, 
 Weigh their Words light for our behove. 
 
342 The Wisdom of the Ancients. 
 
 And this alfo : 
 
 Jura Senes norint, et quid Jit faf que nefajque, 
 Inquirant trijlesj Legumque ex amino. Jervent, 
 
 Let doting Granfire know the Law, 
 And right and wrong obferve with awe ; 
 Let them in that Uriel: Circle draw. 
 
 This kind of Doclrine would eafily perfuade to. 
 take thefe plumed Coronets from the Mufes, and to 
 reftore the Wings again to the Syrens. Thefe Syrens 
 are faid to dwell in remote Ifles ; for that Pleafures 
 love Privacy, and retired Places, fhunning always 
 too much Company of People. The Syren's Songs 
 are fo vulgarly underftood, together with the Deceits. 
 and Danger of them, as that they need no Expofition. 
 But that of the Bones appearing like white Cliff?, 
 and defcried afar off, hath more Acutenefs in it; for 
 thereby is fignified, that, albeit the Examples of Afflic- 
 tions be manifeft, and eminent ; yet do they not 
 fumciently deter us from the wicked Enticements of 
 Pleafures. 
 
 As for the Remainder of this Parable, though it 
 be not over-myflical, yet it is very grave, and excel- 
 lent : For in it are fet out three Remedies for this 
 violent, enticing Mifchief ; to wit, Two from Philo- 
 fophy, and one from Religion. The firft Means to 
 ihun thefe inordinate Pleafures, is, to withftand, and 
 
. The Syrens, gr Pleasures. 343 
 
 refill them in their Beginnings, and ferioufly to fhun 
 all Occafions that are offered, to debauch and entice 
 the Mind, which is fignified in that Hopping of the 
 Ears ; and that Remedy is properly ufed by the 
 meaner and bafer fort of People, as it were UlyJJes* 
 Followers or Mariners ; whereas more Heroick and 
 Noble Spirits may boldly Converfe even in the midft 
 of thefe feducing Pleafures, if with a refolved Con- 
 ftancy they Hand upon their Guard, and fortify their 
 Minds ; and fo take greater Contentment in the trial 
 and experience of this their approved Virtue ; learn- 
 ing rather thoroughly to underftand the Follies and 
 Vanities of thofe Pleafures by Contemplation, than 
 by Submiifion : Which Solomon avouched of himfelf, 
 when he reckoned up the multitude of thofe Solaces 
 and Pleafures wherein he Swam, doth conclude with 
 this Sentence, 
 
 Sapientia quoque perfeverabat mecum* 
 Wifdom alfo continued with me. 
 
 Therefore thefe Heroes, and Spirits of this excel- 
 lent Temper, even in the midft of thefe enticing 
 Pleafures, can (hew themfelves conftant and invin- 
 cible, and are able to fupport their own virtuous in- 
 clination, againft all heady and forcible Perfuafions 
 whatfoever ; as by the Example of U/yJfes, that fo 
 peremptorily interdicted all peftilent Counfel, and 
 Flatteries of his Companions, as the moft dangerous 
 
344 The Wisdom of the Ancients. 
 
 and pernicious Poifons to captivate the Mind. But 
 of all other Remedies in this Cafe, that of Orpheus is 
 moft Predominant : For they that chaunt and re- 
 found the Praifes of the Gods, confound and diffipate 
 the Voices and Incantations of the Syrens / for Di- 
 vine Meditations do not only in Power fubdue all 
 fenfual Pleafures ; but alfo far exceed them in Swift- 
 nefs and Delight. 
 
INDEX. 
 
 ACHELOUS, warlike expeditions, fabled by, 301 j or Bat- 
 tle, 300 
 
 A&aon, 266 
 
 Aciing in fong, 138 
 
 Adrian, an envious man, 27 
 
 Adverfity, 15 
 
 Age, 153; how to be treated, 116 ; not to be defied, 116 
 
 Aged men, their faults, 154 
 
 Agejilaus, envious, 27 
 
 Albert Durer, 156 
 
 Allegory of the conteft between arts and nature, 308 
 
 Ambition, 135 
 
 Anger, 2005 how it may be calmed and tempered, 201; 
 caufes and motives of, 201 ; how to raife or appeafe in an- 
 other, 202 j in bitternefs of words, or revealing of fecrets, 
 to be efpecially avoided, 202 ; remedies againft, 203 
 
 Ape lies, 156 
 
 Appendix to EfTays, 211 
 
 Ardent natures not early ripe for action, 153 
 
 Argus, 78 
 
 Arms, flourifli in the youth of a ftate, 210; to be moil ftu- 
 died for national greatnefs, 1 10 
 
 Art and nature, and allegory of conteft between, 308 
 
 Art of converfation, 120 
 
 Atalanta, or gain, 307 
 
 Atheifm, 56 $ evils of, 58 ; talking of, 56 
 
 Atheift, contemplative rare, 58 
 
 Augujius Cajars emblem of the Sphynx, 331 
 
 Authority, vices of, four, 37 
 
 Aviaries, 173 
 
 Bacchus, (called Dionyfus) his car, 303 j or Paffion, 302 
 
346 Index. 
 
 Bachelors, or childlefs, are beft public men, 23 ; from par- 
 fimony, 23 ; from a defire to be rich, 23 ; from difregard 
 of future times, 23; are beft friends, 24; are beft fervants, 
 24; beft mafters, 24; beft churchmen, 245 are worft fub- 
 jefts, 24 
 
 Bafenefs, or Suitor of Juno, 281 
 
 Battle, 300 
 
 Beauty, beft part of, a picture cannot exprefs, 156 
 
 Boldnefs, advantages of, 39 5 child of ignorance and bafe- 
 nefs, 39 ; fucceeds in ftates, 39 5 is blind, 41 ; good in fol- 
 diers and fervants, 41 j ill keeper of promifes, 40 ; of Ma- 
 homet, 40 
 
 Books, fpeak plain, when courtiers fear, 76 
 
 Briar eus, 53,- 78 
 
 Building, 159 
 
 Cajfandra, or free fpeaking, 235 
 
 Cato, injudicious free fpeaking, 236 
 
 Catches, 138 
 
 Celfus, 117 
 
 Cheerfulnefs at meals, 116 
 
 Children, pinched in allowance, are made bafe and full of 
 fhifts, 22; and parents, 21; and wife, difcipline of hu- 
 manity, 24 
 
 Cicero, his faying of Pofthumus, 128} remarks on Cato, 237, 
 faying of, 90 
 
 Clergy, overgrown evils of, 52 
 
 Colours for candlelight, 139 
 
 Comets, 205 
 
 Commiffions, ftanding, commended, 76 
 
 Committees beft compofed of indifferent perfons, 76 
 
 Contemplative atheift rare, 58 
 
 Converfation, art of, 121 
 
 Cofmus, duke of Florence, 14 
 
 Counfel, inconveniences of, 73 ; revealing affairs, 73 5 weak- 
 ening authority, 73 ; unfaithful or unwife, 73 ; cabinet, 
 when and why introduced, 74; the higheft confidence, 71 ; 
 fafety in, 72 ; Solomon's fayings of, 72 
 
 Counfellor of kings, fkilful in his bufinefs, not in his nature, 
 
 7 5 . 
 
 Council, petition of, 76 
 
 Courage, ftrength of a ftate, 106 
 Crowd, not company, 92 
 
 Cupid, allegorical blindnefs of, 286 ; his four attributes, 285-6 ; 
 or Atom, 282 
 
Index. 347 
 
 Cunning, crooked wifdom, 79 5 precepts of, 79 ; pra&ifed by 
 
 diverfion, by furprife, by hafte, 80 
 Cuftom, 143 j force of, 145 ; ftronger than nature or bonds, 
 
 143; tyranny of, 144 
 Cyclops, or minifters of terror, 240 
 
 Dadalus, or Mechanick, 291 
 
 Dancing to mufic, 138 
 
 Dangers beft met halfway, 78 
 
 David's harp, 16 
 
 Death, early, of men of genius, 279; effay on, 217; a fmall 
 evil, 217 5 fear of, 45 gracious to the miferable, 221 
 
 Decay of an empire may bring wars, 208 
 
 Deformed men envious, 27 ; perfons bold, 158 j without na- 
 tural affection, 157 
 
 Deformity, 157 
 
 Delays, 77 
 
 Deluge and earthquake, 204 
 
 Democritus, 316; his opinion, 285,273 
 
 Demofihenes' opinion of an orator, 39 
 
 Deucalion, or Reftitution, 296 
 
 Diet and phyfic, 117 
 
 Diomed, fable of, explained, 288 5 or zeal, 287 
 
 Difcipline of humanity, wife and children, 24 
 
 Difcontent, caufe of fedition, 49 ; prevention of, 54 5 political 
 enlargement of, 50; when dangerous, 51 
 
 Difcourfe, its faults and merits, 120 
 
 Difcovery of a man's felf, r 9 
 
 Difpatch affeded, 88 
 
 Difiimulation and Simulation, 16 
 
 Divination, or Caffandra, 237 
 
 Divine nature of goodnefs, 44 
 
 Domitian, dream of, 132 
 
 Earth, or the common people, 266 
 
 Education, 143 ; but early cuftom, 144 
 
 Elizabeth, prophecy concerning, 133 
 
 Empire, 65 
 
 Empedocles, 316 
 
 Endymion, or the Favourite, 263 
 
 Envy, an evil eye, 25; quality of the vicious, 26 ; of the In- 
 quifition, 26 ; of lame men, 27 $ of mechanics fabled by 
 Dadalus, 2915 public, reftrains overgrown greatnefs, 30; 
 proper attribute of the Devil, 50 
 
 Epicurus' 1 opinion of atoms, 285 
 
348 Index. 
 
 Epimetheus, 53 
 
 Erifthoniusy or Impofture, 294 
 
 Efofs cock, 42 ; fable of a cat, 142 
 
 Examples of fortunate kings, 68 ; of friendship, 95 
 
 Expenfe 101 ; ordinary, 101 5 extraordinary, 10 1 
 
 Experiment, rafhnefs of, 317 
 
 Fable of Atalanta, 307 ; of Prometheus , 3105 of Proteus, in- 
 terpretation of, 276 
 
 Fame, Fragment of Eflay on, 2113 pedigree of, 47 j the fifter 
 of the giants, 265 
 
 Favourites, how bridled, 136; lefs dangerous if mean than 
 noble 136; or Endymion beloved by Luna, 2645 of kings 
 Simple rather than wife or cunning, 264 
 
 Fear of death, 4 
 
 Fiction, love of, 1 
 
 Flowers and trees for each month, 165 
 
 Followers, 176 ; coftly, not to be liked, nor fadlious, nor fpies, 
 177 
 
 Forgivenefs, glory of, 13 
 
 Fortune, 145 j in a man's own power, 145 ; blind not invili- 
 ble, 146 ; Italian proverb concerning, 146 
 
 Fountains of two forts, 170 
 
 Franknefs, quality of the ableft men, 17 
 
 Friend, ufe of, 100 
 
 Friends, 176 
 
 Friendmip denoteth joys, 96 5 leflens forrow, 96 ; healthful 
 for the understanding, 97 ; for counfel by, 99 ; noble fruits 
 of, 100 ; its fruits, 93 ; fought for by kings, 93 j altar raifed 
 to, 95 $ examples of, 95 
 
 Games of Prometheus, 321 
 
 Garden, defcription of, 168 ; for each month, 165; divided 
 
 in three parts, 168 
 Gardening, the pureft of pleafures, 165 
 Gellius, faying of, 91 
 Glory of forgivenefs, 1 3 
 Goodnefs imprinted in man's nature, 42 \ or philanthropia, 41 ; 
 
 parts of, 44 
 Government, 49 ; of colonies, 1255 pillars of, religion, juftice, 
 
 counfel, treafure, 49 
 Great place, 34 
 Graa, or Intrigue, 261 
 Greek philofophy investigates firft principles, 284 
 
Index. 349 
 
 Habits beft overcome at once, 141 
 
 Harp of David, 16 
 
 Heath, 171 
 
 Heaven, or Beginnings, 272 
 
 Helen, preferred to Juno and Pallas, riches and wifdom, 33 
 
 Helicon, waters of, loft in feditious tumults, 272 
 
 Henry VII. only two counfellors, 74 ; fufpicious, 118 
 
 Herbs for plantations, 123 
 
 Hippomene challenged by Atalanta, 307 
 
 Honour three things, 137 
 
 Hope, importance of, in government, 53; to be entertained by 
 
 the aged, 117 
 Houfes, ufe preferred to uniformity in, 159 5 choice of ground 
 
 for building, 159 j for fummer and winter, 160 
 
 Icarus, 292 
 
 Illicit arts, 294. 
 
 Impofture, or Eritlhonius, 294 
 
 Indians, cuftom of, 144 
 
 Injudicious free-fpeakers, 236 
 
 Innovation, 86 
 
 Infolent fuccefs expofed to envy, 29 
 
 Ipbicrates, his addrefs to the Lacedemonians, 245 
 
 Irijh rebel, 144 
 
 Jests, things privileged from, 120 
 
 Judges, office of, with reference to the fuitors, 195 ; with re- 
 ference to the advocates, 197 ; to the inferior officers of the 
 court, 198 j to the king, 199 } their office to interpret, not 
 make law ; their qualities, 195 
 
 Judicature, 195 
 
 Jupiter lamed by Typhon, 237 ; married Metis, or Counfel, 72 
 
 Juftice, pillar of government, 49 
 
 Juft fears, caufe for war, 68 
 
 Kings endangered by kindred and prelates, 68, 69 ; hearts in- 
 fcrutable, 65 ; fond of toys and trifling acts, 65 ; fortunate, 
 have checks, 66 ; examples of, 66 ; in counfel mould be 
 filent to get at truth, 77 ; nature of, 213 j maxims for, 214; 
 qualities of, 214-15 ; precepts concerning, 71 ; fharp fpeeches 
 by, dangerous, 54 ; will, contradictions, 67 
 
 Kingdoms, their true Greatnefs, 103 
 
 Knee timber, 44 
 
 Leagues, or Styx, 244 
 
350 Index. 
 
 Letters, when good, 174 
 
 Libels, 47 ; open and audacious, fign of troubles, 47 
 
 Licenfed money-lenders, 152 
 
 Love, martial men given to, 34 ; wanton, corrupteth, 34 ; 
 flood time in adverlity and profperity, 3 3 ; ufeful to the 
 drama, 32 ; rejected in excefs by great minds, 32 5 Epicurus' 
 faying of, 32; foolifh idolatry, 32; ruined Mark Antony 
 and Claudius, 32 ; which lofeth all things, lofeth itfelf, 33 ; 
 the moft ancient of the gods, 283 
 
 Lewis XI. of France, his favourites, 264 
 
 Lew Countries, recurrence of weather in, 205 
 
 Lucian's faying of Menippus, 218 
 
 Macbiavel, 205 
 
 Machiavel, of cuftom, 143 ; in the Chrijiian faith, 42 ; opi-/ 
 
 nion of Henry III. of France, 48 
 Mahomet's boldnefs, 40 
 
 Man, ftatue of, 310; the centre of the univerfe, 313 
 Manner of planting new feels, threefold, 207 
 Manufactures, fit for plantations, 124 
 Marriage and fingle life, 23 
 Married men, beft: fubjects, 245 beft: foldiers, 24; men give 
 
 hoftage to fortune, 23 
 Mafques and triumphs, 139 
 MafTacre, in France, 12 
 
 Matter, force may change but cannot annihilate, 278 
 Meals, cheerfulnefs at, 116 
 Mediocrity in morals, 325 
 Memnon, or a youth too forward, 279 j ftrength of, 106 j fable 
 
 of, explained, 279 
 Mercenaries, not to be depended upon, 106 
 Merchants, vena porta, 70 j wealth of a ftate, 70 ; impolicy of 
 
 taxing heavily, 70 
 Metis, or Counfel, 337 5 relating to governments, 337 
 Microcofm, 314 
 Military men, importance of, 55 
 Minifters, choice of, 138 
 Minos, 293 
 
 Mifanthropi worfe than Timon, 43 
 Monarchy, tree of, 108 
 Monks in Rujfta, 144 
 Monopoly, evils of, 52 
 Montaigne, 4 
 
 Moral and civil philofophy, fabled by the fongs of Orpheus, 
 270 
 
Index. 351 
 
 Mountebanks of the body politic, 40 
 
 Narcijfus, or felf-love, 242 
 
 National greatnefs beft promoted by arms, no 
 
 Nations, wealth of, 52 
 
 Nature, 140 
 
 Nature and Art, allegory of conteft between, 30S ; not to be 
 overtafked, 140 ; or Pan, 246 
 
 Neceflity, the ruler of princes, 245 
 
 Negociation, better by fpeech than letter, 174 
 
 Negociator, how to choofe, 174 
 
 Nemefis, or the viciffitude of things, 297 ; vengeance or re- 
 tribution, 297 $ daughter of Ocean and Night, 297 
 
 Nero Commodus, character of, 65 
 
 New feels in religion, when dangerous, 206 
 
 Nobility, monarchy without it a tyranny, 44 5 numerous, make 
 aftate poor, 45 ; of birth, abates induftry, extinguishes envy, 
 46 ; when deprefled, dangerous, 70 
 
 Noblemen, too many bad for a ftate, 108 
 
 Nobles and people, difcontent of, 52 
 
 Odours, 140 
 
 CEdipus, 327 
 
 Old men envious, 27 
 
 Order, life of difpatch, 89 
 
 Ordnance, ufe of, in China 2000 years fince, 209 
 
 Orpheus, or philofophy, 268 ; fongs of, indicate moral or civil 
 
 difcipline, 270; and Sirens, 339 
 Otho, 5 
 Over early ripenefs in youth, 155 
 
 Painting, imagination better than reality in, 156 
 
 Palace, description of, 160 
 
 Pallas, 53 
 
 Pan, or Nature, 246 ; god of huntfmen and fhepherds, 247 5 
 how clothed, 247 ; accofted by Silenus and Satyrs, 247 $ 
 contended with Apollo, 248 ; reprefents the all of things, or 
 nature, 249 
 
 Pandoras Box, 311 
 
 Parables, preceded philofophical reafoning, 232 
 
 Parents and Children, 21 
 
 Parents, their joys, 21 $ their forrows, 21 ; their partiality, 21 5 
 their covetoufnefs, 22 5 fhould keep clofe authority, not a 
 clofe purfe, 22 5 fhould avoid emulations, 22 ; mould be 
 liberal, 22 
 
35 2 Index. 
 
 Paflions to be avoided in age, 117 
 
 Patience efiential to juftice, 197 
 
 Pentheus, or perplexed judgment, 268 
 
 People fit for colonies, 123 ; overtaxed not fit for empire, 107 
 
 Per feus, or War, 258 ; flays Meduja, 259 ; receives fwiftnefs, 
 
 lecrecy and forefight, 261 ; reforts to the Gr<e<z, or Intrigues, 
 
 261 
 Perfians in Arbela, 105 
 Perfonal negociation, when good, 174 
 Philanthropia, 41 
 Philofophy deftroyed by feditious tumult 272 ; or Orpheus, 268 ; 
 
 true end of, 330 
 Phyficians, how to choofe, 118 
 Phyfic and diet, 117 
 Pillars of government, 49 
 Pilate, 1 
 Place, fheweth the man, 38 ; rifing into, laborious, {landing 
 
 flippery, fometimes bafe, 34 
 Placemen, thrice fervants, to the king, the ftate, and to fame, 
 
 34; as to their colleagues, 38 
 Plantations, 122 
 
 Plants yielding the moft perfume, 167 
 Plato, faying of, 9 1 
 Pleafure, allegorical reprefentation of, 281 } in recurring to 
 
 youthful days, 281 
 Pluto's helmet, 78 
 
 Political difcontent, how eftimated, 50 
 Powder plot, 12 
 
 Power to do good, lawful end of afpiring, 35 
 Poverty, caufe of fedition, 49 
 Preface to Wijdom of the Ancients, 227 
 Prelates, when powerful, dangerous fubje&s, 69 
 Pride, flattered by abjedtnefs in the fuitor, 282 
 Princes, bound only by neceflity, 245 ; compared to heavenly 
 
 bodies, 71 
 Private revenge, 14 
 Privation of difcontents, 54 
 Prolongation of life, 317 
 
 Prometheus, 53 ; tradition of, 310; inventor of fire, 314 
 Prophecies, 13 1 
 Prophecy, Spanijh fleet, 1 34 
 Profperity, 15 
 
 Proferpina, or Spirit, 332 5 fable of, relating to nature, 333 
 Proteus, a prophet, 276 ; or Matter, 276 
 Providence, nature of, illuftrated by fable of Prometheus, 313 
 
Index. 353 
 
 Public envy hath fome good, 30 ; revenge, 14 
 Pyrrha and Deucalion, 296 
 
 Quarrels, wifdom of avoiding, 64 
 
 Rebellions, or the fable of Typhon, 238 
 
 Recurrence of weather in a cycle, 205 
 
 Regimen of health, 116 
 
 Religion, true, unchangeable, 206 ; pillar of government, 49 ; 
 
 Unity in, 7 ; Lucretius, 1 1 
 Religious differences diffolve friendfhips, 290 ; errors fhould be 
 
 oppofed with mildnefs by the reformation of abufes, and the 
 
 compounding of fmall differences, 207 5 warfare unknown to 
 
 the ancients, 289 
 Remedies of fedition, 51 
 Reftitution, 296 
 
 Revenge, public, 14; private, 14; wild juftice, 13 
 Riches, baggage of virtue, 127 ; impediment to virtue, 127 ; 
 
 lafting only when earned, 128 
 Romans and Turks profpered by arms alone, 1 1 1 
 Rooms for fummer and winter, 162 
 
 SAFETY-valve for fedition, 53 
 
 Satire fait, not bitter, 121 
 
 Saturn fabled as matter, 273 
 
 Savages in colonies, how to be treated, 126 
 
 Schoolmen, 60 
 
 Scylla and Icarus, 325 
 
 Secrecy, virtue of, a confefhon, 18 
 
 Seditions, 49 ; materials of, 49 ; poverty and difcontentment, 
 
 49 ; caufes of, 50 ; innovation in religion, 50 j alteration 
 
 of laws, 50; advancement of unworthy perfons, 51 5 fafety- 
 
 valve of, 535 and troubles, 46 
 Seditious tumult duftrudlive of philofophy, 272 
 Seeming Wife, 90 
 
 Self-love, inftances of, 85 ; or NarciJJus, 242 
 Seneca, 5, 15 5 prophecy of, 131 ; on anger, 201 
 Shepherds of the people fhould calendar tempefts, 46 
 Simulation, 19 5 advantages of, 20 5 difadvantages of, 20 ; and 
 
 difiimulation, 16 
 Single Life and Marriage, 23 
 
 Slaves, Spartan, no ; abolifhed by Chrijiian law, no 
 Soldiers dangerous to the ftate in large bodies, 7 1 
 Solitude, faying of, 92 s 
 
 Solomon, his fayings of riches, 128 
 
354 Index. 
 
 Soul, fhaken off mortality, 219 
 
 Spanijh proverb of difpatch, 88 5 ftate, 109 
 
 Spartan ftate, 109 5 firm, while fmall, 109 ; ruined by exten- 
 
 fion, 109 
 Speeches, fharp, by kings, danger of, 54 
 Sphynx, or Science, riddle of, 327 
 Statue of Man, 310 
 Study, fet hours for, 142 
 Styx, or neceifity, 245 ; or Leagues, 244 
 Suitor of "Juno, or Bafenefs, 281 
 Superftition, caufes of, 61 j evils of, 59 
 Sufpicions, 119} offufpicion, 118 
 Stvitzers, laft long as a people, 45 
 Sybil/a' s offer, 77 
 Sylla's friendftiip for Pompey, 94 
 Syrens, the, or Pleafures, 339 j their habitation, 339 
 
 Tacitus, upon Fame, 47 
 
 Talking of atheifm, 57 
 
 Tamerlane, envious, 27 
 
 Tempefts, greateft about the equinox, 46 
 
 Terror, minifters of, or Cyclops, 240 
 
 Thieves, not fit for plantations, 123 
 
 Themijiocles, fayings of, 103 
 
 Things, but two conftant, 203 
 
 Tiberius, his favourites, 264 
 
 Tigellinus, fayings of, 82 
 
 Time, the greateft innovator, 87 
 
 Timotheus, the Athenian, 147 
 
 Travel, 62 ; fcenes at fea and on more, 62 ; obfervations to be 
 made in travelling, 62 j acquaintance to be fought in travel- 
 ling, 64 
 
 Tree of monarchy, 108 
 
 Troubles and Seditions, 46 
 
 True difpatch, 88 
 
 Truth, 1 ; beft obtained in counfel, when kings are filent, 77 
 
 Turks and Romans prefcribed as nations by aims, 112 ; unmar- 
 ried, make bafe foldiers, 24 
 
 Typhon, or the Rebel, 237 
 
 Tythonus, or Satiety, 280 
 
 Unity in Religion, 7 
 
 Ulyjfes and Sirens, 340 
 
 Ufurers, 148 
 
 Ufury, 14^5 muft be permitted, 148} difcommodities of, 
 
Index. 355 
 
 149; commodities of, 149; in all countries, 1505 reforma- 
 tion and regulation of, 150 $ two rates of, 151 
 
 Vefpafian, prophecy of, 132 
 
 Vefpajian s faying of Nero, 66 
 
 Vices of authority, four, 37 
 
 VichTitude of things, 297 
 
 Viciflitudes in war, 207 5 chiefly in three things, 207; of feels 
 
 and religions, 206 ; of Things, 203 
 Virgil's, character of Italy, 108 
 Virgil, Battle of Aclium, 299 
 
 Virtue, beft plain fet, 155 5 walks not in the highway, 21S 
 Vulcan, 295 
 
 War, its finews not money, 106 j War, or Perfeus, 258 j war, 
 true exercife to bodies politic, 113} foreign, healthy for a 
 people, 1135 battles by fea, 113 
 Wars, of modern times, 114; ufual on the decay of an empire, 
 
 208 
 Wealth of nations, 52; pillar of government, 49 
 Wife and children, difcipline of humanity, 24 
 Wijdom of the Ancients, 225 ; for a Man's Self, 84 
 Wives, good, with bad hufbands, from pride of patience, 25 
 
 Young men, their faults, 154 
 
 Youth, 153; fitter for education than counfel, 154; preferved 
 from decay, 317 
 
 Zeal, or Diomed, 287 
 
 THE END. 
 
 CHISWJCK : PRINTED BY C. WHITTINGHAM. 
 
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