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As if he be plentiful in diet, to be saving in apparel: if he be plentiful in the hall, to be saving in the stable: and the like. For he that is plentiful in expenses of all kinds, will hardly be preserved from decay. In clearing of a man's estate, he may as well hurt himself in being too sudden, as in letting it run on too long; for hasty selling is commonly as disadvantageable as interest. Besides, he that clears at once will relapse; for finding himself out of straits, he will revert to his customs; but he that cleareth by degrees induceth a habit of frugality, and gaineth as well upon his mind as upon his estate. Certainly, who hath a state to repair, may not despise small things; and commonly it is less dishonourable to abridge petty charges, than to stoop 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.

OF REGIMEN OF HEALTH.

There is a wisdom in this beyond the rules of physic: a man's own observation, what he finds good of, and what he finds hurt of, is the best physic to preserve health. But it is a safer conclusion to say this, "This agreeth not well with me, therefore I will not continue it;" than this, "I find no offence of this, therefore I may use it." For strength of nature in youth passeth over many excesses, which are owing a man till his age. Discern of the coming on of years, and think not to do the same still for age will not be defied. Beware of sudden change in any great point of diet, and if necessity enforce it, fit the rest to it. For it is a secret both in nature and state, that it is safer to change many things than one. Examine thy customs of diet, sleep, exercise, apparel, and the like; and try in anything thou shalt judge hurtful, to discontinue it little by little; but so, as if thou dost find any inconvenience by the change, thou come back to it again; for it is hard to distinguish that which is generally held good and wholesome, from that which is good particularly, and fit for thine own body. To be free-minded and cheerfully disposed, at hours of meat, and of sleep, and of exercise, is one of the best precepts of long lasting. As for the passions and studies of the mind, avoid envy, anxious fears, anger, fretting inwards, subtile and knotty inquisitions, joys, and exhilarations in excess, sadness 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 illustrious objects, as histories, fables, and contemplations of nature. If you fly physic in health altogether, it will be too strange for your body when you shall need it. If you make it too familiar, it will work no extraordinary effect when sickness cometh. I commend rather some diet for certain seasons,

than frequent use of physic, except it be grown into a custom. For those diets alter the body more, and trouble it less. Despise no new ac cident in your body, but ask opinion of it. In sickness respect health principally: and in health, action. For those that put their bodies to en. dure in health, may in most sicknesses, which are not very sharp, be cured only with diet and tendering. Celsus could never have spoken it as a physician, had he not been a wise man withal; when he giveth it for one of the great precepts of health and lasting, that a man do vary and interchange contraries; but with an inclination to the more benign extreme. Use fasting and full eating, but rather full eating; watching and sleep, but rather sleep; sitting and exercise, but rather exercise, and the like. So shall nature be cherished, and yet taught masteries. Physicians are some of them so pleasing and conformable to the humour of the patient, as they press not the true cure of the disease; and some other are so regular in proceeding according to art for the disease, as they respect not sufficiently 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 sort: and forget not to call as well the best acquainted with your body, as the best reputed of for his faculty.

OF SUSPICION.

Suspicions amongst thoughts, are like bats amongst birds, they ever fly by twilight. Certainly they are to be repressed, or at the least well guarded: for they cloud the mind, they lose friends, and they check with business, whereby business cannot go on currently and constantly. They dispose kings to tyranny, husbands to jealousy, wise men to irresolution and melancholy. They are defects not in the heart, but in the brain: for they take place in the stoutest natures; as in the example of Henry the Seventh of England; there was not a more suspicious man, nor a more stout. And in such a composi tion they do small hurt. For commonly they are not admitted but with examination, whether they be likely or no? But in fearful natures, they gain ground too fast. There is nothing makes a man suspect much, more than to know little and therefore men should remedy suspicion, by procuring to know more, and not to keep their suspicions in smother. What would men have? Do they think those they employ and deal with are saints? Do they not think they will have their own ends, and be truer to themselves than to them? Therefore there is no better way to moderate suspicions than to account upon such suspicions as true, and yet to bridle them as false: for so far a man ought to make use of suspicions, as to provide, as if that should be true that he suspects, yet it may do him no hurt. Suspicions that the mind of itself gathers are but buzzes: but suspicions that are artificially

nourished, and put into men's heads by the tales times your knowledge of that you are thought to and whisperings of others, have stings. Cer-know, you shall be thought another time to know tainly the best mean to clear the way in this that you know not. Speech of a man's self same wood of suspicions, is frankly to com- ought to be seldom and well chosen. I knew municate them with the party that he suspects; one was wont to say in scorn, "He must needs for thereby he shall be sure to know more of the be a wise man, he speaks so much of himself:" truth of them than he did before; and withal and there is but one case wherein a man may shall make that party more circumspect not to commend himself with good grace, and that is give farther cause of suspicion. But this would in commending virtue in another; especially if not be done to men of base natures: for they, if it be such a virtue whereunto himself pretendeth. they find themselves once suspected, will never Speech of touch towards others should be sparbe true. The Italian says, "Sospetto licentia ingly used, for discourse ought to be as a field, fede;" as if suspicion did give a passport to without coming home to any man. I knew two faith; but it ought rather to kindle it to dis- noblemen of the west part of England, whereof charge itself. the one was given to scoff, but kept ever royal cheer in his house; the other would ask of those that had been at the other's table, "Tell truly, was there never a flout or dry blow given?" To which the guest would answer, Such and such a thing passed. The lord would say, "I thought he would mar a good dinner." Discretion of speech is more than eloquence; and to speak agreeably to him with whom we deal, is more than to speak in good words or in good order. A good continued speech, without a good speech of interlocution, shows slowness: and a good reply, or second speech, without a good settled speech, showeth shallowness and weakness. As we see in beasts, that those that are weakest in the course, are yet nimblest in the turn: as it is betwixt the greyhound and the hare. To use too many circumstances ere one come to the matter, is wearisome; to use none at all. is blunt.

OF DISCOURSE.

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

been asleep, except they dart out somewhat that is piquant, and to the quick: that is a vein which would be bridled;

"Parce, puer, stimulis, et fortius utere loris." And generally men ought to find the difference between saltness and bitterness. Certainly he that hath a satirical vein, as he maketh others afraid of his wit, so he had need be afraid of others' memory. He that questioneth much shall learn much, and content much; but especially if he apply his questions to the skill of the persons whom he asketh; for he shall give them occasion to please themselves in speaking, and himself shall continually gather knowledge. But let his questions not be troublesome, for that is fit for a poser. And let him be sure to leave other men their turns to speak. Nay, if there be any that would reign, and take up all the time, let him find means to take them off, and bring others on; as musicians' use to do with those that dance too long galliards. If you dissemble some

OF RICHES.

I cannot call riches better than the baggage of virtue. The Roman word is better, "impedimenta." For as the baggage is to an army, so are riches to virtue. It cannot be spared, nor left behind, but it hindereth the march; yea,

and the care of it sometimes loseth or disturbeth the victory. Of great riches there is no real use, except it be in the distribution; the rest is but conceit. So saith Solomon, "Where much is, there are many to consume it; and what hath the owner, but the sight of it with his eyes?" * The personal fruition in any man, cannot reach to feel great riches: there is a custody of them; or a power of dole and donative of them; or a fame of them; but no solid use to the owner. Do you not see what feigned prices are set upon little stones and rarities? And what works of ostentation are undertaken, because there might seem to be some use of great riches? But then you will say, they may be of use, to buy men out of dangers or troubles. As Solomon saith, "Riches are as a stronghold in the imagination of the rich man."+ But this is excellently expressed, that it is in imagination, and not always in fact,

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For certainly great riches have sold more men
than they have bought out. Seek not proud
riches, but such as thou mayest get justly, use
soberly, distribute cheerfully, and leave con-
tentedly. Yet have no abstract nor friarly
contempt of them: but distinguish, as Cicero
saith well of Rabirius Posthumus; "In studio rei
amplificandæ apparebat, non avaritiæ prædam,
sed instrumentum bonitati quæri." Hearken
also to Solomon, and beware of hasty gathering
of riches: "Qui festinat ad divitias, non erit
insons."*
The poets feign, that when Plutus,
which is riches, is sent from Jupiter, he limps,
and goes slowly; but when he is sent from Pluto,
he runs, and is swift of foot: meaning, that
riches gotten by good means and just labour,
pace slowly; but when they come by the death
of others, as by the course of inheritance, testa-
ments, and the like. they come tumbling upon a
man. But it might be applied likewise to Pluto,
taking him for the devil. For when riches come
from the devil, as by fraud, and oppression, and
unjust means, they come upon speed. The
ways to enrich are many, and most of them foul.
Parsimony is one of the best, and yet is not
innocent for it withholdeth men from works of
liberality and charity. The improvement of the
ground is the most natural obtaining of riches;
for it is our great mother's blessing, the earth's;
but it is slow. And yet, where men of great
wealth do stoop to husbandry, it multiplieth |
riches exceedingly. I knew a nobleman in
England that had the greatest audits of any man
in my time a great grazier, a great sheep-
master, a great timber-man, a great collier, a
great corn-master, a great lead-man; and so of
iron, and a number of the like points of hus-
bandry: so as the earth seemed a sea to him,
in respect of the perpetual importation. It was
truly observed by one, that himself came very
hardly to a little riches, and very easily to great
riches. For when a man's stock is come to that,
that he can expect the prime of markets, and
overcome those bargains, which for their great-
ness are few men's money, and be partner in the
industries of young men, he cannot but increase
mainly. The gains of ordinary trades and
vocations are honest, 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 should wait upon others"necessity; broke
by servants and instruments 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
sell over again, that commonly grindeth double,
both upon the seller, and upon the buyer.
Sharings do greatly enrich, if the hands be well

"He that maketh haste to be rich, shall not be innoceut."-Prov. xxviii. 20.

chosen that are trusted. Usury is the most certain means of gain, though one of the worst, as that whereby a man doth eat his bread "in sudori vultus alieni;" and besides, doth plough upon Sundays. But yet certain though it be, it hath flaws; for that the scriveners and brokers do value unsound men, to serve their own turn. The fortune in being the first in an invention, or in a privilege, doth cause sometimes a wonderful overgrowth in riches; as it was with the first 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, especially if the times be fit. He that resteth upon gains certain, shall hardly grow to great riches. And he that puts all upon adventures, doth oftentimes break, and come to poverty: it is good therefore to guard adventures with certainties that may escape losses. Monopolies, and coemption of wares for resale, where they are not restrained, are great means to enrich; especially if the party have intelligence what things are like to come into request, and to store himself beforehand. Riches gotten by service, though it be of the best rise, yet when they are gotten by flattery, feeding humours, and other servile conditions, they may be placed among the worst. As for fishing for testaments and executorships, as Tacitus saith of Seneca, "Testamenta et orbos tanquam indagine capi," it is yet worse; by how much men submit themselves to meaner persons than in service. Believe not much them that seem to despise riches; for they despise them that despair of them: and none worse when they come to them. Be not penny-wise, riches have wings, and sometimes they fly away of themselves, sometimes they must be set flying to bring in more. Men leave their riches either to their kindred, or to the public: and moderate portions prosper best in both. A great estate left to an heir, is as a lure to all the birds of prey round about, to seize on him, if he be not the better established in years and judgment. Likewise glorious gifts and foundations, are like sacrifices without salt; and but the painted sepulchres of alms, which soon will putrefy and corrupt inwardly. Therefore measure not thine advancements by quantity, but frame them by measure and defer not charities till death: for certainly, if a man weigh it rightly, he that doth so, is rather liberal of another man's than of his

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of a whole age. Honour hath three things in it: the vantage ground to do good; the approach to kings and principal persons; and the raising of a man's own fortunes. He that hath the best of these intentions, when he aspireth, is an honest man: and that prince that can discern of these intentions in another that aspireth, is a wise prince. Generally let princes and states choose such ministers as are more sensible of duty than of rising; and such as love business rather upon conscience, than upon bravery: and let them discern a busy nature from a willing mind.

OF NATURE IN MEN.

Nature is often hidden, sometimes overcome, seldom extinguished. Force maketh nature more violent in the return; doctrine and discourse maketh nature less importune: but custom only doth alter and subdue nature. He that seeketh victory over his nature, let him not set himself too great, nor too small tasks; for the first will make him dejected by often failings; and the second will make him a small proceeder, though by often prevailings. And at the first, let him practise with helps, as swimmers do with bladders or rushes: but after a time, let him practise with disadvantages, as dancers do with thick shoes. For it breeds great perfection, if the practice be harder than the use. Where nature is mighty, and therefore the victory hard, the degrees had need be, first to stay and arrest nature in time; like to him that would say over the four-and-twenty letters when he was angry: then to go less in quantity; as if one should, in forbearing wine, come from drinking healths, to a draught at a meal; and lastly, to discontinue altogether. But if a man have the fortitude and resolution to enfranchise himself at once, that is the best:

discontent, and look upon men and matters with an evil eye, and are best pleased when things go backward; which is the worst property in a servant of a prince or state. Therefore it is good for princes, if they use ambitious men, to handle it so, as they be still progressive, and not retrograde; which, because it cannot be without inconvenience, it is good not to use such natures at all. For if they rise not with their service, they will take order to make their service fall with them. But since we have said it were good not to use men of ambitious natures, except it be upon necessity, it is fit we speak, in what cases they are of necessity. Good commanders in the wars must be taken, be they never so ambitious: for the use of their service dispenseth with the rest; and to take a soldier without ambition, is to pull off his spurs. There is also great use of ambitious men, in being screens to princes, in matters of danger and envy: for no man will take that part, except he be like a seeled dove, that mounts, and mounts, because he cannot see about him. There is use also of ambitious men in pulling down the greatness of any subject that overtops; as Tiberius used Macro in the pulling down of Sejanus. Since therefore they must be used in such cases, there resteth to speak how they are to be bridled, that they may be less dangerous. There is less danger of them, if they be of mean birth than if they be noble; and if they be rather harsh of nature, than gracious and popular; and if they be rather new raised, than grown cunning and fortified in their greatness. It is counted by some a weakness in princes to have favourites; but it is, of all others, the best remedy against ambitious great ones. For when the way of pleasuring and displeasuring lieth by the favourite, it is impossible any other should be overgreat. Another means to curb them, is to balance them by others as proud as they. But then there must be some middle counsellors to keep "Optimus ille animi vindex, lædentia pectus things steady; for without that ballast the ship Vincula qui rupit, dedoluitque semel." will roll too much. At the least a prince may animate and inure some meaner persons, to be as Neither is the ancient rule amiss, to bend nature it were scourges to ambitious men. As for the as a wand to a contrary extreme, whereby to set having of them obnoxious to ruin, if they be of it right: understanding it where the contrary fearful natures it may do well: but if they be extreme is no vice. Let not a man force a habit stout and daring, it may precipitate their designs, upon himself with a perpetual continuance, but and prove dangerous. As for the pulling of them with some intermission. For both the pause down, if the affairs require it, and that it may reinforceth the new onset; and if a man that is not be done with safety suddenly, the only way not perfect be ever in practice, he shall as well is, the interchange continually of favours and practise his errors as his abilities, and induce one disgraces, whereby they may not know what to habit of both; and there is no means to help expect, and be as it were in a wood. Of ambi- this but by seasonable intermissions. But let tions, it is less harmful the ambition to prevail not a man trust his victory over his nature too in great things, than that other to appear in far; for nature will lie buried a great time, and everything; for that breeds confusion, and mars yet revive upon the occasion or temptation. Like business: but yet it is less danger to have an as it was with Esop's damsel, turned from a cat ambitious man stirring in business, than great in to a woman, who sat very demurely at the dependencies. He that seeketh to be eminent board's end, till a mouse ran before her. Thereamongst able men, hath a great task; but that is fore let a man either avoid the occasion altoever good for the public. But he that plots together, or put himself often to it, that he may be the only figure amongst ciphers, is the decay be little moved with it. A man's nature is best

perceived in privateness, for there is no affectation; in passion, for that putteth a man out of his precepts; and in a new case or experiment, for there custom leaveth him. They are happy men, whose natures sort with their vocations; otherwise they may say, "Multum incola fuit anima mea:" when they converse in those things they do not affect. In studies, whatsoever a man commandeth upon himself, let him set hours for it; but whatsoever is agreeable to his nature, let him take no care for any set times; for his thoughts will fly to it of themselves, so as the spaces of other business or studies will suffice. A man's nature runs either to herbs, or weeds: therefore let him seasonably water the one, and destroy the other.

OF CUSTOM AND EDUCATION.

Men's thoughts are much according to their inclination; their discourse and speeches according to their learning and infused opinions; but their deeds are after as they have been accustomed. And therefore, as Machiavel well noteth, though in an evil-favoured instance, there is no trusting to the force of nature, nor to the bravery of words, except it be corroborate by custom. His instance is, that for the achieving of a desperate conspiracy a man should not rest upon the fierceness of any man's nature, or his resolute undertakings; but take such a one as hath had his hands formerly in blood. But Machiavel knew not of a friar Clement, nor a Ravillac, nor a Jaureguy, nor a Baltazar Gerard: yet his rule holdeth still, that nature, nor the engagement of words, are not so forcible as custom. Only superstition is now so well advanced, that men of the first blood are as firm as butchers by occupation; and votary resolution is made equipollent to custom, even in matter of blood. In other things, the predominancy of custom is everywhere visible; insomuch as a man would wonder to hear men profess, protest, engage, give great words, and then do just as they have done before: as if they were dead images, and engines moved only by the wheels of custom. We see also the reign or tyranny of custom what it is. The Indians,* I mean the sect of their wise men, lay themselves quietly upon a stack of wood, and so sacrifice themselves by fire.

of water, till they be engaged with hard ice. Many examples may be put of the force of cus tom, both upon mind and body. Therefore, since custom is the principal magistrate of man's life, let men by all means endeavour to obtain good customs. Certainly custom is most perfect when it beginneth in young years: this we call education, which is, in effect, but an early custom. So we see in languages, the tongue is more pliant to all expressions and sounds, the joints are more supple to all feats of activity and motions, in youth than afterwards. For it is true, that late learners cannot so well take the ply, except it be in some minds that have not suffered themselves to fix, but have kept themselves open and prepared to receive continual amendment, which is exceeding rare. But if the force of custom simple and separate be great, the force of custom copulate and conjoined, and collegiate, is far greater. For there example teacheth, company comforteth, emulation quickeneth, glory raiseth: so as in such places the force of custom is in its exaltation. Certainly the great multiplication of virtues upon human nature resteth upon societies well ordained and disciplined. For commonwealths and good governments do nourish virtue grown, but do not much mend the seeds. But the misery is, that the most effectual means are now applied to the ends least to be desired."

OF FORTUNE.

But

It cannot be denied but outward accidents conduce much to fortune: favour, opportunity, death of others, occasion fitting virtue. chiefly the mould of a man's fortune is in his own hands. "Faber quisque fortunæ suæ,"* saith the poet. And the most frequent of external causes is, that the folly of one man is the fortune of another. For no man prospers so suddenly as by others' errors. "Serpens nisi serpentem comederit non fit draco." Overt and apparent virtues bring forth praise; but there be secret and hidden virtues that bring forth fortune; certain deliveries of a man's self, which have no The Spanish name, desemboltura, partly expresseth them: when there be not stonds nor restiveness in a man's nature; but that the wheels of his mind keep way with the wheels of

name.

his fortune. Nay, the wives

strive to be burned with the corpse of their husbands. The lads of Sparta, of ancient time, were wont to be scourged upon the altar of Diana, without so much as quecking.+ I remember in the beginning of Queen Elizabeth's time of England, an Irish rebel condemned put up a petition to the deputy that he might be hanged in a withe, and not in a halter, because it had been so used with former rebels. There be monks in Russia, for penance, that will sit a whole night in a vessel

An allusion to the Hindoo ceremony of Suttee. + Flinching.

For so Livy, after he had described Cato Major in these words: "In illo viro, tantum robur corporis et animi fuit, ut quocunque loco natus esset, fortunam sibi facturus videretur;" falleth upon that, that he had versatile ingenium. Therefore, if a man look sharply and attentively, he shall see fortune: for though she be blind, yet she is not invisible. The way of fortune is like the milky way in the sky; which is a meeting or knot of a number of small stars, not seen asunder, but giving light together. So are there a number of little and scarce discerned

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