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virtues, or rather faculties and customs, that make men fortunate. The Italians note some of them, such as a man would little think. When they speak of one that cannot do amiss, they will throw 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 honest. Therefore extreme lovers of their country, or masters, were never fortunate, neither can they be. For when a man placeth his thoughts without himself, he goeth not his own way. A hasty fortune maketh an enterpriser and remover; the French hath it better, entreprenant, or remuant, but the exercised fortune maketh the able man. Fortune is to be honoured and respected, and it be but for our daughters, Confidence and Reputation. For these two felicity breedeth : the first within a man's self; the latter in others towards him. All wise men, to decline the envy of their own virtues, use to ascribe them to Providence and fortune; for so they may the better assume them: and besides, it is greatness in a man to be the care of the higher powers. So Cæsar said to the pilot in the tempest, "Cæsarem portas, et fortunam ejus." So Sylla chose the name of felix, and not of magnus : and it hath been noted, that those that ascribe openly too much to their own wisdom 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 prospered in anything he undertook afterwards. Certainly there be, whose fortunes are like Homer's verses, that have a slide and easiness more than the verses of other poets as Plutarch saith of Timoleon's fortune, in respect of that of Agesilaus or Epaminondas. And that this should be, no doubt it is much in

a man's self.

OF YOUTH AND AGE.

For

A man that is young in years, may be old in hours, if he have lost no time. But that happeneth rarely. Generally youth is like the first cogitations, not so wise as the second. 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 stream into their minds better, and as it were more divinely. Natures that have much heat, and great and violent desires and perturbations, are not ripe for action, till they have passed the meridian of their years: as it was with Julius Cesar and Septimius Severus. Of the latter of whom it is said, "Juventutem egit erroribus, imo furoribus, plenam."* And yet he was the ablest emperor almost of all the list. But re

"He passed his youth full of errors, of madness WED."

posed natures may do well in youth: as it is seen in Augustus Cæsar, Cosmos Duke of Florence, Gaston de Fois, and others. On the other side, heat and vivacity in age is an excellent composi tion for business. Young men are fitter to invent than to judge; fitter for execution than for counsel; and fitter for new projects than for settled business. For the experience of age, in things that fall within the compass of it, directeth them; but in new things abuseth them. The errors of young men are the ruin of business; but the errors of aged men amount but to this, that more might have been done or sooner. Young men. in the conduct and manage of actions, embrace more than they can hold; stir more than they can quiet; fly to the end, without consideration of the means and degrees; pursue some few principles, which they have chanced upon absurdly; care not to innovate which draws unknown inconveniences; use extreme remedies at first; and, that which doubleth all errors, will not acknowledge or retract them; like an unready horse, that will neither stop nor turn. Men of age object too much, consult too long, adventure too little, repent too soon, and seldom drive business home to the full period; but content themselves with a mediocrity of success. Certainly it is good to compound employments of both; for that will be good for the present, because the virtues of either age may correct the defects of both: and good for succession, that young men may be learners, while men in age are actors and lastly, good for externe accidents, because authority followeth old men, and favour and popularity youth. But for the moral part, perhaps youth will have the pre-eminence, as age have for the politic. A certain Rabbin upon the text, "Your young men shall see visions, and your old men shall dream dreams;"* inferreth that young men are admitted nearer to God than old; because vision is a clearer revelation than a dream.+ And certainly the more a man drinketh of the world, the more it intoxicateth; and age doth profit rather in the powers of understanding, than in the virtues of the will and affections. There be some have an over-early ripeness in their years, which fadeth betimes: these are first, such as have brittle wits, the edge whereof is soon turned; such as was Hermogenes the rhetorician, whose books are exceedingly subtile, who afterwards waxed stupid. A second sort is of those that have some natural disposi tions, which have better grace in youth than in age: such as is a fluent and luxuriant speech;

* Joel ii. 28, quoted Acts ii. 17. "But trailing clouds of glory do we come From God, who is our home: Heaven lies about us in our infancy! Shades of the prison-house begin to close

Upon the growing boy,

But he beholds the light, and whence it flows,He sees it in his joy."

-Wordsworth.

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Virtue is like a rich stone, best plain set: and surely virtue is best in a body that is comely, though not of delicate features; and that hath rather dignity of presence than beauty of aspect. Neither is it almost seen, that very beautiful persons are otherwise of great virtue. As if nature were rather busy not to err, than in labour to produce excellency. And therefore they prove accomplished, but not of great spirit; and study rather behaviour than virtue. But this holds not always; for Augustus Cæsar, Titus Vespasianus, Philip le Bel of France, Edward IV. of England, Alcibiades of Athens, Ismael the Sophi of Persia, were all high and great spirits, and yet the most 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 best part of beauty, which a picture cannot express: no, nor the first sight of the life. There is no excellent beauty, that hath not some strangeness in the proportion. A man cannot tell whether Apelles or Albert Durer were the more trifler; whereof the one would make a personage by geometrical proportions; the other, by taking the best parts out of divers faces, to make one excellent. Such personages, I think, would please nobody but the painter that made them. Not but I think a painter may make a better face than ever was; but he must do it by a kind of felicity, as a musician that maketh an excellent air in music, and not by rule. A man shall see faces, that if you examine them part by part, you shall never find a good; and yet altogether do well. If it be true, that the principal part of beauty is in decent motion, certainly it is no marvel, though persons in years seem many times more amiable; "pulchrorum autumnus pulcher:" for no youth can be comely but by pardon, and considering the youth, as to make up the comeliness. Beauty is as summer fruits, which are easy to corrupt, and cannot last: and for the most part it makes a dissolute youth, and an age a little out of countenance; but yet certainly again, if it light well, it maketh virtues shine, and vices blush.

OF NEGOTIATING.

It 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 answer by letter back again; or when it may serve for a man's justification, after

wards to produce his own letter; or where it may be danger to be interrupted, or heard by pieces. To deal in person is good, when a man's face breedeth regard, as commonly with inferiors; or in tender cases, where a man's eye upon the countenance of him with whom he speaketh, may give him a direction how far to go: and generally where a man will reserve to himself liberty, either to disavow or to expound. In choice of instruments, it is better to choose men of a plainer sort, that are like to do that that is committed to them, and to report back again faithfully the success; than those that are cunning to contrive out of other men's business somewhat to grace themselves, and will help the matter in report, for satisfaction sake. Use also such persons as affect the business wherein they are employed, for that quickeneth much; and such as are fit for the matter; as bold men for expostulation, fair spoken men for persuasion, crafty men for inquiry and observation, froward and absurd men for business that doth not well bear out itself. Use also such as have been lucky, and prevailed before in things wherein you have employed them; for that breeds confidence, and they will strive to maintain their prescripticn. It is better to sound a person with whom one deals, afar off, than to fall upon the point at first; except you mean to surprise him by some short question. It is better dealing with men in appetite, than with those that are where they would be. If a man deal with another upon conditions, the start or first performance is all; which a man cannot reasonably demand, except either the nature of the thing be such which must go before; or else a man can persuade the other party, that he shall still need him in some other thing; or else that he be counted the honester man. All practice is to discover, or to work. Men discover themselves in trust, in passion, at unawares, and of necessity, when they would have somewhat done, and cannot find an apt pretext. If you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or those that have interest in him, and so govern him. In dealing with cunning persons, we must ever consider their ends to interpret their speeches; and it is good to say little to them, and that which they least look for. In all negotiations of difficulty, a man may not look to sow and reap at once; but must prepare business, and so ripen it by degrees.

OF STUDIES.

Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposi tion of business. For expert men can execute, and perhaps judge of particulars, one by one:

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but the general counsels, and the plots and marshalling of affairs, come best from those that are learned. To spend too much time in studies, is sloth: to use them too much for ornament, is affectation; to make judgment only by their rules, is the humour 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 themselves do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn studies; simple men admire them; and wise men use them: for they teach not their own use but that is a wisdom without them, and above them, won by observation. Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books: else distilled books are like common distilled waters, flashy things. Reading maketh a full man; conference a ready man; and writing an exact man. And therefore if a man write little, he had need have a great memory if he confer little, he had need have a present wit; and if he read little, he had need have much cunning, to seem to know that he doth not. Histories make men wise; poets, witty; the mathematics, subtile; natural philosophy, deep; moral, grave; logic and rhetoric, able to contend: "Abeunt studia in mores." Nay, there is no stond nor impediment in the wit, but may be wrought out by fit studies; like as diseases of the body may have appropriate exercises: bowling is good for the stone and reins; shooting for the lungs and breast; 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; for in demonstrations, if his wit be called away never so little, he must begin again: if his wit be not apt to distinguish or find differences, let him study the schoolmen; for they are cymini sectores:+ if he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers' cases: so every defect of the mind may have a special receipt.

OF CEREMONIES AND RESPECTS. He that is only real, had need have exceeding great parts of virtue: as the stone had need to

Attentively.

Splitters of cummin seed, discussing trifles, or bair-splitters.

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

* Eccles. xi. 4.

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OF PRAISE.

under-sheriffries, as if they were but matters fo under-sheriffs and catch-poles; though many times those under-sheriffries do more good than their high speculations. St Paul, when he boasts of himself, he doth oft interlace, "1 speak like a fool;"* but speaking of his calling, he saith, "Magnificabo apostolatum meum."

OF VAIN-GLORY.

It was prettily devised of Æsop: The fly sat upon the axle-tree of the chariot-wheel, and said, "What a dust do I raise !" So are there some vain persons, that whatsoever goeth alone, or moveth upon greater means, if they have never so little hand in it, they think it is they that carry it. They that are glorious must needs be factious; for all bravery stands upon comparisons. They must needs be violent to make good their own vaunts neither can they be secret, and therefore not effectual; but according to the French proverb, "Beaucoup de bruit, peu de fruit:" Much bruit, little fruit. Yet certainly there is use of this quality in civil affairs: where there is an opinion, and fame to be created, either of virtue or greatness, these men are good trumpeters. Again, as Titus Livius noteth, in the case of Antiochus and the Etolians, there are sometimes

Praise is the reflection of virtue: but it is as the glass or body which giveth the reflection. If it be from the common people, it is commonly false and nought; and rather followeth vain persons than virtuous, for the common people understand not many excellent virtues: the lowest virtues draw praise from them: the middle virtues work in them astonishment or admiration; but of the highest virtues they have no sense or perceiving at all: but shows, and species virtutibus similes, serve best with them. Certainly fame is like a river, that beareth up things light and swollen, and drowns things weighty and solid: but if persons of quality and judgment concur, then it is, as the Scripture saith, "Nomen bonum instar unguenti fragrantis." It filleth all round about, and will not easily away: for the odours of ointments are more durable than those of flowers. There be so many false points of praise, that a man may justly hold it a suspect. Some praises proceed merely of flattery; and if he be an ordinary flatterer, he will have certain common attributes, which may serve 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 best of himself, therein the flatterer will up-great effects of cross lies; as if a man that negohold him most: but if he be an impudent flatterer, look, wherein a man is conscious to himself that he is most defective, and is most out of countenance in himself, that will the flatterer entitle him to perforce, spreta conscientia. Some praises come of good wishes and respects, which is a form due in civility to kings and great persons; laudando præcipere; when by telling men what they are, they represent to them what they should be. Some men are praised maliciously to their hurt, thereby to stir envy and jealousy towards them: pessimum genus inimicorum laudantium; insomuch as it was a proverb amongst the Grecians, that he that was praised to his hurt, should have a push rise upon his nose; as we say, that a blister will rise upon one's tongue that tells a lie. Certainly moderate praise used with opportunity, and not vulgar, is that which doth the good. Solomon saith, "He that praiseth his friend aloud, rising early, it shall be to him no better than a curse."+ Too much magnifying of man or matter, doth irritate contradiction, and procure envy and scorn. To praise man's self cannot be decent, except it be in rare cases: but to praise a man's office or profession, 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 phrase of notable contempt and scorn, towards civil business; for they call all temporal business, of wars, embassages, judicature, and other employments, sbirrerie, which is

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tiates between two princes, to draw them to join in a war against the third, doth extol the forces of either of them above measure, the one to the other: and sometimes he that deals between man and man, raiseth his own credit with both, by pretending greater interest than he hath in either. And in these and the like kinds, it often falls out, that somewhat is produced of nothing; for lies are sufficient to breed opinion, and opinion brings on substance. In military commanders and soldiers, vain-glory is an essential point; for as iron sharpens iron, so by glory one courage sharpeneth another: in cases of great enterprise, upon charge and adventure, a composition of glorious natures doth put life into business; and those that are of solid and sober natures have more of the ballast than of the sail. In fame of learning, the flight will be slow, without some feathers of ostentation: "Qui de contemnenda gloria libros scribunt, nomen suum inscribunt." Socrates, Aristotle, Galen, were men full of ostentation. Certainly vain-glory helpeth to perpetuate a man's memory; and virtue was never so beholden to human nature, as it received its due at the second-hand. Neither had the fame of Cicero, Seneca, Plinius Secundus, borne her age so well, if it had not been joined with some vanity in themselves: like unto varnish, that makes ceilings not only shine but last. But all this while, when I speak of vain-glory, I mean not of that property that Tacitus doth attribute to Mucianus, "Omnium,

* 2 Cor. xi. 23.

que dixerat, feceratque, arte quadam ostentator:" for that proceeds not of vanity, but of natural nagnanimity and discretion: and in some persons, is not only comely but gracious. For excusations, cessions, modesty itself well governed, are but arts of ostentation. And amongst those arts, there is none better than that which Plinius Secundus speaketh of; which is to be liberal of praise and commendation to others, in that wherein a man's self hath any perfection. For, saith Pliny, very wittily, "In commending another you do yourself right; for he that you commend is either superior to you in that you commend, or inferior. If he be inferior, if he be to be commended, you much more. If he be superior, if he be not to be commended, you much less." Glorious men are the scorn of wise men; the admiration of fools; the idols of parasites; and slaves of their own vaunts.

AN ESSAY ON DEATH.

1. I have often thought upon death, and I find it the least of all evils. All that which is past is as a dream; and he that hopes or depends upon time coming, dreams waking. So much of our life as we have discovered is already dead; and all those hours which we share, even from the breasts of our mother, until we return to our grandmother the earth, are part of our dying days; whereof even this one, and those that succeed are of the same nature, for we die daily; and as others have given place to us, so we must in the end give way to others.

2. Physicians, in the name of death, include all sorrow, anguish, disease, calamity, or whatsoever can fall in the life of man, either grievous or unwelcome: but these things are familiar unto us, and we suffer them every hour; therefore we die daily, and I am older since I affirmed it.

3. I know many wise men that fear to die; for the change is bitter, and flesh would refuse to prove it: besides, 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 such are my hopes, that if Heaven be pleased, and nature renew but my lease for twenty-one years more, without asking longer days, I shall be strong enough to acknowledge without murmuring that I was begotten mortal. Virtue walks not in the highway, though she go per alta; this is strength and the blood to virtue, to condemn things that be desired, and to neglect that which is feared.

4. Why should man be in love with his fetters, though of gold? Art thou drowned in security? Then I say thou art perfectly dead. For though thou movest, yet thy soul is buried within thee, and thy good angel either forsakes his guard or sleeps. There is nothing under heaven, saving a true friend, who cannot be counted within the number of movables, unto which my heart doth lean. And this dear freedom hath begotten me

it

this peace, that I mourn not for that end which must be, nor spend one wish to have one minute added to the uncertain date of my years. was no mean apprehension of Lucian, who says 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 fostered in them through the remorseful memory of the good days they had seen, and the fruitful havings which they so unwillingly left behind them he that was well seated looked back at his portion, and was loath to forsake his farm; and others, either minuing marriages, pleasures, profit, or preferment, desired to be excused from death's banquet; they had made an appointment with earth, looking at the blessings, not the hand that enlarged them, forgetting how unclothedly they came thither, or with what naked ornaments they were arrayed.

5. But were we servants of the precept given, and observers of the heathen's rule, "memento mori," and not become benighted with this seeming felicity, we should enjoy it as men prepared to lose, and not wind up our thoughts upon so perishing a fortune: he that is not slackly strong, as the servants of pleasure, how can he be found unready to quit the veil and false visage of his perfection? The soul having shaken off her flesh, doth then set up for herself, and contemning things that are under, shows what finger hath enforced her; for the souls of idiots are of the same piece with those of statesmen, but now and then nature is at a fault, and this good guest of ours takes soil in an imperfect body, and so is slackened from showing her wonders; like an excellent musician, which cannot utter himself upon a defective instru

ment.

6. But see how I am swerved, and lose my course, touching at the soul, that doth least hold action with death, who hath the surest property in this frail act; his stile is the end of all flesh, and the beginning of incorruption.

This ruler of monuments leads men for the most part out of this world with their heels forward; in token that he is contrary to life; which being obtained, sends men headlong into this wretched theatre, where being arrived, their first language is that of mourning. Nor in my own thoughts, can I compare men more fitly to anything than to the Indian fig-tree, which being ripened to his full height, is said to decline his branches down to the earth; whereof she conceives again, and they become roots in their own stock.

So man having derived his being from the earth, first lives the life of a tree, drawing his nourishment as a plant, and made ripe for death he tends downwards, and is sowed again in his mother the earth, where he perisheth not, but expects a quickening.

7. So we see death exempts not a man from being, but only presents an alteration; yet

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