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 appropriated 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.

LI. OF FACTION.

Many have an opinion not wise; that for a prince to govern his estate, or for a great person to govern his proceedings, according to the respect of factions, is a principal part of policy; whereas, contrariwise, the chiefest wisdom is, either in ordering those things which are general, and wherein men of several factions do nevertheless agree, or in dealing with correspondence to particular persons, one by one. But I say not, that the consideration of factions is to be neglected. Mean men, in their rising, must adhere; but great men, that have strength in themselves, were better to maintain themselves indifferent and neutral. Yet even in beginners, to adhere so moderately, as he be a man of the one faction, which is most passable with the other,

commonly giveth best way.

:

The lower and weaker faction is the firmer in conjunction and it is often seen, that a few that are stiff do tire out a greater number that are more moderate. When one of the factions is extinguished, the remaining subdivideth: as the faction between Lucullus and the rest of the nobles of the senate, which they call optimates, held out a while against the faction of Pompey and Cæsar but when the senate's authority was pulled down, Cæsar and Pompey soon after brake. The faction or party of Antonius and Octavianus Cæsar, against Brutus and Cassius, held out likewise for a time but when Brutus and Cassius were overthrown, then soon after Antonius and Octavianus brake and subdivided. These examples are of wars, but the same holdeth in private factions. And therefore those that are seconds in factions, do many times, when the faction subdivideth, prove principals: but many times also they prove cyphers and cashiered; for many a man's strength is in opposition; and when that faileth he groweth out of use. It is commonly seen, that men once placed, take in with the contrary faction to that by which they enter; thinking belike that they have the first sure, and now are ready for a new purchase. The traitor in faction lightly goeth away with it: for when matters have stuck long in balancing, the winning of some one man casteth them, and he getteth all the thanks. The even carriage between two factions proceedeth not always of moderation, but of a trueness to a man's self, with end to make use of both. Certainly in Italy they hold it a little suspect 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 greatness of his own house. Kings had need beware how they side themselves, and make themselves as of a faction or party; for leagues within the state are ever pernicious to monarchies; for they raise an obligation paramount to obligation of sovereignty, and make the king "tanquam unus ex nobis" as was to be seen in the league of France. When factions are carried too high, and too violently, it is a sign of weakness in princes, and much to the prejudice both of their authority and business. The motions of factions under kings ought to be like the motions, as the astronomers speak, of the inferior orbs; which may have their proper motions, but yet still are quietly carried by the higher motion of primum mobile.

LII. OF CEREMONIES AND RESPECTS.

He that is only real, had need have exceeding great parts of virtue: as the stone had need to be rich that is set without foil: but if a man mark it well, it is in praise and commendation of men, as it is in gettings and gains. For the proverb is true, that light gains make heavy purses for light gains come thick, whereas great come but now and then. So it is true, that small matters win great commendation, because they are continually in use, and in note; whereas the occasion of any great virtue cometh but on festivals: therefore it doth much add to a man's reputation, and is, as queen Isabella said, like perpetual letters commendatory, to have good forms. To attain them, it almost

sufficeth not to despise them: for so shall a man observe them in others; and let him trust himself with the rest. For if he 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 alledging 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.

LIII. OF PRAISE.

Praise is the reflexion of virtue : but it is as the glass or body which giveth the reflexion. 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 swoln, 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 uphold 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 under-sheriffries, as if they were but matters for under-sheriffs and catch-polls; though many times those under-sheriffries do more good than their high speculations. St. Paul, when he boasts of himself, he doth oft interlace, "I speak like a fool; " but speaking of his calling, he saith, "magnificabo apostolatum meum."

LIV. 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 Ætolians, there are sometimes great effects of cross lies; as if a man that negotiates between two princes, to draw them to join in

suum

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 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, born 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, quæ dixerat, feceratque, arte quadam ostentator:" for that proceeds not of vanity, but of natural magnanimity and discretion: and in some persons, is not only comely but gracious. For excusations, cessions, modesty itself well governed, are but arts of ostentation. 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.

And

LV. OF HONOUR AND REPUTATION.

The winning of honour is but the revealing of a man's virtue and worth without disadvantage. For some in their actions do woo and affect honour and reputation; which sort of men are commonly much talked of, but inwardly little admired. And some, contrariwise, darken their virtue in the show of it: so 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 so good circumstance: he shall purchase more honour than by effecting a matter of greater difficulty or virtue, wherein he is but a follower. If a man so temper his actions, as in some one of them he doth content every faction or combination of people, the music will be the