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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 ;1 and let them discern a husy nature from a willing mind.

XXXVII. Of Masques And Triumphs.2

These things are but toys, to come amongst such serious observations. But yet, since princes will have such things, it is better they should be graced with elegancy than daubed with cost. Dancing to song, is a thing of great state and pleasure. I understand it, that the song be in quire, placed aloft, and accompanied with some broken music; and the ditty fitted to the device. Acting in song, especially in dialogues, hath an extreme good grace; I say acting, not dancing (for that is a mean and vulgar thing); and the voices of the dialogue would be strong and manly, (a base and a tenor; no treble;) and the ditty high and tragical; not nice or dainty. Several quires, placed one over against another, and taking the voice by catches, anthem-wise, give great pleasure. Turning dances into figure is a childish curiosity. And generally let it be noted, that those things which I here set down are such as do naturally take the sense, and not respect petty wonderments. It is true, the alterations of scenes, so it be quietly and without noise, are things of great beauty and pleasure; for they feed and relieve the eye, before it be full of the same object. Let the scenes abound with light, specially coloured and varied; and let the masquers, or any other, that are to come down from the scene, have some motions upon the scene itself before their coming down; for it draws the eye strangely, and makes it with great pleasure to desire to see that it cannot perfectly discern. Let the songs be loud and cheerful, and not chirpings or pulings. Let the music likewise be sharp and loud, and well placed. The colours that shew best by candle-light, are white, carnation, and a kind of sea-water-green; and oes, or spangs, as they are of no great cost, so they are of most glory. As for rich embroidery, it is lost and not discerned. Let the suits of the masquers be graceful, and such as become the person when the vizards are off; not after examples of known attires; Turks, soldiers, mariners, and the like. Let anti-masques not be long; they have been commonly of fools, satyrs, baboons, wild-men, antics, beasts, sprites, witches, Ethiops, pigmies, turquets, nymphs, rustics, Cupids, statua's moving, and the like. As for angels, it is not comical enough to put them in antimasques; and any thing that is hideous, as devils, giants, is on the other side as unfit. But chiefly, let the music of them be recreative, and with some strange changes. Some sweet odours suddenly coming forth, without any drops falling, are, in such a company as there is steam and heat, things of great pleasure and refreshment. Double masques, one of men, another of ladies, addeth state and variety. But all is nothing except the room be kept clear and neat.

1 quam ex ostentatione. 1 This Essay is not translated. VOL. XII. 14

For justs, and tourneys, and barriers; the glories of them are chiefly in the chariots, wherein the challengers make their entry; especially if they be drawn with strange beasts: as lions, bears, camels, and the like; or in the devices of their entrance; or in the bravery of their liveries; or in the goodly furniture of their horses and armour. But enough of these toys.

XXXVIII. 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;1 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,2 first to stay and arrest nature in time; like to him that would say over the four and twenty letters 8 when he was angry; then to go less in quantity;4 as if one should, in forbearing wine, come from drinking healths to a draught at a meal; and lastly, to discontinue altogether.1 But if a man have the fortitude and resolution to enfranchise himself at once, that is the best:

1 affectut naturalo reddunt minut quidem importunos, sed mm tollunt. 3 opus eritper gradu t quosdam procedure, qui tales sint. *priusquam quicquam faceret. * secundo, naturam moderari et ad minores portiones reducere.

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Optimus ille animi vindex la'dentia pectus
Vincula qui rupit, dedoluitque semel.

[Wouldst thou be free? The chains that gall thy breast
With one strong effort burst, and be at rest.]

Neither is the ancient rule amiss, to bend nature as a wand to a contrary extreme, whereby to set it right; understanding it, where the contrary extreme is no vice. Let not a man force a habit upon himself with a perpetual continuance, but with some intermission. For both the pause reinforceth the new onset; and if a man that is not perfect be ever in practice, he shall as well practise his errors as his abilities, and induce one habit of both; and there is no means to help this but by seasonable intermissions. But let not a man trust his victory over his nature too far; for nature will lay2 buried a great time, and yet revive upon the occasion or temptation. Like as it was with ^Esop's damsel, turned from a cat to a woman, who sat very demurely at the board's end, till a mouse ran before her. Therefore let a man either avoid the occasion altogether; or put himself often to it, that he may 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, [my soul hath been a stranger and a sojourner ; ] when they converse in those things they do not affect.1 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.

1 naturam penitus subjugttm mittere et domare.

2 So in original, and also in Ed. 1639. I have not thought it right to substitute lie, as has been usually done; because it may be that the form of the word was not settled in Bacon's time; and the correction of obsolete forms tends t« conceal the history of the language. Compare Natural History, Century I. 19.

XXXIX. 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 ;2 but take such an 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;3 yet his rule holdeth still, that nature,

• This clause is omitted in the translation.

3 aut in prvmime cimsUintibus, nedum juramentis.

3 The translation adds: aut Guideme Faulxio.

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