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nor the engagement of words, are not so forcible as custom. Only superstition is now so well advanced, that men of the first blood1 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 every where 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)2 lay themselves quietly upon a stack of wood, and so sacrifice themselves by fire. Nay the wives strive to be burned with the corpses of their husbands. The lads of Sparta, of ancient time, were wont to be scourged upon the altar of Diana, without so much as queching.8 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 with, and not in an 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 of water, till they be engaged with hard ice. Many examples may be put of the force of custom,4 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 his exaltation. Certainly the great multiplication of virtues upon human nature1 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.

1 The translation hasprima clnssis sicarii; (murderers of the first class): which seems to me to miss the meaning of the English. "Men of the first blood" must mean here, men whose hands have not been in blood before.

1 loquor de gymnosophistis, et veteribus et modernis.

'vix ejulatu ant gemitu ullo emisso. Qureh, according to Dr. Whately, means to move or stir.

* plane sttqiendas consuetudinis virti .... predentin.

XL. Of Fortune.

It cannot be denied, but outward accidents conduce much to fortune;2 favour,3 opportunity, death of others, occasion fitting virtue. But chiefly, the mould of a man's fortune is in his own hands. Faber quisque fortunes Sucp, saith the poet.1 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. [A serpent must have eaten another serpent, before he can become a dragon.] 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 name. The Spanish name, desemboltura, partly expresseth them; when there be not stonds2 nor restiveness in a man's nature; but that the wheels of his mind keep way with the wheels of his fortune. For so Livy (after he had described Cato Major in these words, In illo viro tantum robur corporis et animi fuit, vt quocunque loco natus esset, fortunam sibi facturus videretur) [Such was his strength of body and mind, that wherever he had been born he coidd have made himself a fortune ;] falleth upon that, that he had versatile ingenium: [a wit that could turn well.] 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 milken 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 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 in into his other conditions, that he hath Poco di motto. 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. An hasty fortune maketh an enterpriser and remover; (the French hath it better, entreprenant, or remnant;) but the exercised fortune maketh the able man.1 Fortune is to be honoured and respected, and it be but for her daughters, Confidence and Reputation. For those two felicity breedeth; the first within a man's self, the latter in others towards him.2 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:8 and, besides, it is greatness in a man to be the care of the higher powers. So Caesar said to the pilot in the tempest, Cmsarem portas, etfortunam ejus: [You carry Caesar and his fortune.] So Sylla chose the name of Felix, and not of Magnus. And it hath been noted, that those who ascribe openly too much to their own wisdom and policy, end infortunate. 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 any thing 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.

1 muUi/Aicatio et {ut chymiarrum vocabulo utar) projectio super natural* humanam. 8 adfortunas promovendas vet deprimendas. 'gratia alicujiu ex magnatibus.

i inguit Comicus. The poet is Plautus. Trinnm. ii. 2. 34. 3 obices.


1 Fortuna prapropera magna molientes et nonnihil turbulentos reddit; ai fortuna exereita ea eft qua efficit jmidente* et cordatot. a The translation adds, Eaque vicimm pariunt animot et auctoritatem. * decentiut et liberiut eat sibi auumere.

XLI. Of Usury.

Many have made witty invectives against Usury. They say that it is a pity the devil should have God's part, which is the tithe. That the usurer is the greatest sabbath-breaker, because his plough goeth every Sunday. That the usurer is the drone that Virgil speaketh of;

Ignavum lucos pecus a prasepibus arcent.

That the usurer breaketh the first law that was made for mankind after the fall, which was, in sudore vultus tui cornedes panem tuum; not, in sudore vultus alieni; [in the sweat of thy face shalt thou eat bread — not in the sweat of another's face.] That usurers should have orange-tawny bonnets, because they do judaize. That it is against nature for money to beget money; and the like. I say this only, that usury is a concessum propter duritiem cordis: [a thing allowed by reason of the hardness of men's hearts :] for since there must be borrowing and lending, and men are so hard of heart as they will not lend freely, usury must be permitted. Some others have made suspicious and cunning propositions of banks,1 discovery of men's estates, and other inventions. But few have spoken of usury usefully.2 It is good to set before us the incommodities and commodities of usury, that the good may be either

1 de argentariis ei excambiis publicis. 3 solide it utiliter.

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