hath somewhat of the ridiculous; for if
absurdity be the subject of laughter,
doubt you not but great boldness is sel-
dom without some absurdity. Especially
it is a sport to see when a bold fellow 5
is out of countenance, for that puts his
face into a most shrunken and wooden
posture, as needs it must, for in bash-
fulness the spirits do a little go and
come; but with bold men, upon like oc- 10
casion, they stand at a stay, like a stale
at chess, where it is no mate, but yet the
game cannot stir; but this last were fit-
ter for a satire than for a serious ob-
servation. This is well to be weighed, 15
that boldness is ever blind: for it seeth
not dangers and inconveniences. There-
fore it is ill in counsel, good in execu-
tion; so that the right use of bold per-
sons is that they never command in 20
chief, but be seconds, and under the
direction of others. For in counsel it is
good to see dangers; and in execution not
to see them, except they be very great.

XVII.- OF SUPERSTITION

tion is the people; and in all superstition wise men follow fools; and arguments are fitted to practice in a reversed order. It was gravely said, by some of the prelates in the Council of Trent, where the doctrine of the schoolmen bare great sway, that the schoolmen were like astronomers, which did feign eccentrics and epicycles, and such engines of orbs, to save the phenomena, though they knew there were no such things; and, in like manner, that the schoolmen had framed a number of subtle and intricate axioms and theorems to save the practice of the church. The causes of superstition are pleasing and sensual rites and ceremonies, excess of outward and pharisaical holiness, over-great reverence of traditions, which cannot but load the church; the stratagems of prelates for their own ambition and lucre; the favoring too much of good intentions, which openeth the gate to conceits and novelties; the taking an aim at divine matters by hu25 man, which cannot but breed mixture of imaginations; and, lastly, barbarous times, especially joined with calamities and disasters. Superstition without veil is a deformed thing, for as it addeth deformity to an ape to be so like a man, so the similitude of superstition to religion makes it the more deformed. And as wholesome meat corrupteth to little worms, so good forms and orders corrupt into a number of petty observances. There is a superstition in avoiding superstition, when men think to do best if they go farthest from the superstition formerly received. Therefore care would be had that, as it fareth in ill purgings, the good be not taken away with the bad, which commonly is done when the people is the reformer.

It were better to have no opinion of God at all, than such an opinion as is 30 unworthy of him; for the one is unbelief, the other is contumely: and certainly superstition is the reproach of the Deity. Plutarch saith well to that purpose: 'Surely,' saith he, 'I had rather a great 35 deal, men should say there was no such a man at all as Plutarch, than that they should say that there was one Plutarch, that would eat his children as soon as they were born'; as the poets speak of 40 Saturn. And as the contumely is greater towards God, so the danger is greater towards men. Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation - all which may be 45 guides to an outward moral virtue, though religion were not; but superstition dismounts all these, and erecteth an absolute monarchy in the minds of men. Therefore atheism did never perturb 50 states; for it makes men wary of themselves, as looking no further; and we see the times inclined to atheism, as the time of Augustus Cæsar, were civil times; but superstition hath been the confusion of many states, and bringeth in a new primum mobile, that ravisheth all the spheres of government. The master of supersti

55

a

their time sacrificed to themselves, they become in the end themselves sacrifices to the inconstancy of fortune, whose wings they thought by their self-wisdom 5 to have pinioned.

these men many times hold credit with 40 and Spaniards have been noted to

be of small dispatch: Mi venga la muerte de Spagna, 'Let my death come from Spain,' for then it will be sure to be long in coming.

Give good hearing to those that give the first information in business; and rather direct them in the beginning than interrupt them in the continuance of their speeches; for he that is put out of his own order will go forward and backward, and be more tedious while he waits upon his memory, than he could have been if he nad gone on in his own course. But sometimes it is seen that the moderator is more troublesome than the actor.

Iterations are commonly loss of time; but there is no such gain of time as to

iterate often the state of the question;
for it chaseth away many a frivolous
speech as it is coming forth. Long and
curious speeches are as fit for dispatch
as a robe or mantle with a long train is
for a race. Prefaces, and passages, and
excusations, and other speeches of refer-
ence to the person are great wastes of
time; and though they seem to proceed
of modesty, they are bravery. Yet be- 10
ware of being too material when there
is any impediment or obstruction in men's
wills; for pre-occupation of mind ever
requireth preface of speech, like a fomen-
tation to make the unguent enter.

-

15

light, and seem always to keep back somewhat; and when they know within themselves they speak of that they do not well know would, nevertheless, seem 5 to others to know of that which they may not well speak. Some help themselves with countenance and gesture, and are wise by signs, as Cicero saith of Piso, that when he answered him he fetched one of his brows up to his forehead and bent the other down to his chin - respondes, altero ad frontem sublato altero ad mentum depresso supercilio, crudelitatem tibi non placere. Some think to bear it by speaking a great word and being peremptory, and go on and take by admittance that which they cannot make good. Some, whatsoever is beyond their reach, will seem to despise or make light of it as impertinent or curious, and so would have their ignorance seem judgment. Some are never without a difference, and commonly, by amusing men with a subtlety, blanch the matter, of whom A. Gellius saith, Hominem delirum, qui verborum minutiis rerum frangit pondera [a foolish man who breaks up important business with small points about words]. Of which kind also Plato, in his Protagoras, bringeth in Prodicus in scorn, and maketh him make a speech that consisteth of distinctions from the beginning to the end. Generally, such men, in all deliberations, find ease to be of the negative side, and affect a credit to object and foretell difficulties; for when propositions are denied, there is an end of them; but if they be allowed, it requireth a new work; which false point 40 of wisdom is the bane of business. To conclude, there is no decaying merchant, or inward beggar, hath so many tricks to uphold the credit of their wealth, as these empty persons have to maintain the credit of their sufficiency. Seeming wise men may make shift to get opinion; but let no man choose them for employment; for, certainly, you were better take for business a man somewhat absurd than over-formal.

Above all things, order and distribution, and singling out of parts is the life of dispatch, so as the distribution be not too subtle; for he that doth not divide will never enter well into business, and he 20 that divideth too much will never come out of it clearly. To choose time is to save time; and an unseasonable motion is but beating the air. There be three parts of business the preparation, the 25 debate, or examination, and the perfection; whereof, if you look for dispatch, let the middle only be the work of many, and the first and last the work of few. The proceeding upon somewhat con- 30 ceived in writing doth for the most part facilitate dispatch; for though it should be wholly rejected, yet that negative is more pregnant of direction than an indefinite, as ashes are more generative 35 than dust.

XXVI. OF SEEMING WISE

It hath been an opinion that the French are wiser than they seem, and the Spaniards seem wiser than they are. But howsoever it be between nations, certainly it is so between man and man. 45 For as the Apostle saith of godliness, 'having a show of godliness, but denying the power thereof,' so certainly there are in points of wisdom and sufficiency that do nothing or little very solemnly 50 - magno conatu nugas [trifles with great effort]. It is a ridiculous thing, and fit for a satire to persons of judgment, to see what shifts these formalists have, and what prospectives to make superficies to 55 seem body that hath depth and bulk. Some are so close and reserved as they will not show their wares but by a dark

XXVIII. OF EXPENSE

Riches are for spending, and spending for honor and good actions. Therefore extraordinary expense must be limited by the worth of the occasion; for vol

25

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, 5 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 honorablest 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.

untary undoing may be as well for a man's country as for the kingdom of heaven. But ordinary expense ought to be limited by a man's estate, and governed with such regard as it be within his compass, and not subject to deceit and abuse of servants, and ordered to the best show, that the bills may be less than the estimation abroad. Certainly, if a man will keep but of even hand, 10 his ordinary expenses ought to be but to the half of his receipts, and if he think to wax rich, but to the third part. It is no baseness for the greatest to descend and look into their own estate. Some 15 forbear it, not upon negligence alone, but doubting to bring themselves into melancholy, in respect they shall find it broken. But wounds cannot be cured without searching. He that cannot look into his 20 own estate at all had need both choose well them whom he employeth, and change them often, for new are more timorous and less subtle. He that can ook into his estate but seldom, it behoveth him to turn all to certainties. A man had need, if he be plentiful in some kind of expense, to be as saving again in some other: as if he be plentiful in diet, to be saving in apparel; if he be 30 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 35 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 40 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 45 despise small things: and, commonly, it is less dishonorable to abridge petty charges than to stoop to petty gettings. A man ought warily to begin charges which, once begun, will continue; but in 5e matters that return not, he may be more magnificent.

XXXII.- OF DISCOURSE Some in their discourse desire rather commendation of wit, in being able to hold all arguments, than of judgment, in

Parce, puer, stimulis, et fortius utere loris. [Spare, boy, the whip, and tighter hold the reins.]

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 to bring others on; as musicians used to do with those that danced too long galliards. If you dissemble sometimes your know55 ledge of that you are thought to know, you shall be thought another time to know that you know not. Speech of a man's self ought to be seldom and well

5

chosen. I knew one was wont to say in
scorn, He must needs be a wise man,
he speaks so much of himself.' And
there is but one case wherein a man
may commend himself with good grace,
and that is in commending virtue in an-
other, especially if it be such a virtue.
whereunto himself pretendeth. Speech
of touch towards others should be spar-
ingly used, for discourse ought to be as 10
a field, without coming home to any man.
I knew two noblemen of the west part
of England, whereof the one was given
to scoff, but kept ever royal cheer in his
house. The other would ask of those 15
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 20
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 25
good continued speech, without a good
speech of interlocution, shows slowness;
and a good reply, or second speech, with-
out a good settled speech, showeth
shallowness and weakness. As we see 30
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 weari- 35
some; to use none at all is blunt.

XXXIV.― OF RICHES

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. 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 contentedly. Yet have no abstract or friarly contempt of them, but distinguish, as Cicero saith well of Rabirius Posthumus, In studio rei amplificandae, apparebat, non avaritiae praedam, sed instrumentum bonitati quaeri [In his efforts to increase his wealth, it was clear that he did not seek a prey for avarice but an instrument for doing good]. Hearken also to Solomon, and beware of hasty gathering of riches: Qui festinat ad divitias, non erit insons [He that maketh haste to be rich shall not be innocent]. 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 labor pace slowly, but when they come by the death of others (as by the course of inheritance, testaments, and the like), they come tumbling upon a man: but it might be applied likewise to Pluto taking him for 40 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 Eng land 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, great lead man, and so of iron and

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 is riches to virtue. It cannot be spared, nor left behind, but it 45 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, 50 '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 55 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