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A man that is busy and inquisitive, is commonly envious: for to know much of other men's matters cannot be, because all that ado may concern his own estate: therefore it must needs be, that he taketh a kind of play-pleasure in looking upon the fortunes of others; neither can he that mindeth but his own business find much matter for envy. For envy is a gadding passion, and walketh the streets, and doth not keep home; "Non est curiosus, quin idem sit malevolus."

Men of noble birth are noted to be envious towards new men when they rise: for the distance is altered; and it is like a deceit of the eye, that when others come on, they think themselves go back.

Persons of noble blood are less envied in their rising; for it seemeth but right done to their birth: besides, there seemeth not much added to their for| tune; and envy is as the sun-beams, that beat hotter upon a bank or steep rising ground than upon a flat. And for the same reason, those that are advanced by degrees, are less envied than those that are advanced suddenly, and per saltum.

Those that have joined with their honour great travels, cares, or perils, are less subject to envy : for men think that they earn their honours hardly, and pity them sometimes; and pity ever healeth envy wherefore you shall observe, that the more deep and sober sort of politic persons, in their greatness, are ever bemoaning themselves what a life Deformed persons and eunuchs, and old men and they lead, chanting a “Quanta patimur:" not that bastards, are envious: for he that cannot possibly they feel it so, but only to abate the edge of envy. mend his own case, will do what he can to impair But this is to be understood of business that is laid another's; except these defects light upon a very upon men, and not such as they call unto themselves: brave and heroical nature, which thinketh to make for nothing increaseth envy more, than an unneceshis natural wants part of his honour; in that it sary and ambitious engrossing of business: and noshould be said, that an eunuch or a lame man did thing doth extinguish envy more, than for a great such great matters; affecting the honour of a mira-person to preserve all other inferior officers in their cle: as it was in Narses the eunuch, and Agesilaus | full rights and pre-eminences of their places: for and Tamerlane, that were lame men. by that means there be so many screens between him and envy.

The same is the case of men that rise after cala- | mities and misfortunes; for they are as men fallen out with the times, and think other men's harms a redemption of their own sufferings.

They that desire to excel in too many matters, out of levity and vain-glory, are ever envious, for they cannot want work; it being impossible but many, in some one of those things, should surpass them. Which was the character of Adrian the emperor, that mortally envied poets, and painters, and artificers, in works wherein he had a vein to excel.

Lastly, near kinsfolks, and fellows in office, and those that have been bred together, are more apt to envy their equals when they are raised. For it doth upbraid unto them their own fortunes, and pointeth at them, and cometh oftener into their remembrance, and incurreth likewise more into the note of others; and envy ever redoubleth from speech and fame. Cain's envy was the more vile and malignant towards his brother Abel, because, when his sacrifice was better accepted, there was nobody to look on. Thus much for those that are apt

to envy.

Concerning those that are more or less subject to envy First, persons of eminent virtue, when they are advanced, are less envied. For their fortune seemeth but due unto them; and no man envieth the payment of a debt, but rewards, and liberality rather. Again, envy is ever joined with the comparing of a man's self; and where there is no comparison, no envy; and therefore kings are not envied but by kings. Nevertheless it is to be noted, that unworthy persons are most envied at their first coming in, and afterwards overcome it better; whereas contrariwise, persons of worth and merit are most envied when their fortune continueth long. For by that time, though their virtue be the same, yet it hath not the same lustre; for fresh men grow up that darken it.

Above all, those are most subject to envy, which carry the greatness of their fortunes in an insolent and proud manner: being never well but while they are showing how great they are, either by outward pomp, or by triumphing over all opposition or competition: whereas wise men will rather do sacrifice to envy, in suffering themselves sometimes of purpose to be crossed and overborne in things that do not much concern them. Notwithstanding, so much is true, that the carriage of greatness in a plain and open manner, so it be without arrogancy and vain-glory, doth draw less envy, than if it be in a more crafty and cunning fashion. For in that course a man doth but disavow fortune, and seemeth to be conscious of his own want in worth, and doth but teach others to envy him.

Lastly, to conclude this part; as we said in the beginning, that the act of envy had somewhat in it of witchcraft, so there is no other cure of envy, but the cure of witchcraft: and that is, to remove the lot, as they call it, and to lay it upon another. For which purpose, the wiser sort of great persons bring in ever upon the stage somebody upon whom to derive the envy that would come upon themselves; sometimes upon ministers and servants, sometimes upon colleagues and associates, and the like: and for that turn, there are never wanting some persons of violent and undertaking natures, who, so they may have power and business, will take it at any

cost.

Now to speak of public envy. There is yet some good in public envy, whereas in private there is none. For public envy is as an ostracism, that eclipseth men when they grow too great: and therefore it is a bridle also to great ones, to keep them within bounds.

This envy, being in the Latin word invidia, goeth in the modern languages by the name of discontent

ment; of which we shall speak in handling sedition. | of this passion; and how it braves the nature and It is a disease in a state like to infection: for as infection spreadeth upon that which is sound, and tainteth it; so when envy is gotten once into a state, it traduceth even the best actions thereof, and turneth them into an ill odour; and therefore there is little won by intermingling of plausible actions: for that doth argue but a weakness and fear of envy, which hurteth so much the more; as it is likewise usual in infections, which if you fear them, you call them upon you.

This public envy seemeth to beat chiefly upon principal officers or ministers, rather than upon kings and estates themselves. But this is a sure rule, that if the envy upon the minister be great, when the cause of it in him is small; or if the envy be general in a manner upon all the ministers of an estate, then the envy, though hidden, is truly upon the state itself. And so much of public envy or discontentment, and the difference thereof from private envy, which was handled in the first place.

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value of things by this, that the speaking in a perpetual hyperbole is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said, that the arch flatterer, with whom all the petty flatterers have intelligence, is a man's self; certainly the lover is more. For there was never proud man thought so absurdly well of himself, as the lover doth of the person loved; and therefore it was well said, that it is impossible to love, and to be wise. Neither doth this weakness appear to others only, and not to the party loved, but to the loved most of all; except the love be reciproque. For it is a true rule, that love is ever rewarded either with the reciproque, or with an inward and secret contempt: by how much the more men ought to beware of this passion, which loseth not only other things, but itself. As for the other losses, the poet's relation doth well figure them; that he that preferred Helena, quitted the gifts of Juno and Pallas: for whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom. This passion hath its floods in the very times of weak

We will add this in general touching the affection of envy that of all other affections, it is the most importune and continual: for of other affec-ness, which are great prosperity, and great adversity; tions there is occasion given but now and then: and therefore it is well said, "Invidia festos dies non agit" for it is ever working upon some or other. And it is also noted, that love and envy do make a man pine, which other affections do not, because they are not so continual. It is also the vilest affection, and the most depraved; for which cause it is the proper attribute of the devil, who is called "the envious man, that soweth tares amongst the wheat by night:"| as it always cometh to pass, that envy worketh subtilty, and in the dark; and to the prejudice of good things, such as is the wheat.

X. OF LOVE.

though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore, show it to be the child of folly. They do best, who, if they cannot but admit love, yet make it keep quarter; and sever it wholly from their serious affairs and actions of life: for if it check once with business, it troubleth men's fortunes, and maketh men that they can no ways be true to their own ends. I know not how, but martial men are given to love: I think it is, but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man's nature a secret inclination and motion towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable; as it is seen sometimes in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth and embaseth it.

XI. OF GREAT PLACE.

The stage is more beholden to love, than the life of man. For as to the stage, love is ever matter of comedies, and now and then of tragedies; but in life it doth much mischief, sometimes like a siren, sometimes like a fury. You may observe, that amongst all the great and worthy persons, whereof the memory remaineth, either ancient or recent, there is not one that hath been transported to the mad de- Men in great place are thrice servants: servants gree of love; which shows, that great spirits and of the sovereign or state; servants of fame; and great business do keep out this weak passion. You servants of business: so as they have no freedom, must except nevertheless Marcus Antonius, the half neither in their persons, nor in their actions, nor in partner of the empire of Rome, and Appius Claudius, their times. It is a strange desire, to seek power, the decemvir and lawgiver; whereof the former was and to lose liberty; or to seek power over others, indeed a voluptuous man and inordinate; but the and to lose power over a man's self. The rising unto latter was an austere and wise man: and therefore place is laborious; and by pains men come to greater it seems, though rarely, that love can find entrance, pains: and it is sometimes base; and by indignities not only into an open heart, but also into a heart men come to dignities. The standing is slippery, well fortified, if watch be not well kept. It is a poor and the regress is either a downfal, or at least an saying of Epicurus; "Satis magnum alter alteri eclipse, which is a melancholy thing. "Cum non sis theatrum sumus: as if man, made for the con- qui fueris, non esse cur velis vivere ?" Nay, retire templation of heaven, and all noble objects, should men cannot when they would; neither will they do nothing but kneel before a little idol, and make when it were reason; but are impatient of privatehimself subject, though not of the mouth, as beasts ness, even in age and sickness, which require the are, yet of the eye, which was given him for higher shadow: like old townsmen, that will be still sitting purposes. It is a strange thing to note the excess at their street door, though thereby they offer age

to scorn.

rest.

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Certainly great persons had need to bor- | but integrity professed, and with a manifest detestarow other men's opinions to think themselves happy; tion of bribery, doth the other: and avoid not only for if they judge by their own feeling, they cannot the fault, but the suspicion. Whosoever is found find it; but if they think with themselves what other | variable, and changeth manifestly without manifest men think of them, and that other men would fain cause, giveth suspicion of corruption. Therefore be as they are, then they are happy as it were by always when thou changest thine opinion or course, report, when perhaps they find the contrary within. profess it plainly, and declare it, together with the For they are the first that find their own griefs; reasons that move thee to change; and do not think though they be the last that find their own faults. to steal it. A servant or a favourite, if he be inCertainly men in great fortunes are strangers to ward, and no other apparent cause of esteem, is themselves, and while they are in the puzzle of commonly thought but a bye-way to close corruption. business, they have no time to tend their health For roughness, it is a needless cause of discontent; either of body or mind. "Illi mors gravis incubat, severity breedeth fear, but roughness breedeth hate. qui notus nimis omnibus, ignotus moritur sibi." In Even reproofs from authority ought to be grave, place there is licence to do good and evil; whereof and not taunting. As for facility, it is worse than the latter is a curse; for in evil the best condition bribery. For bribes come but now and then ; but if is not to will, the second not to can. But power to importunity or idle respects lead a man, he shall do good is the true and lawful end of aspiring. For never be without. As Solomon saith; "to respect good thoughts, though God accept them, yet towards persons is not good; for such a man will transgress men are little better than good dreams, except they for a piece of bread.” It is most true that was be put in act; and that cannot be without power anciently spoken, "A place showeth the man :" and and place; as the vantage and commanding ground. it showeth some to the better, and some to the Merit and good works is the end of man's motion; worse; "omnium consensu, capax imperii, nisi imand conscience of the same is the accomplishment perasset," saith Tacitus of Galba: but of Vespasian of man's rest. For if a man can be partaker of he saith; “solus imperantium Vespasianus mutatus God's theatre, he shall likewise be partaker of God's in melius." Though the one was meant of suf"Et conversus Deus, ut aspiceret opera, quæ ficiency, the other of manners and affection. It is fecerunt manus suæ, vidit quod omnia essent bona an assured sign of a worthy and generous spirit, nimis;" and then the sabbath. In the discharge of whom honour amends. For honour is, or should thy place, set before thee the best examples; for be, the place of virtue and as in nature things imitation is a globe of precepts. And after a time move violently to their place, and calmly in their set before thee thine own example; and examine thy-place; so virtue in ambition is violent, in authority self strictly, whether thou didst not best at first. Neglect not also the examples of those, that have carried themselves ill in the same place: not to set off thyself by taxing their memory; but to direct thyself what to avoid. Reform, therefore, without bravery or scandal of former times and persons; but yet set it down to thyself, as well to create good precedents, as to follow them. Reduce things to the first institution, and observe wherein and how they have degenerated; but yet ask counsel of both times: of the ancient time what is best; and of the latter time what is fittest. Seek to make thy course regular; that men may know beforehand what they may expect: but be not too positive and peremptory; and express thyself well when thou digressest from thy rule. Preserve the right of thy place, but stir not questions of jurisdiction: and rather assume thy right in silence, and de facto, than voice it with claims and challenges. Preserve likewise the rights of inferior places: and think it more honour to direct in chief, than to be busy in all. Embrace and invite helps and advices touching the execution of thy place; and do not drive away such as bring thee information, as meddlers, but accept of them in good part. The vices of authority are chiefly four; delays, corruption, roughness, and facility. For delays; give easy access; keep times appointed; go through with that which is in hand; and interlace not business but of necessity. For corruption; do not only bind thine own hands, or thy servant's hand, from taking, but bind the hands of suitors also from offering. For integrity used doth the one;

settled and calm. All rising to great place is by a winding-stair; and if there be factions, it is good to side a man's self whilst he is in the rising; and to balance himself when he is placed. Use the memory of thy predecessor fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone. If thou have colleagues, respect them, and rather call them when they look not for it, than exclude them when they have reason to look to be called. Be not too sensible, or too remembering of thy place in conversation, and private answers to suitors; but let it rather be said, When he sits in place he is another man.

XII. OF BOLDNESS.

It is a trivial grammar-school text, but yet worthy a wise man's consideration. Question was asked of Demosthenes, what was the chief part of an orator? He answered, Action. What next ?-Action. What next again ?-Action. He said it that knew it best; and had by nature himself no advantage in that he commended. A strange thing, that that part of an orator, which is but superficial, and rather the virtue of a player, should be placed so high above those other noble parts of invention, elocution, and the rest: nay almost alone, as if it were all in all. But the reason is plain. There is in human nature, generally, more of the fool than of the wise; and therefore those faculties by which the foolish part of men's minds is taken, are most potent. Wonderful like is the case of boldness in civil business; what

first?-Boldness.

What second and third ?—Bold- | the angels to fall; the desire of knowledge in excess caused man to fall: but in charity there is no excess; neither can angel or man come in danger by it. The inclination to goodness is imprinted deeply in the nature of man; insomuch, that if it issue not to

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ness. And yet boldness is a child of ignorance and baseness, far inferior to other parts. But nevertheless it doth fascinate, and bind hand and foot those that are either shallow in judgment, or weak in courage, which are the greatest part; yea, and pre-wards men, it will take unto other living creatures; vaileth with wise men at weak times: therefore we see it hath done wonders in popular states, but with senates and princes less; and more ever upon the first entrance of bold persons into action, than soon after; for boldness is an ill keeper of promise. Surely, as there are mountebanks for the natural body, so there are mountebanks for the politic body: men that undertake great cures, and perhaps have been lucky in two or three experiments, but want the grounds of science, and therefore cannot hold out: nay, you shall see a bold fellow many times do Mahomet's miracle. Mahomet made the people believe that he would call a hill to him, and from the top of it offer up prayers for the observers of his law. The people assembled: Mahomet called the hill to come to him again and again; and when the hill stood still he was never a whit abashed, but said, "If the hill will not come to Mahomet, Mahomet will go to the hill." So these men when they have promised great matters, and failed most shamefully, yet, if they have the perfection of boldness, they will but slight it over, and make a turn, and no more ado. Certainly to men of great judgment bold persons are a sport to behold; nay, and to the vulgar also boldness hath somewhat of the ridiculous for if absurdity be the subject of laughter, doubt you not but great boldness is seldom without some absurdity: especially it is a sport to see when a bold fellow is out of countenance, for that puts his face into a most shrunken and wooden posture, as needs it must; for in bashfulness the spirits do a little go and come; but with bold men, upon like occasion, 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 fitter for a satire, than for a serious observation. This is well to be weighed, that boldness is ever blind; for it seeth not dangers and inconveniences: therefore it is ill in counsel, good in execution: so that the right use of bold persons is, that they never command in 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.

as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms to dogs and birds: insomuch, as Busbechius reporteth, a christian boy in Constantinople had like to have been stoned, for gagging, in a waggishness, a long-billed fowl. Errors indeed in this virtue of goodness or charity may be committed. The Italians have an ungracious proverb; "Tanto buon che val niente;" So good that he is good for nothing. And one of the doctors of Italy, Nicholas Machiavel, had the confidence to put in writing, almost in plain terms, that the christian faith had given up good men in prey to those that are tyrannical and unjust which he spake, because indeed there was never law, or sect, or opinion, did so much magnify goodness, as the christian religion doth: therefore to avoid the scandal, and the danger both, it is good to take knowledge of the errors of a habit so excellent. Seek the good of other men, but be not in bondage to their faces or fancies; for that is but facility or softness, which taketh an honest mind prisoner. Neither give thou Æsop's cock a gem, who would be better pleased and happier if he had a barley-corn. The example of God teacheth the lesson truly ; "he sendeth his rain and maketh his sun to shine upon the just and the unjust;" but he doth not rain wealth nor shine honour and virtues upon men equally common benefits are to be communicated with all, but peculiar benefits with choice. And beware, how in making the portraiture thou breakest the pattern; for divinity maketh the love of ourselves the pattern, the love of our neighbours but the portraiture: "Sell all thou hast, and give it to the poor, and follow me." But sell not all thou hast, except thou come and follow me; that is, except thou have a vocation, wherein thou mayest do as much good with little means as with great: for otherwise, in feeding the streams thou driest the fountain. Neither is there only a habit of goodness directed by right reason; but there is in some men, even in nature, a disposition towards it; as on the other side there is a natural malignity. For there be, that in their nature do not affect the good of others. The lighter sort of malignity turneth but to a crossness, or frowardness, or aptness to oppose, or difficileness, or the like; but the deeper sort to envy, and mere mischief. Such men, in other men's I take goodness in this sense, the affecting of the calamities, are as it were in season, and are ever on weal of men, which is that the Grecians called phi- the loading part: not so good as the dogs that lanthropia; and the word humanity, as it is used, is licked Lazarus' sores, but like flies that are still a little too light to express it. Goodness I call the buzzing upon any thing that is raw; misanthropi, habit, and goodness of nature the inclination. This that make it their practice to bring men to the of all virtues and dignities of the mind is the great- bough, and yet have never a tree for the purpose est, being the character of the Deity; and without in their gardens, as Timon had. Such dispositions it man is a busy, mischievous, wretched thing, no are the very errors of human nature, and yet they better than a kind of vermin. Goodness answers to are the fittest timber to make great politics of; like the theological virtue, charity, and admits no excess to knee-timber, that is good for ships that are orbut error. The desire of power in excess caused | dained to be tossed, but not for building houses that

XIII. OF GOODNESS, AND GOODNESS OF
NATURE.

shall stand firm. The parts and signs of goodness are many. If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island cut off from other lands, but a continent that joins to them. If he be compassionate towards the afflictions of others, it shows that his heart is like the noble tree that is wounded itself when it gives the balm. If he easily pardons and remits offences, it shows that his mind is planted above injuries, so that he cannot be shot. If he be thankful for small benefits, it shows that he weighs men's minds, and not their trash. But above all, if he have St. Paul's perfection, that he would wish to be an anathema from Christ for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ

himself.

XIV. OF NOBILITY.

We will speak of nobility first as a portion of an estate, then as a condition of particular persons. A monarchy, where there is no nobility at all, is ever a pure and absolute tyranny; as that of the Turks : for nobility attempers sovereignty, and draws the eyes of the people somewhat aside from the line royal. But for democracies, they need it not; and they are commonly more quiet, and less subject to sedition, than where there are stirps of nobles; for men's eyes are upon the business, and not upon the persons: or if upon the persons, it is for the business' sake, as fittest, and not for flags and pedigree. We see the Switzers last well, notwithstanding their diversity of religion, and of cantons; for utility is their bond, and not respects. The United Provinces of the Low Countries, in their government, excel for where there is an equality, the consultations are more indifferent, and the payments and tributes more cheerful. A great and potent nobility addeth majesty to a monarch, but diminisheth power; and putteth life and spirit into the people, but presseth their fortune. It is well when nobles are not too great for sovereignty, nor for justice; and yet maintained in that height, as the insolency of inferiors may be broken upon them, before it come on too fast upon the majesty of kings. A numerous nobility causeth poverty and inconvenience in a state, for it is a surcharge of expense; and besides, it being of necessity that many of the nobility fall in time to be weak in fortune, it maketh a kind of disproportion between honour and means.

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birth commonly abateth industry; and he that is not industrious envieth him that is. Besides, noble persons cannot go much higher; and he that standeth at a stay, when others rise, can hardly avoid motions of envy. On the other side, nobility extinguisheth the passive envy from others towards them, because they are in possession of honour. Certainly kings that have able men of their nobility, shall find ease in employing them, and a better slide into their business: for people naturally bend to them, as born in some sort to command.

XV. OF SEDITIONS AND TROUBLES.

Shepherds of people had need know the kalenders of tempests in state; which are commonly greatest when things grow to equality; as natural tempests are greatest about the equinoctia. And as there are certain hollow blasts of wind, and secret swellings of seas, before a tempest, so are there in states:

"Ille etiam cæcos instare tumultus
Sæpe monet, fraudesque et operta tumescere bella."

Libels and licentious discourses against the state, when they are frequent and open, and in like sort false news often running up and down to the disadvantage of the state, and hastily embraced, are amongst the signs of troubles. Virgil giving the pedigree of Fame, saith, she was sister to the giants. "Illam Terra parens, ira irritata Deorum,

Extremam, ut perhibent, Cao Enceladoque sororem
Progenuit."

As if fames were the relics of seditions past: but they are no less indeed the preludes of seditions to come. Howsoever he noted it right, that seditious tumults, and seditious fames, differ no more, but as brother and sister, masculine and feminine; especially if it come to that, that the best actions of a state, and the most plausible, and which ought to give greatest contentment, are taken in ill sense and traduced: for that shows the envy great, as Tacitus saith; "conflata magna invidia, seu bene, seu male, gesta premunt." Neither doth it follow, that because these fames are a sign of troubles, that the suppressing of them with too much severity should be a remedy of troubles. For the despising of them many times checks them best: and the going about to stop them, doth but make a wonder long-lived. Also that kind of obedience which Tacitus speaketh of, is to be held suspected; "Erant in officio, sed tamen qui mallent mandata imperantium interpretari quam exequi;" disputing, excusing, cavilling upon mandates, and directions, is a kind of shaking off the yoke, and assay of disobedience: especially if in those disputings, they which are for the direction, speak fearfully and tenderly; and those that are against it, audaciously.

As for nobility in particular persons; it is a reverend thing to see an ancient castle or building not in decay; or to see a fair timber tree sound and perfect; how much more to behold an ancient noble family, which hath stood against the waves and weathers of time! for new nobility is but the act of power, but ancient nobility is the act of time. Also, as Machiavel noteth well, when princes, that Those that are first raised to nobility, are commonly ought to be common parents, make themselves as a more virtuous, but less innocent, than their descend-party, and lean to a side, it is as a boat that is overants; for there is rarely any rising, but by a commixture of good and evil arts: but it is reason the memory of their virtues remain to their posterity, and their faults die with themselves. Nobility of

thrown by uneven weight on the one side as was well seen in the time of Henry the third of France; for first, himself entered league for the extirpation of the protestants; and presently after the same

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