of Nature, nor to the Bravery of Words, except it be corroborate by Cuftom. His Inftance is, that for the achieving of a desperate Conspiracy, a Man fhould not reft upon the Fierceness of any man's Nature, or his refolute Undertakings; but take fuch a one as hath had his Hands formerly in Blood. But Machiavel knew not of a Friar Clement, nor a Ravaillac, nor a Jaureguy, nor a Baltazar Gerard, yet his Rule holdeth ftill, that Nature, nor the Engagement of Words, are not fo forcible as Cuftom. Only Superstition is now for well advanced that Men of the first Blood are as Firm as Butchers by Occupation: and votary Refolution is made equipollent to Custom even in matter of Blood. In other Things, the Predominancy of Custom is every where vifible; in fo much, as a Man would wonder to hear Men profefs, proteft, engage, give great Words, and then do juft as they have done before: as if they were dead Images and Engines moved only by the wheels of Custom. We fee also the Reign or Tyranny of Custom, what it is. The Indians (I mean the Sect of their Wife Men) lay themselves quietly upon a Stack of Wood, and fo Sacrifice themselves by Fire: nay, the Wives strive to be burned with the Corpfes of their Husbands. The Lads of Sparta, of ancient Time, were wont to be fcourged upon the 2 Difcorfi fopra Livio, iii. 6. 3 Friar Clement affaffinated Henry III. (1589), Ravaillac, Henry IV. in 1610. Jaureguy attempted the life of William of Naffau, Prince of Orange, in 1582, who was affaffinated by the fanatic Balthazar Gerard in 1584. 4 This alludes to the Gunpowder Plot. Altar of Diana, without fo much as Queching.5 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 Withe, and not in a Halter, because it had been so used with former Rebels.6 There be Monks in Ruffia, for Penance that will fit a whole Night in a Veffel of Water, till they be engaged with hard Ice. Many Examples may be put of the Force of Custom, both upon Mind and Body. Therefore, fince 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 Cuftom. So we fee, in Languages the Tongue is more Pliant to all Expreffions 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 fo well take the Ply, except it be in fome Minds that have not fuffered themselves to fix, but have kept themselves open and prepared to receive continual Amendment, which is exceeding rare. But if the Force of Custom fimple 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 5 Queching, i. e. wincing, or flinching. The Latin translation renders it vix ejulatu aut gemitu ullo emiffo. C. 6 See Life of Sir Walter Raleigh, in Biogr. Brit. p. 3468, note The rebel was Brian O'Rourke. 7 To take the ply is to be flexible and yielding. raiseth; fo as in fuch Places the Force of Custom is in his Exaltation. Certainly, the great Multiplication of Virtues upon human Nature refteth upon Societies well ordained and disciplined. For Commonwealths and good Governments do nourish Virtue grown, but do not much mend the Seeds. But the Mifery is, that the most effectual Means are now applied to the Ends least to be defired. XL. Of Fortune." T cannot be denied but outward Accidents conduce much to Fortune: favour, Opportunity, Death of Others, Occafion fitting Virtue. But chiefly, the Mould of a Man's Fortune is in his own hands. Faber quifque Fortunæ fuæ, faith the Poet. And the moft Frequent of external Caufes is, that the Folly of one Man is the Fortune of Another. For no man profpers fo fuddenly as by other's Errors. Serpens nifi Serpentem comederit non fit Draco.3 I See Antitheta, No. II. 2 This adage is repeated in the Advancement of Learning, and is the theme of a fection which is added to the Effays in fome editions of the Latin verfion, under the title "Faber Fortuna five de Ambitu Vita." Bacon refers to Plautus, in the Trinummus, ii. 2; as he calls him 'Comicus.' The paffage in Salluft "de Republica Ordinanda," "Sed res docuit, id verum effe, quod in carminibus Appius ait, Fabrum effe quemque fortuna," is referred to by Watts, in the tranflation of the A. of L. Something fimilar is faid by Cornelius Nepos, in the life of Atticus, " Itaque hic fecit, ut vere dictum videatur: fui cuique mores fingunt fortunam." See alfo Cicero, Parad. 5. i. 3 This Proverb is, it appears, of Greek origin: "Opis v μǹ 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, Defemboltura, partly expreffeth them: when there be not Stonds nor Restiveness in a Man's Nature; but that the wheels of his Mind keep way with the wheels of his Fortune. For fo Livy after he had defcribed Cato Major in these words, In illo viro tantum Robur Corporis et Animi fuit, ut quocunque loco natus effet, Fortunam fibi facturus videretur, falleth upon that that he had versatile Ingenium. Therefore, if a Man look fharply and attentively, he shall fee Fortune: for though fhe be blind, yet she is not invifible. The Way of Fortune is like the Milken Way in the Sky; which is a Meeting or Knot of a Number of fmall Stars; not Seen afunder, but giving Light together. So are there a Number of little and scarce difcerned Virtues, or rather Faculties and Customs, that make Men Fortunate. The Italians note fome of them, fuch as a Man would little think. When they speak of one, that cannot do amifs, they will throw in into his other Conditions, that he hath, Poco di Matto; and certainly, there be not two more Fortunate Properties, than to have a little of the Fool, and not too much of the Honeft. Thereφάγῃ ὄφιν, δράκων ου γενήσεται. Which the Italians have alfo adopted thus: "Se'l ferpente non mangiaffe del ferpente, e' non fi farebbe drago." The powerful thrive upon others' ruin. So Publius Minus: "Lucrum fine damno alterius fieri non poteft. 4 Liv. Dec. iv. fore 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. A hafty Fortune maketh an Enterpriser and Remover; (the French hath it better, Entreprenant, or Remuant): but the exercised Fortune maketh the able Man. Fortune is to be honoured and refpected, 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. All wife Men, to decline the Envy of their own Virtues, use to ascribe them to Providence and Fortune; for fo they may the better assume them and, befides, it is Greatness in a Man to be the Care of the Higher Powers. So Cæfar faid to the Pilot in the Tempeft, Cæfarem portas, et Fortunam ejus.5 So Sylla chose the Name of Felix, and not of Magnus. And it hath been. noted, that those, that ascribe openly too much to their own Wisdom and Policy end Unfortunate. 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 profpered in any thing he undertook afterwards. Certainly there be whofe Fortunes are like Homer's Verses, that have a Slide and Easiness more than the Verses of other Poets: as Plutarch faith of Timoleon's 5 Plut. Vit. Cæf. 38. 6 For the anecdote of Timotheus, fee Plutarch Apophthegmata, p. 82. ed. Oxon. 1768, and his life of Sylla, C. vi. |