that when the wind blows sharp, you may walk |port back again faithfully the success, than those as in a gallery: and those alleys must be likewise that are cunning to contrive out of other men's hedged at both ends, to keep out the wind; and business somewhat to grace themselves, and will these closer alleys must be ever finely gravelled, help the matter in report, for satisfaction sake. and no grass, because of going wet. In many of Use also such persons as affect the business these alleys, likewise, you are to set fruit-trees wherein they are employed, for that quickeneth of all sorts, as well upon the walls as in ranges; much; and such as are fit for the matter, as bold and this should be generally observed, that the men for expostulation, fair-spoken men for persuaborders wherein you plant your fruit-trees be fair, sion, crafty men for inquiry and observation, froand large, and low, and not steep; and set with ward and absurd men for business that doth not fine flowers, but thin and sparingly, lest they de- well bear out itself. Use also such as have been ceive the trees. At the end of both the side- lucky and prevailed before in things wherein you grounds I would have a mount of some pretty have employed them; for that breeds confidence, height, leaving the wall of the enclosure breast and they will strive to maintain their prescription. high, to look abroad into the fields. It is better to sound a person with whom one deals afar off, than to fall upon the point at first; except you mean to surprise him by some short question. It is better dealing with men in appetite, than with those that are where they would be. If a man deal with another upon conditions, the start of first performance is all; which a man can reasonably demand, except either the nature of the thing be such, which must go before: or else a man can persuade the other party, that he shall still need him in some other thing; or else that he be counted the honester man. All practice is to discover, or to work. Men discover themselves in trust, in passion, at unawares; and of necessity, when they would have somewhat done, and cannot find an apt pretext. If you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or those that have interest in him, and so govern him. In dealing with cunning persons, we must ever consider their ends, to interpret their speeches; and it is good to say little to them, and that which they least look for. In all negotiations of difficulty, a man may not look to sow and reap at once; but must prepare business, and so ripen it by degrees.

For the main garden, I do not deny but there should be some fair alleys ranged on both sides, with fruit-trees, and some pretty tufts of fruit-trees and arbours with seats, set in some decent order; but these to be by no means set too thick, but to leave the main garden so as it be not close, but the air open and free. For as for shade, I would have you rest upon the alleys of the side grounds, there to walk, if you be disposed, in the heat of the year or day; but to make account that the main garden is for the more temperate parts of the year, and in the heat of summer, for the morning and the evening, or overcast days.

For aviaries, I like them not, except they be of that largeness as they may be turfed, and have living plants and bushes set in them; that the birds may have more scope and natural nestling, and that no foulness appear in the floor of the aviary. So I have made a platform of a princely garden, partly by precept, partly by drawing; nota model but some general lines of it; and in this I have spared for no cost; but it is nothing for great princes, that, for the most part, taking advice with workmen, with no less cost set their things together, and sometimes add statues, and such things, for state and magnificence, but nothing to the true pleasure of a garden.

XLVII. OF NEGOTIATING.

XLVIII. OF FOLLOWERS AND

FRIENDS.

It is generally better to deal by speech than by COSTLY followers are not to be liked, lest while letter; and by the mediation of a third than by a a man maketh his train longer, he make his wings man's self. Letters are good when a man would shorter. I reckon to be costly, not them alone draw an answer by letter back again; or when it which charge the purse, but which are wearisome may serve for a man's justification afterwards to and importune in suits. Ordinary followers ought produce his own letter; or where it may be to challenge no higher conditions than countedanger to be interrupted, or heard by pieces. To nance, recommendation, and protection from deal in person is good, when a man's face breed- wrongs. Factious followers are worse to be eth regard, as commonly with inferiors; or in ten-liked, which follow not upon affection to him with der cases, where a man's eye upon the countenance whom they range themselves, but upon disconof him with whom he speaketh, may give him a di- tentment conceived against some other; whererection how far to go; and generally, where a man upon commonly ensueth that ill intelligence, that will reserve to himself liberty either to disavow we many times see between great personages. or to expound. In choice of instruments, it is Likewise glorious followers, who make thembetter to choose men of a plainer sort, that are like selves as trumpets of the commendation of those to do that that is committed to them, and to re-they follow, are full of inconvenience, for they

taint business through want of secrecy; and they | an occasion to cross some other, or to make an export honour from a man, and make him a return information, whereof they could not otherwise in envy. There is a kind of followers, likewise, have apt pretext, without care what become of which are dangerous, being indeed espials: which the suit when that turn is served; or, generally, inquire the secrets of the house, and bear tales of to make other men's business a kind of entertainthem to others; yet such men, many times, are in ment to bring in their own: nay, some undertake great favour; for they are officious, and commonly suits with a full purpose to let them fall; to the exchange tales. The following by certain estates | end to gratify the adverse party, or competitor. of men, answerable to that which a great person Surely there is in some sort a right in every suit; himself professeth, (as of soldiers to him that hath | either a right of equity if it be a suit of controbeen employed in the wars, and the like,) hath ever been a thing civil, and well taken even in monarchies, so it be without too much pomp or popularity: but the most honourable kind of following, is to be followed as one that apprehendeth to advance virtue and desert in all sorts of persons; and yet, where there is no eminent odds in sufficiency, it is better to take with the more passable, than with the more able; and besides to speak truth in base times, active men are of more use than virtuous. It is true, that in government, it is good to use men of one rank equally: for to countenance some extraordinarily, is to make them insolent, and the rest discontent; because they may claim a due: but contrariwise in favour, to use men with much difference and election is good; for it maketh the persons preferred more thankful, and the rest more officious: because all is of favour. It is good discretion not to make too much of any man at the first; because one cannot hold out that proportion. To be governed (as we call it) by one, is not safe; for it shows softness, and gives a freedom to scandal and disreputation; for those that would not censure or speak ill of a man immediately, will talk more boldly of those that are so great with them, and thereby wound their honour; yet to be distracted with many, is worse; for it makes men to be of the last impression, and full of change. To take advice of some few friends is ever honourable; for lookers-on many times see more than gamesters; and the vale best discovereth the hill. There is little friendship in the world, and least of all between equals, which was wont to be magnified. That that is, is between superior and inferior, whose fortunes may comprehend the one the other.

versy, or a right of desert if it be a suit of petition. If affection lead a man to favour the wrong side in justice, let him rather use his countenance to compound the matter than to carry it. If affection lead a man to favour the less worthy in desert, let him do it without depraving or disabling the better deserver. In suits which a man doth not well understand, it is good to refer them to some friend of trust and judgment, that may report whether he may deal in them with honour: but let him choose well his referendaries, for else he may be led by the nose. Suitors are so distasted with delays and abuses, that plain dealing in denying to deal in suits at first, and reporting the success barely, and in challenging no more thanks than one hath deserved, is grown not only honourable but also gracious. In suits of favour, the first coming ought to take little place; so far forth consideration may be had of his trust, that if intelligence of the matter could not otherwise have been had but by him, advantage be not taken of the note, but the party left to his other means; and in some sort recompensed for his discovery. To be ignorant of the value of a suit, is simplicity; as well as to be ignorant of the right thereof, is want of conscience. Secrecy in suits is a great mean of obtaining; for voicing them to be in forwardness may discourage some kind of suitors; but doth quicken and awake others: but timing of the suit is the principal; timing I say, not only in respect of the person that should grant it, but in respect of those which are like to cross it. Let a man, in the choice of his mean, rather choose the fittest mean, than the greatest mean; and rather them that deal in certain things, than those that are general. The reparation of a denial is sometimes equal to the first grant, if a man show himself neither dejected nor discontented. "Iniquum petas, ut æquum feras," is a good rule, where a MANY ill matters and projects are undertaken; man hath strength of favour: but otherwise a man and private suits do putrefy the public good. were better rise in his suit; for he that would Many good matters are undertaken with bad have ventured at first to have lost the suitor, will minds; I mean not only corrupt minds, but not, in the conclusion, lose both the suitor and his crafty minds; that intend not performance. own former favour. Nothing is thought so easy Some embrace suits which never mean to deal a request to a great person, as his letter; and yet, effectually in them; but if they see there may be if it be not in a good cause, it is so much out of life in the matter, by some other mean, they will his reputation. There are no worse instruments be content to win a thank or take a second reward, than these general contrivers of suits; for they or, at least, to make use in the mean time of the are but a kind of poison and infection to public sultor's hopes. Some take hold of suits only for | proceedings.

XLIX. OF SUITORS.

L. OF STUDIES.

STUDIES serve for delight, for ornament and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business; for expert men can execute, and perhaps judge of particulars, one by one: but the general counsels, and the plots and marshalling of affairs come best from those that are learned. To spend too much time in studies, is sloth; to use them too inuch for ornament, is affectation; to make judgment wholly by their rules, is the humour of a scholar: they perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need pruning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation. Read not to contradict and confute, nor to believe and take for granted, nor to find talk and discourse, but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things. Reading maketh a full man; conference a ready man; and writing an exact man; and, therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know that he doth not. Histories make men wise; poets witty; the mathematics subtile; natural philosophy deep; moral, grave; logic and rhetoric, able to contend; “Abeunt studia in mores;" nay, there is no stond or impediment in the wit, but may be wrought out by fit studies: like as diseases of the body may have appropriate exercises; bowling is good for the stone and reins, shooting for the lungs and breast, gentle walking for the stomach, riding for the head, and the like; so, if a man's wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again; if his wit be not apt to distinguish or find differences, let him study the schoolmen, for they are “Cymini sectores;" if he be not apt to beat over matters, and to call upon one thing to prove and illustrate another, let him study the lawyer's cases: so every defect of the mind may have a special receipt.

LI. OF FACTION.

MANY have an opinion not wise, that for a prince to govern his estate, or for a great person to govern his proceedings, according to the respect to factions, is a principal part of policy; whereas, contrariwise, the chiefest wisdom is, either in ordering those things which are general, and wherein men of several factions do nevertheless agree, or in dealing with correspondence to particular persons, one by one: but I say not, that the consideration of factions is to be neglected. Mean men, in their rising, must adhere; but great men, that have strength in themselves, were better to maintain themselves indifferent and neutral: yet even in beginners, to adhere so moderately, as he be a man of the one faction, which is most passable with the other, commonly giveth best way. The lower and weaker faction is the firmer in conjunction; and it is often seen, that a few that are stiff, do tire out a greater number that are more When one of the factions is extinmoderate. guished, the remaining subdivideth; as the faction between Lucullus and the rest of the nobles of the senate (which they called "optimates") held out a while against the faction of Pompey and Cæsar; but when the senate's authority was pulled down, Cæsar and Pompey soon after brake. The faction or party of Antonius and Octavianus Cæsar, against Brutus and Cassius, held out likewise for a time, but when Brutus and Cassius were overthrown, then soon after Antonius and Octavianus brake and subdivided. These examples are of wars, but the same holdeth in private factions: and, therefore, those that are seconds in factions, do many times, when the faction subdivideth, prove principals; but many times also they prove ciphers and cashiered; for many a man's strength is in opposition; and when that It is commonly faileth, he groweth out of use. seen that men once placed, take in with the contrary faction to that by which they enter: thinking, belike, that they have the first sure, and now are ready for a new purchase. The traitor in faction lightly goeth away with it, for when matters have stuck long in balancing, the winning of some one man casteth them, and he getteth all the thanks. The even carriage between two factions proceedeth not always of moderation, but of a trueness to a man's self, with end to make use of both. Certainly, in Italy, they hold it a little suspect in popes, when they have often in their mouth "Padre commune:" and take it to be a sign of one that meaneth to refer all to the greatness of his own house. Kings had need beware how they side themselves, and make themselves as of a faction or party; for leagues within the state are ever pernicious to monarchies; for they raise an obligation paramount to obligation of sovereignty, and make the king "tanquam unus ex

nobis;" as was to be seen in the league of France. I will be sure to give them that attribute, to the disWhen factions are carried too high and too advantage of their greater virtues. It is loss also violently, it is a sign of weakness in princes, and much to the prejudice both of their authority and business. The motions of factions under kings, ought to be like the motions, (as the astronomers speak,) of the inferior orbs, which may have their proper motions, but yet still are quietly carried by the higher motion of "primum mobile."

LII. OF CEREMONIES AND RESPECTS.

He that is only real, had need of exceeding great parts of virtue; as the stone hath need to be rich that is set without foil; but if a man mark it well, it is in praise and commendation of men, as it is in gettings and gains; for the proverb is true "That light gains make heavy purses;" for light gains come thick, whereas great come but now and then: so it is true, that small matters win great commendation, because they are continually in use and in note: whereas the occasion of any great virtue cometh but on festivals; therefore it doth much add to a man's reputation, and is (as Queen Isabella said) like perpetual letters commendatory, to have good forms; to attain them, it almost sufficeth not to despise them; forso shall a man observe them in others; and let him trust himself with the rest; for if he labour too much to express them, he shall loose their grace; which is to be natural and unaffected. Some men's behaviour is like a verse, wherein every syllable is measured; how can a man comprehend great matters, that breaketh his mind too much to small observations. Not to use ceremonies at all, is to teach others not to use them again; and so diminish respect to himself; especially they be not to be omitted to strangers and formal natures; but the dwelling upon them, and exalting them above the moon, is not only tedious, but doth diminish the faith and credit of him that speaks; and, certainly, there is a kind of conveying of effectual and imprinting passages amongst compliments, which is of singular use, if a man can hit upon it. Amongst a man's peers, a man shall be sure of familiarity; and therefore it is good a little to keep state; amongst a man's inferiors, one shall be sure of reverence; and therefore it is good a little to be familiar. He that is too much in any thing, so that he giveth another occasion of society, maketh himself cheap. To apply one's self to others, is good; so it be with demonstration, that a man doth it upon regard, and not upon facility. It is a good precept, generally in seconding another, yet to add somewhat of one's own: as if you will grant his opinion, let it be with some distinction; if you will follow his motion, let it be with condition; if you allow his counsel, let it be with alleging further reason. Men had need beware how they be too perfect in compliments; for be sney never so sufficient otherwise, their enviers

in business to be too full of respects, or to be too curious in observing times and opportunities. Solomon saith, "He that considereth the wind shall not sow, and he that looketh to the clouds shall not reap." A wise man will make more opportunities than he finds. Men's behaviour should be like their apparel, not too strait or point device, but free for exercise or motion.

LIII. OF PRAISE.

PRAISE is the reflection of virtue, but it is as the glass, or body, which giveth the reflection; if it be from the common people, it is commonly false and nought, and rather followeth vain persons than virtuous: for the common people understand not many excellent virtues: the lowest virtues draw praise from them, the middle virtues work in them astonishment or admiration; the highest virtues they have no sense or perceivbut of ing at all; but shows and "species virtutibus similes," serve best with them. Certainly, fame is like a river, that beareth up things light and swollen, and drowns things weighty and solid; but if persons of quality and judgment concur, then it is, (as the Scripture saith,) bonum instar unguenti fragrantis;" it filleth all "Nomen round about, and will not easily away; for the odours of ointments are more durable than those of flowers. There be so many false points of praise, that a man may justly hold it a suspect. Some praises proceed merely of flattery; and if he be an ordinary flatterer, he will have certain common attributes, which may serve every man; if he be a cunning flatterer, he will follow the arch-flatterer, which is a man's self, and wherein a man thinketh best of himself, therein the flatterer will uphold him most: but if he be an impudent flatterer, look wherein a man is conscious to himself that he is most defective, and is most out of countenance in himself, that will the flatterer entitle him to, perforce, "spretâ conscientiâ.” Some praises come of good wishes and respects, which is a form due in civility to kings and great persons, "laudando præcipere;" when by telling men what they are, they represent to them what they should be: some men are praised maliciously to their hurt, thereby to stir envy and jealousy towards them; "pessimum genus inimicorum laudantium;" insomuch as it was a proverb amongst the Grecians, that, "he that was praised to his hurt, should have a push rise upon his nose;" as we say, that a blister will rise upon one's tongue that tells a lie; certainly, moderate praise, used with opportunity, and not vulgar, is that which doth the good. Solomon saith, "He that praiseth his friend aloud, rising early, it shall be to him no better than a curse." magnifying of man or matter doth irritate contraToo much

diction, and procure envy and scorn. To praise holden to human nature, as it received its due at a man's self cannot be decent, except it be in rare the second hand. Neither had the fame of Cicero, cases; but to praise a man's office or profession, Seneca, Plinius Secundus, borne her age so well he may do it with good grace, and with a kind of if it had not been joined with some vanity in themmagnanimity. The cardinals of Rome, which selves; like unto varnish, that makes ceilings not are theologues, and friars, and schoolmen, have a only shine, but last. But all this while, when I phrase of notable contempt and scorn towards speak of vainglory, I mean not of that property civil business, for they call all temporal business that Tacitus doth attribute to Mucianus, " Omof wars, embassages, judicature, and other em- nium, quæ dixerat feceratque, arte quâdam ostenployments, sirrbirie, which is under-sheriffries, as tator:" for that proceeds not of vanity, but of if they were but matters for under-sheriffs and natural magnanimity and discretion; and, in some catchpoles; though many times those under- persons, is not only comely, but gracious: for sheriffries do more good than their high specula- excusations, cessions, modesty itself, well governtions. St. Paul, when he boasts of himself, heed, are but arts of ostentation; and amongst those doth oft interlace, "I speak like a fool;" but arts there is none better than that which Plinius speaking of his calling, he saith, "magnificabo Secundus speaketh of, which is to be liberal of apostolatum meum.”

LIV. OF VAINGLORY.

Ir was prettily devised of Æsop, the fly sat upon the axletree of the chariot wheel, and said, “What a dust do I raise!" So are there some vain persons, that, whatsoever goeth alone, or moveth upon greater means, if they have never so little hand in it, they think it is they that carry it. They that are glorious must needs be factious; for all bravery stands upon comparisons. They must needs be violent to make good their own vaunts; neither can they be secret, and therefore not effectual; but according to the French proverb, "beaucoup de bruit, peu de fruit;" "much bruit, little fruit." Yet, certainly, there is use of this quality in civil affairs: where there is an opinion and fame to be created, either of virtue or greatness, these men are good trumpeters. Again, as Titus Livius noteth, in the case of Antiochus and the Etolians, there are sometimes great effects of cross lies; as if a man that negotiates between two princes, to draw them to join in a war against the third, doth extol the forces of either of them above measure, the one to the other: and sometimes he that deals between man and man, raiseth his own credit with both, by pretending greater interest than he hath in either: and in these, and the like kinds, it often falls out, that something is produced of nothing; for lies are sufficient to breed opinion, and opinion brings on substance. In military commanders and soldiers, vainglory is an essential point; for as iron sharpens iron, so by glory, one courage sharpeneth another. In cases of great enterprise upon charge and adventure, a composition of glorious natures doth put life into business; and those that are of solid and sober natures, have more of the ballast than of the sail. In fame of learning the flight will be slow without some feathers of ostentation: "Qui de contemnendâ gloriâ libros scribunt, nomen suum inscribunt." Socrates, Aristotle, Galen, were men full of ostentation: certainly, vainglory helpeth to perpetuate a man's memory; and virtue was never so beVOL. I.-8

praise and commendation to others, in that wherein a man's self hath any perfection: for, saith Pliny, very wittily, "In commending another you do yourself right;" for he that you commend is either superior to you in that you commend, or inferior; if he be inferior, if he be to be commended, you much more; if he be superior, if he be not to be commended, you much less. Glorious men are the scorn of wise men, the admiration of fools, the idols of parasites, and the slaves of their own vaunts.

LV. OF HONOUR AND REPUTATION.

THE winning of honour is but the revealing of a man's virtue and worth without disadvantage; for some in their actions do woo and affect honour and reputation; which sort of men are commonly much talked of, but inwardly little admired: and some, contrariwise, darken their virtue in the show of it; so as they be undervalued in opinion. If a man perform that which hath not been attempted before, or attempted and given over, or hath been achieved, but not with so good circumstance, he shall purchase more honour than by affecting a matter of greater difficulty, or virtue, wherein he is but a follower. If a man so temper his actions, as in some one of them, he doth content every faction or combination of people, the music will be the fuller. A man is an ill husband of his honour that entereth into any action, the failing wherein may disgrace him more than the carrying of it through can honour him. Honour that is gained and broken upon another hath the quickest reflection, like diamonds cut with facets; and, therefore, let a man contend to excel any competitors of his in honour, in outshooting them, if he can, in their own bow. Discreet followers and servants help much to reputation: "Omnis fama a domesticis emanat.' Envy, which is the canker of honour, is best extinguished, by declaring a man's self in his ends, rather to seek merit than fame: and by attributing a man's successes rather to divine Providence and felicity, than to his own virtue or policy. The true marshalling of the degrees of sovereign