The Essays or Counsels, Civil and Moral quotes

A Glossary Of Archaic Words And Phrases

WHAT is truth? said jesting Pilate, and would not stay for an answer.

Certainly there be, that delight in giddiness, and count it a bondage to fix a belief; affecting free-will in thinking, as well as in acting.

Truth may perhaps come to the price of a pearl, that showeth best by day; but it will not rise to the price of a diamond, or carbuncle, that showeth best in varied lights.

A mixture of a lie doth ever add pleasure.

Doth any man doubt, that if there were taken out of men's minds, vain opinions, flattering hopes, false valuations, imaginations as one would, and the like, but it would leave the minds, of a number of men, poor shrunken things, full of melancholy and indisposition, …

but for the lie's sake. But I cannot tell; this same truth, is a naked, and open day-light, that doth not show the masks, and mummeries, and triumphs, of the world, half so stately and daintily as candle-lights.

Truth may perhaps come to the price of a pearl, that showeth best by day; but it will not rise to the price of a diamond, or carbuncle, that showeth best in varied lights.

A mixture of a lie doth ever add pleasure.

so always that this prospect be with pity, and not with swelling, or pride.

Certainly, it is heaven upon earth, to have a man's mind move in charity, rest in providence, and turn upon the poles of truth.

To pass from theological, and philosophical truth, to the truth of civil business; it will be acknowledged, even by those that practise it not, that clear, and round dealing, is the honor of man's nature;

and that mixture of falsehoods, is like alloy in coin of gold and silver, which may make the metal work the better, but it embaseth it.

For these winding, and crooked courses, are the goings of the serpent; which goeth basely upon the belly, and not upon the feet.

There is no vice, that doth so cover a man with shame, as to be found false and perfidious. And therefore Montaigne saith prettily, when he inquired the reason, why the word of the lie should be such a disgrace, and such an odious charge?

For these winding, and crooked courses, are the goings of the serpent; which goeth basely upon the belly, and not upon the feet.

There is no vice, that doth so cover a man with shame, as to be found false and perfidious.

And therefore Montaigne saith prettily, when he inquired the reason, why the word of the lie should be such a disgrace, and such an odious charge?

Saith he, If it be well weighed, to say that a man lieth, is as much to say, as that he is brave towards God, and a coward towards men.

For a lie faces God, and shrinks from man.

Surely the wickedness of falsehood, and breach of faith, cannot possibly be so highly expressed, as in that it shall be the last peal, to call the judgments of God upon the generations of men;

it being foretold, that when Christ cometh, he shall not find faith upon the earth.

MEN fear death, as children fear to go in the dark; and as that natural fear in children, is increased with tales, so is the other.

Certainly, the contemplation of death, as the wages of sin, and passage to another world, is holy and religious; but the fear of it, as a tribute due unto nature, is weak. Yet in religious meditations, there is sometimes mixture of vanity, and of superstition.

Septimius Severus in despatch; Adeste si quid mihi restat agendum. And the like. Certainly the Stoics bestowed too much cost upon death, and by their great preparations, made it appear more fearful. Better saith he, qui finem vitae extremum inter munera ponat naturae.

It is as natural to die, as to be born; and to a little infant, perhaps, the one is as painful, as the other.

He that dies in an earnest pursuit, is like one that is wounded in hot blood; who, for the time, scarce feels the hurt; and therefore a mind fixed, and bent upon somewhat that is good, doth avert the dolors of death.

And it was a notable observation of a wise father, and no less ingenuously confessed; that those which held and persuaded pressure of consciences, were commonly interested therein, themselves, for their own ends.

REVENGE is a kind of wild justice; which the more man's nature runs to, the more ought law to weed it out.

For as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office. Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior;

But base and crafty cowards, are like the arrow that flieth in the dark. Cosmus, duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable;

You shall read (saith he) that we are commanded to forgive our enemies; but you never read, that we are commanded to forgive our friends.

But yet the spirit of Job was in a better tune: Shall we (saith he) take good at God's hands, and not be content to take evil also? And so of friends in a proportion.

But yet the spirit of Job was in a better tune: Shall we (saith he) take good at God's hands, and not be content to take evil also? And so of friends in a proportion.

This is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal, and do well.

Public revenges are for the most part fortunate; as that for the death of Caesar; for the death of Pertinax; for the death of Henry the Third of France; and many more. But in private revenges, it is not so.

which the more man's nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office.

Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince's part to pardon.

And Solomon, I am sure, saith, It is the glory of a man, to pass by an offence. That which is past is gone, and irrevocable; and wise men have enough to do, with things present and to come;

therefore they do but trifle with themselves, that labor in past matters. There is no man doth a wrong, for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like.

Therefore why should I be angry with a man, for loving himself better than me?

And if any man should do wrong, merely out of ill-nature, why, yet it is but like the thorn or briar, which prick and scratch, because they can do no other.

lively describing Christian resolution, that saileth in the frail bark of the flesh, through the waves of the world. But to speak in a mean. The virtue of prosperity, is temperance; the virtue of adversity, is fortitude; which in morals is the more heroical virtue.

Prosperity is the blessing of the Old Testament; adversity is the blessing of the New; which carrieth the greater benediction, and the clearer revelation of God's favor.

Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost hath labored more in describing the afflictions of Job, than the felicities of Solomon.

Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost hath labored more in describing the afflictions of Job, than the felicities of Solomon.

Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes.

We see in needle-works and embroideries, it is more pleasing to have a lively work, upon a sad and solemn ground, than to have a dark and melancholy work, upon a lightsome ground:

judge therefore of the pleasure of the heart, by the pleasure of the eye.

Certainly virtue is like precious odors, most fragrant when they are incensed, or crushed: for prosperity doth best discover vice, but adversity doth best discover virtue.

DISSIMULATION is but a faint kind of policy, or wisdom; for it asketh a strong wit, and a strong heart, to know when to tell truth, and to do it. Therefore it is the weaker sort of politics, that are the great dissemblers.

judge therefore of the pleasure of the heart, by the pleasure of the eye. Certainly virtue is like precious odors, most fragrant when they are incensed, or crushed: for prosperity doth best discover vice, but adversity doth best discover virtue.

DISSIMULATION is but a faint kind of policy, or wisdom; for it asketh a strong wit, and a strong heart, to know when to tell truth, and to do it.

Therefore it is the weaker sort of politics, that are the great dissemblers.

while men rather discharge their minds, than impart their minds. In few words, mysteries are due to secrecy.

Besides (to say truth) nakedness is uncomely, as well in mind as body; and it addeth no small reverence, to men's manners and actions, if they be not altogether open.

As for talkers and futile persons, they are commonly vain and credulous withal. For he that talketh what he knoweth, will also talk what he knoweth not. Therefore set it down, that an habit of secrecy, is both politic and moral.

Besides (to say truth) nakedness is uncomely, as well in mind as body; and it addeth no small reverence, to men's manners and actions, if they be not altogether open. As for talkers and futile persons, they are commonly vain and credulous withal.

For he that talketh what he knoweth, will also talk what he knoweth not.

Therefore set it down, that an habit of secrecy, is both politic and moral. And in this part, it is good that a man's face give his tongue leave to speak.

The great advantages of simulation and dissimulation are three. First, to lay asleep opposition, and to surprise.

For where a man's intentions are published, it is an alarum, to call up all that are against them.

The second is, to reserve to a man's self a fair retreat. For if a man engage himself by a manifest declaration, he must go through or take a fall. The third is, the better to discover the mind of another.

which is trust and belief. The best composition and temperature, is to have openness in fame and opinion; secrecy in habit; dissimulation in seasonable use; and a power to feign, if there be no remedy.

THE joys of parents are secret; and so are their griefs and fears.

They cannot utter the one; nor they will not utter the other. Children sweeten labors; but they make misfortunes more bitter. They increase the cares of life; but they mitigate the remembrance of death. The perpetuity by generation is common to beasts;

THE joys of parents are secret; and so are their griefs and fears. They cannot utter the one; nor they will not utter the other.

Children sweeten labors; but they make misfortunes more bitter. They increase the cares of life; but they mitigate the remembrance of death.

The perpetuity by generation is common to beasts; but memory, merit, and noble works, are proper to men. And surely a man shall see the noblest works and foundations have proceeded from childless men;

but generally the precept is good, optimum elige, suave et facile illud faciet consuetudo. Younger brothers are commonly fortunate, but seldom or never where the elder are disinherited.

HE THAT hath wife and children hath given hostages to fortune; for they are impediments to great enterprises, either of virtue or mischief.

Certainly the best works, and of greatest merit for the public, have proceeded from the unmarried or childless men; which both in affection and means, have married and endowed the public.

But the most ordinary cause of a single life, is liberty, especially in certain self-pleasing and humorous minds, which are so sensible of every restraint, as they will go near to think their girdles and garters, to be bonds and shackles.

Unmarried men are best friends, best masters, best servants; but not always best subjects; for they are light to run away; and almost all fugitives, are of that condition.

A single life doth well with churchmen; for charity will hardly water the ground, where it must first fill a pool. It is indifferent for judges and magistrates;

Unmarried men are best friends, best masters, best servants; but not always best subjects; for they are light to run away; and almost all fugitives, are of that condition.

A single life doth well with churchmen; for charity will hardly water the ground, where it must first fill a pool.

It is indifferent for judges and magistrates; for if they be facile and corrupt, you shall have a servant, five times worse than a wife. For soldiers, I find the generals commonly in their hortatives, put men in mind of their wives and children;

Grave natures, led by custom, and therefore constant, are commonly loving husbands, as was said of Ulysses, vetulam suam praetulit immortalitati.

Chaste women are often proud and froward, as presuming upon the merit of their chastity.

It is one of the best bonds, both of chastity and obedience, in the wife, if she think her husband wise; which she will never do, if she find him jealous. Wives are young men's mistresses; companions for middle age; and old men's nurses.

It is one of the best bonds, both of chastity and obedience, in the wife, if she think her husband wise; which she will never do, if she find him jealous.

Wives are young men's mistresses; companions for middle age; and old men's nurses.

So as a man may have a quarrel to marry, when he will. But yet he was reputed one of the wise men, that made answer to the question, when a man should marry,—A young man not yet, an elder man not at all.

But leaving these curiosities (though not unworthy to be thought on, in fit place), we will handle, what persons are apt to envy others; what persons are most subject to be envied themselves; and what is the difference between public and private envy.

A man that hath no virtue in himself, ever envieth virtue in others.

For men's minds, will either feed upon their own good, or upon others' evil; and who wanteth the one, will prey upon the other;

as it always cometh to pass, that envy worketh subtilly, and in the dark, and to the prejudice of good things, such as is the wheat.

THE stage is more beholding 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.

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.

as it is seen sometime in friars.

Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.

MEN in great place are thrice servants: servants of the sovereign or state; servants of fame; and servants of business. So as they have no freedom; neither in their persons, nor in their actions, nor in their times.

as it is seen sometime in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.

MEN in great place are thrice servants: servants of the sovereign or state; servants of fame; and servants of business.

So as they have no freedom; neither in their persons, nor in their actions, nor in their times. It is a strange desire, to seek power and to lose liberty: or to seek power over others, and to lose power over a man's self.

but if they think with themselves, what other men think of them, and that other men would fain be, as they are, then they are happy, as it were, by report; when perhaps they find the contrary within.

For they are the first, that find their own griefs, though they be the last, that find their own faults.

Certainly men in great fortunes are strangers to themselves, and while they are in the puzzle of business, they have no time to tend their health, either of body or mind. Illi mors gravis incubat, qui notus nimis omnibus, ignotus moritur sibi.

MEN in great place are thrice servants: servants of the sovereign or state; servants of fame; and servants of business. So as they have no freedom; neither in their persons, nor in their actions, nor in their times.

It is a strange desire, to seek power and to lose liberty: or to seek power over others, and to lose power over a man's self.

The rising unto place is laborious; and by pains, men come to greater pains; and it is sometimes base; and by indignities, men come to dignities.

For if a man can be partaker of God's theatre, he shall likewise be partaker of God's rest. Et conversus Deus, ut aspiceret opera quae fecerunt manus suae, vidit quod omnia essent bona nimis; and then the sabbath.

In the discharge of thy place, set before thee the best examples; for imitation is a globe of precepts.

And after a time, set before thee thine own example; and examine thyself strictly, whether thou didst not best at first. Neglect not also the examples, of those that have carried themselves ill, in the same place;

So as they have no freedom; neither in their persons, nor in their actions, nor in their times. It is a strange desire, to seek power and to lose liberty: or to seek power over others, and to lose power over a man's self.

The rising unto place is laborious; and by pains, men come to greater pains; and it is sometimes base; and by indignities, men come to dignities.

The standing is slippery, and the regress is either a downfall, or at least an eclipse, which is a melancholy thing. Cum non sis qui fueris, non esse cur velis vivere. Nay, retire men cannot when they would, neither will they, when it were reason;

and do not think to steal it. A servant or a favorite, if he be inward, and no other apparent cause of esteem, is commonly thought, but a by-way to close corruption.

For roughness: it is a needless cause of discontent: severity breedeth fear, but roughness breedeth hate.

Even reproofs from authority, ought to be grave, and not taunting. As for facility: it is worse than bribery. For bribes come but now and then; but if importunity, or idle respects, lead a man, he shall never be without.

For bribes come but now and then; but if importunity, or idle respects, lead a man, he shall never be without. As Solomon saith, To respect persons is not good; for such a man will transgress for a piece of bread.

It is most true, that was anciently spoken, A place showeth the man.

And it showeth some to the better, and some to the worse. Omnium consensu capax imperii, nisi imperasset, saith Tacitus of Galba; but of Vespasian he saith, Solus imperantium, Vespasianus mutatus in melius;

Nay, you shall see a bold fellow many times do Mahomet's miracle. Mahomet made the people believe that he would call an hill to him, and from the top of it offer up his 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 has 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;

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? boldness. And yet boldness is a child of ignorance and baseness, far inferior to other parts.

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? boldness.

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 prevaileth with wise men at weak times. Therefore we see it hath done wonders, in popular states;

and yet they are the fittest timber, to make great politics of; like to knee timber, that is good for ships, that are ordained to be tossed; but not for building houses, that 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;

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.

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.

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 anathema from Christ, for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ himself.

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 has 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.

Those that are first raised to nobility, are commonly more virtuous, but less innocent, than their descendants; for there is rarely any rising, but by a commixture of good and evil arts.

Concerning the materials of seditions. It is a thing well to be considered; for the surest way to prevent seditions (if the times do bear it) is to take away the matter of them.

For if there be fuel prepared, it is hard to tell, whence the spark shall come, that shall set it on fire.

The matter of seditions is of two kinds: much poverty, and much discontentment. It is certain, so many overthrown estates, so many votes for troubles. Lucan noteth well the state of Rome before the Civil War,

And if this poverty and broken estate in the better sort, be joined with a want and necessity in the mean people, the danger is imminent and great.

For the rebellions of the belly are the worst.

As for discontentments, they are, in the politic body, like to humors in the natural, which are apt to gather a preternatural heat, and to inflame. And let no prince measure the danger of them by this, whether they be just or unjust:

Above all things, good policy is to be used, that the treasure and moneys, in a state, be not gathered into few hands. For otherwise a state may have a great stock, and yet starve.

And money is like muck, not good except it be spread.

This is done, chiefly by suppressing, or at least keeping a strait hand, upon the devouring trades of usury, ingrossing great pasturages, and the like.

I HAD rather believe all the fables in the Legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind.

And therefore, God never wrought miracle, to convince atheism, because his ordinary works convince it. It is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion.

I HAD rather believe all the fables in the Legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind.

And therefore, God never wrought miracle, to convince atheism, because his ordinary works convince it.

It is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion. For while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no further;

I HAD rather believe all the fables in the Legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind. And therefore, God never wrought miracle, to convince atheism, because his ordinary works convince it.

It is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion.

For while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no further; but when it beholdeth the chain of them, confederate and linked together, it must needs fly to Providence and Deity.

sed pietate, ac religione, atque hac una sapientia, quod deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus.

IT WERE better to have no opinion of God at all, than such an opinion, as is 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:

the favoring too much of good intentions, which openeth the gate to conceits and novelties; the taking an aim at divine matters, by human, which cannot but breed mixture of imaginations: and, lastly, barbarous times, especially joined with calamities and disasters.

Superstition, without a 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 furthest 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.

TRAVEL, in the younger sort, is a part of education, in the elder, a part of experience.

He that travelleth into a country, before he hath some entrance into the language, goeth to school, and not to travel. That young men travel under some tutor, or grave servant, I allow well;

The difficulties in princes' business are many and great; but the greatest difficulty, is often in their own mind. For it is common with princes (saith Tacitus) to will contradictories, Sunt plerumque regum voluntates vehementes, et inter se contrariae.

For it is the solecism of power, to think to command the end, and yet not to endure the mean.

Kings have to deal with their neighbors, their wives, their children, their prelates or clergy, their nobles, their second-nobles or gentlemen, their merchants, their commons, and their men of war; and from all these arise dangers, if care and circumspection be not used.

whereof we see examples in the janizaries, and pretorian bands of Rome; but trainings of men, and arming them in several places, and under several commanders, and without donatives, are things of defence, and no danger.

Princes are like to heavenly bodies, which cause good or evil times; and which have much veneration, but no rest.

All precepts concerning kings, are in effect comprehended in those two remembrances: memento quod es homo; and memento quod es Deus, or vice Dei; the one bridleth their power, and the other their will.

and which have much veneration, but no rest. All precepts concerning kings, are in effect comprehended in those two remembrances: memento quod es homo; and memento quod es Deus, or vice Dei; the one bridleth their power, and the other their will.

THE greatest trust, between man and man, is the trust of giving counsel.

For in other confidences, men commit the parts of life; their lands, their goods, their children, their credit, some particular affair; but to such as they make their counsellors, they commit the whole:

A king, when he presides in counsel, let him beware how he opens his own inclination too much, in that which he propoundeth; for else counsellors will but take the wind of him, and instead of giving free counsel, sing him a song of placebo.

FORTUNE is like the market; where many times if you can stay a little, the price will fall.

Again, it is sometimes like Sibylla's offer; which at first, offereth the commodity at full, then consumeth part and part, and still holdeth up the price.

first to watch, and then to speed. For the helmet of Pluto, which maketh the politic man go invisible, is secrecy in the counsel, and celerity in the execution.

For when things are once come to the execution, there is no secrecy, comparable to celerity; like the motion of a bullet in the air, which flieth so swift, as it outruns the eye.

WE TAKE cunning for a sinister or crooked wisdom. And certainly there is a great difference, between a cunning man, and a wise man; not only in point of honesty, but in point of ability.

or at least turneth the handle of the bottle, first to be received, and after the belly, which is hard to clasp. There is surely no greater wisdom, than well to time the beginnings, and onsets, of things.

Dangers are no more light, if they once seem light; and more dangers have deceived men, than forced them.

Nay, it were better, to meet some dangers half way, though they come nothing near, than to keep too long a watch upon their approaches; for if a man watch too long, it is odds he will fall asleep.

For when things are once come to the execution, there is no secrecy, comparable to celerity; like the motion of a bullet in the air, which flieth so swift, as it outruns the eye.

WE TAKE cunning for a sinister or crooked wisdom.

And certainly there is a great difference, between a cunning man, and a wise man; not only in point of honesty, but in point of ability. There be, that can pack the cards, and yet cannot play well;

Some build rather upon the abusing of others, and (as we now say) putting tricks upon them, than upon soundness of their own proceedings. But Solomon saith, Prudens advertit ad gressus suos; stultus divertit ad dolos.

AN ANT is a wise creature for itself, but it is a shrewd thing, in an orchard or garden.

And certainly, men that are great lovers of themselves, waste the public. Divide with reason; between self-love and society; and be so true to thyself, as thou be not false to others; specially to thy king and country.

And certainly, men that are great lovers of themselves, waste the public. Divide with reason; between self-love and society; and be so true to thyself, as thou be not false to others; specially to thy king and country.

It is a poor centre of a man's actions, himself.

It is right earth. For that only stands fast upon his own centre; whereas all things, that have affinity with the heavens, move upon the centre of another, which they benefit.

Wisdom for a man's self is, in many branches thereof, a depraved thing. It is the wisdom of rats, that will be sure to leave a house, somewhat before it fall.

It is the wisdom of the fox, that thrusts out the badger, who digged and made room for him.

It is the wisdom of crocodiles, that shed tears when they would devour. But that which is specially to be noted is, that those which (as Cicero says of Pompey) are sui amantes, sine rivali, are many times unfortunate.

It is the wisdom of rats, that will be sure to leave a house, somewhat before it fall. It is the wisdom of the fox, that thrusts out the badger, who digged and made room for him.

It is the wisdom of crocodiles, that shed tears when they would devour.

But that which is specially to be noted is, that those which (as Cicero says of Pompey) are sui amantes, sine rivali, are many times unfortunate.

Wisdom for a man's self is, in many branches thereof, a depraved thing.

It is the wisdom of rats, that will be sure to leave a house, somewhat before it fall.

It is the wisdom of the fox, that thrusts out the badger, who digged and made room for him. It is the wisdom of crocodiles, that shed tears when they would devour.

AS THE births of living creatures, at first are ill-shapen, so are all innovations, which are the births of time.

Yet notwithstanding, as those that first bring honor into their family, are commonly more worthy than most that succeed, so the first precedent (if it be good) is seldom attained by imitation.

and, as the Scripture saith, that we make a stand upon the ancient way, and then look about us, and discover what is the straight and right way, and so to walk in it.

AFFECTED dispatch is one of the most dangerous things to business that can be.

It is like that, which the physicians call predigestion, or hasty digestion; which is sure to fill the body full of crudities, and secret seeds of diseases. Therefore measure not dispatch, by the times of sitting, but by the advancement of the business.

But it is one thing, to abbreviate by contracting, another by cutting off. And business so handled, at several sittings or meetings, goeth commonly backward and forward in an unsteady manner.

I knew a wise man that had it for a byword, when he saw men hasten to a conclusion, Stay a little, that we may make an end the sooner.

On the other side, true dispatch is a rich thing. For time is the measure of business, as money is of wares; and business is bought at a dear hand, where there is small dispatch.

so as the distribution be not too subtle: for he that doth not divide, will never enter well into business; and he 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 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.

as Epimenides the Candian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. But little do men perceive what solitude is, and how far it extendeth.

For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love.

The Latin adage meeteth with it a little: Magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods.

Surely Comineus mought have made the same judgment also, if it had pleased him, of his second master, Lewis the Eleventh, whose closeness was indeed his tormentor. The parable of Pythagoras is dark, but true; Cor ne edito; Eat not the heart.

Certainly, if a man would give it a hard phrase, those that want friends, to open themselves unto, are cannibals of their own hearts.

But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is, that this communicating of a man's self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves.

But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is, that this communicating of a man's self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves.

For there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less.

So that it is in truth, of operation upon a man's mind, of like virtue as the alchemists use to attribute to their stone, for man's body; that it worketh all contrary effects, but still to the good and benefit of nature.

(they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not.

In a word, a man were better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.

Add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. Heraclitus saith well in one of his enigmas, Dry light is ever the best.

Add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend.

Heraclitus saith well in one of his enigmas, Dry light is ever the best.

And certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs.

which is ever infused, and drenched, in his affections and customs. So as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer.

For there is no such flatterer as is a man's self; and there is no such remedy against flattery of a man's self, as the liberty of a friend.

Counsel is of two sorts: the one concerning manners, the other concerning business. For the first, the best preservative to keep the mind in health, is the faithful admonition of a friend.

and a number of the like. But all these things are graceful, in a friend's mouth, which are blushing in a man's own. So again, a man's person hath many proper relations, which he cannot put off.

A man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person.

But to enumerate these things were endless; I have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.

to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person. But to enumerate these things were endless;

I have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.

RICHES are for spending, and spending for honor and good actions. Therefore extraordinary expense must be limited by the worth of the occasion; for voluntary undoing, may be as well for a man's country, as for the kingdom of heaven.

But to enumerate these things were endless; I have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.

RICHES are for spending, and spending for honor and good actions.

Therefore extraordinary expense must be limited by the worth of the occasion; for voluntary 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;

It is no baseness, for the greatest to descend and look into their own estate. Some 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 own estate at all, had need both choose well those whom he employeth, and change them often; for new are more timorous and less subtle.

THE speech of Themistocles the Athenian, which was haughty and arrogant, in taking so much to himself, had been a grave and wise observation and censure, applied at large to others.

Desired at a feast to touch a lute, he said, He could not fiddle, but yet he could make a small town, a great city.

These words (holpen a little with a metaphor) may express two differing abilities, in those that deal in business of estate.

Neither is money the sinews of war (as it is trivially said), where the sinews of men's arms, in base and effeminate people, are failing.

For Solon said well to Croesus (when in ostentation he showed him his gold), Sir, if any other come, that hath better iron, than you, he will be master of all this gold.

Therefore let any prince or state think solely of his forces, except his militia of natives be of good and valiant soldiers. And let princes, on the other side, that have subjects of martial disposition, know their own strength;

as may well be seen in Spain, which hath had, in one part or other, a veteran army almost continually, now by the space of six score years.

To be master of the sea, is an abridgment of a monarchy.

Cicero, writing to Atticus of Pompey his preparation against Caesar, saith, Consilium Pompeii plane Themistocleum est; putat enim, qui mari potitur, eum rerum potiri. And, without doubt, Pompey had tired out Caesar, if upon vain confidence, he had not left that way.

Take one of a middle temper; or if it may not be found in one man, combine two of either sort; and forget not to call as well, the best acquainted with your body, as the best reputed of for his faculty.

SUSPICIONS amongst thoughts, are like bats amongst birds, they ever fly by twilight.

Certainly they are to be repressed, or at least well guarded: for they cloud the mind; they leese friends; and they check with business, whereby business cannot go on currently and constantly.

There was not a more suspicious man, nor a more stout. And in such a composition they do small hurt. For commonly they are not admitted, but with examination, whether they be likely or no. But in fearful natures they gain ground too fast.

There is nothing makes a man suspect much, more than to know little; and therefore men should remedy suspicion, by procuring to know more, and not to keep their suspicions in smother.

What would men have? Do they think, those they employ and deal with, are saints? Do they not think, they will have their own ends, and be truer to themselves, than to them?

Parce, puer, stimulis, et fortius utere loris.

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;

To which the guest would answer, Such and such a thing passed. The lord would say, I thought, he would 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 good continued speech, without a good speech of interlocution, shows slowness: and a good reply or second speech, without a good settled speech, showeth shallowness and weakness.

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 use to do, with those that dance too long galliards.

If you dissemble, sometimes, your knowledge 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 chosen. I knew one, was wont to say in scorn, He must needs be a wise man, he speaks so much of himself:

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.

as musicians use to do, with those that dance too long galliards. If you dissemble, sometimes, your knowledge 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 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 another;

as it is betwixt the greyhound and the hare. To use too many circumstances, ere one come to the matter, is wearisome; to use none at all, is blunt.

PLANTATIONS are amongst ancient, primitive, and heroical works.

When the world was young, it begat more children; but now it is old, it begets fewer: for I may justly account new plantations, to be the children of former kingdoms. I like a plantation in a pure soil;

that the plantation may spread into generations, and not be ever pieced from without. It is the sinfullest thing in the world, to forsake or destitute a plantation once in forwardness; for besides the dishonor, it is the guiltiness of blood of many commiserable persons.

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 hindereth the march; yea, and the care of it, sometimes loseth or disturbeth the victory.

As Solomon saith, Riches are as a strong hold, 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 nor friarly contempt of them.

As Solomon saith, Riches are as a strong hold, 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 nor 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. Harken also to Solomon, and beware of hasty gathering of riches;

by how much men submit themselves to meaner persons, than in service. Believe not much, them that seem to despise riches; for they despise them, that despair of them; and none worse, when they come to them.

Be not penny-wise; riches have wings, and sometimes they fly away of themselves, sometimes they must be set flying, to bring in more.

Men leave their riches, either to their kindred, or to the public; and moderate portions, prosper best in both.

The third and last (which is the great one) is, that almost all of them, being infinite in number, have been impostures, and by idle and crafty brains merely contrived and feigned, after the event past.

AMBITION is like choler; which is an humor that maketh men active, earnest, full of alacrity, and stirring, if it be not stopped.

But if it be stopped, and cannot have his way, it becometh adust, and thereby malign and venomous. So ambitious men, if they find the way open for their rising, and still get forward, they are rather busy than dangerous;

But yet it is less danger, to have an ambitious man stirring in business, than great in dependences. He that seeketh to be eminent amongst able men, hath a great task; but that is ever good for the public.

But he, that plots to be the only figure amongst ciphers, is the decay of a whole age.

Honor hath three things in it: the vantage ground to do good; the approach to kings and principal persons; and the raising of a man's own fortunes. He that hath the best of these intentions, when he aspireth, is an honest man;

Generally, let princes and states choose such ministers, as are more sensible of duty than of using; and such as love business rather upon conscience, than upon bravery, and let them discern a busy nature, from a willing mind.

THESE things are but toys, to come amongst such serious observations.

But yet, since princes will have such things, it is better they should be graced with elegancy, than daubed with cost. Dancing to song, is a thing of great state and pleasure.

especially if they be drawn with strange beasts: as lions, bears, camels, and the like; or in the devices of their entrance; or in the bravery of their liveries; or in the goodly furniture of their horses and armor. But enough of these toys.

NATURE is often hidden; sometimes overcome; seldom extinguished.

Force, maketh nature more violent in the return; doctrine and discourse, maketh nature less importune; but custom only doth alter and subdue nature. He that seeketh victory over his nature, let him not set himself too great, nor too small tasks;

and the second will make him a small proceeder, though by often prevailings. And at the first let him practise with helps, as swimmers do with bladders or rushes; but after a time let him practise with disadvantages, as dancers do with thick shoes.

For it breeds great perfection, if the practice be harder than the use.

Where nature is mighty, and therefore the victory hard, the degrees had need be, first to stay and arrest nature in time; like to him that would say over the four and twenty letters when he was angry; then to go less in quantity;

but whatsoever is agreeable to his nature, let him take no care for any set times; for his thoughts will fly to it, of themselves; so as the spaces of other business, or studies, will suffice.

A man's nature, runs either to herbs or weeds; therefore let him seasonably water the one, and destroy the other.

MEN'S thoughts, are much according to their inclination; their discourse and speeches, according to their learning and infused opinions; but their deeds, are after as they have been accustomed.

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, both upon mind and body.

Therefore, since custom is the principal magistrate of man's life, let men by all means endeavor, 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.

Many examples may be put of the force of custom, both upon mind and body. Therefore, since custom is the principal magistrate of man's life, let men by all means endeavor, 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;

For so Livy (after he had described Cato Major in these words, In illo viro tantum robur corporis et animi fuit, ut quocunque loco natus esset, fortunam sibi facturus videretur) falleth upon that, that he had versatile ingenium.

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.

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 matto.

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.

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 remuant); but the exercised fortune maketh the able man.

Fortune is to be honored 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. 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:

IT CANNOT be denied, but outward accidents conduce much to fortune; favor, opportunity, death of others, occasion fitting virtue. But chiefly, the mould of a man's fortune is in his own hands. Faber quisque fortunae suae, saith the poet.

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. 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;

If it be objected that this doth in a sort authorize usury, which before, was in some places but permissive; the answer is, that it is better to mitigate usury, by declaration, than to suffer it to rage, by connivance.

A MAN that is young in years, may be old in hours, if he have lost no time.

But that happeneth rarely. Generally, youth is like the first cogitations, not so wise as the second. For there is a youth in thoughts, as well as in ages. And yet the invention of young men, is more lively than that of old;

But reposed natures may do well in youth. As it is seen in Augustus Caesar, Cosmus Duke of Florence, Gaston de Foix, and others. On the other side, heat and vivacity in age, is an excellent composition for business.

Young men are fitter to invent, than to judge; fitter for execution, than for counsel; and fitter for new projects, than for settled business.

For the experience of age, in things that fall within the compass of it, directeth them; but in new things, abuseth them.

pursue some few principles, which they have chanced upon absurdly; care not to innovate, which draws unknown inconveniences; use extreme remedies at first; and, that which doubleth all errors, will not acknowledge or retract them; like an unready horse, that will neither stop nor turn.

Men of age object too much, consult too long, adventure too little, repent too soon, and seldom drive business home to the full period, but content themselves with a mediocrity of success.

Certainly it is good to compound employments of both; for that will be good for the present, because the virtues of either age, may correct the defects of both; and good for succession, that young men may be learners, while men in age are actors;

In beauty, that of favor, is more than that of color; and that of decent and gracious motion, more than that of favor. That is the best part of beauty, which a picture cannot express; no, nor the first sight of the life.

There is no excellent beauty, that hath not some strangeness in the proportion.

A man cannot tell whether Apelles, or Albert Durer, were the more trifler; whereof the one, would make a personage by geometrical proportions; the other, by taking the best parts out of divers faces, to make one excellent.

Therefore it is good to consider of deformity, not as a sign, which is more deceivable; but as a cause, which seldom faileth of the effect.

Whosoever hath anything fixed in his person, that doth induce contempt, hath also a perpetual spur in himself, to rescue and deliver himself from scorn.

Therefore all deformed persons, are extreme bold. First, as in their own defence, as being exposed to scorn; but in process of time, by a general habit.

which must be either by virtue or malice; and therefore let it not be marvelled, if sometimes they prove excellent persons; as was Agesilaus, Zanger the son of Solyman, AEsop, Gasca, President of Peru; and Socrates may go likewise amongst them; with others.

HOUSES are built to live in, and not to look on; therefore let use be preferred before uniformity, except where both may be had.

Leave the goodly fabrics of houses, for beauty only, to the enchanted palaces of the poets; who build them with small cost. He that builds a fair house, upon an ill seat, committeth himself to prison.

therefore let use be preferred before uniformity, except where both may be had. Leave the goodly fabrics of houses, for beauty only, to the enchanted palaces of the poets; who build them with small cost.

He that builds a fair house, upon an ill seat, committeth himself to prison.

Neither do I reckon it an ill seat, only where the air is unwholesome; but likewise where the air is unequal; as you shall see many fine seats set upon a knap of ground, environed with higher hills round about it;

and cloistered on the inside, with pillars, and not with arches below. As for offices, let them stand at distance, with some low galleries, to pass from them to the palace itself.

GOD Almighty first planted a garden. And indeed it is the purest of human pleasures.

It is the greatest refreshment to the spirits of man; without which, buildings and palaces are but gross handiworks; and a man shall ever see, that when ages grow to civility and elegancy, men come to build stately sooner than to garden finely;

For the ordering of the ground, within the great hedge, I leave it to variety of device; advising nevertheless, that whatsoever form you cast it into, first, it be not too busy, or full of work.

Wherein I, for my part, do not like images cut out in juniper or other garden stuff; they be for children.

Little low hedges, round, like welts, with some pretty pyramids, I like well; and in some places, fair columns upon frames of carpenter's work. I would also have the alleys, spacious and fair.

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 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.

COSTLY followers are not to be liked; lest while a man maketh his train longer, he make his wings shorter. I reckon to be costly, not them alone which charge the purse, but which are wearisome, and importune in suits.

for it makes men to be of the last impression, and full of change. To take advice of some few friends, is ever honorable; 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.

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.

MANY ill matters and projects are undertaken; and private suits do putrefy the public good.

Many good matters, are undertaken with bad minds; I mean not only corrupt minds, but crafty minds, that intend not performance. Some embrace suits, which never mean to deal effectually in them;

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.

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.

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;

for they are cymini sectores. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers' cases.

So every defect of the mind, may have a special receipt.

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 of factions, is a principal part of policy;

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 much for ornament, is affectation; to make judgment wholly by their rules, is the humor of a scholar.

They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need proyning, by study; and studies themselves, do give forth directions too much at large, except they be bounded in by experience.

They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need proyning, 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.

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;

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 anything, so that he giveth another occasion of satiety, 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:

It is loss also in business, to be too full of respects, or to be 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 behavior should be, like their apparel, not too strait or point device, but free for exercise or motion.

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 behavior should be, like their apparel, not too strait or point device, but free for exercise or motion.

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 naught; and rather followeth vain persons, than virtuous.

for so shall a man observe them in others; and let him trust himself with the rest. For if he labor too much to express them, he shall lose their grace; which is to be natural and unaffected.

Some men's behavior 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 diminisheth respect to himself; especially they be not to be omitted, to strangers and formal natures;

A wise man will make more opportunities, than he finds. Men's behavior should be, like their apparel, not too strait or point device, but free for exercise or motion.

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 naught; 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 lowest virtues draw praise from them; the middle virtues work in them astonishment or admiration; but of the highest virtues, they have no sense of perceiving at all. But shows, and species virtutibus similes, serve best with them.

Certainly fame is like a river, that beareth up things light and swoln, and drowns things weighty and solid.

But if persons of quality and judgment concur, then it is (as the Scripture saith) nomen bonum instar unguenti fragrantis. It fireth all round about, and will not easily away. For the odors of ointments are more durable, than those of flowers.

But if persons of quality and judgment concur, then it is (as the Scripture saith) nomen bonum instar unguenti fragrantis. It fireth all round about, and will not easily away.

For the odors 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;

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 contemnenda gloria libros scribunt, nomen, suum inscribunt. Socrates, Aristotle, Galen, were men full of ostentation. Certainly vain-glory helpeth to perpetuate a man's memory; and virtue was never so beholding to human nature, as it received his due at the second hand.

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.

THE winning of honor, is but the revealing of a man's virtue and worth, without disadvantage. For some in their actions, do woo and effect honor and reputation, which sort of men, are commonly much talked of, but inwardly little admired.

IT WAS prettily devised of AEsop,

The fly sat upon the axle-tree 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;

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.

A man is an ill husband of his honor, that entereth into any action, the failing wherein may disgrace him, more than the carrying of it through, can honor him.

Honor 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 honor, in outshooting them, if he can, in their own bow. Discreet followers and servants, help much to reputation. Omnis fama a domesticis emanat.

Else will it be like the authority, claimed by the Church of Rome, which under pretext of exposition of Scripture, doth not stick to add and alter; and to pronounce that which they do not find; and by show of antiquity, to introduce novelty.

Judges ought to be more learned, than witty, more reverend, than plausible, and more advised, than confident.

Above all things, integrity is their portion and proper virtue. Cursed (saith the law) is he that removeth the landmark. The mislayer of a mere-stone is to blame.

Cursed (saith the law) is he that removeth the landmark. The mislayer of a mere-stone is to blame. But it is the unjust judge, that is the capital remover of landmarks, when he defineth amiss, of lands and property.

One foul sentence doth more hurt, than many foul examples. For these do but corrupt the stream, the other corrupteth the fountain.

So with Solomon, Fons turbatus, et vena corrupta, est justus cadens in causa sua coram adversario.

For they may remember, what the apostle saith of a greater law than theirs; Nos scimus quia lex bona est, modo quis ea utatur legitime.

TO SEEK to extinguish anger utterly, is but a bravery of the Stoics.

We have better oracles: Be angry, but sin not. Let not the sun go down upon your anger. Anger must be limited and confined, both in race and in time.

And the best time to do this, is to look back upon anger, when the fit is thoroughly over. Seneca saith well, That anger is like ruin, which breaks itself upon that it falls. The Scripture exhorteth us to possess our souls in patience.

Whosoever is out of patience, is out of possession of his soul.

Men must not turn bees;

SOLOMON saith, There is no new thing upon the earth. So that as Plato had an imagination, That all knowledge was but remembrance; so Solomon giveth his sentence, That all novelty is but oblivion.

Whereby you may see, that the river of Lethe runneth as well above ground as below.

There is an abstruse astrologer that saith, If it were not for two things that are constant (the one is, that the fixed stars ever stand a like distance one from another, and never come nearer together, nor go further asunder;

But to leave these points of nature, and to come to men. The greatest vicissitude of things amongst men, is the vicissitude of sects and religions. For those orbs rule in men's minds most.

The true religion is built upon the rock; the rest are tossed, upon the waves of time.

To speak, therefore, of the causes of new sects; and to give some counsel concerning them, as far as the weakness of human judgment can give stay, to so great revolutions. When the religion formerly received, is rent by discords;

Learning hath his infancy, when it is but beginning and almost childish; then his youth, when it is luxuriant and juvenile; then his strength of years, when it is solid and reduced; and lastly, his old age, when it waxeth dry and exhaust.

But it is not good to look too long upon these turning wheels of vicissitude, lest we become giddy.

As for the philology of them, that is but a circle of tales, and therefore not fit for this writing.

But it is not good to look too long upon these turning wheels of vicissitude, lest we become giddy. As for the philology of them, that is but a circle of tales, and therefore not fit for this writing.

THE poets make Fame a monster.

They describe her in part finely and elegantly, and in part gravely and sententiously. They say, look how many feathers she hath, so many eyes she hath underneath; so many tongues; so many voices; she pricks up so many ears.

and that she is a terror to great cities. But that which passeth all the rest is: They do recount that the Earth, mother of the giants that made war against Jupiter, and were by him destroyed, thereupon in an anger brought forth Fame.

For certain it is, that rebels, figured by the giants, and seditious fames and libels, are but brothers and sisters, masculine and feminine.

But now, if a man can tame this monster, and bring her to feed at the hand, and govern her, and with her fly other ravening fowl and kill them, it is somewhat worth. But we are infected with the style of the poets.