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 a 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; for the discovery of a man's self, by the tracts of his countenance, is a great weakness and betraying, by how much it is many times more marked and believed than a man's words. For the second, which is dissimulation, it followeth many times upon secrecy by a necessity; so that he that will be secret must be a dissembler in some degree; for men are too cunning to suffer a man to keep an indifferent carriage between both, and to be secret, without swaying the balance on either side. They will so beset a man with questions, and draw him on, and pick it out of him, that without an absurd silence, he must show an inclination one way; or if he do not, they will gather as much by his silence as by his speech. As for equivocations, or oraculous speeches, they cannot hold out long: so that no man can be secret, except he give himself a little scope of dissimulation, which is as it were, but the skirts, or train of secrecy. But for the third degree, which is simulation and false profession, that I hold more culpable, and less politic, except it be in great and rare matters: and, therefore, a general custom of simulation (which is this last degree), is a vice rising either of a natural falseness, or fearfulness, or of a mind that hath some main faults; which because a man must needs disguise, it maketh him practise simulation in other things, lest his hand should be out of use. The 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; for to him that opens himself men will hardly show themselves averse; but will fain let him go on, and turn their freedom of speech to freedom of thought; and therefore it is a good shrewd proverb of the Spaniard, "Tell a lie and find a troth;" as if there were no way of discovery but by simulation. There be also three disadvantages to set it even; the first, that simulation and dissimulation commonly carry with them a show of fearfulness, which, in any business doth spoil the feathers of round flying up to the mark; the second, that it puzzleth and perplexeth the conceits of many, that, perhaps, would otherwise co-operate with him, and makes a man walk almost alone to his own ends; the third, and greatest, is, that it depriveth a man of one of the most principal instruments for action, 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. VII.-OF PARENTS AND CHILDREN. 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 labours, 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, which have sought to express the images of their minds, where those of their bodies have failed; so the care of posterity is most in them that have no posterity. They that are the first raisers of their houses are most indulgent towards their children, beholding them as the continuance, not only of their kind, but of their work; and so both children and creatures. The difference in affection of parents towards their several children is many times unequal, and sometimes unworthy, especially in the mother; as Solomon saith, A wise son rejoiceth the father, but an ungracious son shames the mother." A man shall see, where there is a house full of children, one or two of the eldest respected, and the youngest made wantons; but in the midst some that are as it were forgotten, who, many times, nevertheless, prove the best. The illiberality of parents, in allowance towards their children, is a harmful error, makes them base; acquaints them with shifts; makes them sort with mean company; and makes them surfeit more when they come to plenty : and therefore the proof is best when men keep their authority towards their children, but not their purse. Men have a foolish manner (both parents, and schoolmasters, and servants,) in creating and breeding an emulation between brothers during childhood, which many times sorteth to discord when they are men, and disturbeth families. The Italians make little difference between children and nephews, or near kinsfolks; but so they be of the lump, they care not, though they pass not through their own body; and, to say truth, in nature it is much a like matter; insomuch that we see a nephew sometimes resembleth an uncle or a kinsman, more than his own parents, as the blood happens. Let parents choose betimes the vocations and courses they mean their children should take, for then they are most flexible; and let them not too much apply themselves to the disposition of their children, as thinking they will take best to that which they have most mind to. It is true, that if the affection, or aptness of the children be extraordinary, then it is good not to cross it; 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. VIII.-OF MARRIAGE AND SINGLE LIFE. 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. Yet it were great reason that those that have children should have greatest care of future times, unto which they know they must transmit their dearest pledges. Some there are, who, though they lead a single life, yet their thoughts do end with themselves, and account future times impertinences; nay, there are some other that account wife and children but as bills of charges; nay more, there are some foolish rich covetous men, that take a pride in having no children, because they may be 1 Choose that course of life which is best, and habit will render it the most delightful. thought so much the richer; for, perhaps but of their wives and children; and I think the despising of marriage among the Turks maketh the vulgar soldier more base. Certainly wife and children are a kind of discipline of humanity; and single men, though they may be many times more charitable, because their means are less exhaust, yet, on the other side, they are more cruel and hardhearted (good to make severe inquisitors), because their tenderness is not so oft called upon. Grave natures, led by custom, and therefore constant, are commonly loving husbands, as was said of Ulysses, "vetulam suam prætulit 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 hus band 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." It is often seen that bad husbands have very good wives; whether it be that it raiseth the price of their husbands' kindness when it comes, or that the wives take a pride in their patience; but this never fails, if the bad husbands were of their own choosing, against their friends' consent, for then they will be sure to make good their own folly. IX. OF ENVY. THERE be none of the affections which have been noted to fascinate or bewitch, but love and envy they both have vehement wishes; they frame themselves readily into imaginations and suggestions; and they come easily into the eye, especially upon the presence of the objects which are the points that conduce to fascination, if any such thing there be. We see, likewise, the scripture calleth envy an evil eye; and the astrologers call the evil influences of the stars evil aspects; so that still there seemeth to be acknowledged, in the act of envy, an ejaculation, or irradiation of the eye: nay, some have been so curious as to note, that the times, when the stroke or percussion of an envious eye doth most hurt, are, when the party envied is beheld in glory or triumph; for that sets an edge upon envy: and besides, at such times, the spirits of the person envied do come forth most into the outward parts, and so meet the blow. 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 1 He preferred his old woman to immortality. 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; and whoso is out of hope to attain to another's virtue, will seek to come at even hand, by depressing another's fortune. A man that is busy and inquisitive is commonly envious; for to know much of other men's matters cannot be, because all that ado may concern his own estate; therefore it must needs be that he taketh a kind of play-pleasure in looking upon the fortunes of others: neither can he that mindeth but his own business find much matter for envy; for envy is a gadding passion, and walketh the streets, and doth not keep home: Non est curiosus, quin idem sit malevolus."2 66 Men of noble birth are noted to be envious towards new men when they rise; for the distance is altered; and it is like a deceit of the eye, that when others come on they think themselves go back. Deformed persons and eunuchs, and old men and bastards, are envious: for he that cannot possibly mend his own case, will do what he can to impair another's; except these defects light upon a very brave and heroical 2 There is no busy-body that is not malevolent. nature, which thinketh to make his natural wants part of his honour; in that it should be said, "That an eunuch, or a lame man, did such great matters;" affecting the honour of a miracle: as it was in Narses the eunuch, and Agesilaus and Tamerlane, that were lame men. The same is the case of men who rise after calamities and misfortunes; for they are as men fallen out with the times, and think other men's harms a redemption of their own sufferings. They that desire to excel in too many matters, out of levity and vain glory, are ever envious, for they cannot want work: it being impossible, but many, in some one of those things, should surpass them; which was the character of Adrian the emperor, that mortally envied poets and painters, and artificers in works, wherein he had a vein to excel. Lastly, near kinsfolks and fellows in office, and those that have been bred together, are more apt to envy their equals when they are raised; for it doth upbraid unto them their own fortunes, and pointeth at them, and cometh oftener into their remembrance, and incurreth likewise more into the note of others; and envy ever redoubleth from speech and fame. Cain's envy was the more vile and malignant towards his brother Abel, because when his sacrifice was better accepted, there was nobody to look on. Thus much for those that are apt to envy. Concerning those that are more or less subject to envy. First, persons of eminent virtue, when they are advanced, are less envied; for their fortune seemeth but due unto them; and no man envieth the payment of a debt, but rewards and liberality rather. Again, envy is ever joined with the comparing of a man's self; and where there is no comparison, no envy; and therefore kings are not envied but by kings. Nevertheless, it is to be noted, that unworthy persons are most envied at their first coming in, and afterwards overcome it better; whereas, contrariwise, persons of worth and merit are most envied when their fortune continueth long; for by that time, though their virtue be the same, yet it hath not the same lustre, for fresh men grow up that darken it. Persons of noble blood are less envied in their rising; for it seemeth but right done to their birth: besides, there seemeth not much added to their fortune; and envy is as the sunbeams, that beat hotter upon a bank or steep rising ground, than upon a flat; and, for the same reason, those that are advanced by degrees are less envied than those that are advanced suddenly, and " per saltum." 66 Those that have joined with their honour great travels, cares, or perils, are less subject to envy; for men think that they earn their honours hardly, and pity them sometimes; and pity ever healeth envy: wherefore you shall observe, that the more deep and sober sort of politic persons, in their greatness, are ever bemoaning themselves what a life they lead, chanting a quanta patimur;"1⁄2 not that they feel it so, but only to abate the edge of envy but this is to be understood of business that is laid upon men, and not such as they call unto themselves; for nothing increaseth envy more than an unnecessary and ambitious engrossing of business; and nothing doth extinguish envy more than for a great person to preserve all other inferior officers in their full rights and preeminences of their places; for, by that means, there be so many screens between him and envy. Above all, those are most subject to envy, which carry the greatness of their fortunes in an insolent and proud manner: being never well but while they are showing how great they are, either by outward pomp, or by triumphing over all opposition or competition: whereas wise men will rather do sacrifice to envy, in suffering themselves, sometimes of purpose, to be crossed and overborne in things that do not much concern them. Notwithstanding so much is true, that the carriage of greatness in a plain and open manner (so it be without arrogancy and vain glory) doth draw less envy than if it be in a more crafty and cunning fashion; for in that course a man doth but disavow fortune, and seemeth to be conscious of his own want in worth, and doth but teach others to envy him. 1 By a bound. 2 How grievously we suffer. Lastly, to conclude this part, as we said in the beginning that the act of envy had somewhat in it of witchcraft, so there is no other cure of envy but the cure of witchcraft; and that is, to remove the lot (as they call it), and to lay it upon another; for which purpose, the wiser sort of great persons bring in ever upon the stage somebody upon whom to derive the envy that would come upon themselves; sometimes upon ministers and servants, sometimes upon colleagues and associates, and the like; and, for that turn, there are never wanting some persons of violent and undertaking natures, who, so they may have power and business, will take it at any cost. Now, to speak of public envy: there is yet some good in public envy, whereas in private there is none; for public envy is as an ostracism, that eclipseth men when they grow too great and therefore it is a bridle also to great ones to keep them within bounds. This envy, being in the Latin word" invidia," goeth in the modern languages by the name of discontentment; of which we shall speak in handling sedition. It is a disease in a state like to infection: for as infection spreadeth upon that which is sound, and tainteth it; so, when envy is gotten once into a state, it traduceth even the best actions thereof, and turneth them into an ill odour; and therefore there is little won by intermingling of plausible actions; for that doth argue but a weakness and fear of envy; which hurteth so much the more, as it is likewise usual in infections, which, if you fear them, you call them upon you. This public envy seemeth to beat chiefly upon principal officers or ministers, rather than upon kings and estates themselves. But this is a sure rule, that if the envy upon the minister be great, when the cause of it in him is small; or if the envy be general in a manner upon all the ministers of an estate, then the envy (though hidden) is truly upon the state itself. And so much of public envy or discontentment, and the difference thereof from private envy, which was handled in the first place. We will add this in general, touching the affection of envy, that of all other affections it is the most importune and continual; for of other affections there is occasion given but now and then; and therefore it was well said, "Invidia festos dies non agit:" for it is ever working upon some or other. And it is also noted, that love and envy do make a man pine, which other affections do not, because they are not so continual. It is also the vilest affection, and the most depraved; for which cause it is the proper attribute of the devil, who is called "The envious man, that soweth tares amongst the wheat by night;" as it always cometh to pass, that envy worketh subtilely, and in the dark, and to the prejudice of good things, such as is the wheat. X.-OF LOVE. 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. You may observe, that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent), there is not one that hath been transported to the mad degree of love, which shows, that great spirits and great business do keep out this weak passion. You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man and therefore it seems (though rarely) that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept. It is a poor saying of Epicurus, "Satis magnum alter alteri theatrum sumus;"2 as if man, made 1 Envy keeps no holidays. 2 We are a sufficiently ample spectacle or object of contemplation to each other. |