is not one of the worst remedies. For it is a desperate case, if those that hold with the proceeding of the state be full of discord and faction, and those that are against it be entire and united.

I have noted that some witty and sharp speeches which have fallen from princes have given fire to seditions. Cæsar did himself infinite hurt in that speech, Sylla nescivit literas, non potuit dictare [Sylla was no scholar, he could not dictate] for it did utterly cut off that hope which men had entertained, that he would at one time or other give over his dictatorship. Galba undid himself by that speech, legi a se militem, non emi [that he did not buy his soldiers, but levied them] for it put the soldiers out of hope of the donative. Probus likewise, by that speech, si vixero, non opus erit amplius Romano imperio militibus [if I live, the Roman empire shall have no more need of soldiers]: a speech of great despair for the soldiers. And many the like. Surely princes had need, in tender matters and ticklish times, to beware what they say; especially in these short speeches, which fly abroad like darts, and are thought to be shot out of their secret intentions. For as for large discourses, they are flat things, and not so much noted.

Lastly, let princes, against all events, not be without some great person, one or rather more, of military valour, near unto them, for the repressing of seditions in their beginnings. For without that, there useth to be more trepidation in court upon the first breaking out of troubles than were fit. And the state runneth the danger of that which Tacitus saith; Atque is habitus animorum fuit, ut pessimum facinus auderent pauci, plures vellent, omnes paterentur [A few were in a humour to attempt mischief, more to desire, all to allow it]. But let such military persons be assured, and well reputed of, rather than factious and popular; holding also good correspondence with the other great men in the state; or else the remedy is worse than the disease.

XVI. OF ATHEISM.

I HAD rather believe all the fables in the Legend 24, and the Talmud, and the Alcoran 25, 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. Nay, even that school which is most accused of atheism doth most demonstrate religion; that is, the school of Leucippus and Democritus and Epicurus. For it is a thousand times more credible, that four mutable elements, and one immutable fifth essence, duly and eternally placed, need no God, than that an army of infinite small portions or seeds unplaced, should have produced this order and beauty without a divine marshal. The scripture saith, The fool hath said in his heart, there is no God; it is not said, The fool hath thought in his heart; so as he rather saith it by rote to himself, as that he would have, than that he can throughly believe it, or be persuaded of it. For none deny there is a God, but those for whom it maketh that there were no God. It appeareth in nothing more, that atheism is rather in the lip than in the heart of man, than by this; that atheists will ever be talking of that their opinion, as if they fainted in it within themselves, and would be glad to be strengthened by the consent of others. Nay more, you shall have atheists strive to get disciples, as it fareth with other sects. And, which is most of all, you shall have of them that will suffer for atheism and not recant; whereas if they did truly think that there were no such thing as God, why should they trouble themselves? Epicurus is charged that he did but dissemble for his credit's sake, when he affirmed there were blessed natures, but such as enjoyed themselves without having respect to the government of

24 [I.e. the "Golden Legend".]

23 In the edition of 1612, it stood, "all the fables in the Legend and the Alcoran ". The Italian translation omits the Legend, and has only "tutte le favole dell' Alcorano".

the world. Wherein they say he did temporize; though in secret he thought there was no God. But certainly he is traduced; for his words are noble and divine: Non Deos vulgi negare profanum; sed vulgi opiniones Diis applicare. profanum [There is no profanity in refusing to believe in the Gods of the vulgar : the profanity is in believing of the Gods what the vulgar believe of them]. Plato could have said no more. And although he had the confidence to deny the administration, he had not the power to deny the nature. The Indians of the west have names for their particular gods, though they have no name for God: as if the heathens should have had the names Jupiter, Apollo, Mars, etc. but not the word Deus; which shews that even those barbarous people have the notion, though they have not the latitude and extent of it. So that against atheists the very savages take part with the very subtlest philosophers. The contemplative atheist is rare: a Diagoras, a Bion, a Lucian perhaps, and some others; and yet they seem to be more than they are; for that all that impugn a received religion or superstition are by the adverse part branded with the name of atheists. But the great atheists indeed are hypocrites; which are ever handling holy things, but without feeling; so as they must needs be cauterized in the end. The causes of atheism are, divisions in religion, if they be many; for any one main division addeth zeal to both sides; but many divisions introduce atheism. Another is, scandal of priests; when it is come to that which St. Bernard saith, Non est jam dicere, ut populus sic sacerdos ; quia nec sic populus ut sacerdos [One cannot now say, the priest is as the people, for the truth is that the people are not so bad as the priest]. A third is, custom of profane scoffing in holy matters; which doth by little and little deface the reverence of religion. And lastly, learned times, specially with peace and prosperity; for troubles and adversities do more bow men's minds to religion. They that deny a God destroy man's nobility; for certainly man is of kin to the beasts by his body; and, if he be not of kin to God by his spirit, he is a base and ignoble creature. It destroys likewise magnanimity, and the raising of human nature; for take an example of a dog, and mark what a generosity and courage he will put on when he finds himself maintained by a man; who to him is instead of a God, or melior natura; which courage is manifestly such as that creature, without that confidence of a better nature than his own, could never attain. So man, when he resteth and assureth himself upon divine protection and favour, gathereth a force and faith which human nature in itself could not obtain. Therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself above human frailty. As it is in particular persons, so it is in nations. Never was there such a state for magnanimity as Rome. Of this state hear what Cicero saith: Quam volumus licet, patres conscripti, nos amemus, tamen nec numero Hispanos, nec robore Gallos, nec calliditate Panos, nec artibus Græcos, nec denique hoc ipso hujus gentis et terræ domestico nativoque sensu Italos ipsos et Latinos; sed pietate, ac religione, atque hac una sapientia, quod Deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus [Pride ourselves as we may upon our country, yet are we not in number superior to the Spaniards, nor in strength to the Gauls, nor in cunning to the Carthaginians, nor to the Greeks in arts, nor to the Italians and Latins themselves in the homely and native sense which belongs to this nation and land; it is in piety only and religion, and the wisdom of regarding the providence of the Immortal Gods as that which rules and governs all things, that we have surpassed all nations and peoples].

XVII. OF SUPERSTITION 26.

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: Surely (saith he) I had rather a great deal men should say there was no such man at all as Plutarch, than that they should say that there was one Plutarch that would eat his children as soon as they were born; as the poets speak of Saturn. And as

26 This Essay is omitted in the Italian translation.

the contumely is greater towards God, so the danger is greater towards me Atheism leaves a man (to sense, to philosophy, to natural piety, to laws, reputation; all which may be guides to an outward moral virtue, though rel gion were not; but superstition dismounts all these, and erecteth an absolu monarchy in the minds of men. Therefore atheism did never perturb states; f it makes men wary of themselves, as looking no further and we see the tim inclined to atheism (as the time of Augustus Cæsar) were civil times. But supe stition hath been the confusion of many states, and bringeth in a new primu mobile, that ravisheth all the spheres of government. The master of superstitio is the people; and in all superstition wise men follow fools; and arguments a fitted to practice, in a reversed order 27. It was gravely said by some of t prelates in the council of Trent, where the doctrine of the schoolmen bare grea sway, that the schoolmen were like astronomers, which did feign eccentrics an epicycles, and such engines of orbs, to save the phænomena; though they knew the were no such things; and in like manner, that the schoolmen had framed a numb of subtle and intricate axioms and theorems, to save the practice of the churc The causes of superstition are, pleasing and sensual rites and ceremonies; exce of outward and pharisaical holiness; over-great reverence of traditions, whic cannot but load the church; the stratagems of prelates for their own ambition an lucre; the favouring too much of good intentions, which openeth the gate conceits and novelties; the taking an aim at divine matters by human, whic cannot but breed mixture of imaginations: and, lastly, barbarous times, esp cially joined with calamities and disasters. Superstition, without a veil, is deformed thing; for as it addeth deformity to an ape to be so like a man, so t similitude of superstition to religion makes it the more deformed. And as whol some meat corrupteth to little worms, so good forms and orders corrupt into number of petty observances. There is a superstition in avoiding superstition when men think to do best if they go furthest from the superstition former received; therefore care would be had that (as it fareth in ill purgings) the goo be not taken away with the bad; which commonly is done when the people the reformer.

XVIII. OF TRAVEL.

TRAVEL, in the younger sort, is a part of education; in the elder, a part experience. He that travelleth into a country before he hath some entrance in the language, goeth to school, and not to travel. That young men travel und some tutor, or grave servant, I allow well; so that he be such a one that hath t language, and hath been in the country before; whereby he may be able to t them what things are worthy to be seen in the country where they go; wh acquaintances they are to seek; what exercises or discipline the place yieldet For else young men shall go hooded, and look abroad little. It is a stran thing, that in sea voyages, where there is nothing to be seen but sky and se men should make diaries; but in land-travel, wherein so much is to be observe for the most part they omit it; as if chance were fitter to be registered tha observation. Let diaries therefore be brought in use. The things to be se and observed are, the courts of princes, specially when they give audience ambassadors; the courts of justice, while they sit and hear causes; and so consistories ecclesiastic; the churches and monasteries, with the monumen which are therein extant; the walls and fortifications of cities and towns, a so the havens and harbours; antiquities and ruins; libraries; colleges, disput tions, and lectures, where any are; shipping and navies; houses and gardens state and pleasure, near great cities; armories; arsenals; magazines; exchange burses; warehouses; exercises of horsemanship, fencing, training of soldiers, an the like; comedies, such whereunto the better sorts of persons do resort; tre suries of jewels and robes; cabinets and rarities; and, to conclude, whatsoev is memorable in the places where they go. After all which, the tutors or se vants ought to make diligent inquiry. As for triumphs, masks, feasts, wedding

27 That is, reason is governed by practice, instead of practice by reason. Argumen practice succumbunt, ordine perverso.

funerals, capital executions, and such shows, men need not to be put in mind of them; yet are they not to be neglected. If you will have a young man to put his travel into a little room, and in short time to gather much, this you must do. First. as was said, he must have some entrance into the language before he goeth. Then he must have such a servant or tutor as knoweth the country, as was likewise said. Let him carry with him also some card or book describing the country where he travelleth; which will be a good key to his inquiry. Let him keep also a diary. Let him not stay long in one city or town; more or less as the place deserveth, but not long; nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town to another; which is a great adamant of acquaintance. Let him sequester himself from the company of his countrymen, and diet in such places where there is good company of the nation where he travelleth. Let him upon his removes from one place to another, procure recommendation to some person of quality residing in the place whither he removeth; that he may use his favour in those things he desireth to see or know. Thus he may abridge his travel with much profit. As for the acquaintance which is to be sought in travel; that which is most of all profitable, is acquaintance with the secretaries and employed men of ambassadors: for so in travelling in one country he shall suck the experience of many. Let him also see and visit eminent persons in all kinds, which are of great name abroad; that he may be able to tell how the life agreeth with the fame. For quarrels, they are with care and discretion to be avoided. They are commonly for mistresses, healths, place, and words. And let a man beware how he keepeth company with choleric and quarrelsome persons; for they will engage him into their own quarrels. When a traveller returneth home, let him not leave the countries where he hath travelled altogether behind him; but maintain a correspondence by letters with those of his acquaintance which are of most worth. And let his travel appear rather in his discourse than in his apparel or gesture; and in his discourse let him be rather advised in his answers, than forward to tell stories; and let it appear that he doth not change his country manners for those of foreign parts; but only prick in some flowers of that he hath learned abroad into the customs of his own country.

XIX. OF EMPIRE.

It is a miserable state of mind to have few things to desire, and many things to fear; and yet that commonly is the case of kings; who, being at the highest, want matter of desire, which makes their minds more languishing; and have many representations of perils and shadows, which makes their minds the less clear. And this is one reason also of that effect which the Scripture speaketh of, That the king's heart is inscrutable. For multitude of jealousies, and lack of some predominant desire that should marshal and put in order all the rest, maketh any man's heart hard to find or sound. Hence it comes likewise, that princes many times make themselves desires, and set their hearts upon toys; sometimes upon a building; sometimes upon erecting of an order; sometimes upon the advancing of a person; sometimes upon obtaining excellency in some art or feat of the hand; as Nero for playing on the harp, Domitian for certainty of the hand with the arrow, Commodus for playing at fence, Caracalla for driving chariots, and the like. This seemeth incredible unto those that know not the principle that the mind of man is more cheered and refreshed by profiting in small things, than by standing at a stay in great. We see also that kings that have been fortunate conquerors in their first years, it being not possible for them to go forward infinitely, but that they must have some check or arrest in their fortunes, turn in their latter years to be superstitious and melancholy; as did Alexander the Great; Dioclesian; and in our memory, Charles the Fifth; and others: for he that is used to go forward, and findeth a stop, falleth out of his own favour, and is not the thing he was.

To speak now of the true temper of empire; it is a thing rare and hard to keep; for both temper and distemper consist of contraries. But it is one thing to mingle contraries, another to interchange them. The answer of Apollonius to Vespasian is full of excellent instruction. Vespasian asked him, what was Nero's

overthrow? He answered, Nero could touch and tune the harp well; but in government sometimes he used to wind the pins too high, sometimes to let them down too low. And certain it is that nothing destroyeth authority so much as the unequal and untimely interchange of power pressed too far, and relaxed too much.

This is true, that the wisdom of all these latter times in princes' affairs is rather fine deliveries and shiftings of dangers and mischiefs when they are near, than solid and grounded courses to keep them aloof. But this is but to try masteries with fortune. And let men beware how they neglect and suffer matter of trouble to be prepared; for no man can forbid the spark, nor tell whence it may come. 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 28) to will contradictories, Sunt plerumque regum voluntates vehementes, et inter se contraria [Their desires are commonly vehement and incompatible one with another]. 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 neighbours, 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.

First for their neighbours; there can no general rule be given (the occasions are so variable), save one, which ever holdeth; which is, that princes do keep due sentinel, that none of their neighbours do overgrow so (by increase of territory, by embracing of trade, by approaches, or the like), as they become more able to annoy them than they were. And this is generally the work of standing counsels to foresee and to hinder it. During that triumvirate of kings, King Henry the Eighth of England, Francis the First King of France, and Charles the Fifth Emperor, there was such a watch kept, that none of the three could win a palm of ground, but the other two would straightways balance it, either by confederation, or, if need were, by a war; and would not in any wise take up peace at interest. And the like was done by that league (which Guicciardine saith was the security of Italy) made between Ferdinando King of Naples, Lorenzius Medices, and Ludovicus Sforza, potentates, the one of Florence, the other of Milan. Neither is the opinion of some of the schoolmen to be received, that a war cannot justly be made but upon a precedent injury or provocation. For there is no question but a just fear of an imminent danger, though there be no blow given, is a lawful cause of a war.

For their wives; there are cruel examples of them. Livia is infamed for the poisoning of her husband; Roxalana, Solyman's wife, was the destruction of that renowned prince Sultan Mustapha, and otherwise troubled his house and succession; Edward the Second of England his queen had the principal hand in the deposing and murder of her husband. This kind of danger is then to be feared chiefly, when the wives have plots for the raising of their own children; or else that they be advoutresses.

For their children; the tragedies likewise of dangers from them have been many. And generally, the entering of fathers into suspicion of their children hath been ever unfortunate. The destruction of Mustapha (that we named before) was so fatal to Solyman's line, as the succession of the Turks from Solyman until this day is suspected to be untrue, and of strange blood; for that Selymus the Second was thought to be suppositious. The destruction of Crispus, a young prince of rare towardness, by Constantinus the Great, his father, was in like manner fatal to his house; for both Constantinus and Constance, his sons, died violent deaths; and Constantius, his other son, did little better; who died indeed of sickness, but after that Julianus had taken arms against him. The destruction of Demetrius, son to Philip the Second of Macedon, turned upon the father, who died of repentance. And many like examples there are; but few or none where the fathers had good by such distrust; except it were where the sons were up in open arms against them; as was Selymus the First against Bajazet ; and the three sons of Henry the Second, King of England,

28 Not Tacitus, but Sallust. Bell. Jug. 113