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. 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 thought so much the richer; for, perhaps, they have heard some talk, “Such an one is a great rich man," and another except to it. if it were an abatement to his riches: 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 condi That 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" Yea, but he hath a great charge of children;" as 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 an harmful error, and 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 tion. A single life doth well with churchmen, for 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 | other side, they are more cruel and hardhearted, happens. Let parents choose betimes the voca- (good to make severe inquisitors,) because their tions and courses they mean their children should tenderness is not so oft called upon. Grave natake, for then they are most flexible; and let tures, led by custom, and therefore constant, are them not too much apply themselves to the dis- commonly loving husbands, as was said of Ulysposition of their children, as thinking they will ses, ❝ vetulam suam prætulit immortalitati." take best to that which they have most mind to. Chaste women are often proud and froward, as It is true, that if the affection, or aptness of the presuming upon the merit of their chastity. It children be extraordinary, then it is good not to is one of the best bonds, both of chastity and obecross it; but generally the precept is good, "op-dience, in the wife, if she think her husband timum elige, suave et facile illud faciet consue-wise; which she will never do if she find him tudo." Younger brothers are commonly fortunate, jealous. Wives are young men's mistresses, 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 * See note D, at the end of the Essays. 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; 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 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 elder man not at all." It is often seen, that bad should marry: A young man not yet, an husbands have very good wives; whether it be that it raiseth the price of their husband's 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 of a miracle: as it was in Narses the eunuch, make good their own folly. and Agesilaus and Tamerlane, that were lame IX. OF ENVY.* 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. 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 unwor-cause when his sacrifice was better accepted, there thy 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 pri vate envy. 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, be was no body 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 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; and whoso is out of hope to attain to another's virtue, will seek to come at even hand, by depress-kings are not envied but by kings. Nevertheless, ing 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." 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 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 See note E, at the end of the Essays. VOL. I.-3 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." 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 sorts of politic persons, in their greatness, are ever bemoaning themselves what a life they lead, chanting a " quanta patimur;" not B 2 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. 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 subtilly, 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 even 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;" as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel before a little idol, and make himself a subject, though not of the mouth (as beasts are,) yet of the eye, which was given him for higher purposes. It is a strange thing to note the excess of this passion, and how it braves the nature and value of things by this, that the speaking in a perpetual hyperbole, is comely in nothing but in love: neither is *See note F at the end of the Essays. it merely in the phrase; for whereas it hath been | old townsmen, that will be still sitting at their well said, “That the arch flatterer, with whom street door, though thereby they offer age to scorn. all the petty flatterers have intelligence, is a man's Certainly great persons had need to borrow other self;" certainly the lover is more; for there was men's opinions to think themselves happy; for never proud man thought so absurdly well of if they judge by their own feeling, they cannot himself as the lover doth of the person loved; and find it but if they think with themselves what therefore it was well said, "That it is impossible other men think of them, and that other men to love and to be wise." Neither doth this weak-would fain be as they are, then they are happy as ness appear to others only, and not to the party it were by report, when, perhaps, they find the loved, but to the loved most of all, except the love contrary within; for they are the first that find be reciprocal; for it is a true rule, that love is ever their own griefs, though they be the last that find rewarded, either with the reciprocal, or with their own faults. Certainly men in great foran inward, or secret contempt; by how much tunes are strangers to themselves, and while they the more men ought to beware of this passion, are in the puzzle of business they have no time to which loseth not only other things, but itself. tend their health either of body or mind: "Illi As for other losses the poet's relation doth well mors gravis incubat, qui notus nimis omnibus, igfigure them: "That he that preferred Helena, quit- notus moritur sibi." In place there is license to ted the gifts of Juno and Pallas;" for whosoever do good and evil; whereof the latter is a curse : esteemeth too much of amorous affection, quitteth for in evil the best condition is not to will; the both riches and wisdom. This passion hath his second not to can. But power to do good is the floods in the very times of weakness, which are, true and lawful end of aspiring; for good thoughts great prosperity and great adversity, though this (though God accept them,) yet towards men are latter hath been less observed; both which times little better than good dreams, except they be put kindle love, and make it more frequent, and there-in act; and that cannot be without power and fore show it to be the child of folly. They do best, who, if they cannot but admit love, yet make it keep quarter, and sever it wholly from their serious affairs and actions of life; for if it check once with business, it troubleth men's fortunes, and maketh men that they can no ways be true to their own ends. I know not how, but martial men are given to love: I think it is, but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man's nature a secret inclination and motion towards love of others, which, if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable, as it is seen sometimes in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth and embaseth it. XI. OF GREAT PLACE. place, as the vantage and commanding ground. Merit and good works is the end of man's motion; and conscience of the same is the accomplishment of man's rest; 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, quæ fecerunt manus suæ, vidit quod omnia essent bona nimis ;" and then the sabbath. In the discharge of the place set before thee the best examples; for imitation is a globe of precepts; and after a time set before 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; not to set off thyself by taxing their memory, but to direct thyself what to avoid. Reform, therefore, without bravery or scandal of former times and persons; but yet set it down to thyself, as well to create good precedents as to follow them. Reduce things to the first institution, and observe wherein and how they have degenerated; but yet ask counsel of both times; of the ancienter time what is best; and of the latter time what is fittest. Seek to make thy course regular, that men may know beforehand what they may expect; but be not too positive and peremptory; and express thyself well when thou digressest from thy lure. Preserve the right of thy place, but stir not questions of jurisdiction; and rather assume thy right in silence, and "de facto," than voice it with claims and challenges. Preserve likewise the rights of inferior places; and think it more honour to direct in chief than to be busy in all. Embrace and invite helps and advices touching the execution of thy place; and do not drive away such as bring thee information as meddlers, but accept of them 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. 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; but are impatient of privateness even in age and sickness, which require the shadow: like in good part. The vices of authority are chiefly part of an orator? he answered, action: what four; delays, corruption, roughness, and facility. next? action: what next again? action. He said For delays give easy access: keep times appoint- it that knew it best, and had by nature himself no ed; go through with that which is in hand, and advantage in that he commended. A strange interlace not business but of necessity. For cor- thing, that that part of an orator which is but suruption, do not only bind thine own hands or thy perficial, and rather the virtue of a player, should servant's hands from taking, but bind the hands be placed so high above those other noble parts of of suitors also from offering; for integrity used invention, elocution, and the rest; nay almost doth the one; but integrity professed, and with alone, as if it were all in all. But the reason is a manifest detestation of bribery, doth the other; plain. There is in human nature generally more and avoid not only the fault, but the suspicion. of the fool than of the wise; and therefore those Whosoever is found variable, and changeth mani- faculties by which the foolish part of men's minds festly without manifest cause, giveth suspicion is taken, are most potent. Wonderful like is the of corruption; therefore, always when thou chang- case of boldness in civil business; what first? est thine opinion or course, profess it plainly, and boldness: what second and third? boldness: And declare it, together with the reasons that move thee | yet boldness is a child of ignorance and baseness, to change, and do not think to steal it. A ser- far inferior to other parts: but nevertheless, it doth vant or a favourite, if he be inward, and no other fascinate, and bind hand and foot those that are apparent cause of esteem, is commonly thought either shallow in judgment or weak in courage, but a by-way to close corruption. For roughness, which are the greatest part: yea, and prevaileth it is a needless cause of discontent; severity with wise men at weak times: therefore we see it breedeth fear, but roughness breedeth hate. Even hath done wonders in popular states, but with reproofs from authority ought to be grave, and not senates and princes less; and more, ever upon taunting. As for facility, it is worse than bribery; the first entrance of bold persons into action for bribes come but now and then; but if impor- than soon after; for boldness is an ill keeper of tunity or idle respects lead a man, he shall never promise. Surely as there are mountebanks for be without; as Solomon saith, "To respect per- the natural body; so are there mountebanks for sons is not good, for such a man will transgress the politic body; men that undertake great cures, for a piece of bread." It is most true that was and perhaps have been lucky in two or three exanciently spoken, "A place showeth the man; periments, but want the grounds of science, and and it showeth some to the better and some to therefore cannot hold out: nay, you shall see a the worse;"" omnium consensu capax imperii, bold fellow many times do Mahomet's miracle. nisi imperasset," saith Tacitus of Galba; but of Mahomet made the people believe that he would Vespasian he saith, "solus imperantium, Ves- call a hill to him, and from the top of it offer up pasianus mutatus in melius;" though the one his prayers for the observers of his law. The was meant of sufficiency, the other of manners people assembled: Mahomet called the hill to and affection. It is an assured sign of a worthy come to him again and again; and when the hill and generous spirit, whom honour amends; for stood still, he was never a whit abashed, but said, honour is, or should be, the place of virtue; and "If the hill will not come to Mahomet, Mahomet as in nature things move violently to their place will go to the hill." So these men, when they and calmly in their place, so virtue in ambition have promised great matters and failed most is violent, in authority settled and calm. All shamefully, yet (if they have the perfection of rising to great place is by a winding stair; and boldness) they will but slight it over, and make if there be factions, it is good to side a man's self a turn and no more ado. Certainly to men of whilst he is in the rising, and to balance himself great judgment, bold persons are a sport to bewhen he is placed. Use the memory of thy pre- hold; nay, and to the vulgar also boldness hath decessor fairly and tenderly; for if thou dost not, somewhat of the ridiculous: for if absurdity be it is a debt will sure be paid when thou art gone. the subject of laughter, doubt you not but great If thou have colleagues, respect them; and rather boldness is seldom without some absurdity; call them when they looked not for it, than exclude especially it is a sport to see when a bold fellow them when they have reason to look to be called. is out of countenance, for that puts his face into Be not too sensible or too remembering of thy a most shrunken and wooden posture as needs it place in conversation and private answers to must; for in bashfulness the spirits do a little go suitors; but let it rather be said, "When he sits and come; but with bold men, upon like occasion, in place he is another man." they stand at a stay; like a stale at chess, where it is no mate, but yet the game cannot stir: but this last were fitter for a satire than for a serious observation. This is well to be weighed, that boldness is ever blind; for it seeth not dangers and inconveniences: therefore it is ill in counsel, good in execution; so that the right use of bold XII. OF BOLDNESS. It is a trivial grammar-school text, but yet worthy a wise man's consideration. Question was asked of Demosthenes what was the chief |