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 sun-beams, 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 sort of politic persons, in their greatness, are ever bemoaning themselves what a life they lead, chanting a "Quanta patimur:" 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 ingrossing of business: and nothing doth extinguish envy more, than for a great person to preserve all other inferior officers in their full rights and pre-eminences 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 ostra

cism, 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 discontent; 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 estate 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 is well said, " Invidia festos dies non agit :" for it is ever working upon some 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 among 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.

For as

The stage is more beholden to love, than the life of man. to the stage, love is ever a 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 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 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. For it is a true rule, that love is ever rewarded either with the reciproque, or with an inward and secret contempt: by how much the more men ought to beware of this passion, which loseth not only other things but itself. As for the other losses, the poet's relation doth well figure them ; that he that preferred Helena, quitted the gifts of Juno and Pallas: for whosoever esteemeth too much of amourous affection, quitteth both riches and wisdom. This passion hath its floods in the very times of weakness, which are great prosperity, and great adversity; though this latter hath been less observed: which both times kindle love, and make it more fervent, and therefore, 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 to become humane and charitable; as it is seen sometimes in friers. Nuptial love maketh mankind; friendly love perfecteth it ; but wanton love corrupteth and embaseth it.

XL OF GREAT PLACE.

The

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 Eberty: or to seek power over others, and to lose power over a man's self Ising unto place is laborious; and by pains men come to greater pains; and it is sometimes buse; and by indignities men come to The standing is shippers, and the regress is either a dow #v, or at least an ec. pse, which is a melancholy thing. Com mom six qui fees, non esse cur velis vivere → Nay, retire men cunct when they wonide mother will they when it were reason; but are m

patient of privateness, even in age and sickness, which require the shadow like old townsmen, that will be still sitting at their street door, though thereby they offer age to scorn. Certainly great persons had need to borrow other men's opinions to think themselves happy; for if they judge by their own feeling, they cannot find it; 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 them"selves, 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." In place there is licence to do good and evil; whereof the latter is a curse; for in evil the best condition is not to will; the second not to can. But power to do good is the true and lawful end of aspiring. For good thoughts, though God accept them, yet towards men are little better than good dreams, except they be put in act; and that cannot be without power and 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 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; 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 ancient 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 rule. 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 in good part. The vices of authority are chiefly four; delays, corruption, roughness, and facility. For delays: give easy access; keep times appointed; go through with that which is in hand; and interlace not business but of necessity. For corruption: do not only bind thine own hands, or thy servant's hand, from taking, but bind the hands of suitors also from offering.

For integrity used doth the one; but integrity professed, and with a manifest detestation of bribery, doth the other: and avoid not only the fault, but the suspicion. Whosoever is found variable, and changeth manifestly without manifest cause, giveth suspicion of corruption. Therefore always when thou changest thine opinion or course, profess it plainly, and declare it, together with the reasons that move thee to change; and do not think to steal it. A servant or a favourite, if he be inward, and no other apparent cause of esteem, is commonly thought but a bye-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. 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." Though the one was meant of sufficiency, the other of manners and affection. It is an assured sign of a worthy and generous spirit, whom honour amends. For honour is, or should be, the place of virtue and as in nature things move violently to their place, and calmly in their place; so virtue in ambition is violent, in authority settled and calm. All rising to great place is by a winding-stair; and if there be factions, it is good to side a man's self whilst he is in the rising; and to balance himself when he is placed. Use the memory of thy predecessor fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone. If thou have colleagues, respect them, and rather call them when they look not for it, than exclude them when they have reason to look to be called. Be not too sensible, or too remembering of thy place in conversation, and private answers to suitors: but let it rather be said, When he sits in place he is another man.

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 part of an orator? He answered, Action. What next?— Action. What next again?-Action. He said it that knew it best; and had by nature himself no advantage in that he commended. A strange thing, that that part of an orator, which is but superficial, and rather the virtue of a player, should be placed so high above those other noble parts of invention, elocution, and the rest: 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.