The Advancement of Learning
certain hours in the Place, and to give audience to those that would use
their advice; and that the particular citizens would resort unto them,
and consult with them of the marriage of a daughter, or of the employing
of a son, or of a purchase or bargain, or of an accusation, and every
other occasion incident to man’s life. So as there is a wisdom of
counsel and advice even in private causes, arising out of a universal
insight into the affairs of the world; which is used indeed upon
particular causes propounded, but is gathered by general observation of
causes of like nature. For so we see in the book which Q. Cicero writeth
to his brother, _De petitione consulatus_ (being the only book of
business that I know written by the ancients), although it concerned a
particular action then on foot, yet the substance thereof consisteth of
many wise and politic axioms, which contain not a temporary, but a
perpetual direction in the case of popular elections. But chiefly we may
see in those aphorisms which have place amongst divine writings, composed
by Solomon the king, of whom the Scriptures testify that his heart was as
the sands of the sea, encompassing the world and all worldly matters, we
see, I say, not a few profound and excellent cautions, precepts,
positions, extending to much variety of occasions; whereupon we will stay
a while, offering to consideration some number of examples.
(6) _Sed et cunctis sermonibus qui dicuntur ne accommodes aurem tuam_,
_ne forte audias servum tuum maledicentem tibi_. Here is commended the
provident stay of inquiry of that which we would be loth to find: as it
was judged great wisdom in Pompeius Magnus that he burned Sertorius’
papers unperused.
_Vir sapiens_, _si cum stulto contenderit_, _sive irascatur_, _sive
rideat_, _non inveniet requiem_. Here is described the great
disadvantage which a wise man hath in undertaking a lighter person than
himself; which is such an engagement as, whether a man turn the matter to
jest, or turn it to heat, or howsoever he change copy, he can no ways
quit himself well of it.
_Qui delicate a pueritia nutrit servum suum_, _postea sentiet eum
contumacem_. Here is signified, that if a man begin too high a pitch in
his favours, it doth commonly end in unkindness and unthankfulness.
_Vidisti virum velocem in opere suo_? _coram regibus stabit_, _nec erit
inter ignobiles_. Here is observed, that of all virtues for rising to
honour, quickness of despatch is the best; for superiors many times love
not to have those they employ too deep or too sufficient, but ready and
diligent.
_Vidi cunctos viventes qui ambulant sub sole_, _cum adolescente secundo
qui consurgit pro eo_. Here is expressed that which was noted by Sylla
first, and after him by Tiberius. _Plures adorant solem orientem quam
occidentem vel meridianum_.
_Si spiritus potestatem habentis ascenderit super te_, _locum tuum ne
demiseris_; _quia curatio faciet cessare peccata maxima_. Here caution
is given, that upon displeasure, retiring is of all courses the
unfittest; for a man leaveth things at worst, and depriveth himself of
means to make them better.
_Erat civitas parva_, _et pauci in ea viri_: _venit contra eam rex
magnus_, _et vallavit eam_, _instruxitque munitones per gyrum_, _et
perfecta est obsidio_; _inventusque est in ea vir pauper et sapiens_, _et
liberavit eam per sapientiam suam_; _et nullus deinceps recordatus est
huminis illius pauperis_. Here the corruption of states is set forth,
that esteem not virtue or merit longer than they have use of it.
_Millis responsio frangit iram_. Here is noted that silence or rough
answer exasperateth; but an answer present and temperate pacifieth.
_Iter pigrorum quasi sepes spinarum_. Here is lively represented how
laborious sloth proveth in the end; for when things are deferred till the
last instant, and nothing prepared beforehand, every step findeth a briar
or impediment, which catcheth or stoppeth.
_Melior est finis orationis quam principium_. Here is taxed the vanity
of formal speakers, that study more about prefaces and inducements, than
upon the conclusions and issues of speech.
_Qui cognoscit in judicio faciem_, _non bene facit_; _iste et pro
buccella panis deseret veritatem_. Here is noted, that a judge were
better be a briber than a respecter of persons; for a corrupt judge
offendeth not so lightly as a facile.
_Vir pauper calumnians pauperes simils est imbri vehementi_, _in quo
paratur fames_. Here is expressed the extremity of necessitous
extortions, figured in the ancient fable of the full and the hungry
horseleech.
_Fons turbatus pede_, _et vena corrupta_, _est justus cadens coram
impio_. Here is noted, that one judicial and exemplar iniquity in the
face of the world doth trouble the fountains of justice more than many
particular injuries passed over by connivance.
_Qui subtrahit aliquid a patre et a matre_, _et dicit hoc non esse
peccatum_, _particeps est homicidii_. Here is noted that, whereas men in
wronging their best friends use to extenuate their fault, as if they
might presume or be bold upon them, it doth contrariwise indeed aggravate
their fault, and turneth it from injury to impiety.
_Noli esse amicus homini iracundo_, _nec ambulato cum homine furioso_.
Here caution is given, that in the election of our friends we do
principally avoid those which are impatient, as those that will espouse
us to many factions and quarrels.
_Qui conturbat domum suam_, _possidebit ventum_. Here is noted, that in
domestical separations and breaches men do promise to themselves quieting
of their mind and contentment; but still they are deceived of their
expectation, and it turneth to wind.
_Filius sapiens lætificat patrem_: _filius vero stultus mæstitia est
matri suæ_. Here is distinguished, that fathers have most comfort of the
good proof of their sons; but mothers have most discomfort of their ill
proof, because women have little discerning of virtue, but of fortune.
_Qui celat delictum_, _quærit amicitiam_; _sed qui altero sermone
repetit_, _separat fæderatos_. Here caution is given, that reconcilement
is better managed by an amnesty, and passing over that which is past,
than by apologies and excuses.
_In omni opere bono erit abundantia_; _ubi autem verba sunt plurima_,
_ibi frequenter egestas_. Here is noted, that words and discourse
aboundeth most where there is idleness and want.
_Primus in sua causa justus_: _sed venit altera pars_, _et inquiret in
eum_. Here is observed, that in all causes the first tale possesseth
much; in sort, that the prejudice thereby wrought will be hardly removed,
except some abuse or falsity in the information be detected.
_Verba bilinguis quasi simplicia_, _et ipsa perveniunt ad interiora
ventris_. Here is distinguished, that flattery and insinuation, which
seemeth set and artificial, sinketh not far; but that entereth deep which
hath show of nature, liberty, and simplicity.
_Qui erudit derisorem_, _ipse sibi injuriam facit_; _et qui arguit
impium_, _sibi maculam generat_. Here caution is given how we tender
reprehension to arrogant and scornful natures, whose manner is to esteem
it for contumely, and accordingly to return it.
_Da sapienti occasionem_, _et addetur ei sapientia_. Here is
distinguished the wisdom brought into habit, and that which is but verbal
and swimming only in conceit; for the one upon the occasion presented is
quickened and redoubled, the other is amazed and confused.
_Quomodo in aquis resplendent vultus prospicientium_, _sic corda hominum
manifesta sunt prudentibus_. Here the mind of a wise man is compared to
a glass, wherein the images of all diversity of natures and customs are
represented; from which representation proceedeth that application,
“Qui sapit, innumeris moribus aptus erit.”
(7) Thus have I stayed somewhat longer upon these sentences politic of
Solomon than is agreeable to the proportion of an example; led with a
desire to give authority to this part of knowledge, which I noted as
deficient, by so excellent a precedent; and have also attended them with
brief observations, such as to my understanding offer no violence to the
sense, though I know they may be applied to a more divine use: but it is
allowed, even in divinity, that some interpretations, yea, and some
writings, have more of the eagle than others; but taking them as
instructions for life, they might have received large discourse, if I
would have broken them and illustrated them by deducements and examples.
(8) Neither was this in use only with the Hebrews, but it is generally to
be found in the wisdom of the more ancient times; that as men found out
any observation that they thought was good for life, they would gather it
and express it in parable or aphorism or fable. But for fables, they
were vicegerents and supplies where examples failed: now that the times
abound with history, the aim is better when the mark is alive. And
therefore the form of writing which of all others is fittest for this
variable argument of negotiation and occasions is that which Machiavel
chose wisely and aptly for government; namely, discourse upon histories
or examples. For knowledge drawn freshly and in our view out of
particulars, knoweth the way best to particulars again. And it hath much
greater life for practice when the discourse attendeth upon the example,
than when the example attendeth upon the discourse. For this is no point
of order, as it seemeth at first, but of substance. For when the example
is the ground, being set down in a history at large, it is set down with
all circumstances, which may sometimes control the discourse thereupon
made, and sometimes supply it, as a very pattern for action; whereas the
examples alleged for the discourse’s sake are cited succinctly, and
without particularity, and carry a servile aspect towards the discourse
which they are brought in to make good.
(9) But this difference is not amiss to be remembered, that as history of
times is the best ground for discourse of government, such as Machiavel
handleth, so histories of lives is the most popular for discourse of
business, because it is more conversant in private actions. Nay, there
is a ground of discourse for this purpose fitter than them both, which is
discourse upon letters, such as are wise and weighty, as many are of
Cicero _ad Atticum_, and others. For letters have a great and more
particular representation of business than either chronicles or lives.
Thus have we spoken both of the matter and form of this part of civil
knowledge, touching negotiation, which we note to be deficient.
(10) But yet there is another part of this part, which differeth as much
from that whereof we have spoken as _sapere_ and _sibi sapere_, the one
moving as it were to the circumference, the other to the centre. For
there is a wisdom of counsel, and again there is a wisdom of pressing a
man’s own fortune; and they do sometimes meet, and often sever. For many
are wise in their own ways that are weak for government or counsel; like
ants, which is a wise creature for itself, but very hurtful for the
garden. This wisdom the Romans did take much knowledge of: _Nam pol
sapiens_ (saith the comical poet) _fingit fortunam sibi_; and it grew to
an adage, _Faber quisque fortunæ propriæ_; and Livy attributed it to Cato
the first, _In hoc viro tanta vis animi et ingenii inerat_, _ut quocunque
loco natus esset sibi ipse fortunam facturus videretur_.
(11) This conceit or position, if it be too much declared and professed,
hath been thought a thing impolitic and unlucky, as was observed in
Timotheus the Athenian, who, having done many great services to the state
in his government, and giving an account thereof to the people as the