The Essays or Counsels, Civil and Moral
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. 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 favor, gathered 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 Poenos, nec artibus Graecos, nec denique hoc ipso hujus
gentis et terrae 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.
Of Superstition
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 the
contumely is greater towards God, so the danger is greater towards men.
Atheism leaves a man to sense, to philosophy, to natural piety, to
laws, to reputation; all which may be guides to an outward moral virtue,
though religion were not; but superstition dismounts all these, and
erecteth an absolute monarchy, in the minds of men. Therefore atheism did
never perturb states; for it makes men wary of themselves, as looking
no further: and we see the times inclined to atheism (as the time
of Augustus Caesar) were civil times. But superstition hath been the
confusion of many states, and bringeth in a new primum mobile, that
ravisheth all the spheres of government. The master of superstition,
is the people; and in all superstition, wise men follow fools; and
arguments are fitted to practice, in a reversed order. It was gravely
said by some of the prelates in the Council of Trent, where the
doctrine of the Schoolmen bare great sway, that the Schoolmen were like
astronomers, which did feign eccentrics and epicycles, and such engines
of orbs, to save the phenomena; though they knew there were no such
things; and in like manner, that the Schoolmen had framed a number of
subtle and intricate axioms, and theorems, to save the practice of the
church. The causes of superstition are: pleasing and sensual rites
and ceremonies; excess of outward and pharisaical holiness; overgreat
reverence of traditions, which cannot but load the church; the
stratagems of prelates, for their own ambition and lucre; the favoring
too much of good intentions, which openeth the gate to conceits and
novelties; the taking an aim at divine matters, by human, which cannot
but breed mixture of imaginations: and, lastly, barbarous times,
especially joined with calamities and disasters. Superstition, without a
veil, is a deformed thing; for, as it addeth deformity to an ape, to be
so like a man, so the similitude of superstition to religion, makes it
the more deformed. And as wholesome meat corrupteth to little worms, so
good forms and orders corrupt, into a number of petty observances. There
is a superstition in avoiding superstition, when men think to do best,
if they go furthest from the superstition, formerly received; therefore
care would be had that (as it fareth in ill purgings) the good be not
taken away with the bad; which commonly is done, when the people is the
reformer.
Of Travel
TRAVEL, in the younger sort, is a part of education, in the elder, a
part of experience. He that travelleth into a country, before he hath
some entrance into the language, goeth to school, and not to travel.
That young men travel under some tutor, or grave servant, I allow well;
so that he be such a one that hath the language, and hath been in the
country before; whereby he may be able to tell them what things are
worthy to be seen, in the country where they go; what acquaintances
they are to seek; what exercises, or discipline, the place yieldeth. For
else, young men shall go hooded, and look abroad little. It is a strange
thing, that in sea voyages, where there is nothing to be seen, but sky
and sea, men should make diaries; but in land-travel, wherein so much is
to be observed, for the most part they omit it; as if chance were fitter
to be registered, than observation. Let diaries, therefore, be brought
in use. The things to be seen and observed are: the courts of princes,
especially when they give audience to ambassadors; the courts of
justice, while they sit and hear causes; and so of consistories
ecclesiastic; the churches and monasteries, with the monuments which are
therein extant; the walls and fortifications of cities, and towns, and
so the heavens and harbors; antiquities and ruins; libraries; colleges,
disputations, and lectures, where any are; shipping and navies;
houses and gardens of state and pleasure, near great cities; armories;
arsenals; magazines; exchanges; burses; warehouses; exercises of
horsemanship, fencing, training of soldiers, and the like; comedies,
such whereunto the better sort of persons do resort; treasuries of
jewels and robes; cabinets and rarities; and, to conclude, whatsoever is
memorable, in the places where they go. After all which, the tutors,
or servants, ought to make diligent inquiry. As for triumphs, masks,
feasts, weddings, 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 favor, 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 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.
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; Diocletian;
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 favor, 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.