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 themselves, 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 degenerate; 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 servants' hands 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 by-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 Salomon 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 sheweth the man and it sheweth some to the better, and some to the worse. Omnium consensu capax imperii,

J

nisi imperasset, saith Tacitus of Galba; but of Ves-
pasian 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.

Essay XII. Of Boldness

T 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. And yet boldness is a child of ignorance and baseness, far inferior to other parts. But nevertheless it doth fascinate and bind hand and foot those that are either shallow in