ally 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 condition. A single life doth well with churchmen, for 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 other side they are more cruel and hard hearted (good to make severe inquisitors), because their tenderness is not so often called upon. Grave natures, led by custom, and therefore constant, are commonly loving husbands; as was said of Ulysses, ' Vetulam suam prætulit immortalitati.'* Chaste women are often proud and froward, as presuming upon the merit of their chastity. It is one of the best bonds both of chastity and obedience in the wife if she think her husband wise, which she will never do if she find him jealous. Wives are young men's mistresses, 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 should marry?-A young man not yet, an elder man not at all.' It is often seen that bad 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 make good their own folly.

The Ninth Essay is entitled 'Of Envy,' (the word being here used in its modern sense, and not in that sometimes borne by the Latin invidia, hatred generally, or hatred arising merely from a wish to displace, in which it often occurs in other parts of Bacon's writings). It was first published in 1625. It commences thus:

* He preferred his old woman to immortality.

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.

And the following is the concluding paragraph:

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 occason 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.

The Tenth Essay, 'Of Love,' is in the collection of 1612. It is not very long, but a few sentences will convey the substance of the whole :

The stage is more beholden 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 syren, 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

* Envy keeps no holidays.

that hath been transported to the mad degree of love; which shows that great spirits and great business do keep out this weak passion... 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 amorous affection quitteth both riches and wisdom. This passion hath his floods in the very times of weakness, which are great prosperity and great adversity, though this latter hath been less observed: both which times kindle love and make it more frequent, and therefore show it to be the child of folly.

The subject of the Eleventh, which is entitled,' Of Great Place,' and which was also first published in the edition of 1612, is more in Bacon's line; and of this Essay, though it is of some length, we will subjoin the greater part:

Men in great places 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 dowufal, or at least an eclipse, which is a melancholy thing. In the discharge of thy place set before thee the best examples; for imita

tion 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 it 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 corruptions do not only bind thine own hands, or thy servant's 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 Solomon saith, To respect persous is not good, for such a man will transgress for a piece of bread.' It is most true that

was anciently spoken--A place snoweth 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:'t 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.'

We will give also the whole of the Twelfth, entitled 'Of Boldness,' first published in 1625.—

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 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.

* He would have been universally deemed fit for empire, if he had never reigned.

Vespasian was the only emperor who was changed for the better by his accession. .