V.

1625.

æt. 65.

that will be Secret, must be 29 a Diffembler, in fome degree. For Men are too cunning, to fuffer a Man, to keepe an indifferent carriage, betweene both, and to be Secret,30 without Swaying the Ballance," on either fide. They will fo beset a man with Questions, and draw him on, and picke it out of him, that without an abfurd 33 Silence, he must fhew an Inclination," one way; Or if he doe not, they will gather as much by his Silence, as by his Speech. As for Equiuocations, or Oraculous Speeches, they cannot hold out long. So that no man can be fecret, except he giue himfelfe a little Scope of Difsimulation; which is, as it were, but the Skirts or Traine of Secrecy.

But for the third Degree, which is Simulation, and false Profeffion; That I hold more culpable, and leffe politicke; except it be in great and rare Matters. And therefore a generall Custome of Simulation (which is this last Degree) 36 is a Vice, rising either of a naturall Falseneffe, or Fearfulneffe; Or of a Minde, that hath fome maine Faults; 37 which because a man muft needs disguise, it maketh him practife 38 Simulation, in other things, left his Hand should be out of vre."

39

The great Aduantages of Simulation and Difsimulation are three. First to lay asleepe 40 Oppofition, and to Surprize. For where a Mans Intentions, are published, it is an Alarum, to call vp, all that are against

29 After Must be. Vel nolens, even if unwilling.'

30 And to be Secret. Omitted in the Latin.

31 Swaying the Ballance. Inclinationis suæ declaratione, 'any declaration of his inclining.'

32 Questions. Quæstionibus subtilibus, 'subtle questions.'

33 Absurd. Obfirmato et absurdo, 'obstinate and absurd'

34 Shewan Inclination, one way. Senonnihil prodere,' betray himself a little.' 35 Great and rare Matters. Nisi forte dignus vindice Nodus inciderit, 'Unless perchance a difficulty happens worthy of the deliverer.'

36 (Which is this last Degree.) Omitted in the Latin.

37 Minde, maine Faults. Animi Constitutione, qua Vitio aliquo mag no imbuta est, 'constitution of mind, which is tainted with some great fault." 38 Practise. Adhibere et exercere, 'apply and practise.'

39 Hand should be out of vre. Habitus ipse intercidat, 'lest the habit be lost. 40 Lay asleepe. Amoliatur, 'remove.'

V.

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æt. 65.

them. The fecond is, to referue to a Mans Selfe, a faire Retreat :41 For if a man engage himselfe, by a manifest Declaration,42 he must goe through, or take a Fall. 43 The third is, the better to 44 discouer the Minde of another. For to him that opens himselfe, Men will hardly fhew themfelues aduerfe; but will (faire) let him goe on, and turne their Freedome of Speech, to Freedome of thought. And therefore, it is a good shrewd Prouerbe of the Spaniard; Tell a lye, and finde a Troth. As if there were no way of Discouery, but by Simulation. There be also three Difaduantages, to set it euen. The firft, That Simulation and Difsimulation, commonly carry with them, a Shew of Fearfulneffe, which in any Bufineffe, doth spoile the Feathers, of round 46 flying vp to the Mark. The fecond, that it pufleth and perplexeth the Conceits of many ;47 that perhaps would otherwise co-operate with him;48 and makes a Man walke, almost alone,49 to his owne Ends. The third, and greatest is, that it depriueth a Man, of one, of the most principall Inftruments for Action; which is Truft and Beleefe.50 The best Composition, and Temperature is, to haue Openneffe in Fame and Opinion ;51 Secrecy in Habit; Difsimulation in seasonable vfe; And a Power to faigne, if there be no Remedy.

41 Faire Retreat. Ut pedem referat, et se absque Existimationis sua jactura de Negotio subducat, 'to retreat and retire from the business without loss of reputation."

42 After Manifest Declaration. Is cuneis quasi impactis includitur, 'he is shut in, as if by wedges driven home.'

43 Take a Fall. Turpiter desistendum, 'leave off with disgrace.' 44 The better to. Quod viam aperiat,

because it opens the way to."

45 No way of Discouery, but. Clavis ad Secreta reseranda, ‘a key to unlock secrets.'

46 Round. Perniciter, 'swiftly.'

47 Pusleth and perplexeth

many. In ancipites Cogitationes Ani

mos conjiciant, 'casts minds into doubtful thought.'

48 After Co-operate with him. Et studio suo rem promoturi, 'and promote

the matter by their zeal.'

49 Alone. Sine socia et amica opera

companions and friends-alone.'

50 Trust and Beleefe. Fide, 'faith.'

$1 Opinion. Omitted in the Latin.

solus, without the help of

V.

1625.

British Museum Copy.

9. Of Enuy.

æt. 65.

Here be none of the Affections, which haue beene noted to fascinate, or bewitch,1 but Loue, and Enuy. They both haue 2 vehement wishes; They frame themselues readily into Imaginations, and Suggestions; And they come easily into the Eye; especially vpon the presence of the Obiects; which are the Points, that conduce to Fascination, if any fuch Thing there be. We fee likewife, the Scripture calleth Enuy, An Euill Eye: And the Aftrologers, call the euill Influences of the Starrs, Euill Afpects; So that still, there seemeth to be acknowledged, in the Act of Enuy, an Eiaculation, or Irradiation of the Eye. Nay fome haue beene so curious, as to note, that the Times, when the Stroke, or Percuffion of an Enuious Eye doth most hurt, are, when the Party enuied is beheld in Glory, or Triumph; For that fets an Edge vpon Enuy; And befides, at fuch times, the Spirits of the perfon Enuied, doe come forth, most into the outward Parts, and fo meet the Blow.

But leauing these Curiosities, (though not vnworthy, to be thought on, in fit place), wee will handle,3 what Perfons are apt to Enuy others; What perfons are most Subiect to be Enuied themfelues; And, What is the Difference between Publique, and private Enuy.

A man, that hath no vertue in himselfe, euer enuieth Vertue in others. For Mens Mindes, will either feed vpon their owne Good, or vpon others Euill; And who

VI. Variations in posthumous Latin Edition of 1638.

1 Bewitch. Omitted in the Latin.

Haue. Progignit, produce."

3 Wee will handle. Tractabimus hæc tria, 'we shall handle these three

points.'

4 Feed vpon. Se pascunt, et delectantur, 'feed upon and delight in.'

we te me vl prey on the other; And who ismine noctes Vette, will seeke I enen hand by Depreting an others

I

A man that is Buk, and Inge, is commonly Enuwus: Fr to know much of other Mens Matters, cannot be. berate that Aloe may concerne his cwne Eltate: There is a needs be, that he taketh a kade of plate-pleatre, in locking vpon the Fortunes of others: Neither can be, that mindeth but his own Buineffe, inde much maner for Enay. For Enuy is a Gadding Palion, and waketh the Streets, and doth not keepe home; Non et curiofus, quin idem fit male

uoius.

Men of Noble birth, are noted, to be enuious towards New Men, when they rife. For the distance is altered ; And it is like a deceipt of the Eye, that when others come on, they thinke themfelues goe backe.

Deformed Perfons, and Eunuches, and Old Men, and Bastards, are Envious: For he that cannot poffibly mend his owne cafe, will doe what he can to impaire anothers; Except thefe Defects light, vpon a very braue, and Heroicall Nature; which thinketh to make his Naturall Wants, part of his Honour: In that it should be faid, that an Eunuch, or a Lame Man, did such great Matters; Affecting the Honour of a Miracle; as it was in Narfes the Eunuch, and Agefilaus, and Tamberlanes, that were Lame men.

The fame, is the Case of Men, that rise after Calamities, and Misfortunes; For they are, as Men fallen out with the times; And thinke other Mens Harmes, a Redemption, of their owne Sufferings.

They, that defire to excell in too many Matters, out

The one.

Primo Alimento, the former nourishment.' 6 Matter for Enuy. Segetem Invidiæ, 'crop of envy.'

V.

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æt. 65.

of Leuity, and Vaine glory, are euer Enuious; For they cannot want worke;7 It being impoffible, but many, in fome one of thofe Things, fhould furpasse them. Which was the Character of Adrian the Emperour, that mortally Enuied Poets, and Painters, and Artificers, in Works, wherein he had a veine to excell.

Lastly, neare Kinsfolks, and Fellowes in Office, and thofe that haue beene bred together, are more apt to Enuy their Equals, when they are raised. For it doth vpbraid vnto them, their owne Fortunes; And pointeth at them, and commeth oftner into their remembrance, and incurreth likewise more into the note of others: And Enuy euer redoubleth from Speech and Fame. Cains Enuy, was the more vile, and Malignant, towards his brother Abel; Because, when his Sacrifice was better accepted, there was no Body to looke on. Thus much for thofe that are apt to Enuy.

8

Concerning thofe that are more or leffe fubiect to Enuy First, Perfons of eminent Vertue, when they are aduanced, are leffe enuied. For their Fortune seemeth but due vnto them; and no man Enuieth the Payment of a Debt, but Rewards, and Liberality rather. Againe, Enuy is euer ioyned, with the Comparing of a Mans Selfe; 10 And where there is no Comparison, no Enuy; And therfore Kings, are not enuied, but by Kings. Neuertheleffe, it is to be noted, that vnworthy Perfons, are most enuied, at their first comming in, and afterwards ouercome it better; 11 wheras contrariwife, Perfons of Worth, and Merit, are most enuied, when their Fortune continueth long. For by that time, though their Vertue be the fame, yet it hath not the

7 For they cannot want worke. Ubique enim occurrunt Objecta Invia‹æ, for objects of envy everywhere meet them.'

Redoubleth Reflectitur, et conduplicatur, 'is reflected and redoubled.' 9 Rewards, and Liberality. Largitioni supra Meritum, 'liberality above

desert.'

10 Of a Mans Selfe. Omitted in the Latin.

11 Quercome it better. Postea vero minus, but afterwards less.'