which are general, and wherein men of several fac tions do nevertheless agree; or in dealing with correspondence to particular persons, one by one. But I say not that the consideration of factions is to be 5 neglected. Mean men,° in their rising, must adhere°; but great men, that have strength in themselves, were better to maintain themselves indifferent and neutral. Yet even in beginners, to adhere so moderately, as he be a man of the one faction which is 10 most passable with the other, commonly giveth best way. The lower and weaker faction is the firmer in conjunction; and it is often seen that a few that are stiff do tire out a greater number that are more moderate.

15 When one of the factions is extinguished, the remaining subdivideth: as the faction between Lucullus and the rest of the nobles of the Senate (which they called Optimates°) held out awhile against the faction of Pompey and Cæsar°; but when the 20 Senate's authority was pulled down, Cæsar and Pompey soon after brake. The faction or party of Antonius and Octavianus Cæsar, against Brutus° and Cassius, held out likewise for a time; but when Brutus and Cassius were overthrown, then soon after 25 Antonius and Octavianus brake and subdivided. These examples are of wars, but the same holdeth in private factions. And therefore those that are seconds in factions, do many times, when the faction subdivideth, prove principals; but many times also 30 they prove ciphers and cashiered; for many a man's

strength is in opposition, and when that faileth he groweth out of use.

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It is commonly seen that men once placed, take in with the contrary faction to that by which they enter: thinking belike° that they have the first sure, 5 and now are ready for a new purchase. The traitor in faction lightly goeth away with it: for when matters have stuck long in balancing, the winning of some one man casteth° them, and he getteth all the thanks. The even carriage between two factions 10 proceedeth not always of moderation, but of a trueness. to a man's self,° with end to make use of both. Certainly in Italy they hold it a little suspect° in popes, when they have often in their mouth "Padre commune," and take it to be a sign of one that meaneth 15 to refer all to the greatness of his own house.

Kings had need beware how they side themselves, and make themselves as of a faction or party; for leagues within the state are ever pernicious to monarchies for they raise an obligation paramount 20 to obligation of sovereignty, and make the king tanquam unus ex nobis, as was to be seen in the league of France. When factions are carried too high and too violently, it is a sign of weakness in princes, and much to the prejudice both of their 25 authority and business. The motions of factions. under kings ought to be like the motions (as the astronomers speak) of the inferior orbs; which may have their proper motions, but yet still are quietly carried by the higher motion of primum mobile.°

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LII. OF CEREMONIES AND RESPECTS

HE that is only real had need have exceeding great parts of virtue, as the stone had need to be rich that is set without foil. But if a man mark it well, it is in praise and commendation of men, as it is in gettings 5 and gains. For the proverb is true, that "light gains make heavy purses;" for light gains come thick, whereas great come but now and then. So it is true, that small matters win great commendation, because they are continually in use and in note; whereas the 10 occasion of any great virtue cometh but on festivals. Therefore it doth much add to a man's reputation, and is, as Queen Isabella said," like perpetual letters commendatory," to have good forms.

To attain them, it almost sufficeth not to despise 15 them: for so shall a man observe them in others; and let him trust himself with the rest. For if he labour too much to express them, he shall lose their grace, which is to be natural and unaffected. Some men's behaviour is like a verse, wherein every syl20 lable is measured. How can a man comprehend great matters that breaketh his mind too much to small observations? Not to use ceremonies at all, is to teach others not to use them again, and so diminisheth respect to himself; especially they be 25 not to be omitted to strangers and formal natures: but the dwelling upon them, and exalting them above the moon, is not only tedious, but doth dimin

ish the faith and credit of him that speaks. And certainly there is a kind of conveying of effectual and imprinting passages amongst compliments, which is of singular use, if a man can hit upon it.

Amongst a man's peers, a man shall be sure of 5 familiarity; and therefore it is good a little to keep state. Amongst a man's inferiors one shall be sure of reverence; and therefore it is good a little to be familiar. He that is too much in anything, so that he giveth another occasion of satiety, maketh himself 10 cheap. To apply one's self to others is good; so it be with demonstration that a man doth it upon regard, and not upon facility. It is a good precept, generally; in seconding another, yet to add somewhat of one's own: as, if you will grant his opinion, let it 15 be with some distinction; if you will follow his motion, let it be with condition; if you allow his counsel, let it be with alleging further reason.

Men had need beware how they be too perfect in compliments; for be they never so sufficient other-20 wise, their enviers will be sure to give them that attribute, to the disadvantage of their greater virtues. It is loss also in business to be too full of respects, or to be too curious in observing times. and opportunities. Solomon saith, "He that con-25 sidereth the wind shall not sow; and he that looketh to the clouds shall not reap." A wise man will make more opportunities than he finds. Men's behaviour should be like their apparel: not too strait or point device, but free for exercise or motion.

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LIII. OF PRAISE

PRAISE is the reflection of virtue: but it is as the glass or body which giveth the reflection. it be from the common people it is commonly false and naught, and rather followeth vain persons 3 than virtuous: for the common people understand not many excellent virtues. The lowest virtues draw praise from them; the middle virtues work in them astonishment or admiration; but of the highest virtues they have no sense or perceiving at 10 all: but shows and species virtutibus similes° serve best with them. Certainly fame is like a river that beareth up things light and swollen, and drowns things weighty and solid. But if persons of quality° and judgment concur, then it is, as the Scripture saith, 15"Nomen bonum instar unguenti fragrantis." It filleth all round about and will not easily away: for the odours of ointments are more durable than those of flowers.

There be so many false points of praise, that a 20 man may justly hold it a suspect. Some praises proceed merely of flattery: and if he° be an ordinary flatterer he will have certain common attributes which may serve every man; if he be a cunning flatterer he will follow the arch-flatterer, which is a man's 25 self, and wherein a man thinketh best of himself therein the flatterer will uphold him most; but if he be an impudent flatterer, look wherein a man is