one that meaneth 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 to obligation of sovereignty, and make the king tanquam unus ex nobis [like one of themselves]; as was to be seen in the League of France. When factions are carried too high and too violently,1 it is a sign of weakness in princes; and much to the prejudice both of their 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.

LII. OF CEREMONIES AND RESPECTS.2

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 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 occasion of any great virtue cometh but on festivals.5 1 cum factiones manu forti et palam concertant.

2 De Cæremoniis Civilibus, et Decoro.

8 sine ornamento omni.

4 exiguæ virtutes.

5 raro admodum obtingit.

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 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 syllable 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 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 diminish 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 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 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

6

1 Isabella, regina Castiliana.

2 vultus et gestus et externa alia.

8 locutio hyperbolica (quali nonnulli utuntur).

4 et pondus eorum quæ dicuntur.

5 modus artificiosæ cujusdam insinuationis, in verbis ipsis, inter formulas communes, qui homines revera inescat et mirifice afficit.

precept generally in seconding another, yet to add somewhat of one's own: as if you will grant his opinion, let it 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 otherwise, their enviers will be sure to give them that attribute,2 to the disadvantage of their greater virtues. It is loss also in business to be too full of respects, or to be curious in observing times and opportunities. Salomon saith, He that considereth 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.

LIII. OF PRAISE.

PRAISE is the reflexion of virtue. But it is as the glass or body which giveth the reflexion.3 If it be from the common people, it is commonly false and naught; and rather followeth vain persons 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 of perceiving at all. But shews, and species vir1 cæremoniis et formulis.

2 audies tamen ab invidis, in nominis tui detrimentum, urbanus tantum et affectator.

3 atque ut fit in speculis, trahit aliquid e natura corporis quod reflexionem præbet.

It filleth

For the

tutibus similes, serve best with them. Certainly fame is like a river, that beareth up things light and swoln, and drowns things weighty and solid. But if persons of quality and judgment concur,1 then it is (as the Scripture saith), Nomen bonum instar unguenti fragrantis; [a good name like unto a sweet ointment.] all round about, and will not easily away. odours of ointments are more durable than those of flowers. There be so many false points 2 of praise, that a 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 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 conscious to himself that he is most defective, and is most out of countenance in himself, that will the flatterer entitle him to perforce, spretá conscientia. Some praises come of good wishes and respects, which is a form due in civility to kings and great persons, laudando præcipere; when by telling men what they are, they represent to them what they should be. Some men are praised maliciously to their hurt, thereby to stir envy and jealousy towards them; pessimum genus inimicorum laudantium; [the worst kind of enemies are they that praise; ] insomuch as it was a proverb amongst the Grecians, that he that was praised to his hurt, should

1 cum vulgo concurrunt.

2 conditiones fallaces.

8 a voluntate bonâ cum reverentiâ conjunctâ proficiscuntur.

4 humiliter moneas.

4

have a push rise upon his nose; as we say, that a blister will rise upon one's tongue that tells a lie. Certainly moderate praise, used with opportunity, and not vulgar, is that which doth the good.2 Salomon saith, He that praiseth his friend aloud, rising early, it shall be to him no better than a curse. Too much magnifying of man or matter doth irritate contradiction, and procure envy and scorn. To praise a man's self cannot be decent, except it be in rare cases; but to praise a man's office or profession, he may do it with good grace, and with a kind of magnanimity. The Cardinals of Rome, which are theologues, and friars, and schoolmen, have a phrase of notable contempt and scorn towards civil business: for they call all temporal business of wars, embassages, judicature, and other employments, sbirrerie, which is under-sheriffries; as if they were but matters for under-sheriffs and catchpoles though many times those under-sheriffries do more good than their high speculations. St. Paul, when he boasts of himself, he doth oft interlace, I speak like a fool; but speaking of his calling, he saith, magnificabo apostolatum meum: [I will magnify my mission.]

LIV. OF VAIN-GLORY.

It was prettily devised of Æsop; the fly sat upon the axle-tree of the chariot wheel, and said, What a dust do I raise! So are there some vain persons, that whatso1 tempestive irrogatos.

2 honori vel maxime esse.

8 ac si artes illæ memoratæ magis ejusmodi homines, quam in fastigio Cardinalatus positos, decerent: et tamen (si res rite penderetur) speculativa cum civilibus non male miscentur.