carry their anger rather with scorn than with fear'; so that they may seem rather to be above the injury than below it; which is a thing easily done, if a man will give law to himself in it.2

For the second point; the causes and motives of anger are chiefly three. First, to be too sensible of hurt; for no man is angry that feels not himself hurt; and therefore tender and delicate persons must needs be oft angry; they have so many things to trouble them, which more robust natures have little sense of. The next is, the apprehension and construction of the injury offered to be, in the circumstances thereof, full of contempt3: for contempt is that which putteth an edge upon anger, as much or more than the hurt itself. And therefore when men are ingenious in picking out circumstances of contempt, they do kindle their anger much. Lastly, opinion of the touch of a man's reputation' doth multiply and sharpen anger. Wherein the remedy is 5, that a man should have, as Consalvo was wont to say, telam honoris crassiorem, [an honour of a stouter web.] But in all refrainings of anger, it is the best remedy to win time; and to make a man's self believe, that the opportunity of his revenge is not yet come, but that he foresees a time for it; and so to still himself in the mean time, and reserve it.

To contain anger from mischief, though it take hold of a man, there be two things whereof you must have special caution. The one, of extreme bitterness of words, especially if they be aculeate and proper; for communia maledicta are nothing so much; and again, that in anger a man reveal no secrets; for that makes him not fit for society. The other, that you do not peremptorily break off, in any business, in a fit of anger; but howsoever you shew bitterness, do not act anything that is not revocable.

For raising and appeasing anger in another; it is done chiefly by choosing of times, when men are frowardest and worst disposed, to incense them. Again, by gathering (as was touched before) all that you can find out to aggravate the contempt.

1 Itaque cum irasci contigerit, caveant homines (si modo dignitatis suæ velint esse memores) ne iram suam cum metu eorum quibus irascuntur, sed cum contemptu, conjungant.

2 si quis iram suam paullulum regat et inflectat.

3

Isi quis curiosus sit et perspicax in interpretatione injuriæ illutæ, quatenus ad circumstantias ejus, ac si contemptum spiraret.

opinio contumelia, sive quod existimatio hominis per consequentiam lædalur et perstringatur.

And the two remedies are by the contraries. The former to take good times', when first to relate to a man an angry business; for the first impression is much; and the other is, to sever, as much as may be, the construction of the injury from the point of contempt; imputing it to misunderstanding, fear, passion, or what you will.

LVIII. OF VICISSITUDE OF THINGS.

SALOMON saith, There is no new thing upon the earth. So that as Plato had an imagination, That all knowledge was but remembrance; so Salomon giveth his sentence, That all novelty is but oblivion. Whereby you may see that the river of Lethe runneth as well above ground as below. There is an abstruse astrologer 2 that saith, if it were not for two things that are constant, (the one is, that the fixed stars ever stand at like distance one from another, and never come nearer together, nor go further asunder; the other, that the diurnal motion perpetually keepeth time,) no individual would last one moment. Certain it is, that the matter is in a perpetual flux, and never at a stay. The great winding-sheets, that bury all things in oblivion, are two; deluges and earthquakes. As for conflagrations and great droughts, they do not merely dispeople and destroy." Phaeton's car went but a day.' And the three years' drought in the time of Elias was but particular, and left people alive. As for the great burnings by lightnings, which are often in the West Indies, they are but narrow. But in the other two destructions, by deluge and earthquake, it is further to be noted, that the remnant of people which hap to be reserved, are commonly ignorant and mountainous people, that can give no account of the time past; so that the oblivion is all one as if none had been left. If you consider well of the people of the West Indies, it is very probable that they are a newer or a younger people than the people of the old world. And it is much more likely that the destruction that hath heretofore

1 tempora serena et ad hilaritatem prona.

2 astrologus quidam abstrusus et parum notus.

3 illa populum penitus non absorbent aut destruunt.

Fabula Phaetontis brevitatem conflagrationis, ad unius diei tantum spatium, repræsentavit.

The translation adds: Pestilentias etiam prætereo quia nec illæ totaliter absorbent. 6 ut oblivio non minus omnia involvat.

been there, was not by earthquakes (as the Egyptian priest told Solon concerning the island of Atlantis, that it was swallowed by an earthquake), but rather that it was desolated by a particular deluge. For earthquakes are seldom in those parts. But on the other side, they have such pouring rivers, as the rivers of Asia and Africk and Europe are but brooks to them. Their Andes likewise, or mountains, are far higher than those with us; whereby it seems that the remnants of generation of men were in such a particular deluge saved.' As for the observation that Machiavel hath, that the jealousy of sects doth much extinguish the memory of things; traducing Gregory the Great, that he did what in him lay to extinguish all heathen antiquities; I do not find that those zeals do any great effects, nor last long; as it appeared in the succession of Sabinian, who did revive the former antiquities.2

The vicissitude or mutations in the Superior Globe are no fit matter for this present argument. It may be, Plato's great year, if the world should last so long, would have some effect; not in renewing the state of like individuals, (for that is the fume of those that conceive the celestial bodies have more accurate influences upon these things below than indeed they have,) but in gross.3 Comets, out of question, have likewise power and effect over the gross and mass of things; but they are rather gazed upon, and waited upon in their journey, than wisely observed in their effects; specially in their respective effects; that is, what kind of comet, for magnitude, colour, version of the beams, placing in the region of heaven", or lasting, produceth what kind of effects.

There is a toy which I have heard, and I would not have it given over, but waited upon a little. They say it is observed in the Low Countries (I know not in what part) that every five and thirty years the same kind and suit of years and weathers comes about again; as great frosts, great wet, great droughts,

1 unde credibile est reliquias stirpis hominum apud eos post tale diluvium particulare conservatas fuisse.

2 The translation adds: Tum vero prohibita, licet tenebris cooperta, obrepunt tamen et suas nanciscuntur periodos.

8 in summis et massis rerum.

4 Verum homines, ut nunc est, indiligentes, aut curiosi, circa eos sunt: eosque potius mirabundi spectant, atque itineraria eorundem conficiunt, quam effectus eorum prudenter

et sobrie notant.

5 The translation adds: tempestatis anni; semitæ aut cursûs.

• Similem annorum temperaturam, et tempestatem cæli, velut in orbem redire,

warm winters, summers with little heat, and the like; and they call it the Prime. It is a thing I do the rather mention, because, computing backwards, I have found some concurrence.1

But to leave these points of nature, and to come to men. The greatest vicissitude of things amongst men, is the vicissitude of sects and religions. For those orbs rule in men's minds most. The true religion is built upon the rock; the rest are tossed upon the waves of time. To speak therefore of the causes of new sects; and to give some counsel concerning them, as far as the weakness of human judgment can give stay to so great revolutions.

When the religion formerly received is rent by discords; and when the holiness of the professors of religion is decayed and full of scandal; and withal the times be stupid, ignorant, and barbarous; you may doubt the springing up of a new sect; if then also there should arise any extravagant and strange spirit to make himself author thereof. All which points held when Mahomet published his law. If a new sect have not two properties, fear it not3; for it will not spread. The one is, the supplanting or the opposing of authority established; for nothing is more popular than that. The other is, the giving licence to pleasures and a voluptuous life. For as for speculative heresies, (such as were in ancient times the Arians, and now the Arminians,) though they work mightily upon men's wits, yet they do not produce any great alterations in states; except it be by the help of civil occasions.' There be three manner of plantations of new sects. By the power of signs and miracles; by the eloquence and wisdom of speech and persuasion; and by the sword. For martyrdoms, I reckon them amongst miracles; because they seem to exceed the strength of human nature: and I may do the like of superlative and admirable holiness of life. Surely there is no better way to stop the rising of new sects and schisms, than to reform abuses; to compound the smaller differences; to proceed mildly, and not with sanguinary persecutions; and rather to take off the principal authors by winning and advancing them, than to enrage them by violence and bitterness.

1 Congruentiam, haud exactam sane, sed non multum discrepantem.

2 præcipue si eo tempore ingenium quoddam intemperans et paradoxa spirans suboriatur. 3 nova secta licet pullulet, duobus si destituatur adminiculis, ab eâ non metuas.

4 ex occasione motuum civilium.

The changes and vicissitude in wars are many; but chiefly in three things; in the seats or stages of the war; in the weapons; and in the manner of the conduct. Wars, in ancient time, seemed more to move from east to west; for the Persians, Assyrians, Arabians, Tartars, (which were the invaders,) were all eastern people. It is true, the Gauls were western; but we read but of two incursions of theirs: the one to Gallo-Græcia, the other to Rome. But East and West have no certain points of heaven'; and no more have the wars, either from the east or west, any certainty of observation. But North and South are fixed 2; and it hath seldom or never been seen that the far southern people have invaded the northern, but contrariwise. Whereby it is manifest that the northern tract of the world is in nature the more martial region: be it in respect of the stars of that hemisphere; or of the great continents that are upon the north, whereas the south part, for aught that is known, is almost all sea; or (which is most apparent) of the cold of the northern parts, which is that which, without aid of discipline, doth make the bodies hardest, and the courages

warmest.3

Upon the breaking and shivering of a great state and empire, you may be sure to have wars. For great empires, while they stand, do enervate and destroy the forces of the natives which they have subdued, resting upon their own protecting forces; and then when they fail also, all goes to ruin, and they become a prey. So was it in the decay of the Roman empire; and likewise in the empire of Almaigne, after Charles the Great, every bird taking a feather; and were not unlike to befal to Spain, if it should break. The great accessions and unions of kingdoms do likewise stir up wars: for when a state grows to an over-power, it is like a great flood, that will be sure to overflow. As it hath been seen in the states of Rome, Turkey, Spain, and others. Look when the world hath fewest barbarous peoples, but such as commonly will not marry or generate, except they know means to live 6, (as it is almost every where at this day, except Tartary,) there is no danger of

1 cœli climata non determinant.

2 naturâ fixi.

The translation adds: ut liquet in populo Araucensi; qui ad ulteriora Austri positi omnibus Peruviensibus fortitudine longe præcellunt.

aliis gentibus in prædam cadunt.

5

cum mundus nationibus barbaris minus abundat, sed civiliores fere sunt.

• nisi modum familiam alendi, aut saltem victum parandi, præviderint.