XIII. OF GOODNESS AND GOODNESS OF NATURE.

I TAKE Goodness in this sense, the affecting of the weal of men, which is that the Grecians call Philanthropia; and the word humanity (as it is used) is a little too light to express it. Goodness I call the habit, and Goodness of Nature the inclination. This of all virtues and dignities of the mind is the greatest ; being the character of the Deity: and without it man is a busy, mischievous, wretched thing; no better than a kind of vermin. Goodness answers to the theological virtue Charity, and admits no excess, but error. The desire of power in excess caused the angels to fall; the desire of knowledge in excess caused man to fall: but in charity there is no excess; neither can angel or man come in danger by it. The inclination to goodness is imprinted deeply in the nature of man; insomuch that if it issue not towards men, it will take unto other living creatures; as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms to dogs and birds; insomuch as Busbechius reporteth, a Christian boy in Constantinople had like to have been stoned for gagging in a waggishness a long-billed fowl.3 Errors indeed in this virtue of goodness or charity may be committed. The Italians have an ungracious proverb, Tanto buon che val niente; So good, that he is good for nothing. And one of the doc

1 levius aliquanto et angustius.

2 homo animalis.

8 The Latin translation has, more correctly, adeo ut (referente Busbequio) aurifex quidam Venetus, Byzantii agens, vix furorem populi effugerit, quod avis cujusdam rostri oblongi fauces inserto baculo diduxisset. The bird was a goat-sucker, which the goldsmith ("homo alioqui ridiculus ") fastened over his door with wings spread and jaws distended. The story will be found in Busbequius's letter from Constantinople, p. 179 of ed. 1633.

corn.

tors of Italy,1 Nicholas Machiavel, had the confidence to put in writing, almost in plain terms, That the Christian faith had given up good men in prey to those that are tyrannical and unjust. Which he spake, because indeed there was never law, or sect, or opinion, did so much magnify goodness, as the Christian religion doth. Therefore, to avoid the scandal and the danger both, it is good to take knowledge of the errors of an habit so excellent. Seek the good of other men, but be not in bondage to their faces or fancies; for that is but facility or softness; which taketh an honest mind prisoner. Neither give thou Esop's cock a gem, who would be better pleased and happier if he had a barleyThe example of God teacheth the lesson truly; He sendeth his rain, and maketh his sun to shine, upon the just and unjust; but he doth not rain wealth, nor shine honour and virtues, upon men equally. Common benefits are to be communicate with all; but peculiar benefits with choice. And beware how in making the portraiture thou breakest the pattern. For divinity maketh the love of ourselves the pattern; the love of our neighbours but the portraiture. Sell all thou hast, and give it to the poor, and follow me: but sell not all thou hast, except thou come and follow me; that is, except thou have a vocation wherein thou mayest do as much good with little means as with great; for otherwise in feeding the streams thou driest the fountain. Neither is there only a habit of goodness, directed by right reason; but there is in some men, even in nature, a disposition towards it; as on the other side there is a

1 These words are omitted in the translation; no doubt as likely to give offence at Rome. The Italian translation has "quel empio Nicolo Macciavello."

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that in their nature The lighter sort of

natural malignity. For there be do not affect the good of others.1 malignity turneth but to a crossness, or frowardness, or aptness to oppose, or difficilness, or the like; but the deeper sort to envy and mere mischief. Such men in other men's calamities are, as it were, in season, and are ever on the loading part: 2 not so good as the dogs that licked Lazarus' sores; but like flies that are still buzzing upon any thing that is raw; misanthropi,3 that make it their practice to bring men to the bough, and yet have never a tree for the purpose in their gardens,* as Timon had. Such dispositions are the very errours of human nature; and yet they are the fittest timber to make great politiques of; like to knee timber, that is good for ships, that are ordained to be tossed; but not for building houses, that shall stand firm. The parts and signs of goodness are many. If a man be gracious and courteous to strangers, it shews he is a citizen of the world, and that his heart is no island cut off from other lands, but a continent that joins to them. If he be compassionate towards the afflictions of others, it shews that his heart is like the noble tree that is wounded itself when it gives the balm. If he easily pardons and remits offences, it shews that his mind is planted above injuries; so that he cannot be shot. If he be thankful for small benefits, it shews that he weighs men's minds, and not their trash. But above

1 qui ingenii proprii instinctu aversentur aliorum bonum.

2 easque semper aggravant.

8 Non paucos reperias misanthropos; quibus volupe est, &c.

4 That is, I suppose, without openly professing it. The Italian translation introduces the word palesemente: "et con tutto ciò non hanno palese-. mente nei loro giardini à tal proposito l'albero di Timone."

5 non injuriâ vocare licet humanæ naturæ vomicas et carcinomata.

all, if he have St. Paul's perfection, that he would wish to be an anathema from Christ for the salvation of his brethren, it shews much of a divine nature, and a kind of conformity with Christ himself.

XIV. OF NOBILITY.

WE will speak of Nobility first as a portion of an estate; then as a condition of particular persons. A monarchy where there is no nobility at all, is ever a pure and absolute tyranny; as that of the Turks. For nobility attempers sovereignty, and draws the eyes of the people somewhat aside from the line royal. But for democracies, they need it not; and they are commonly more quiet and less subject to sedition, than where there are stirps of nobles. For men's eyes are upon the business, and not upon the persons; or if upon the persons, it is for the business sake, as fittest, and not for flags and pedigree.1 We see the Switzers last well, notwithstanding their diversity of religion and of cantons. For utility is their bond, and not respects.2 The united provinces of the Low Countries in their government excel; for where there is an equality, the consultations are more indifferent, and the payments and tributes more cheerful. A great and potent nobility addeth majesty to a monarch, but diminisheth power; and putteth life and spirit into the people, but presseth their fortune. It is well when nobles are not too great for sovereignty nor for justice; and yet

1 vel si omnino in personas, id fit tanquam in maxime idoneas rebus gerendis, minime vero ut ratio habeatur insignium aut imaginum.

2 dignitas.

maintained in that height, as the insolency of inferiors may be broken upon them before it come on too fast upon the majesty of kings. A numerous nobility causeth poverty and inconvenience in a state; 2 for it is a surcharge of expense; and besides, it being of necessity that many of the nobility fall in time to be weak in fortune, it maketh a kind of disproportion between honour and means.

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As for nobility in particular persons; it is a reverend thing to see an ancient castle or building not in decay; or to see a fair timber tree sound and perfect. How much more to behold an ancient noble family, which hath stood against the waves and weathers of time. For new nobility is but the act of power, but ancient nobility is the act of time. Those that are first raised to nobility are commonly more virtuous, but less innocent, than their descendants; for there is rarely any rising but by a commixture of good and evil arts. But it is reason the memory of their virtues remain to their posterity, and their faults die with themselves. Nobility of birth commonly abateth industry; and he that is not industrious, envieth him that is. Besides, noble persons cannot go much higher: and he that standeth at a stay when others rise, can hardly avoid motions of envy. On the other side, nobility extinguisheth the passive envy from others towards them; because they are in possession of honour. Certainly, kings that have able men of their

1 illorum reverentiâ, tanquam obice, retundatur.

2 Rursus numerosa nobilitas, quæ plerumque minus potens est, statum prorsus depauperat.

8 virtutum claritudine plerumque posteris eminent, sed innocentiâ minime. 4 That is, born in possession. Eo quod nobiles in honorum possessione nati videntur.