7. The fundamental precept is to acquire knowledge of the particular motives by which those with whom we have to deal are actuated

970

Obtain that window which Momus did require: who seeing in the frame of man's heart such angles and recesses, found fault that there was not a window to look into them.

8. The sinews of wisdom are slowness of belief.

9. General modes of acquiring a knowledge of others

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1. A general acquaintance with knowing men.
2. A good mediocrity in liberty of speech and
secrecy indulging rather in freedom of
speech.

3. A watchful and serene habit of observing when
acting.

10. Modes by which the knowledge of man is acquired.

1. By their faces.

2. By words.

3. By deeds.

4. By their natures.

5. By their ends.

6. By the relations of others.

11. More trust is to be given to countenances and deeds, than

12. Much reliance cannot be placed upon the face at rest. 13. The face in motion cannot deceive a vigilant observer. It is animi janua.

Deeds.

16. They are not to be trusted without a diligent consideration of their magnitude and nature.

Natures and End of Men.

17. This is the surest key to unlock men's minds.

18. The weakest men are best interpreted by their natures; the wisest by their ends.

It is an errour frequent for men to shoot over, and to suppose deeper ends, and more compass-reaches than are.* 19. Princes are best interpreted by their natures; private persons by their ends.

20. The variety and predominancy of affections are to be estimated.

Reports of Others.

21. Modes by which our defects and virtues may be estimated

from report

Of the Knowledge of Ourselves

. 274

276

22. A man ought to make an exact estimate of his merits and defects: accounting these with the most, and those with the least.

Though men look oft in a glass, yet they do suddenly forget themselves.

Particular Considerations respecting Self-Knowledge. 23. The consonance, or dissonance of his constitution and temper with the times.

* Neither give thou Æsop's cock a gem, who would be better pleased and happier if he had a barley-corn. The examples of God teaches 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 communicated with all, but peculiar benefits with choice. -Bacon's Essay on Goodness and Goodness of Nature.

Tiberius was never seen in public. Augustus lived ever

in men's eyes.

24. The adaptation of his nature to the different professions and courses of life.

25. The competitors in different professions; that the course be taken where there is most solitude.

may

As Julius Cæsar did, who ut first was an orator or pleader; but when he saw the excellency of Cicero, Hortensius, Catulus, and others, for eloquence, and saw there was no man of reputation for the wars but Pompeius, upon whom the state was forced to rely, he forsook his course begun toward a civil and popular greatness, and transferred his designs to a martial greatness.

26. In the choice of friends to consult similar nature.

As we may see in Cæsar; all whose friends and followers were men active and effectual, but not solemn, or of reputation.

27. Caution in not being misled by examples.

In which error it seemeth Pompey was, of whom Cicero saith, that he was wont often to say, "Sylla potuit, ego non potero?"

The Art of Revealing a Man's Self

278

28. From not properly revealing a man's self, the less able man is often esteemed before the more able.

29. The setting forth virtues, and covering defects, is advanta

geous

30. Self setting forth requires art, lest it turn to arrogance. 31. The causes of the undervaluing merit.

1. Self obtrusion.

2. Waste of ability.

3. Too sudden elation with applause.

The Art of Covering Defects

279

280

32. The art of covering defects is of as much importance as a

dexterous ostentation of virtue

33. Modes of concealing defects.

280

1. Caution.

2. Colour.

3. Confidence.

34. A man should not dismantle himself by shewing too much dulceness, goodness, and facility of nature, without sparkles of liberty, spirit, and edge.

35. The mind should be pliant and obedient to occasion

282

Nothing is more politic than to make the wheels of our mind concentric and voluble with the wheels of fortune.

36. Precepts for the architect of his own fortune..

1. He should not engage in too arduous matters 283 Fatis accede deisque

2. He should be able to plan and to execute.

3. He should observe a good mediocrity in the declaring or not declaring himself

284

4. He should judge of the proportion or value of things. We shall find the logical part, as I may term it, of some men's minds good, but the mathematical part erroneous ; that is, they can well judge of consequences, but not of proportions and comparisons, preferring things of shew and sense before things of substance and effect.*

5. He should consider the order in which objects should be attained

1. The mind should be amended.

2. Wealth and means should be attained.†

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* Men run after the satisfaction of their sottish appetites, foolish as fishes pursuing a rotten worm that covers a deadly hook: or like children with great noise pursuing a bubble rising from a walnut shell. B. J. TAYLOR.

+ Money brings honour, friends, conquest and realms :

Therefore, if at great things thou wouldst arrive,
Get riches first, get wealth, and treasure heap.-

Riches are mine, fortune is in my hand:
They whom I favour thrive in wealth amain,
While virtue, valour, wisdom, sit in want.

To whom thus Jesus patiently replied:

3. Fame and reputation should be acquired. Because of the peremptory tides and currents it hath; which, if they be not taken in their due time, are seldom recovered, it being extreme hard to play an after-game of reputation.*

4. Honour should be sought.

6. He must not embrace matters which occupy too much time.

Sed fugit interea: fugit irreparabile tempus.

Yet wealth, without these three, is impotent

To gain dominion, or to keep it gained.

Witness &c.

Bacon says, "God in the first day of creation made nothing but light, allowing one whole day to that work, without creating any material thing therein: so the experiments of light and not of profit should be first investigated.

* There are various sentiments similar to this in Shakespeare. "There is a tide in the affairs of men," &c. So in Anthony and Cleopatra.

Who seeks and will not take when once 'tis offered,
Shall never find it more.

The Advancement of Learning was published in 1605. Shakespeare died in 1616. There is a copy of the Advancement of Learning in existence, with Shakespeare's autograph in it. The same sentiment is expressed by Dryden.

Heaven has to all allotted soon or late,

Some lucky revolution of their fate;

Whose motions if we watch and guide with skill,
For human good depends on human will.
Our fortune rolls as from a smooth descent,
And from the first impression takes the bent;
But if unseized! she glides away like wind,

And leaves repenting folly far behind!
The same sentiment is contained in the Essays.

It is usually said

of Fortune that she has locks before but none behind." "Fortune is like Time, if you do not take him by the forelock; he turns his bald noddle to you;" or at least, turneth the handle of the bottle first to be received; and after the belly, which is hard to claspe.

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