his own course. But sometimes it is seen that the moderator is more troublesome than the actor.

Iterations are commonly loss of time. But there is no such gain of time as to iterate often the state of the question; for it chaseth away many a frivolous speech as it is coming forth. Long and curious speeches are as fit for dispatch as a robe or mantle with a long train is for a race. Prefaces, and passages,1 and excusations, and other speeches of reference to the person, are great wastes of time; and though they seem to proceed of inodesty, they are bravery.2 Yet beware of being too material when there is any impediment or obstruction in men's wills; for pre-occupation of mind ever requireth preface of speech, like a fomentation to make the unguent enter.

Above all things, order and distribution, and singling out of parts, is the life of dispatch; so as the distribution be not too subtle. For he that doth not divide will never enter well into business; and he that divideth too much will never come out of it clearly. To choose time is to save time; and an unseasonable motion is but beating the air. There be three parts of business: the preparation, the debate or examination, and the perfection. Whereof, if you look for dispatch, let the middle only be the work of many, and the first and last the work of few. The proceeding upon somewhat conceived in writing doth for the most part facilitate dispatch. For, though it should be wholly rejected, yet that negative is more pregnant of direction than an indefinite ; as ashes are more generative than dust.

XXVI.

OF SEEMING WISE.

IT hath been an opinion, that the French are wiser than they seem, and the Spaniards seem wiser than they are. But howsoever it be between nations, certainly it is so between man and man. For, as the Apostle saith of godliness, Having a show of godliness, but denying the power thereof, so, certainly there are, in point of wisdom and sufficiency, that do nothing or little very solemnly, Magno conatu nugas. It is a ridiculous thing, and fit for a satire to persons of judgment, to see what shifts these formalists have, and what prospectives,* to make superficies to seem body that hath depth and bulk. Some are so close and reserved, as they will not show their wares but by a dark light, and seem always to keep back somewhat: and when they know within themselves they speak of that they do not well know, would nevertheless seem to others to know of that which they may not well speak. Some help themselves with countenance and gesture, and are wise by signs; as Cicero saith of Piso, that when he answered him he fetched one of his brows up to his forehead, and bent the other down to his chin; Respondes, altero ad frontem sublato, altero ad mentum depresso supercilio; crudelitatem tibi non placere. Some think

1 From authors, i.e., quotations.

2 Ostentation. • Perspective glasses-probably magnifying glasses only.

8 2 Tim. iii. 5.

to bear1 it by speaking a great word, and being peremptory; and go on, and take by admittance that which they cannot make good. Some, whatsoever is beyond their reach, will seem to despise, or make light of it, as impertinent or curious; and so would have their ignorance seem judgment. Some are never without a difference, and commonly by amusing men with a subtlety, blanch3 the matter; of whom A. Gellius saith, Hominem delirum, qui verborum minutiis rerum frangit pondera. Of which kind also Plato, in his Protagoras, bringeth in Prodicus in scorn, and maketh him make a speech that consisteth of distinctions from the beginning to the end.

Generally, such men, in all deliberations, find ease to be of the negative side, and affect a credit to object and foretell difficulties; for when propositions are denied, there is an end of them; but if they be allowed, it requireth a new work: which false point of wisdom is the bane of business.

To conclude, there is no decaying merchant, or inward beggar, hath so many tricks to uphold the credit of their wealth, as these empty persons have to maintain the credit of their sufficiency. Seeming wise men may make shift to get opinion; but let no man choose them for employment; for, certainly, you were better take for business a man somewhat absurd than over-formal.

XXVII.

OF FRIENDSHIP.

IT had been hard for him" that spake it, to have put more truth and untruth together in few words, than in that speech, Whosoever is delighted in solitude, is either a wild beast or a god. For it is most true, that a natural and secret hatred and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all of the divine nature, except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self for a higher conversation: such as is found to have been falsely and feignedly in some of the heathens, as Epimenides the Candian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana, and truly and really in divers of the ancient hermits and holy fathers of the Church. But little do men perceive

1 To carry it off.

2 Others permitting them. Avoid, or gloss over.

Be thought wise.

5 Aristotle-Politica.

Book I.

Epimenides was an Epic poet of Crete, contemporary with 'Solon. While tending his flocks he entered a cave and fell asleep in it. His sleep was fabled to have lasted fifty-seven

years.

Numa, second King of Rome, sought solitude on pretence of consulting the nymph Egeria. Empedocles, a philosopher, said to have thrown himself into Etna in order to be taken for a god, but the mountain threw up one of his sandals.

Apollonius of Tyana,a Pythagorean well skilled in magic. He practised asceticism, and performed pretended miracles.

what solitude is, and how far it extendeth. For a crowd1 is not company, and faces are but a gallery of pictures, and talk but a tinkling cymbal, where there is no love. The Latin adage meeteth with it a little: Magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighbourhoods. But we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends, without which the world is but a wilderness. And, even in this sense also of solitude, whosoever in the frame of his nature and affections is unfit for friendship, he taketh it of the beast, and not from humanity.

A principal fruit of friendship is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. We know diseases of stoppings and suffocations are the most dangerous in the body; and it is not much otherwise in the mind. You may take sarza to open the liver, steel to open the spleen, flower of sulphur for the lungs, castoreum for the brain: but no receipt openeth the heart but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.

It is a strange thing to observe how high a rate great kings and monarchs do set upon this fruit of friendship whereof we speak, so great as they purchase it many times at the hazard of their own safety and greatness. For princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, except (to make themselves capable thereof) they raise some persons to be as it were companions, and almost equals to themselves, which many times sorteth to inconvenience. The modern languages give unto such persons the name of favourites, or privadoes; as if it were matter of grace or conversation. But the Roman name attaineth the true use and cause thereof, naming them Participes curarum; for it is that which tieth the knot. And we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned: who have oftentimes joined to themselves some of their servants, whom both themselves have called friends, and allowed others likewise to call them in the same manner, using the word which is received between private men.

L. Sylla, when he commanded Rome, raised Pompey, after surnamed the Great, to that height that Pompey vaunted himself for Sylla's over-match. For when he had carried the consulship for a friend of his, against the pursuit of Sylla, and that Sylla did a little resent thereat, and began to speak great, Pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun

1 But midst the crowd, the hum, the shock of men.
To hear, to see, to feel, and to possess,

And roam along, the world's tired denizen,
With none who bless us, none whom we can bless
Minions of splendour shrinking from distress!
None that, with kindred consciousness endued
If we were not, would seem to smile the less,

Of all that flattered, followed, sought and sued;
This is to be alone: this, this, is solitude.-Byron.
* The cruel Dictator of Rome.

rising than the sun setting. With Julius Cæsar, Decimus Brutus had obtained that interest, as he set him down in his testament for heir in remainder after his nephew. And this was the man that had power with him to draw him forth to his death. For when Cæsar would have discharged the senate, in regard of some ill presages, and especially a dream of Calphurnia, this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate till his wife had dreamed a better dream. And it seemeth his favour was so great, as Antonius, in a letter, which is recited verbatim in one of Cicero's Philippics, called him venefica, witch, as if he had enchanted Cæsar. Augustus raised Agrippa, though of mean birth, to that height, as, when he consulted with Mæcenas2 about the marriage of his daughter Julia, Mæcenas took the liberty to tell him, that he must either marry his daughter to Agrippa, or take away his life: there was no third way, he had made him so great. With Tiberius Cæsar, Sejanus had ascended to that height as they two were termed and reckoned as a pair of friends. Tiberius, in a letter to him, saith, Hac pro amicitia nostra non occultavi; and the whole senate dedicated an altar to Friendship, as to a goddess, in respect of the great dearness of friendship between them two. The like, or more, was between Septimius Severus and Plautianus. For he forced his eldest son to marry the daughter of Plautianus, and would often maintain Plautianus in doing affronts to his son; and did write also, in a letter to the senate, by these words: I love the man so well, as I wish he may over-live me. Now, if these princes had been as a Trajan, or a Marcus Aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so extreme lovers of themselves, as all these were, it proveth, most plainly, that they found their own felicity, though as great as ever happened to mortal men, but as a half piece, except they might have a friend to make it entire. And yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.

It is not to be forgotten what Comineus3 observeth of his first master, Duke Charles the Hardy; namely, that he would communicate his secrets with none; and, least of all, those secrets which troubled him most. Whereupon he goeth on, and saith that towards his latter time that closeness did impair and a little perish his understanding. Surely Comineus mought have made the same judgment also, if it had pleased him, of his second master, Louis XI., whose closeness was indeed his tormentor. The parable of Pythagoras is dark, but true, Cor ne edito: Eat not the heart. Certainly, if a man would give it a hard phrase, those that want friends to open themselves unto are cannibals of their own hearts. But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is, that this communicating of a man's self to his friend, works two contrary effects: for it redoubleth joys, and cutteth griefs in halfs. For there is no man that imparteth his joys to his friend, but he joyeth the more; and no man that im

1 A celebrated Roman general, who fought for Augustus at Actium and Philippi. 2 The favourite of Augustus, and friend and patron of Virgil.

Philip de Comines, the historian of Charles the Bold of Burgundy, and Louis XI. of France.

E

parteth his griefs to his friend, but he grieveth the less. So that it is, in truth, of operation upon a man's mind of like virtue as the alchymists use to attribute to their stone for man's body, that it worketh all contrary effects, but still to the good and benefit of nature; but yet, without praying in aid of alchymists, there is a manifest image of this in the ordinary course of nature. For in bodies, union strengtheneth and cherisheth any natural action, and, on the other side, weakeneth and dulleth any violent impression: and even so is it of minds.

The second fruit of friendship is healthful and sovereign for the understanding, as the first is for the affections. For friendship maketh indeed a fair day in the affections from storm and tempests; but it maketh daylight in the understanding, out of darkness and confusion of thoughts; neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another: he tosseth his thoughts more easily; he marshalleth them more orderly; he seeth how they look when they are turned into words; finally, he waxeth wiser than himself: and that more by an hour's discourse than by a day's meditation. It was well said by Themistocles to the king of Persia, that speech wis like cloth of Arras, opened and put abroad, whereby the imagery do h appear in figure; whereas in thoughts they lie but as in packs. Neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel. They indeed are best: but, even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. In a word, a man were better relate himself to a statua or picture, than to suffer his thoughts to pass in smother.

customs.

Add now, to make this second fruit of friendship complete, that other point which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. Heraclitus saith well, in one of his enigmas, Dry light is ever the best. And certain it is, that the light that a man receiveth by counsel from another is drier and purer than that which cometh from his own understanding and judgment; which is ever infused and drenched in his affections and So as there is as much difference between the counsel that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend and of a flatterer; for there is no such flatterer as is a man's self, and there is no such remedy against flattery of a man's self as the liberty of a friend. Counsel is of two sorts; the one concerning manners, the other concerning business. For the first, the best preservative to keep the mind in health is the faithful admonition of a friend. The calling of a man's self to a strict account is a medicine sometimes too piercing and corrosive. Reading good books of

1 Themistocles could have known nothing of cloth of Arras, which was not made till the middle ages. His words were: "A man's discourse is like a rich Persian carpet, the beautiful figures and patterns of which can only be shown by spreading and extending it out; when it is contracted and folded up they are obscure and lost."-Clough's Plutarch, p. 88.

2 Heraclitus was a Greek philosopher of the Ionian school. He took a severe and melancholy view of life, and was styled the weeping philosopher. He thought fire the chief element of creation.