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Great English Essays
From Bacon to Chesterton
By Bob Blaisdell
Dover Publications, Inc.Copyright © 2005 Dover Publications, Inc.
All rights reserved.
THE STAGE is more beholding to love, than the life of man. For as to the stage, love is ever matter of comedies, and now and then of tragedies; but in life it doth much mischief; sometimes like a siren, sometimes like a fury. You may observe, that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent) there is not one, that hath been transported to the mad degree of love: which shows that great spirits, and great business, do keep out this weak passion. You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man: and therefore it seems (though rarely) that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept. It is a poor saying of Epicurus, Satis magnum alter alteri theatrum sumus; as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel before a little idol and make himself a subject, though not of the mouth (as beasts are), yet of the eye; which was given him for higher purposes. It is a strange thing, to note the excess of this passion, and how it braves the nature, and value of things, by this; that the speaking in a perpetual hyperbole, is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man's self; certainly the lover is more. For there was never proud man thought so absurdly well of himself, as the lover doth of the person loved; and therefore it was well said, That it is impossible to love, and to be wise. Neither doth this weakness appear to others only, and not to the party loved; but to the loved most of all, except the love be reciproque. For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt. By how much the more, men ought to beware of this passion, which loseth not only other things, but itself! As for the other losses, the poet's relation doth well figure them: that he that preferred Helena, quitted the gifts of Juno and Pallas. For whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom. This passion hath his floods, in very times of weakness; which are great prosperity, and great adversity; though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore show it to be the child of folly. They do best, who if they cannot but admit love, yet make it keep quarters; and sever it wholly from their serious affairs, and actions, of life; for if it check once with business, it troubleth men's fortunes, and maketh men, that they can no ways be true to their own ends. I know not how, but martial men are given to love: I think, it is but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man's nature, a secret inclination and motion, towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable; as it is seen sometime in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.
WE TAKE cunning for a sinister, or crooked wisdom; and certainly there is a great difference between a cunning man and a wise man, not only in point of honesty, but in point of ability. There be that can pack the cards, and yet cannot play well; so there are some that are good in canvasses and factions, that are otherwise weak men. Again, it is one thing to understand persons and another thing to understand matters; for many are perfect in men's humours that are not greatly capable of the real part of business, which is the constitution of one that hath studied men more than books. Such men are fitter for practice than for counsel, and they are good but in their own alley: turn them to new men, and they have lost their aim; so as the old rule, to know a fool from a wise man, "Mitte ambos nudos ad ignotos, et videbis," doth scarce hold for them. And because these cunning men are like haberdashers of small wares, it is not amiss to set forth their shop.
It is a point of cunning to wait upon him with whom you speak, with your eye, as the Jesuits give it in precept—for there be many wise men that have secret hearts and transparent countenances; yet this would be done with a demure abasing of your eye sometimes, as the Jesuits also do use.
Another is, that when you have anything to obtain of present dispatch, you entertain and amuse the party with whom you deal with some other discourse, that he be not too much awake to make objections. I knew a counsellor and secretary that never came to Queen Elizabeth of England with bills to sign but he would always first put her into some discourse of state, that she might the less mind the bills.
The like surprise may be made by moving things when the party is in haste, and cannot stay to consider advisedly of that is moved.
If a man would cross a business that he doubts some other would handsomely and effectually move, let him pretend to wish it well, and move it himself, in such sort as may foil it.
The breaking off in the midst of that one was about to say, as if he took himself up, breeds a greater appetite in him with whom you confer to know more.
And because it works better when anything seemeth to be gotten from you by question, than if you offer it of yourself, you may lay a bait for a question by showing another visage and countenance than you are wont; to the end, to give occasion for the party to ask what the matter is of the change, as Nehemiah did,—"And I had not before that time been sad before the king."
In things that are tender and unpleasing, it is good to break the ice by some whose words are of less weight, and to reserve the more weighty voice to come in as by chance, so that he may be asked the question upon the other's speech; as Narcissus did, in relating to Claudius the marriage of Messalina and Silius.
In things that a man would not be seen in himself, it is a point of cunning to borrow the name of the world; as to say, "The world says," or, "There is a speech abroad."
I knew one that, when he wrote a letter, he would put that which was most material in the postscript, as if it had been a bye matter.
I knew another that, when he came to have speech, he would pass over that he intended most, and go forth, and come back again, and speak of it as a thing he had almost forgot.
Some procure themselves to be surprised at such times as it is like the party, that they work upon, will suddenly come upon them, and be found with a letter in their hand, or doing somewhat which they are not accustomed, to the end they may be apposed of those things which of themselves they are desirous to utter.
It is a point of cunning to let fall those words in a man's own name which he would have another man learn and use, and thereupon take advantage. I knew two that were competitors for the secretary's place in Queen Elizabeth's time, and yet kept good quarter between themselves, and would confer one with another upon the business; and the one of them said that to be a secretary in the declination of a monarchy was a ticklish thing, and that he did not affect it; the other straight caught up those words, and discoursed with divers of his friends, that he had no reason to desire to be secretary in the declining of a monarchy. The first man took hold of it, and found means it was told the queen; who, hearing of a declination of monarchy, took it so ill, as she would never after hear of the other's suit.
There is a cunning, which we in England call "the turning of the cat in the pan"; which is, when that which a man says to another, he lays it as if another had said it to him; and, to say truth, it is not easy, when such a matter passed between two, to make it appear from which of them it first moved and began.
It is a way that some men have, to glance and dart at others by justifying themselves by negatives; as to say, "This I do not"; as Tigellinus did towards Burrhus, saying, "Se non diversas spes, sed incolumitatem imperatoris simpliciter spectare."
Some have in readiness so many tales and stories, as there is nothing they would insinuate but they can wrap it into a tale; which serveth both to keep themselves more in guard, and to make others carry it with more pleasure.
It is a good point of cunning for a man to shape the answer he would have in his own words and propositions, for it makes the other party stick the less.
It is strange how long some men will lie in wait to speak somewhat they desire to say, and how far about they will fetch, and how many other matters they will beat over to come near it; it is a thing of great patience, but yet of much use.
A sudden, bold, and unexpected question doth many times surprise a man, and lay him open. Like to him that, having changed his name, and walking in Paul's, another suddenly came behind him, and called him by his true name, whereat straightways he looked back.
But these small wares and petty points of cunning are infinite, and it were a good deed to make a list of them; for that nothing doth more hurt in a State than that cunning men pass for wise.
But certainly some there are that know the resorts and falls of business, that cannot sink into the main of it; like a house that hath convenient stairs and entries, but never a fair room: therefore you shall see them find out pretty looses in the conclusion, but are no ways able to examine or debate matters; and yet commonly they take advantage of their inability, and would be thought wits of direction. Some build rather upon the abusing of others, and (as we now say) putting tricks upon them, than upon soundness of their own proceedings; but Solomon saith, "Prudens advertit ad gressus suos; stultus divertit ad dolos."
AMBITION IS like choler; which is an humor that maketh men active, earnest, full of alacrity, and stirring, if it be not stopped. But if it be stopped, and cannot have his way, it becometh adust, and thereby malign and venomous. So ambitious men, if they find the way open for their rising, and still get forward, they are rather busy than dangerous; but if they be checked in their desires, they become secretly discontent, and look upon men and matters with an evil eye, and are best pleased, when things go backward; which is the worst property in a servant of a prince, or state. Therefore it is good for princes, if they use ambitious men, to handle it, so as they be still progressive and not retrograde; which, because it cannot be without inconvenience, it is good not to use such natures at all. For if they rise not with their service, they will take order, to make their service fall with them. But since we have said, it were good not to use men of ambitious natures, except it be upon necessity, it is fit we speak, in what cases they are of necessity. Good commanders in the wars must be taken, be they never so ambitious; for the use of their service, dispenseth with the rest; and to take a soldier without ambition, is to pull off his spurs. There is also great use of ambitious men, in being screens to princes in matters of danger and envy; for no man will take that part, except he be like a seeled dove, that mounts and mounts, because he cannot see about him. There is use also of ambitious men, in pulling down the greatness of any subject that over-tops; as Tiberius used Marco, in the pulling down of Sejanus. Since, therefore, they must be used in such cases, there resteth to speak, how they are to be bridled, that they may be less dangerous. There is less danger of them, if they be of mean birth, than if they be noble; and if they be rather harsh of nature, than gracious and popular: and if they be rather new raised, than grown cunning, and fortified, in their greatness. It is counted by some, a weakness in princes, to have favorites; but it is, of all others, the best remedy against ambitious great-ones. For when the way of pleasuring, and displeasuring, lieth by the favorite, it is impossible any other should be overgreat. Another means to curb them, is to balance them by others, as proud as they. But then there must be some middle counsellors, to keep things steady; for without that ballast, the ship will roll too much. At the least, a prince may animate and inure some meaner persons, to be as it were scourges, to ambitious men. As for the having of them obnoxious to ruin; if they be of fearful natures, it may do well; but if they be stout and daring, it may precipitate their designs, and prove dangerous. As for the pulling of them down, if the affairs require it, and that it may not be done with safety suddenly, the only way is the interchange, continually, of favors and disgraces; whereby they may not know what to expect, and be, as it were, in a wood. Of ambitions, it is less harmful, the ambition to prevail in great things, than that other, to appear in every thing; for that breeds confusion, and mars business. But yet it is less danger, to have an ambitious man stirring in business, than great in dependences. He that seeketh to be eminent amongst able men, hath a great task; but that is ever good for the public. But he, that plots to be the only figure amongst ciphers, is the decay of a whole age. Honor hath three things in it: the vantage ground to do good; the approach to kings and principal persons; and the raising of a man's own fortunes. He that hath the best of these intentions, when he aspireth, is an honest man; and that prince, that can discern of these intentions in another that aspireth, is a wise prince. Generally, let princes and states choose such ministers, as are more sensible of duty than of rising; and such as love business rather upon conscience, than upon bravery, and let them discern a busy nature, from a willing mind.
GOD ALMIGHTY first planted a garden, and, indeed, it is the purest of human pleasures; it is the greatest refreshment to the spirits of man, without which buildings and palaces are but gross handyworks: and a man shall ever see, that when ages grow to civility and elegancy, men come to build stately, sooner than to garden finely; as if gardening were the greater perfection. I do hold it, in the royal ordering of gardens, there ought to be gardens for all the months in the year, in which, severally, things of beauty may be then in season. For December and January, and the latter part of November, you must take such things as are green all winter; holly, ivy, bays, juniper, cypress-trees, yew, pines, fir-trees, rosemary, lavender; periwinkle, the white, the purple, and the blue; germander, flag, orange-trees, lemon-trees, and myrtles, if they be stoved; and sweet marjoram, warm set. There followeth, for the latter part of January and February, the mezereon tree, which then blossoms; crocus vernus, both the yellow and the grey; primroses, anemones, the early tulip, hyacinthus orientalis, chamaïris, fritellaria. For March, there come violets, especially the single blue, which are the earliest; the early daffodil, the daisy, the almond-tree in blossom, the peach-tree in blossom, the cornelian-tree in blossom, sweetbriar. In April, follow the double white violet, the wallflower, the stock-gilli-flower, the cowslip, flower-de-luces, and lilies of all natures; rosemary-flowers, the tulip, the double peony, the pale daffodil, the French honeysuckle, the cherry-tree in blossom, the damascene and plum-trees in blossom, the white thorn in leaf, the lilac-tree. In May and June come pinks of all sorts, especially the blush pink; roses of all kinds, except the musk, which comes later; honeysuckles, strawberries, bugloss, columbine, the French marigold, flos Africanus, cherry-tree in fruit, ribes, figs in fruit, rasps, vine flowers, lavender in flowers, the sweet satyr-ian, with the white flower: herba muscaria, lilium convallium, and apple-tree in blossom. In July come gilliflowers of all varieties, musk roses, the lime-tree in blossom, early pears, and plums in fruit, gennitings, quodlins. In August come plums of all sorts in fruit, pears, apricocks, barberries, filberds, musk melons, monks-hoods, of all colours. In September come grapes, apples, poppies of all colours, peaches, melocotones, nectarines, cornelians, wardens, quinces. In October and the beginning of November come services, medlars, bullaces, roses cut or removed to come late, hollyoaks, and suchlike. These particulars are for the climate of London; but my meaning is perceived, that you may have ver perpetuum, as the place affords.
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