ESSAY LIV.

FACTION.

[1] MANY have an opinion not wise, that for a prince to govern his estate, or for a great person to govern his proceedings, according to the respect of factions, is a principal part of policy; whereas, contrariwise, the chiefest wisdom is, either in ordering those things which are general, and wherein men of several factions do nevertheless agree, or in dealing with correspondence to particular persons, one by one: but I say not, that the consideration of factions is to be neg[2] lected. Mean men, in their rising, must adhere; but great men, that have strength in themselves, were better to maintain themselves indifferent and neutral; but even in beginners, to adhere so moderately, as he be a man of the one faction, which is most passable with [3] the other, commonly giveth best way. The lower and weaker faction is the firmer in conjunction; and it is often seen, that a few that are stiff, do tire out a great [4] number that are more moderate. When one of the factions is extinguished, the remaining subdivideth; as the faction between Lucullus and the rest of the nobles of the senate (which they called "optimates") held out awhile against the faction of Pompey and Cæsar; but when the senate's authority was pulled [5] down, Cæsar and Pompey soon after brake. The faction or party of Antonius and Octavianus Cæsar, against Brutus and Cassius, held out likewise for a time; but when Brutus and Cassius were overthrown, then soon after Antonius and Octavianus brake and

subdivided. These examples are of wars, but the [6] same holdeth in private factions: and, therefore, those that are seconds in factions, do many times, when the faction subdivideth, prove principals; but many times also they prove ciphers and cashiered: for many a man's strength is in opposition; and when that faileth, he groweth out of use. It is commonly seen, that [7] men once placed, take in with the contrary faction to that by which they enter; thinking, belike, that they have the first sure, and now are ready for a new purchase. The traitor in faction lightly goeth away [8] with it; for when matters have stuck long in balancing, the winning of some one man casteth them, and he getteth all the thanks. The even carriage between [9] two factions proceedeth not always of moderation, but of a trueness to man's self, with end to make use of both. Certainly, in Italy, they hold it a little [10] suspect in popes, when they have often in their mouth, "Padre commune;" and take it to be a sign of one that meaneth to refer all to the greatness of his own house. Kings had need beware how they side [11] themselves, and make themselves as of a faction or party; for leagues within the state are ever pernicious to monarchies; for they raise an obligation paramount to obligation of sovereignty, and make the king "tanquam unus ex nobis," as was to be seen in the league of France. When factions are carried too high [12] and too violently, it is a sign of weakness in princes, and much to the prejudice both of their authority and business. The motions of factions under kings, ought to be like the motions (as the astronomers speak) of the inferior orbs, which may have their proper motions, but yet still are quietly carried by the higher motion of "primum mobile."

- ESSAY LV.

CEREMONIES AND RESPECTS.

[1] HE that is only real, had need have exceeding great parts of virtue; as the stone had need to be rich that is set without foil: but if a man mark it well, it is in praise and commendation of men, as it is in gettings and gains: for the proverb is true, "That light gains make heavy purses;" for light gains come thick, whereas great come but now and then; so it is true, that small matters win great commendation, because they are continually in use and in note; whereas the occasion of any great virtue cometh but on festivals; therefore it doth much add to a man's reputation, and is (as queen Isabella said) like perpetual letters commendatory, to have good forms: to attain them, it almost sufficeth not to despise them; for so shall a man observe them in others; and let him trust himself with the rest; for if he labour too much to express them, he shall lose their grace; which is to be natural and unaf[2] fected. Some men's behaviour is like a verse, wherein every syllable is measured; how can a man comprehend great matters, that breaketh his mind too [3] much to small observations? Not to use ceremonies at all, is to teach others not to use them again; and so diminish respect to himself; especially they are not to be omitted to strangers and formal natures; but the dwelling upon them, and exalting them above the moon, is not only tedious, but doth diminish the faith and credit of him that speaks: and, certainly, there is a kind of conveying of effectual and imprinting passages

amongst compliments, which is of singular use, if a man can hit upon it. Amongst a man's peers, a man. [4] shall be sure of familiarity; and therefore it is good a little to keep state: amongst a man's inferiors, one shall be sure of reverence; and therefore it is good a little to be familiar, He that is too much in any thing, so that he giveth another occasion of satiety, maketh himself cheap. To apply one's self to others, is [5] good; so it be with demonstration, that a man doth it upon regard, and not upon facility, It is a good [6] precept, generally in seconding another, yet to add somewhat of one's own: as, if you will grant his opinion, let it be with some distinction; if you will follow his motion, let it be with condition; if you allow his counsel, let it be with alleging farther reason. Men [7] had need beware how they be too perfect in compliments; for be they never so sufficient otherwise, their enviers will be sure to give them that attribute, to the disadvantage of their greater virtues. It [8] is loss also in business to be too full of respects, or to be too curious in observing times and opportunities. Solomon saith, "He that considereth the wind [9] shall not sow, and he that looketh to the clouds shall

not reap." A wise man will make more oppor- [10]

tunities than he finds. Men's behaviour should be like their apparel, not too strait or point device, but free for exercise or motion.

ESSAY LVI.

VAIN-GLORY.

[1] Ir was prettily devised of Æsop, the fly sat upon the axle-tree of the chariot wheel, and said, "What a [2] dust do I raise!" So are there some vain persons, that, whatsoever goeth alone, or moveth upon greater means, if they have never so little hand in it, they think [3] it is they that carry it. They that are glorious must needs be factious; for all bravery stands upon [4] comparisons. They must needs be violent to make good their own vaunts; neither can they be secret, and therefore not effectual: but according to the French proverb, "beaucoup de bruit, peu de fruit;"-" much [5] bruit, little fruit," Yet, certainly, there is use of this quality in civil affairs: where there is an opinion and fame to be created, either of virtue or greatness, [6] these men are good trumpeters. Again, as Titus Livius noteth, in the case of Antiochus and the Etolians, there are sometimes great effects of cross lies: as if a man that negotiates between two princes, to draw them to join in a war against a third, doth extol the forces of either of them above measure, the one to the other and sometimes he that deals between man and man raiseth his own credit with both, by pretending greater interest than he hath in either: and in these, and the like kinds, it often falls out, that somewhat is produced of nothing; for lies are sufficient to breed opinion, [7] and opinion brings on substance. In military commanders and soldiers, vain-glory is an essential point; for as iron sharpens iron, so by glory one courage