Optimus ille animi vindex lædentia pectus Vincula qui rupit, dedoluitque semel. [Wouldst thou be free? The chains that gall thy breast With one strong effort burst, and be at rest.] Neither is the ancient rule amiss, to bend nature as a wa to a contrary extreme, whereby to set it right, understa ing it, where the contrary extreme is no vice. Let no man force a habit upon himself with a perpetual continuan but with some intermission. For both the pause reinforc the new onset; and if a man that is not perfect be ever practice, he shall as well practise his errors as his abiliti and induce one habit of both; and there is no means to h this but by seasonable intermissions. But let not a man tr his victory over his nature too far; for nature will lay bur a great time, and yet revive upon the occasion or temp tion. Like as it was with Æsop's damsel, turned from a to a woman, who sat very demurely at the board's end, a mouse ran before her. Therefore let a man either avd the occasion altogether; or put himself often to it, that may be little moved with it. A man's nature is best pe ceived in privateness, for there is no affectation; in passio for that putteth a man out of his precepts; and in a new ca or experiment, for there custom leaveth him. They a happy men whose natures sort with their vocations; othe wise they may say, multum incola fuit anima mea [my so hath been long a sojourner]; when they converse in tho things they do not affect. In studies, whatsoever a man con mandeth upon himself, let him set hours for it; but whats ever is agreeable to his nature, let him take no care for an and and ot a ance, er in lities, help trust buried empta a cat d, till avoid hat he st per assion, W case ey are other my soul those n com whatso for any OF CUSTOM AND EDUCATION MEN'S thoughts are much according to their incli their discourse and speeches according to their learn infused opinions; but their deeds are after as the been accustomed. And therefore, as Machiavel well (though in an evil-favored instance), there is no to the force of nature nor to the bravery of words, it be corroborate' by custom. His instance is, that achieving of a desperate conspiracy, a man should upon the fierceness of any man's nature, or his resol dertakings; but take such an one as hath had his formerly in blood. But Machiavel knew not of a Clement, nor a Ravillac, nor a Jaureguy, nor a B Gerard; yet his rule holdeth still that nature, nor gagement of words, are not so forcible as custom. O perstition is now so well advanced, that men of the firs are as firm as butchers by occupation; and votary2 res is made equipollent to custom even in matter of blo other things the predominancy of custom is ever visible; insomuch as a man would wonder to hear m fess, protest, engage, give great words, and then do they have done before; as if they were dead imag engines moved only by the wheels of custom. Wes the reign or tyranny of custom, what it is. The Ind mean the sect of their wise men) lay themselves upon a stack of wood, and so sacrifice themselves Nay the wives strive to be burned with the corpses husbands. The lads of Sparta, of ancient time, were be scourged upon the altar of Diana, without so m queching. I remember, in the beginning of Queen 1 Strengthened. Based on a vow. * Equally powerful. Fli perfect when it beginneth in young years: this we call cation; which is, in effect, but an early custom. So we in languages the tongue is more pliant to all expressions sounds, the joints are more supple to all feats of activity motions, in youth than afterwards. For it is true that learners cannot so well take the ply; except it be in s minds that have not suffered themselves to fix, but have k themselves open and prepared to receive continual ame ment, which is exceeding rare. But if the force of cust simple and separate be great, the force of custom copul and conjoined and collegiate is far greater. For there ample teacheth, company comforteth, emulation quickene glory raiseth: so as in such places the force of custom is his exaltation. Certainly the great multiplication of virt upon human nature resteth upon societies well ordained a disciplined. For commonwealths and good governments nourish virtue grown, but do not much mend the seeds. E the misery is, that the most effectual means are now appli to the ends least to be desired. XL OF FORTUNE Ir cannot be denied, but outward accidents conduce mu to fortune; favor, opportunity, death of others, occasio fitting virtue. But chiefly, the mould of a man's fortune in his own hands. Faber quisque fortunæ suæ [Every one the architect of his own fortune], saith the poet." And th 5 At its height. be not stonds' nor restiveness in a man's nature; but 1 Stops. The often interlaced this speech, and in this Fortune had no p never prospered in anything he undertook afterwards. tainly there be, whose fortunes are like Homer's verses, have a slide and easiness more than the verses of other po as Plutarch saith of Timoleon's fortune, in respect of tha Agesilaus or Epaminondas. And that this should be, doubt it is much in a man's self. XLI OF USURY MANY have made witty invectives against usury. Th say that it is a pity the devil should have God's part, whi is the tithe. That the usurer is the greatest Sabbath-break because his plough goeth every Sunday. That the usurer the drone that Virgil speaketh of; Ignavum fucos pecus a præsepibus arcent. [They drive away the drones, a slothful race, from t hives.] That the usurer breaketh the first law that was ma for mankind after the fall, which was, in sudore vultus t comedes panem tuum; not, in sudore vultus alieni [in t sweat of thy face shalt thou eat bread-not in the sweat another's face]. That usurers should have orange-tawn bonnets, because they do judaize. That it is against natur for money to beget money; and the like. I say this only, the The color the Jews used 1 Interest, not necessarily excessive. to be required to wear. |