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wholly rejected, yet that negative is more pregnant of direction than an indefinite; as ashes are more generative than dust.

XXVI. OF SEEMING WISE.

Ir 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 shew 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 shew 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 to bear 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 subtilty, blanch 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

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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 foretel 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.

Ir 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 heathen; 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 what solitude is, and how far it extendeth. For a crowd 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 farther, 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; flour 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 Pom

pey, 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-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 specially a dream of Calpurnia; 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, calleth him venefica, witch; as if he had enchanted Cæsar. Augustus raised Agrippa, though of mean birth, to that height, as when he consulted with Mæcenas 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; Hæc 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 Plantianus. For he forced his eldest son to marry the daughter of Plantianus; and would often maintain Plantianus 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 good

ness 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 Commineus 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 Commineus might have made the same judgment also, if it had pleased him, of his second master Lewis the Eleventh, 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 halves. For there is no man that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth 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 sove

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