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LI. OF FACTION. 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 to 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 neglected. Mean men, in their rising, must adhere; but great men, that have strength in themselves, were better to maintain themselves indifferent and neutral : yet even in beginners, to adhere so moderately, as he be a man of the one faction, which is most passable with 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 greater 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 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

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examples are of wars, but the 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 cyphers 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 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 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 two factions proceedeth not always of moderation, but of a trueness to a man's self, with end to make use of both. Certainly, in Italy, they hold it a little 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 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 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

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(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."

LII. OF CEREMONIES AND RESPECTS.

He that is only real, had need of 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 perperpetual letters commmendatory, 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 unaffected. 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 much to small observations ? Not to use ceremonies at all, is to teach others not to use them again ; and so diminisheth respect to himself; especially they be 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 shall be sure of familiarity; and therefore it is good a little to keep state ; amongst å 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 society, maketh himself cheap. To apply one's self to others, is good; so it be with demonstration, that a man doth it upon regard, and not upon facility. It is a good 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 further reason. Men 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 is loss also in business to be too full of respects, or to be too curious in observ. ing times and opportunities. Solomon saith, “He “ that considereth the wind shall not sow, and he " that looketh to the clouds shall not reap.” A wise man will make more opportunities than he finds. Men's behaviour should be like their apparel, not too strait or point device, but free for exercise or motion.

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LIII. OF PRAISE.

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Praise is the reflection of virtue, but it is as the glass, or body, which giveth the reflection ; if it be from the common people, it is commonly false and nought, and rather followeth vain persons than virtuous : for the common people understand not many excellent virtues : the lowest virtues draw praise from them, the middle virtues work in them astonishment or admiration ; but of the highest virtues they have no sense or perceiving at all; but shews and “ species virtutibus similes,” serve best with them. Certainly, fame is like a river, that beareth up things light and swollen, and drowns things weighty and solid; but if persons of quality and judgment concur, then it is (as the Scripture saith), “ Nomen bo- .

num instar unguenti fragrantis ;" it filleth all round about, and will not easily away ; for the odours of ointments are more durable than those of flowers. There be so many false points of praise, that a man may justly hold it a suspect. Some praises proceed merely of flattery; and if he be an ordinary flatterer, he will have certain common attributes, which may serve every man; if he be a cunning flatterer, he will follow the arch-flatterer, which is a man's self, and wherein a man thinketh best of himself, therein the flatterer will uphold him most : but if he be an impudent flatterer, look wherein a man is conscious to himself that he is most defective, and is most out of countenance in himself, that will the flatterer entitle him to, perforce, “spretà * conscientia.” Some praises come of good wishes

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