from man. Surely the wickedness of falsehood and breach of faith cannot possibly be so highly expressed, as in that it shall be the last peal to call the judgments of God upon the generations of men; it being foretold, that when Christ cometh, shall not find faith upon the earth.”

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OF REVENGE

From the Essays'

EVENGE is a kind of wild justice; which the more man's nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong putteth the law out of office. Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior: for it is a prince's part to pardon. and Solomon, I am sure, saith, "It is the glory of a man to pass by an offense." That which is past is gone and irrevocable, and wise men have enough to do with things present and to come; therefore, they do but trifle with themselves that labor in past matters. There is no man doth a wrong for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. Therefore, why should I be angry with a man for loving himself better than me? And if any man should do wrong merely out of ill-nature, why yet it is but like the thorn or brier, which prick and scratch because they can do no other. The most tolerable sort of revenge is for those wrongs which there is no law to remedy; but then, let a man take heed the revenge be such as there is no law to punish, else a man's enemy is still beforehand, and it is two for one. Some, when they take revenge, are desirous the party should know whence it cometh. This is the more generous; for the delight seemeth to be not so much in doing the hurt as in making the party repent. But base and crafty cowards are like the arrow that flieth in the dark. Cosmus, Duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable. "You shall read," saith he, "that we are commanded to forgive our enemies; but you never read that we are commanded to forgive our friends." But yet the spirit of Job was in a better tune: "Shall we," saith he, "take good at God's hands, and not be content to take evil also?" And so of friends

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in a proportion. This is certain, that a man that studieth revenge keeps his own wounds green, which otherwise would heal and do well. Public revenges are for the most part fortunate: as that for the death of Cæsar; for the death of Pertinax; for the death of Henry the Third of France; and many more. But in private revenges it is not so. Nay, rather vindictive persons live the life of witches; who, as they are mischievous, so end they infortunate.

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OF SIMULATION AND DISSIMULATION

From the Essays'

ISSIMULATION is but a faint kind of policy or wisdom; for it asketh a strong wit and a strong heart to know when to tell truth, and to do it. Therefore it is the weaker sort of politicians that are the great dissemblers.

Tacitus saith, "Livia sorted well with the arts of her husband and dissimulation of her son;" attributing arts of policy to Augustus, and dissimulation to Tiberius. And again, when Mucianus encourageth Vespasian to take arms against Vitellius, he saith, "We rise not against the piercing judgment of Augustus, nor the extreme caution or closeness of Tiberius." These properties of arts or policy, and dissimulation or closeness, are indeed habits and faculties several, and to be distinguished. For if a man have that penetration of judgment as he can discern what things are to be laid open, and what to be secreted, and what to be showed at half-lights, and to whom and when, (which indeed are arts of state and arts of life, as Tacitus well calleth them,) to him a habit of dissimulation is a hindrance and a poorness. But if a man cannot obtain to that judgment, then it is left to him generally to be close, and a dissembler. For where a man cannot choose or vary in particulars, there it is good to take the safest and wariest way in general; like the going softly, by one that cannot well see. Certainly the ablest men that ever were, have had all an openness and frankness of dealing, and a name of certainty and veracity: but then they were like horses well managed, for they could tell passing well when to stop or turn; and at such times when they thought the case indeed required dissimulation, if then they used it, it came

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to pass that the former opinion spread abroad of their good faith and clearness of dealing made them almost invisible.

There be three degrees of this hiding and veiling of a man's self. The first, Closeness, Reservation, and Secrecy; when a man leaveth himself without observation, or without hold to be taken, what he is. The second, Dissimulation, in the negative; when a man lets fall signs and arguments, that he is not that he is. And the third, Simulation, in the affirmative; when a man industriously and expressly feigns and pretends to be that he is not.

For the first of these, Secrecy: it is indeed the virtue of a confessor. And assuredly the secret man heareth many confessions; for who will open himself to a blab or a babbler? But if a man be thought secret, it inviteth discovery, as the more close air sucketh in the more open; and as in confession the reveal ing is not for worldly use, but for the ease of a man's heart, so secret men come to the knowledge of many things in that kind: while men rather discharge their minds than impart their minds. In few words, mysteries are due to secrecy. Besides (to say truth), nakedness is uncomely, as well in mind as body; and it addeth no small reverence to men's manners and actions, if they be not altogether open. As for talkers and futile persons, they are commonly vain and credulous withal; for he that talketh what he knoweth, will also talk what he knoweth not. Therefore set it down, that a habit of secrecy is both politic and moral. And in this part it is good that a man's face give his tongue leave to speak; for the discovery of a man's self by the tracts of his countenance is a great weakness and betraying, by how much it is many times more marked and believed than a man's words.

For the second, which is Dissimulation: it followeth many times upon secrecy by a necessity; so that he that will be secret must be a dissembler in some degree. For men are too cunning to suffer a man to keep an indifferent carriage between both, and to be secret, without swaying the balance on either side. They will so beset a man with questions, and draw him on, and pick it out of him, that without an absurd silence, he must show an inclination one way; or if he do not, they will gather as much by his silence as by his speech. As for equivocations, or oraculous speeches, they cannot hold out long. So that no man can be secret, except he give himself a little scope of dissimulation; which is, as it were, but the skirts or train of secrecy.

But for the third degree, which is Simulation and false profession: that I hold more culpable and less politic, except it be in great and rare matters. And therefore a general custom of simulation (which is this last degree) is a vice rising either of a natural falseness or fearfulness, or of a mind that hath some main faults; which because a man must needs disguise, it mak eth him practice simulation in other things, lest his hand should be out of use.

The great advantages of simulation and dissimulation are three. First, to lay asleep opposition, and to surprise; for where a man's intentions are published, it is an alarum to call up all that are against them. The second is, to reserve to a man's self a fair retreat; for if a man engage himself by a manifest declaration, he must go through or take a fall. The third is, the better to discover the mind of another; for to him that opens himself men will hardly show themselves adverse, but will fair let him go on, and turn their freedom of speech to freedom of thought. And therefore it is a good shrewd proverb of the Spaniard, "Tell a lie and find a troth;" as if there were no way of dis covery but by simulation. There be also three disadvantages to set it even. The first, that simulation and dissimulation commonly carry with them a show of fearfulness; which in any business doth spoil the feathers of round flying up to the mark. The second, that it puzzleth and perplexeth the conceits of many that perhaps would otherwise co-operate with him, and makes a man walk almost alone to his own ends. The third and greatest is,

that it depriveth a man of one of the most principal instruments for action; which is trust and belief. The best composition and temperature is, to have openness in fame and opinion; secrecy in habit; dissimulation in seasonable use; and a power to feign if there be no remedy.

OF TRAVEL

From the Essays'

RAVEL, in the younger sort, is a part of education; in the elder, a part of experience. He that traveleth into a country

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before he hath some entrance into the language, goeth to school, and not to travel. That young men travel under some tutor or grave servant, I allow well: so that he be such a one

that hath the language, and hath been in the country before; whereby he may be able to tell them what things are worthy to be seen in the country where they go, what acquaintances they are to seek, what exercises or discipline the place yielded. For else young men shall go hooded, and look abroad little. It is a strange thing, that in sea voyages, where there is nothing to be seen but sky and sea, men should make diaries; but in land travel, wherein so much is to be observed, for the most part they omit it; as if chance were fitter to be registered than observation. Let diaries therefore be brought in use. The things to be seen and observed are, the courts of princes, specially when they give audience to ambassadors; the courts of justice, while they sit and hear causes; and 'so of consistories ecclesiastic; the churches and monasteries, with the monuments which are therein extant; the walls and fortifications of cities and towns, and so the havens and harbors; antiquities and ruins; libraries; colleges, disputations, and lectures, where any are; shipping and navies; houses and gardens of state and pleasure, near great cities; armories; arsenals; magazines; exchanges; burses; warehouses; exercises of horsemanship, fencing, training of soldiers, and the like; comedies, such whereunto the better sort of persons. do resort; treasuries of jewels and robes; cabinets and rarities: and, to conclude, whatsoever is memorable in the places where they go. After all which the tutors or servants ought to make diligent inquiry. As for triumphs, masks, feasts, weddings, funerals, capital executions, and such shows, men need not to be put in mind of them: yet are they not to be neglected. If you will have a young man to put his travel into a little room, and in short time to gather much, this you must do. First, as was said, he must have some entrance into the language before he goeth. Then he must have such a servant or tutor as knoweth the country, as was likewise said. Let him carry with him also some card or book, describing the country where he traveleth, which will be a good key to his inquiry. Let him keep also a diary. Let him not stay long in one city or town; more or less as the place deserveth, but not long: nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town to another; which is a great adamant of acquaintance. Let him sequester himself from the company of his countrymen, and diet in such places where there is good company of the nation where he traveleth. Let him upon his removes from one place