such a matter passed between two, to make it appear from which of them it first moved and began.

It is a way that some men have, to glance and dart at others by justifying themselves by negatives; as to 95 say, This I do not; as Tigellinus did towards Burrhus, saying, Se non diversas spes, sed incolumitatem imperatoris simpliciter spectare.

Some have in readiness so many tales and stories, as there is nothing they would insinuate but they can wrap roo it into a tale; which serveth both to keep themselves more in guard, and to make others carry it with more pleasure.

It is a good point of cunning for a man to shape the answer he would have, in his own words and propositions ; 105 for it makes the other party stick the less.

It is strange how long some men will lie in wait to speak somewhat they desire to say, and how far about they will fetch, and how many other matters they will beat over to come near it. It is a thing of great patience, 110 but yet of much use.

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A sudden, bold, and unexpected question doth many times surprise a man, and lay him open. Like to him that, having changed his name, and walking in Paul's, another suddenly came behind him, and called him by his true name; whereat straightways he looked back.

But these small wares and petty points of cunning are infinite, and it were a good deed to make a list of them; for that nothing doth more hurt in a State than that cunning men pass for wise.

But certainly some there are that know the resorts and falls of business, that cannot sink into the main of it; like a house that hath convenient stairs and entries, but never a fair room. Therefore you shall see them find out pretty looses in the conclusion, but are no ways able to examine or debate matters. And yet commonly they

take advantage of their inability, and would be thought wits of direction. Some build rather upon the abusing of others, and (as we now say) putting tricks upon them, than upon the soundness of their own proceedings. But Solomon saith, Prudens advertit ad gressus suos; stultus 10 divertit ad dolos.

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XXIII

Ot Wisdom for a Man's Self

AN ant is a wise creature for itself, but it is a shrewd thing in an orchard or garden. And certainly men that are great lovers of themselves waste the public. Divide with reason between self-love and society; and be so 5 true to thyself as thou be not false to others, especially to thy king and country. It is a poor centre of a man's actions, himself. It is right earth. For that only stands fast upon its own centre; whereas all things that have affinity with the heavens move upon the centre of 1o another, which they benefit.

The referring of all to a man's self is more tolerable in a sovereign prince, because themselves are not only themselves, but their good and evil is at the peril of the public fortune. But it is a desperate evil in a servant 15 to a prince, or a citizen in a republic. For whatsoever affairs pass such a man's hands, he crooketh them to his own ends; which must needs be often eccentric to the ends of his master or State. Therefore, let princes or States choose such servants as have not this mark; pt they mean their service should be made but the

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master's.

That which maketh the effect more pernicious is, that all proportion is lost. It were disproportion enough for the servant's good to be preferred before the master's ; but yet it is a greater extreme, when a little good of the 25 servant shall carry things against a great good of the And yet that is the case of bad officers, treasurers, ambassadors, generals, and other false and corrupt servants; which set a bias upon their bowl, of their own petty ends and envies, to the overthrow of 30 their master's great and important affairs. And for the most part the good such servants receive is after the model of their own fortune; but the hurt they sell for that good is after the model of their master's fortune. And certainly it is the nature of extreme self-lovers as 35 they will set a house on fire and it were but to roast their eggs. And yet these men many times hold credit with their masters, because their study is but to please them, and profit themselves; and for either respect they will abandon the good of their affairs.

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Wisdom for a man's self is, in many branches thereof, a depraved thing. It is the wisdom of rats, that will be sure to leave a house somewhat before it fall. It is the wisdom of the fox, that thrusts out the badger, who digged and made room for him. It is the wisdom of 45 crocodiles, that shed tears when they would devour. But that which is specially to be noted is, that those which (as Cicero says of Pompey) are sui amantes sine rivali, are many times unfortunate. And whereas they have all their time sacrificed to themselves, they be- 50 come in the end themselves sacrifices to the inconstancy of fortune; whose wings they thought by their selfwisdom to have pinioned.

XXIV

Of Innovations

As the births of living creatures at first are ill-shapen, so are all Innovations, which are the births of time. Yet, notwithstanding, as those that first bring honour into their family are commonly more worthy than most 5 that succeed, so the first precedent (if it be good) is seldom attained by imitation. For Ill, to man's nature

as it stands perverted, hath a natural motion, strongest in continuance; but Good, as a forced motion, strongest at first. Surely every medicine is an innovation, and 10 he that will not apply new remedies must expect new evils. For time is the greatest innovator; and if time of course alters things to the worse, and wisdom and counsel shall not alter them to the better, what shall be the end?

15 It is true that what is settled by custom, though it be not good, yet at least it is fit; and those things which have long gone together, are, as it were, confederate with themselves; whereas new things piece not so well; but, though they help by their utility, yet they trouble by their inconformity. Besides, they are

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