from them, except it be where they have great and potent heads; or where you meddle with the point of religion, or their customs, or means of life.

For their men of war, it is a dangerous state where they live and remain in a body and are used to donatives, whereof we see examples in the janizaries and pretorian bands of Rome; but trainings of men, and arming them in several places, and under several

commanders, and without donatives, are things of defence, and no danger.

Princes are like to heavenly bodies, which cause good or evil times; and which have much veneration, but no rest. All precepts concerning kings are in effect comprehended in these two remembrances, "memento quod es homo;" and "memento quod es Deus," or "vice Dei ;"3 the one bridleth their power, and the other their will.

THE greatest trust between man and man is the trust of giving counsel; for in other confidences men commit the parts of life, their lands, their goods, their children, their credit, some particular affair; but to such as they make their counsellors they commit the whole: by how much the more they are obliged to all faith and integrity. The wisest princes need not think it any diminution to their greatness, or derogation to their sufficiency to rely upon counsel. God himself is not without, but hath made it one of the great names of his blessed Son, "The Counsellor." Solomon hath pronounced that, "in counsel is stability." Things will have their first or second agitation: if they be not tossed upon the arguments of counsel, they will be tossed upon the waves of fortune; and be full of inconstancy, doing and undoing, like the reeling of a drunken man. Solomon's son found the force of counsel, as his father saw the necessity of it for the beloved kingdom of God was first rent and broken by ill counsel; upon which counsel there are set for our instruction the two marks whereby bad counsel is for ever best discerned, that it was young counsel for the persons, and violent counsel for the matter.

The ancient times do set forth in figure both the incorporation and inseparable conjunction of counsel with kings, and the wise and politic use of counsel by kings: the one, in that they say Jupiter did marry Metis, which signifieth counsel; whereby they in

tend that sovereignty is married to counsel; the other in that which followeth, which was thus : they say, after Jupiter was married to Metis, she conceived by him and was with child, but Jupiter suffered her not to stay till she brought forth, but eat her up whereby he became himself with child, and was delivered of Pallas Armed, out of his head. Which monstrous fable containeth a secret of empire, how kings are to make use of their counsel of state: that first, they ought to refer matters unto them, which is the first begetting or impregnation; but when they are elaborate, moulded, and shaped in the womb of their council, and grow ripe and ready to be brought forth, that then they suffer not their council to go through with the resolution and direction, as if it depended on them; but take the matter back into their own hands, and make it appear to the world, that the decrees and final directions (which, because they come forth with prudence and power, are resembled to Pallas Armed) proceeded from themselves; and not only from their authority, but (the more to add reputation to themselves) from their head and device.

Let us now speak of the inconveniences of counsel, and of the remedies. The inconveniences that have been noted in calling and using counsel, are three : first, the re

1 Remember that you are a man. 2 Remember that you are a God. 3 The vicegerent of God.

vealing of affairs, whereby they become less secret; secondly, the weakening of the authority of princes, as if they were less of themselves; thirdly, the danger of being unfaithfully counselled, and more for the good of them that counsel than of him that is counselled; for which inconveniences, the doctrine of Italy, and practice of France, in some kings' times, hath introduced cabinet councils; a remedy worse than the disease.

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As to secrecy, princes are not bound to communicate all matters with all counsellors, but may extract and select; neither is it necessary, that he that consulteth what he should do, should declare what he will do; but let princes beware that the unsecreting of their affairs comes not from themselves: and, as for cabinet councils, it may be their motto, plenus rimarum sum:"1 one futile person, that maketh it his glory to tell, will do more hurt than many, that know it their duty to conceal. It is true there be some affairs which require extreme secrecy, which will hardly go beyond one or two persons besides the king: neither are those counsels unprosperous; for, besides the secrecy, they commonly go on constantly in one spirit of direction without distraction: but then it must be a prudent king, such as is able to grind with a hand-mill; and those inward counsellors had need also be wise men, and especially true and trusty to the king's ends; as it was with King Henry the Seventh of England, who in his greatest business imparted himself to none, except it were to Morton and Fox.

For weakening of authority the fable showeth the remedy: nay, the majesty of kings is rather exalted than diminished when they are in the chair of council; neither was there ever prince bereaved of his dependencies by his council, except where there hath been either an over-greatness in one counsellor, or an over strict combination in divers, which are things soon found and holpen.

For the last inconvenience, that men will counsel with an eye to themselves; certainly, "non inveniet fidem super terram," is meant of the nature of times, and not of all par

1 I am full of chinks.

2 He will not find faith on the earth.

Be

ticular persons. There be that are in nature faithful and sincere, and plain and direct, not crafty and involved: let princes, above all, draw to themselves such natures. sides, counsellors are not commonly so united, but that one counsellor keepeth sentinel over another; so that if any do counsel out of faction or private ends, it commonly comes to the king's ear: but the best remedy is, if princes know their counsellors, as well as their counsellors know them :

"Principis est virtus maxima nosse suos."3 And on the other side, counsellors should not be too speculative into their sovereign's person. The true composition of a counsellor is, rather to be skilful in their master's business than in his nature; for then he is like to advise him, and not to feed his humour. It is of singular use to princes if they take the opinions of their council both separately and together; for private opinion is more free, but opinion before others is more reverend. In private, men are more bold in their own humours; and in consort, men are more obnoxious to others' humours, therefore it is good to take both; and of the inferior sort rather in private, to preserve freedom; of the greater, rather in consort, to preserve respect. It is in vain for princes to take counsel concerning matters, if they take no counsel likewise concerning persons; for all matters are as dead images; and the life of the execution of affairs resteth in the good choice of persons: neither is it enough to consult concerning persons, "secundum genera,' as in an idea or mathematical description, what the kind and character of the person should

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be; for the greatest errors are committed, and the most judgment is shown, in the choice of individuals. 66 It was truly said, Optimi consiliarii mortui :"5 "books will speak plain when counsellors blanch;" therefore it is good to be conversant in them, specially the books of such as themselves have been actors upon the stage.

The councils at this day in most places are but familiar meetings, where matters are rather talked on than debated; and they run

3 A king's chief virtue is to know his men.
According to their kinds.

5 The dead are the best advisers.

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too swift to the order or act of council. It were better that in causes of weight the matter were propounded one day and not spoken to till the next day; "in nocte consilium:"1 so was it done in the commission of union between England and Scotland, which was a grave and orderly assembly. I commend set days for petitions; for both it gives the suitors more certainty for their attendance, and it frees the meetings for matters of estate, that they may "hoc agere." In choice of committees for ripening business for the council, it is better to choose indifferent persons, than to make an indifferency by putting in those that are strong on both sides. I commend, also, standing commissions; as for trade, for treasure, for war, for suits, for some provinces; for where there be divers particular councils, and but one council of estate (as it is in Spain), they are, in effect, no more than standing commissions, save that

they have greater authority. Let such as are to inform councils out of their particular professions, (as lawyers, seamen, mintmen, and the like,) be first heard before committees; and then, as occasion serves, before the council; and let them not come in multitudes, or in a tribunitious manner; for that is to clamour councils, not to inform them. A long table and a square table, or seats about the walls, seem things of form, but are things of substance; for at a long table a few at the upper end, in effect, sway all the business; but in the other form there is more use of the counsellors' opinions that sit lower. A king, when he presides in council, let him beware how he opens his own inclination too much in that which he propoundeth; for else counsellors will but take the wind of him, and instead of giving free counsel, will sing him a song of "placebo."3

3 1 will make myself agreeable.

FORTUNE is like the market, where many times, if you can stay a little, the price will fall; and again, it is sometimes like Sibylla's offer, which at first offereth the commodity at full, then consumeth part and part, and still holdeth up the price; for occasion (as it is in the common verse) turneth a bald noddle after she hath presented her locks in front, and no hold taken; or, at least, turneth the handle of the bottle first to be received, and after the belly, which is hard to clasp. There is surely no greater wisdom than well to time the beginnings and onsets of things. Dangers are no more light,i f they once seem light; and more dangers have deceived men than forced them: nay, it were better to meet some dangers half-way, though they come nothing near, than to keep too long a watch upon their approaches; for if a man watch too long, it is odds he will fall asleep. On

The

the other side, to be deceived with too long shadows, (as some have been when the moon was low, and shone on their enemies' back,) and so to shoot off before the time; or to teach dangers to come on by over early buckling towards them, is another extreme. ripeness or unripeness of the occasion (as we said) must ever be well weighed; and generally it is good to commit the beginnings of all great actions to Argus with his hundred eyes, and the ends to Briareus with his hundred hands; first to watch and then to speed; for the helmet of Pluto, which maketh the politic man go invisible, is secrecy in the council, and celerity in the execution; for when things are once come to the execution, there is no secrecy comparable to celerity; like the motion of a bullet in the air, which flieth so swift as it outruns the eye.

We take cunning for a sinister, or crooked wisdom; and certainly there is great difference between a cunning man and wise man, not only in point of honesty, but in point of ability. There be that can pack the cards, and yet cannot play well; so there are some that are good in canvasses and factions, that are otherwise weak men. Again, it is one thing to understand persons, and another thing to understand matters; for many are perfect in men's humours that are not greatly capable of the real part of business, which is the constitution of one that hath studied men more than books. Such men are fitter for practice than for counsel, and they are good but in their own alley turn them to new

men,

and they have lost their aim; so as the old rule, to know a fool from a wise man, "Mitte ambos nudos ad ignotos, et videbis,"1 doth scarce hold for them; and, because these cunning men are like haberdashers of small wares, it is not amiss to set forth their shop.

It is a point of cunning to wait upon him with whom you speak with your eye, as the Jesuits give it in precept; for there be many wise men that have secret hearts and transparent countenances: yet this would be done with a demure abasing of your eye sometimes, as the Jesuits also do use.

Another is, that when you have anything to obtain of present dispatch, you entertain and amuse the party with whom you deal with some other discourse, that he be not too much awake to make objections. I knew a counsellor and secretary that never came to queen Elizabeth of England with bills to sign, but he would always first put her into some discourse of estate, that she might the less mind the bills.

The like surprise may be made by moving things when the party is in haste, and cannot stay to consider advisedly of that is moved.

If a man would cross a business that he doubts some other would handsomely and effectually move, let him pretend to wish it

well, and move it himself, in such sort as may foil it.

The breaking off in the midst of that, one was about to say, as if he took himself up, breeds a greater appetite in him, with whom you confer, to know more.

And because it works better when anything seemeth to be gotten from you by question than if you offer it of yourself, you may lay a bait for a question, by showing another visage and countenance than you are wont; to the end, to give occasion for the party to ask what the matter is of the change, as Nehemiah did, " And I had not before that time been sad before the king."

In things that are tender and unpleasing, it is good to break the ice by some whose words are of less weight, and to reserve the more weighty voice to come in as by chance, so that he may be asked the question upon the other's speech; as Narcissus did, in relating to Claudius the marriage of Messalina and Silius.

In things that a man would not be seen in himself, it is a point of cunning to borrow the name of the world; as to say, "The world says," or "There is a speech abroad."

I knew one that, when he wrote a letter, he would put that which was most material in the postscript, as if it had been a bye

matter.

I knew another that, when he came to have speech, he would pass over that that he intended most: and go forth and come back again, and speak of it as of a thing that he had almost forgot.

Some procure themselves to be surprised at such times as it is like the party that they work upon will suddenly come upon them, and to be found with a letter in their hand, or doing somewhat which they are not accustomed, to the end they may be apposed of those things which of themselves they are desirous to utter.

It is a point of cunning to let fall those words in a man's own name which he would have another man learn and use, and thereupon take advantage. I knew two that were competitors for the secretary's place, in queen

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