and that his heart is no island cut off from other lands, but a continent that joins to them; if he be compassionate towards the afflictions of others, it shows that his heart is like the noble tree that is wounded itself when it gives the balm; 1 if he easily pardons and remits offences, it shows that his mind is planted above injuries, so that he cannot be shot; if he be thankful for small benefits, it shows that he weighs men's minds, and not their trash; but, above all, if he have St. Paul's perfection, that he would wish to be an anathema 2 from Christ for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ himself.

WE will speak of nobility, first, as a portion of an estate, then as a condition of particular persons. A monarchy, where there is no nobility at all, is ever a pure and absolute tyranny as that of the Turks; for nobility attempers sovereignty, and draws the

1 He probably here refers to the myrrh-tree. Incision is the method usually adopted for extracting the resinous juices of trees; as in the India-rubber and gutta-percha trees.

2 "A votive," and, in the present instance, a "vicarious offering." He alludes to the words of St. Paul in his Second Epistle to Timothy ii. 10: "Therefore I endure all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory."

eyes of the people somewhat aside from the line royal but for democracies they need it not; and they are commonly more quiet and less subject to sedition than where there are stirps of nobles; for men's eyes are upon the business, and not upon the persons; or if upon the persons, it is for the business sake, as fittest, and not for flags and pedigree. We see the Switzers last well, notwithstanding their diversity of religion and of cantons; for utility is their bond, and not respects. The United Provinces of the Low Countries 2 in their government excel; for where there is an equality the consultations are more indifferent, and the payments and tributes more cheerful. A great and potent nobility addeth majesty to a monarch, but diminisheth power, and putteth life and spirit into the people, but presseth their fortune. It is well when nobles are not too great for sovereignty nor for justice; and yet maintained in that height, as the insolency of inferiors may be broken upon them, before it come on too fast upon the majesty of kings. A numerous nobility causeth poverty and inconvenience in a state, for it is a surcharge of expense; and besides, it being of necessity that many of the nobility fall in time to be weak in fortune, it maketh a kind of disproportion between honor and means.

1 Consideration of, or predilection for, particular persons.

The Low Countries had then recently emancipated themselves from the galling yoke of Spain. They were called the Seven United Provinces of the Netherlands.

As for nobility in particular persons, it is a reverend thing to see an ancient castle or building not in decay, or to see a fair timber-tree sound and perfect; how much more to behold an ancient noble family, which hath stood against the waves and weathers of time! For new nobility is but the act of power, but ancient nobility is the act of time. Those that are first raised to nobility are commonly more virtuous, but less innocent than their descendants; for there is rarely any rising but by a commixture of good and evil arts; but it is reason the memory of their virtues remain to their posterity, and their faults die with themselves. Nobility of birth commonly abateth industry, and he that is not industrious, envieth him that is; besides, noble persons cannot go much higher; and he that standeth at a stay when others rise, can hardly avoid motions of envy. On the other side, nobility extinguisheth the passive envy from others towards them, because they are in possession of honor. Certainly, kings that have able men of their nobility shall find ease in employing them, and a better slide into their business; for people naturally bend to them, as born in some sort to command.

1 This passage may at first sight appear somewhat contradictory; but he means to say, that those who are first ennobled will commonly be found more conspicuous for the prominence of their qualities, both good and bad.

2 Consistent with reason and justice.

XV. OF SEDITIONS AND TROUBLES.

SHEPHERDS of people had need know the calendars of tempests in state, which are commonly greatest when things grow to equality; as natural tempests are greatest about the equinoctia,1 and as there are certain hollow blasts of wind and secret swellings of seas before a tempest, so are there in states:

"Ille etiam cæcos instare tumultus

Sæpe monet, fraudesque et operta tumescere bella." 2

Libels and licentious discourses against the state, when they are frequent and open; and in like sort false news, often running up and down, to the disadvantage of the state, and hastily embraced, are amongst the signs of troubles. Virgil, giving the pedigree of Fame, saith she was sister to the giants:

"Illam Terra parens, irâ irritata Deorum,

Extremam (ut perhibent) Coo Enceladoque sororem

As if fames were the relics of seditions past; but they are no less indeed the preludes of seditions to come. Howsoever, he noteth it right, that

1 The periods of the Equinoxes.

2 "He often warns, too, that secret revolt is impending, that treachery and open warfare are ready to burst forth."— Virg. Georg. i. 465.

8 "Mother Earth, exasperated at the wrath of the Deities, produced her, as they tell, a last birth, a sister to the giants Cous, and Enceladus."— Virg. Æn. iv. 179.

seditious tumults and seditious fames differ no more but as brother and sister, masculine and feminine; especially if it come to that, that the best actions of a state, and the most plausible, and which ought to give greatest contentment, are taken in ill sense, and traduced; for that shows the envy great, as Tacitus saith, "Conflatâ magnâ invidiâ, seu bene, seu male, gesta premunt."1 Neither doth it follow, that because these fames are a sign of troubles, that the suppressing of them with too much severity should be a remedy of troubles; for the despising of them many times checks them best, and the going about to stop them doth but make a wonder long-lived. Also that kind of obedience, which Tacitus speaketh of, is to be held suspected: "Erant in officio, sed tamen qui mallent imperantium mandata interpretari, quam exsequi; "2 disputing, excusing, cavilling upon mandates and directions, is a kind of shaking off the yoke, and assay of disobedience; especially if, in those disputings, they which are for the direction speak fearfully and tenderly, and those that are against it audaciously.

1 "Great public odium once excited, his deeds, whether good or whether bad, cause his downfall." Bacon has here quoted incorrectly, probably from memory. The words of Tacitus are (Hist. B. i. C. 7),: "Inviso semel principe, seu bene, seu male, facta premunt,' "The ruler once detested, his actions, whether good or whether bad, cause his downfall."

2 46 'They attended to their duties; but still, as preferring rather to discuss the commands of their rulers, than to obey them.”. Tac. Hist. ii. 39.