opus," that the work and carriage is more worth than the material, and enricheth a state more; as is notably seen in the Low Countrymen, who have the best mines 2 above ground in the world.

Above all things, good policy is to be used, that the treasure and moneys in a state be not gathered into few hands; for, otherwise, a state may have a great stock, and yet starve. And money is like muck, not good except it be spread. This is done chiefly by suppressing, or, at the least, keeping a strait hand upon the devouring trades of usury, engrossing great pasturages, and the like.

For removing discontentments, or, at least, the danger of them, there is in every state (as we know) two portions of subjects, the nobles and the commonalty. When one of these is discontent, the danger is not great; for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength, except the multitude be apt and ready to move of themselves; then is the danger, when the greater sort

1 "The workmanship will surpass the material.” — Ovid, Met. B. ii. 1. 5.

2 He alludes to the manufactures of the Low Countries.

8 Like manure.

4 Sometimes printed engrossing, great pasturages. By engrossing, is meant the trade of engrossers — men who buy up all that can be got of a particular commodity, then raise the price. By great pasturages is meant turning corn land into pasture. Of this practice great complaints had been made for near a century before Bacon's time, and a law passed to prevent it. See Lord Herbert of Cherbury's History of Henry VIII.

do but wait for the troubling of the waters amongst the meaner, that then they may declare themselves. The poets feign that the rest of the gods would have bound Jupiter, which he hearing of, by the counsel of Pallas, sent for Briareus, with his hundred hands, to come in to his aid; an emblem, no doubt, to show how safe it is for monarchs to make sure of the good-will of common people.

To give moderate liberty for griefs and discontentments to evaporate (so it be without too great insolency or bravery), is a safe way; for he that turneth the humors back, and maketh the wound bleed inwards, endangereth malign ulcers and pernicious imposthumations.

1

The part of Epimetheus might well become Prometheus, in the case of discontentments, for there is not a better provision against them. Epimetheus, when griefs and evils flew abroad, at last shut the lid, and kept Hope in the bottom of the vessel. Certainly, the politic and artificial nourish

The myth of Pandora's box, which is here referred to, is related in the Works and Days of Hesiod. Epimetheus was the personification of " Afterthought," while his brother Prometheus represented "Forethought," or prudence. It was not Epimetheus that opened the box, but Pandora — “ All-gift,” whom, contrary to the advice of his brother, he had received at the hands of Mercury, and had made his wife. In their house stood a closed jar, which they were forbidden to open. Till her arrival, this had been kept untouched; but her curiosity prompting her to open the lid, all the evils hitherto unknown to man flew out and spread over the earth, and she only shut it down in time to prevent the escape of Hope.

ing and entertaining of hopes, and carrying men from hopes to hopes, is one of the best antidotes against the poison of discontentments; and it is a certain sign of a wise government and proceeding, when it can hold men's hearts by hopes, when it cannot by satisfaction; and when it can handle things in such manner as no evil shall appear so peremptory, but that it hath some outlet of hope; which is the less hard to do, because both particular persons and factions are apt enough to flatter themselves, or at least to brave that which they believe not.

Also the foresight and prevention, that there be no likely or fit head whereunto discontented persons may resort, and under whom they may join, is a known but an excellent point of caution. I understand a fit head to be one that hath greatness and reputation, that hath confidence with the discontented party, and upon whom they turn their eyes, and that is thought discontented in his own particular which kind of persons are either to be won and reconciled to the state, and that in a fast and true manner; or to be fronted with some other of the same party that may oppose them, and so divide the reputation. Generally, the dividing and breaking of all factions and combinations that are adverse to the state, and setting them at distance, or, at least, distrust amongst themselves, is not one of the worst remedies; for it is a desperate case, if those that hold with the proceeding of the state be full of discord and faction, and those that are against it be entire and united.

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I have noted, that some witty and sharp speeches, which have fallen from princes, have given fire to seditions. Cæsar did himself infinite hurt in that speech Sylla nescivit literas, non potuit dictare," for it did utterly cut off that hope which men had entertained, that he would, at one time or other, give over his dictatorship. Galba undid himself by that speech, "Legi a se militem, non emi; "2 for it put the soldiers out of hope of the donative. Probus, likewise, by that speech, "Si vixero, non opus erit amplius Romano imperio militibus; " a speech of great despair for the soldiers, and many the like. Surely princes had need, in tender matters and ticklish times, to beware what they say, especially in these short speeches, which fly abroad like darts, and are thought to be shot out of their secret intentions; for as for large discourses, they are flat things, and not so much noted.

or

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1 "Sylla did not know his letters, and so he could not dictate." This saying is attributed by Suetonius to Julius Cæsar. It is a play on the Latin verb dictare, which means either "to dictate," to act the part of Dictator," according to the context. As this saying was presumed to be a reflection on Sylla's ignorance, and to imply that by reason thereof he was unable to maintain his power, it was concluded by the Roman people that Cæsar, who was an elegant scholar, feeling himself subject to no such inability, did not intend speedily to yield the reins of power. Suet. Vit. C. Jul. Cos. 77, i. and Cf. A. L. i. vii. 12.

2 That soldiers were levied by him, not bought.". Tac. Hist.

i. 5.

B "If I live, there shall no longer be need of soldiers in the Roman empire.” — Flav. Vop. Vit. Prob. 20.

Lastly, let princes, against all events, not be without some great person, one or rather more, of military valor, near unto them, for the repressing of seditions in their beginnings; for without that, there useth to be more trepidation in court upon the first breaking out of troubles than were fit, and the state runneth the danger of that which Tacitus saith: "Atque is habitus animorum fuit, ut pessimum facinus auderent pauci, plures vellent, omnes paterentur:"1 but let such military persons be assured, and well reputed of, rather than factious and popular; holding also good correspondence with the other great men in the state, or else the remedy is worse than the disease.

I HAD rather believe all the fables in the legends,2 and the Talmud, and the Alcoran, than that this universal frame is without a mind; and, therefore, God never wrought miracle to convince atheism,

1 "And such was the state of feeling, that a few dared to perpetrate the worst of crimes; more wished to do so; all submitted to it." Hist. i. 28.

2 He probably alludes to the legends or miraculous stories of the saints; such as walking with their heads off, preaching to the fishes, sailing over the sea on a cloak, &c. &c.

This is a book that contains the Jewish traditions, and the rabbinical explanations of the law. It is replete with wonderful narratives.