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number of the like points of husbandry; so as the earth seemed a sea to him in respect of the perpetual importation. It was truly observed by one, 'That himself came very hardly to a little riches, and very easily to great riches'; for when a man's stock is come to that, that he can expect the prime of markets, and overcome those bargains, which for their greatness are few men's money, and be 10 themselves to meaner persons than in

the best rise, yet when they are gotten by flattery, feeding humors, and other servile conditions, they may be placed amongst the worst. As for fishing for 5 testaments and executorships, as Tacitus saith of Seneca, Testamenta et orbos tanquam indagine capi [he took in bequests and wardships as with a net]; it is yet worse, by how much men submit

partner in the industries of younger men, he cannot but increase mainly. The gains of ordinary trades and vocations are honest, and furthered by two things chiefly: by diligence, and by a 15 good name for good and fair dealing; but the gains of bargains are of a more doubtful nature, when men shall wait upon others' necessity; broke by servants, and instruments to draw them on; put 20 off others cunningly that would be better chapmen, and the like practices, which are crafty and naught. As for the chopping of bargains, when a man buys not to hold, but to sell over again, that 25 commonly grindeth double, both upon the seller and upon the buyer. Sharings do greatly enrich, if the hands be well chosen that are trusted. Usury is the certainest means of gain, though one of the worst, as that whereby a man doth eat his bread in sudori vultus alieni in the sweat of another man's brow]; and besides, doth plough upon Sundays. But yet certain though it be, it hath 35 flaws, for that the scriveners and brokers do value unsound men, to serve their own turn. The fortune in being the first in an invention, or in a privilege, doth

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service. Believe not much them that seem to despise riches, for they despise them that despair of them, and none worse when they come to them. Be not penny-wise; riches have wings, and sometimes they fly away of themselves, sometimes they must be set flying to bring in more. Men leave their riches either to their kindred, or to the public; and moderate portions prosper best in both. A great estate left to an heir is as a lure to all the birds of prey round about to seize on him, if he be not the better stablished in years and judgments. Likewise glorious gifts and foundations are like sacrifices without salt, and but the painted sepulchers of alms, which soon will putrefy and corrupt inwardly. Therefore measure not thine advancements by quantity, but frame them by measure and defer not charities till death; for, certainly, if a man weigh it rightly, he that doth so is rather liberal of another man's than of his own.

XLII. OF YOUTH AND AGE

A man that is young in years may be

cause sometimes a wonderful overgrowth 40 old in hours if he have lost no time.

do

in riches, as it was with the first sugarman in the Canaries. Therefore, if a man can play the true logician, to have as well judgment as invention, he may great matters, especially if the times 45 be fit. He that resteth upon gains certain shall hardly grow to great riches. And he that puts all upon adventures, doth oftentimes break, and come to poverty: it is good therefore to guard 50 adventures with certainties that may uphold losses. Monopolies, and co-emption of wares for resale, where they are not restrained, are great means to enrich, especially if the party have intelligence 55 what things are like to come into request, and so store himself beforehand. Riches gotten by service, though it be of

But that happeneth rarely. Generally youth is like the first cogitations, not so wise as the second. For there is a youth in thoughts as well as in ages. And yet the invention of young men is more lively than that of old; and imaginations stream into their minds, better and, as it were, more divinely. Natures that have much heat, and great and violent desires and perturbations, are not ripe for action till they have passed the meridian of their years, as it was with Julius Cæsar and Septimius Severus, of the latter of whom it is said, Juventutem egit erroribus, imo furoribus plenam [he spent a youth full of errors, and even of acts of madness]. And yet he was the ablest emperor almost of all the

the edge whereof is soon turned — such as was Hermogenes, the rhetorician, whose books are exceeding subtle, who afterwards waxed stupid. A second sort 5 is of those that have some natural dispositions, which have better grace in youth than in age, such as is a fluent and luxuriant speech, which becomes youth well, but not age; so Tully saith of 10 Hortensius, Idem manebat, neque idem decebat. [He continued the same, when it was no longer becoming]. The third is of such as take too high a strain at the first, and are magnanimous more than tract of years can uphold; as was Scipio Africanus, of whom Livy saith in effect, Ultima primis cedebant [His end fell below his beginning].

list. But reposed natures may do well in youth, as it is seen in Augustus Cæsar, Cosmos, Duke of Florence, Gaston de Fois, and others. On the other side, heat and vivacity in age is an excellent composition for business. Young men are fitter to invent than to judge, fitter for execution than for counsel, and fitter for new projects than for settled business. For the experience of age, in things that fall within the compass of it, directeth them; but in new things abuseth them. The errors of young men are the ruin of business; but the errors of aged men amount but to this, that 15 more might have been done, or sooner. Young men, in the conduct and manage of actions, embrace more than they can hold; stir more than they can quiet; fly to the end, without consideration of the 20 means and degrees; pursue some few principles, which they have chanced upon, absurdly; care not to innovate, which draws unknown inconveniences; use extreme remedies at first; and, that 25 which doubleth all errors, will not acknowledge or retract them, like an unready horse, that will neither stop nor turn. Men of age object too much, consult too long, adventure too little, repent 30 too soon, and seldom drive business home to the full period, but content themselves with a mediocrity of success. Certainly it is good to compound employments of both, for that will be good for the pres- 35 ent, because the virtues of either age may correct the defects of both; and good for succession, that young men may be learners, while men in age are actors; and, lastly, good for extern ac- 40 cidents, because authority followeth old men, and favor and popularity youth. But for the moral part perhaps youth will have the preeminence, as age hath for the politic. A certain rabbin upon 45 the text, Your young men shall see visions, and your old men shall dream dreams,' inferreth that young men are admitted nearer to God than old, because vision is a clearer revelation than 50 a dream. And certainly the more a man drinketh of the world the more it intoxicateth; and age doth profit rather in the powers of understanding than in the virtues of the will and affections. 55 There be some have an over-early ripeness in their years, which fadeth betimes; these are, first, such as have brittle wits,

XLVII.- OF NEGOTIATING

It is generally better to deal by speech than by letter, and by the mediation of a third than by a man's self. Letters are good, when a man would draw an answer by letter back again; or when it may serve for a man's justification afterwards to produce his own letter; or where it may be danger to be interrupted, or heard by pieces. To deal in person is good, when a man's face breedeth regard, as commonly with inferiors; or in tender cases, where a man's eye upon the countenance of him with whom he speaketh may give him a direction how far to go; and generally, where a man will reserve to himself liberty, either to disavow or to expound. In choice of instruments, it is better to choose men of a plainer sort, that are like to do that that is committed to them, and to report back again faithfully the success, than those that are cunning to contrive out of other men's business somewhat to grace themselves, and will help the matter in report, for satisfaction sake. Use also such persons as affect the business wherein they are employed, for that quickeneth much; and such as are fit for the matter, as bold men for expostulation, fair-spoken men for persuasion. crafty men for inquiry and observation, froward and absurd men for business that doth not well bear out itself. also such as have been lucky, and prevailed before in things wherein you have employed them; for that breeds

Use

confidence, and they will strive to maintain their prescription.

abilities are like natural plants, that need pruning by study; and studies themselves do give forth directions too much at large, except they be bounded in by ex5 perience. Crafty men contemn studies, simple men admire them, and wise men use them. For they teach not their own use; but that is a wisdom without them, and above them, won by observation. Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested — that is, some books are to be read only in parts, others to be read, but not curiously, and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments and the meaner sort of books; else distilled books are like common distilled waters,

It is better to sound a person with whom one deals, afar off, than to fall pon the point at first, except you mean to surprise him by some short question. It is better dealing with men in appetite, than with those that are where they would be. If a man deal with another upon conditions, the start or first per- 10 formance is all; which a man cannot reasonably demand, except either the nature of the thing be such which must go before; or else a man can persuade the other party, that he shall still need 15 min some other thing; or else that he be counted the honester man. All practice is to discover, or to work. Men discover themselves in trust, in passion, at unawares; and of necessity, 20 when they would have somewhat done, and cannot find an apt pretext. If you would work any man, you must either know his nature and fashions, and so ead him, or his ends, and so persuade 25 flashy things. Reading maketh a full him, or his weakness and disadvantages, and so awe him, or those that have interest in him, and so govern him. In taling with cunning persons, we must ever consider their ends to interpret 30 their speeches, and it is good to say ttle to them, and that which they least ok for. In all negotiations of difficulty a man may not look to sow and reap at ace, but must prepare business, and so ripen it by degrees.

L. OF STUDIES

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man, conference a ready man, and writing an exact man. And therefore if a man write little he had need have a great memory; if he confer little he had need have a present wit; and if he read little he had need have much cunning to seem to know that he doth not. Histories make men wise, poets witty, the mathematics subtle, natural philosophy deep, moral grave, logic and rhetoric able to contend, Abeunt studia in mores [Studies develop into habits]. Nay, there is no stond or impediment in the wit but may be wrought out by fit studies, like 40 as diseases of the body may have appropriate exercises. propriate exercises. Bowling is good for the stone and reins, shooting for the lungs and breast, gentle walking for the stomach, riding for the head, and the like. So if a man's wit be wandering, let him study the mathematics, for in demonstrations, if his wit be called away never so little, he must begin again; if his wit be not apt to distinguish or find differences, let him study the schoolmen, for they are cymini sectores [hairsplitters]; if he be not apt to beat over matters and to call up one thing to prove and illustrate another, let him study the lawyer's cases. So every defect of the mind may have a special receipt.

Studies serve for delight, for ornament, and for ability. Their chief use for delight is in privateness and retiring; for ornament is in discourse; and for ability is in the judgment and disposition 45 of business. For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels and the plots and marshalling of affairs come best from those that are learned. 50 To spend too much time in studies is sloth; to use them too much for ornament is affectation; to make judgment wholly by their rules is the humor of a scholar. They perfect nature, and are perfected by experience. For natural

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SIR THOMAS BROWNE (1605-1682)

Browne is described by Mr. Saintsbury as the greatest prose-writer perhaps, when all things are taken together, in the whole range of English,' and all critics are agreed that he is one of the greatest. He was educated at Winchester and Oxford, studied medicine abroad, and took his doctor's degree at Leyden. He was only thirty when he wrote the work by which he is best known, Religio Medici, or A Physician's Religion. Circulated at first in manuscript, it was twice printed surreptitiously in 1642, and an authorized edition was published in 1643. It at once attracted attention and was translated into Latin, Dutch, French, and German. In 1637 Browne settled at Norwich, and there he spent the rest of his life in the enjoyment of a wide fame, both as a scholar and as a physician. He was knighted when Charles II visited the city in 1671. He wrote a great deal, and left many tracts, which were published after his death. His most considerable work is an exposure of popular superstitions entitled Pseudodoxia Epidemica or Vulgar and Common Errors (1648). Ten years later appeared Hydriotaphia Urn Burial, or a Discourse of the Sepulchral Urns lately found in Norfolk and The Garden of Cyrus, or the Quincuncial Lozenge, net-work plantations of the Ancients, artificially, naturally, mystically considered. Of the latter Coleridge says that Browne finds quincunxes in heaven above, quincunxes in earth below, quincunxes in the mind of man, quincunxes in tones, in optic nerves, in roots of trees, in leaves, in everything.' Browne has, however, much rarer virtues than curious learning and quaintness of phrase: he expresses the deep thoughts of an unusually well-balanced mind in a style not merely clear and dignified, but rich with a sustained and subtle harmony as of solemn music.

RELIGIO MEDICI

tenting myself to enjoy that happy style, than maligning those who refuse so glorious a title.

But because the name of a christian is become too general to express our faith, there being a geography of religion as well as lands, and every clime distinguished not only by their laws and limits, but circumscribed by their doctrines and rules of faith; to be particular, I am of that reformed new-cast religion, wherein I dislike nothing but the name; of the same belief our Savior taught, the apostles disseminated, the fathers authorized, and the martyrs confirmed, but by the sinister ends of princes, the ambition and avarice of prelates, and the fatal corruption of times, so decayed, impaired, and fallen from

For my religion though there be several circumstances that might persuade the world I have none at all, as 5 the general scandal of my profession, the natural course of my studies, the indifferency of my behavior and discourse in matters of religion, neither violently defending one, nor with that common 10 ardor and contention opposing another; yet in despite hereof, I dare, without usurpation, assume the honorable style of a christian. Not that I merely owe this title to the font, my education, or 15 clime wherein I was born, as being bred up either to confirm those principles my parents instilled into my understanding, or by a general consent proceed in the religion of my country: but having in 20 its native beauty, that it required the my riper years and confirmed judgment, seen and examined all, I find myself obliged by the principles of grace, and the law of mine own reason, to embrace no other name but this: neither doth herein my zeal so far make me forget the 25 general charity I owe unto humanity, as rather to hate than pity Turks, Infidels, and (what is worse) Jews; rather con

careful and charitable hands of these times to restore it to its primitive integrity. Now the accidental occasion whereupon, the slender means whereby, the low and abject condition of the person by whom so good a work was set on foot, which in our adversaries beget contempt and scorn, fills me with wonder, and is the very same objection the in

solent pagans first cast at Christ and his disciples.

circumstances, there is something in it of devotion. I could never hear the Ave-Mary bell without an elevation, or think it a sufficient warrant, because they 5 erred in one circumstance, for me to err in all, that is, in silence and dumb contempt. Whilst therefore they direct their devotions to her, I offer mine to God, and rectify the errors of their

At a solemn procession I have wept
abundantly, while my
while my consorts, blind
with opposition and prejudice, have fallen
into an excess of scorn and laughter.
There are questionless, both in Greek,
Roman, and African churches, solemni-
ties and ceremonies, whereof the wiser
zeals do make a christian use, and stand
condemned by us, not as evil in them-
selves, but as allurements and baits of
superstition to those vulgar heads that
look asquint on the face of truth, and
those unstable judgments that cannot
resist in the narrow point and center of
virtue without a reel or stagger to the
circumference.

Yet have I not so shaken hands with those desperate resolutions, who had rather venture at large their decayed bottom, than bring her in to be new trimmed in the dock; who had rather promiscuously retain all, than abridge any, and obstinately be what they are, than what they have been, as to stand 10 prayers, by rightly ordering mine own. in diameter and swords point with them. We have reformed from them, not against them; for omitting those improperations, and terms of scurrility betwixt us, which only difference our 15 affections, and not our cause, there is between us one common name and appellation, one faith and necessary body of principles common to us both. And therefore I am not scrupulous to con- 20 verse and live with them, to enter their churches in defect of ours, and either pray with them, or for them. I could never perceive any rational consequence from those many texts which prohibit 25 the Children of Israel to pollute themselves with the temples of the heathens; we being all christians, and not divided by such detested impieties as might profane our prayers, or the place wherein 30 we make them; or that a resolved conscience may not adore her Creator anywhere, especially in places devoted to his service; where if their devotions offend him, mine may please him; if theirs 35 profane it, mine may hallow it; holywater and crucifix (dangerous to the common people) deceive not my judgment, nor abuse my devotion at all. I am, I confess, naturally inclined to that 40 which misguided zeal terms superstition: my common conversation I do acknowledge austere, my behavior full of rigor, sometimes not without morosity; yet at my devotion I love to use the civility of 45 my knee, my hat, and hand, with all those outward and sensible motions which may express or promote my invisible devotion. I should violate my own arm rather than a church, nor 50 willingly deface the name of saint or martyr. At the sight of a cross or crucifix I can dispense with my hat, but scarce with the thought or memory of my Savior: I cannot laugh at, but 55 rather pity the fruitless journeys of pilgrims, or contemn the miserable condition of friars; for though misplaced in

As there were many reformers, so likewise many reformations; every country proceeding in a particular way and method, according as their national interest, together with their constitution and clime inclined them; some angrily, and with extremity; others calmly, and with mediocrity, not rending but easily dividing the community, and leaving an honest possibility of a reconciliation; which though peaceable spirits do desire, and may conceive that revolution of time and the mercies of God may effect, yet that judgment that shall consider the present antipathies between the two extremes, their contrarieties in condition, affection and opinion, may with the same hopes expect a union in the poles of heaven.

But to difference myself nearer, and draw into a lesser circle: there is no church, whose every part so squares unto my conscience; whose articles, constitutions, and customs, seem so consonant unto reason, and as it were framed to my particular devotion, as this whereof I hold my belief, the Church of England,

1 A church bell that tolls every day at six and twelve of the clock; at the hearing whereof, every one in what place soever, either of house or street, betakes himself to his prayer, which is commonly directed to the Virgin.

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