No body can be healthful without exercise, neither natural body nor politic: and, certainly to a kingdom or estate a just and honourable war is the true exercise. A civil war, indeed, is like the heat of a fever; but a foreign war is like the heat of exercise, and serveth to keep the body in health; for, in a slothful peace, both courages will effeminate and manners corrupt; but howsoever it be for happiness, without all question for greatness, it maketh to be still for the most part in arms: and the strength of a veteran army (though it be a chargeable business), always on foot, is that which commonly giveth the law, or, at least, the reputation amongst all neighbour states, as may be well seen in Spain; which hath had, in one part or other, a veteran army almost continually, now by the space of six

score years.

To be master of the sea is an abridgment of a monarchy. Cicero, writing to Atticus of Pompey's preparation against Cæsar, saith, Consilium Pompeii plane Themistocleum est: putat enim, qui mari potitur, eum rerum potiri; and, without doubt, Pompey had tired out Cæsar, if upon vain confidence he had not left that way. We see the great effects of battles by sea. The battle of Actium decided the empire of the world. The battle of Lepanto arrested the greatness of the Turk. There be many examples, where seafights have been final to the war: but this is when princes or states have set up their rest upon the battles. But thus much is certain, that he that commands the sea is at great liberty, and may take as much and as little of the war as he will. Whereas those that be strongest by land are many times, nevertheless, in great straits. Surely, at this day, with us of Europe, the vantage of strength at sea (which is one of the principal dowries of this kingdom of Great Britain) is great; both because most of the kingdoms of Europe are not merely inland, but girt with the sea most part of their compass; and because the wealth of both Indies seems, in great part, but an accessary to the command of the seas.

The wars of latter ages seem to be made in the dark, in respect to the glory and honour which reflected upon men from the wars in ancient time. There be now, for martial encouragement, some degrees and orders of chivalry, which, nevertheless, are conferred promiscuously upon soldiers and no soldiers; and some remembrance, perhaps, upon

5 Ad Att. x. 8.

the escutcheon, and some hospitals for maimed soldiers, and such like things. But in ancient times, the trophies erected upon the place of the victory; the funeral laudatives and monuments for those that died in the wars; the crowns and garlands personal; the style of emperor, which the great kings of the world after borrowed; the triumphs of the generals upon their return; the great donatives and largesses upon the disbanding of the armies, were things able to inflame all men's courages; but, above all, that of the triumph amongst the Romans was not pageants, or gaudery, but one of the wisest and noblest institutions that ever was. For it contained three things; honour to the general, riches to the treasury out of the spoils, and donatives to the army. But that honour, perhaps, were not fit for monarchies; except it be in the person of the monarch himself or his sons; as it came to pass in the times of the Roman emperors, who did impropriate the actual triumphs to themselves and their sons, for such wars as they did achieve in person; and left only for wars achieved by subjects some triumphal garments and ensigns to the general.

To conclude: no man can by care taking (as the Scripture saith) add a cubit to his stature, in this little model of a man's body; but in the great frame of kingdoms and commonwealths, it is in the power of princes, or estates, to add amplitude and greatness to their kingdoms. For by introducing such ordinances, constitutions, and customs as we have now touched, they may sow greatness to their posterity and succession. But these things are commonly not observed, but left to take their chance.

XXX. OF REGIMEN OF HEALTH.

There is a wisdom in this beyond the rules of physic: a man's own observation, what he finds good of, and what he finds hurt of, is the best physic to preserve health. But it is a safer conclusion to say, This agreeth not well with me, therefore I will not continue it; than this, I find no offence of this, therefore I may use it. For strength of nature in youth passeth over many excesses which are owing a man till his age. Discern of the coming on of years, and think not to do the same thing still; for age will not be defied. Beware of sudden change in any great point of diet, and, if necessity enforce it, fit the rest to it for it is a secret both in nature and state, that it is safer to change many things than one. Examine thy customs

;

of diet, sleep, exercise, apparel, and the like; and try, in anything thou shalt judge hurtful, to discontinue it by little and little; but so, as if thou dost find any inconvenience by the change, thou come back to it again; for it is hard to distinguish that which is generally held good and wholesome from that which is good particularly, and fit for thine own body. To be free-minded and cheerfully-disposed at hours of meat and sleep, and of exercise, is one of the best precepts of long lasting. As for the passions and studies of the mind; avoid envy, anxious fears, anger, fretting inwards, subtile and knotty inquisitions, joys and exhilarations in excess, sadness not communicated. Entertain hopes, mirth rather than joy, variety of delights rather than surfeit of them; wonder and admiration, and therefore novelties; studies that fill the mind with splendid and illustrious objects, as histories, fables, and contemplations of nature. If you fly physic in health altogether, it will be too strange for your body when you shall need it. If you make it too familiar, it will work no extraordinary effect when sickness cometh. I commend rather some diet for certain seasons, than frequent use of physic, except it be grown into a custom; for those diets alter the body more, and trouble it less. Despise no new accident in your body, but ask opinion of it. In sickness, respect health principally: and in health, action; for those that put their bodies to endure in health, may, in most sicknesses which are not very sharp, be cured only with diet and tendering. Celsus could never have spoken it as a physician, had he not been a wise man withal, when he giveth it for one of the great precepts of health and lasting, that a man do vary and interchange contraries; but with an inclination to the more benign extreme: use fasting and full eating, but rather full eating; watching and sleep, but rather sleep; sitting and exercise, but rather exercise, and the like: so shall nature be cherished, and yet taught masteries." Physicians are some of them so pleasing and conformable to the humour of the patient, as they press not the true cure of the disease; and some other are so regular in proceeding according to art for the disease, as they respect not sufficiently the condition of the patient. Take one of a middle temper; or, if it may not be found in one man, combine two of either sort; and forget not to call as well the best acquainted with your body, as the best reputed of for his faculty.

Celsus de Med. i. 1.

XXXI. OF SUSPICION.

Suspicions amongst thoughts are like bats amongst birds, they ever fly by twilight. Certainly they are to be repressed, or at the least well guarded; for they cloud the mind, they lose friends, and they check with business, whereby business cannot go on currently and constantly. They dispose kings to tyranny, husbands to jealousy, wise men to irresolution and melancholy. They are defects, not in the heart, but in the brain, for they take place in the stoutest natures: as in the example of Henry the Seventh of England; there was not a more suspicious man nor a more stout: and in such a composition they do small hurt. For commonly they are not admitted but with examination, whether they be likely or no; but in fearful natures they gain ground too fast. There is nothing makes a man suspect much, more than to know little : and, therefore, men should remedy suspicion by procuring to know more, and not to keep their suspicions in smother. What would men have? Do they think those they employ and deal with are saints? Do they not think they will have their own ends, and be truer to themselves than to them? Therefore there is no better way to moderate suspicions, than to account upon such suspicions as true, and yet to bridle them as false: for so far a man ought to make use of suspicions as to provide, as if that should be true that he suspects, yet it may do him no hurt. Suspicions that the mind of itself gathers are but buzzes ; but suspicions that are artificially nourished, and put into men's heads by the tales and whisperings of others, have stings. Certainly, the best means to clear the way in this same wood of suspicion is frankly to communicate them with the party that he suspects; for thereby he shall be sure to know more of the truth of them than he did before; and withal shall make that party more circumspect, not to give further cause of suspicion; but this would not be done to men of base natures; for they, if they find themselves once suspected, will never be true. The Italian says, Sospetto licentia fede, as if suspicion did give a passport to faith; but it ought rather to kindle it to discharge itself.

XXXII. OF DISCOURSE.

Some in their discourse desire rather commendation of wit, in being able to hold all arguments, than of judgment

in discerning what is true; as if it were a praise to know what might be said, and not what should be thought. Some have certain common places and themes, wherein they are good, and want variety; which kind of poverty is for the most part tedious, and when it is once perceived, ridiculous. The honourablest part of talk is to give the occasion; and again to moderate and pass to somewhat else; for then a man leads the dance. It is good in discourse and speech of conversation, to vary and intermingle speech of the present occasion with arguments; tales with reason; asking of questions with telling of opinions; and jest with earnest: for it is a dull thing to tire, and, as we say now, to jade anything too far. As for jest, there be certain things which ought to be privileged from it; namely, religion, matters of state, great persons, any man's present business of importance, and any case that deserveth pity. Yet there be some that think their wits have been asleep, except they dart out somewhat that is piquant, and to the quick; that is a vein which would be bridled.

Parce, puer, stimulis, et fortius utere loris."

And, generally, men ought to find the difference between saltness and bitterness. Certainly, he that hath a satirical vein, as he maketh others afraid of his wit, so he had need be afraid of others' memory. He that questioneth much shall learn much, and content much; but especially if he apply his questions to the skill of the persons whom he asketh; for he shall give them occasion to please themselves in speaking, and himself shall continually gather knowledge. But let his questions not be troublesome, for that is fit for a poser; and let him be sure to leave other men their turns to speak. Nay, if there be any that would reign and take up all the time, let him find means to take them off, and bring others on: as musicians use to do with those that dance too long galliards. If you dissemble sometimes your knowledge of that you are thought to know, you shall be thought another time to know that you know not. Speech of a man's self ought to be seldom, and well chosen. I knew one was wont to say in scorn, he must needs be a wise man, he speaks so much of himself; and there is but one case wherein a man may commend himself with good grace, and that is in commending virtue in

Ovid. Met. ii. 127.