who tended to the same end, but in a more dark and dissembling manner, as Tacitus saith of him, "Occultior, non melior," wherein Sallust concurreth, "ore probo, animo inverecundo," made it his design, by infinite secret engines to cast the state into an absolute anarchy and confusion, that the state might cast itself into his arms for necessity and protection, and so the sovereign power be put upon him, and he never seen in it: and when he had brought it, as he thought, to that point, when he was chosen consul alone, as never any was, yet he could make no great matter of it, because men understood him not; but was fain, in the end, to go the beaten track of getting arms into his hands, by colour of the doubt of Cæsar's designs: so tedious, casual, and unfortunate are these deep dissimulations: whereof, it seemeth, Tacitus made his judgment, that they were a cunning of an inferior form in regard of true policy; attributing the one to Augustus, the other to Tiberius; where, speaking of Livia, he saith, "Et cum artibus mariti simulatione filii bene composita:" for surely the continual habit of dissimulation is but a weak and sluggish cunning, and not greatly politic.
Another precept of this architecture of fortune is, to accustom our minds to judge of the proportion or value of things, as they conduce and are material to our particular ends; and that to do substantially, and not superficially. For we shall find the logical part, as I may term it, of some men's minds good, but the mathematical part erroneous; that is, they can well judge of consequences, but not of proportions and comparasons, preferring things of show and sense before things of substance and effect. So some fall in love with access to princes, others with popular fame and applause, supposing they are things of great purchase: when in many cases they are but matters of envy, peril, and impediment.
So some measure things according to the labour and difficulty, or assiduity, which are spent about them; and think, if they be ever moving, that they must needs advance and proceed: as Cæsar saith in a despising manner of Cato the Second, when he describeth how laborious and indefatigable he was to no great purpose; "Hæc omnia magno studio agebat." So in most things men are ready to abuse themselves in thinking the greatest means to be best, when it should be the fittest.
As for the true marshalling of men's pursuits towards their fortune, as they are more or less material, I hold them to stand thus: first the amendment of their own minds; for the remove of the impediments of the mind will sooner clear the passages of fortune than the obtaining fortune will remove the impediments of the mind. In the second place I set down wealth and means, which I know most men would have placed first; because of the general use which it beareth towards all variety of occasions: but that opinion, I may condemn with like reason as Machiavel doth that other, that moneys were the sinews of the wars; whereas, saith he, the true sinews of the wars are the sinews of men's arms, that is, a valiant, populous, and military nation: and he voucheth aptly the authority of Solon, who, when Crœsus showed him his treasury of gold, said to him, that if another came that had better iron, he would be master of his gold. In like manner it may be truly affirmed, that it is not moneys that are the sinews of fortune, but it is the sinews and steel of men's minds, wit, courage, audacity, resolution, temper, industry, and the like. In the third place I set down reputation, because of the peremptory tides and currents it hath; which, if they be not taken in their due time, are seldom recovered, it being extreme hard to play an after game of reputation. And lastly, I place honour, which is more easily won by any of the other three, much more by all, than any of them can be purchased by honour. To conclude this precept, as there is order and priority in matter, so is there in time, the preposterous placing whereof is one of the commonest errors; while men fly to their ends when they should intend their beginnings, and do not take things in order of time as they come on, but marshal them according to greatness, and not according to instance; not observing the good precept, "Quod nunc instat agamus."
Another precept of this knowledge is, not to embrace any matters which do occupy too great a quantity of time, but to have that sounding in a man's ears, "Sed fugit interea, fugit irreparabile tempus:" and that is the cause why those which take their course of rising by professions of burden, as lawyers, orators, painful divines, and the like, are not commonly so politic for their own fortunes, otherwise than in their ordinary way, because they want time to learn particulars, to wait occasions, and to devise plots.
Another precept of this knowledge is, to imitate nature, which doth nothing in vain; which surely a man may do if he do well interlace his business, and bend not his mind too much upon that which he principally intendeth. For a man ought in every particular action so to carry the motions of his mind, and so to have one thing under another, as if he cannot have that he seeketh in the best degree, yet to have it in a second, or so in a third; and if he can have no part of that which he purposed, yet to turn the use of it to somewhat else; and if he cannot make any thing of it for the present, yet to make it as a seed or somewhat in time to come; and if he can contrive no effect or substance from it, yet to win some good opinion by it, or the like. So that he should exact account of himself of every action, to reap somewhat, and not to stand amazed and confused if he fail of that he chiefly meant: for nothing is more impolitic than to mind actions wholly one by one; for he that doth so leeseth infinite occa-
