186 OF THE ADVANCEMENT OF LEARNING 



because they are not read and revolved by men in their 

 mature and settled years, but confined almost to boys 

 and beginners ? But is it not true also, that much 

 less young men are fit auditors of matters of policy, 

 till they have been thoroughly seasoned in religion and 

 morality ; lest their judgements be corrupted, and made 

 apt to think that there are no true differences of things, 

 but according to utility and fortune, as the verse de 

 scribes it, Prosperum et felix scelus virtus vocatur ; 

 and again, Ille crucem pretium sceleris tulit, hie 

 diadema : which the poets do speak satirically, and 

 in indignation on virtue s behalf ; but books of policy 

 do speak it seriously and positively ; for so it pleaseth 

 Machiavel to say, That if Caesar had been overthrown, 

 he would have been more odious than ever was Catiline ; 

 as if there had been no difference, but in fortune, be 

 tween a very fury of lust and blood, and the most ex 

 cellent spirit (his ambition reserved) of the world ? 

 Again, is there not a caution likewise to be given of the 

 doctrines of moralities themselves (some kinds of them), 

 lest they make men too precise, arrogant, incompatible ; 

 as Cicero saith of Cato, In Marco Catone haec bona 

 quae videmus divina et egregia, ipsius scitote esse pro- 

 pria ; quae nonnunquam requirimus, ea sunt omnia 

 non a natura, sed a magistro ? Many other axioms 

 and advices there are touching those proprieties and 

 effects, which studies do infuse and instil into manners. 

 And so likewise is there touching the use of all those 

 other points, of company, fame, laws, and the rest, 

 which we recited in the beginning in the doctrine of 

 morality. 



14. But there is a kind of culture of the mind that 

 seemeth yet more accurate and elaborate than the rest, 

 and is built upon this ground ; that the minds of all 

 men are at some times in a state more perfect, and at 

 other times in a state more depraved. The purpose 

 therefore of this practice is to fix and cherish the good 

 hours of the mind, and to obliterate and take forth the 

 evil. The fixing of the good hath been practised by 

 two means, vows or constant resolutions, and observ- 



