256 BACON 



much more conducive to practice that the discourse follow the 

 example, than that the example follow the discourse : and this 

 regards not only the order, but the thing itself; for when an 

 example is proposed as the basis of a discourse, it is usually pro- 

 posed with its whole apparatus of circumstances, which may 

 sometimes correct and supply it ; whence it becomes as a model 

 for imitation and practice ; whilst examples, produced for the 

 sake of the treatise, are but succinctly and nakedly quoted, and, 

 as slaves, wholly attend the call of the discourse. 



It is worth while to observe this difference, that as the 

 histories of times afford the best matter for discourses upon 

 politics, such as those of Machiavel, so the histories of lives 

 are most advantageously used for instructions of business, 

 because they contain all the possible variety of occasions and 

 affairs, as well great as small. Yet a more commodious foun- 

 dation may be had for the precepts of business than either of 

 these histories, and that is, the discoursing upon prudent and 

 serious epistles, such as those of Cicero to Atticus ; for epistles 

 represent business nearer and more to the life than either 

 annals or lives. And thus we have treated of the matter and 

 form of the first part of the doctrine of business, which regards 

 variety of occasions, and place it among the desiderata. 



There is another part of the doctrine of business differing 

 as much from the former as the being wise in general, and the 

 being wise for one's self; the one seems to move as from the 

 centre to the circumference, and the other as from the circum- 

 ference to the centre. For there is a certain prudence of giving 

 counsel to others, and another of looking to one's own affairs. 

 Both these, indeed, are sometimes found united, but oftenest 

 separate ; as many are prudent in the management of their own 

 private concerns, and weak in public administration, or the giv- 

 ing advice, like the ant, which is a wise creature for itself, but 

 pernicious in a garden. This virtue of self-wisdom was not 

 unknown even to the Romans, those great lovers of their coun- 

 try ; whence, says the comedian, " the wise man forms his own 

 fortune" 



" Nam pol sapiens fingit fortunam sibi ;"y 



and they had it proverbial amongst them " Every man's for- 

 tune lies in his own hand " " Faber quisque fortunse pro- 

 prise." So Livy gives this character of the elder Cato : " Such 



