The Second Book 175 



differences of things, but according to utility and fortune, 

 as the verse describes it, 



Prosperum et felix scelus virtus vocatur; * 



and again, 



Ille cnicem pretium sceleris tulit, hie diadema: " 



which the poets do speak satirically, and in indignation on 

 virtue's behalf; but books of poHcy do speak it seriously 

 and positively ; for so it pleaseth Machiavel to say, That if 

 Ccesar had been overthrown, he would have been more odious 

 than ever was Catiline ; ^ as if there had been no difference 

 but in fortune, between a very fury of lust and blood, and 

 the most excellent spirit (his ambition reserved) of the 

 world? Again, is there not a caution hkewise to be given 

 of the doctrines of morahties themselves, (some kinds of 

 them,) lest they make men too precise, arrogant, incom- 

 patible ; as Cicero saith of Cato, In Marco C atone hcBC bona 

 qucB videmus divina et egregia, ipsius scitote esse propria ; 

 qucB nonnunquam requirimus, ea sunt omnia non a naturd, 

 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 obhterate and take forth the evil. The fixing of the 

 good hath been practised by two means, vows or constant 

 resolutions, and observances or exercises; which are not 

 to be regarded so much in themselves, as because they keep 

 the mind in continual obedience. The obliteration of the 

 evil hath been practised by two means, some kind of 

 redemption or expiation of that which is past, and an 

 inception or account de novo, for the time to come. But 



* Senec. Here. Fur. 251. * Juv. Sat. xiii. 105. 



• Ma.chia.y . Disc, sopra T. Livio, I. x. • Cic. pro Mttr. xxix. 61. 



