224 ADVANCEMENT OF LEARNING. [Book 



fittest for this variable argument of negotiation and occasions, is that 

 which Machiavel chose wisely and aptly for government ; namely dis 

 course upon histories or examples: for knowledge drawn freshly, and 

 in our view, out of particulars, knoweth the way best to particulars 

 again; and it hath much greater life for practice when the discourse 

 attendeth upon the example, than when the example attendeth upon 

 the discourse. For this is no point of order, as it scemeth at first, but 

 of substance : for when the example is the ground, being set down in 

 an history at large, it is set down with all circumstances, which may 

 sometimes control the discourse thereupon made, and sometimes 

 supply it as a very pattern for action : whereas the examples alledged 

 for the discourse s sake, are cited succinctly, and without particularity, 

 and carry a servile aspect towards the discourse which they are brought 

 in to make good. 



But this difference is not amiss to be remembered, that as history 

 of times is the best ground for discourse of government, such as 

 Machiavel handleth, so history of lives is the most proper for discourse 

 of business, because it is more conversant in private actions. Nay, 

 there is a ground of discourse for this purpose fitter than them both, 

 which is discourse upon letters ; such as are wise and weighty, as 

 many are of Cicero &quot; ad Atticum,&quot; and others. For letters have a great 

 and more particular representation of business than either chronicles 

 or lives. Thus have we spoken both of the matter and form of this 

 part of civil knowledge, touching negotiation, which we note to be 

 deficient. 



But yet there is another part of this part, which differeth as much 

 from that whereof we have spoken, as sapere and sibi sapcre ; the one 

 moving as it were to the circumference, the other to the centre : for 

 there is a wisdom of counsel, and again there is a wisdom of pressing 

 a man s own fortune, and they do sometimes meet, and often sever ; 

 for many are wise in their own ways that are weak for government or 

 counsel; like ants, which is a wise creature for itself, but very hurtful 

 for the garden. This wisdom the Romans did take much knowledge 

 of : : Nam pel sapiens,&quot; saith the comical poet, &quot; fingit fortunam sibi ; &quot; 

 and it grew to an adage, &quot; Faber quisque fortune proprirc : &quot; and Livy 

 attributed! it to Cato the first, &quot; in hoc viro tanta vis animi et ingenii 

 inerat, ut quocunque loco natus esset, sibi ipse fortunam facturus 

 videretur.&quot; 



This conceit or position, if it be too much declared and professed, 

 hath been thought a thing impolitic and unlucky, as was observed in 

 Timothcus the Athenian ; who having done many great services to the 

 estate in his government, and giving an account thereof to the people, 

 as the manner was, did conclude every particular with this clause, 

 &quot; and in this Fortune had no part.&quot; And it came so to pass that he 

 never prospered in anything he took in hand afterwards ; for this it. 

 too high and too arrogant, savouring of that which Ezekiel saith of 

 Pharaoh, &quot; Dicis, Fluvius est mcus, et ego feci memetipsum :&quot; or of 

 that which another prophet speaketh, that &quot;men offer sacrifices to 

 their nets and snares j &quot; and that which the poet expresseth, 



