Of Plantations
Plantations are amongst ancient, primitive, and heroical works. When the world was young, it begat more children; but now it is old, it begets fewer: for I may justly account new plantations, to be the children of former kingdoms. I like a plantation in a pure soil; that is, where people are not displanted, to the end, to plant in others. For else it is rather an extirpation, than a plantation. Planting of countries, is like planting of woods; for you must make account to leese almost twenty years' profit, and expect your recompense in the end. For the principal thing, that hath been the destruction of most plantations, hath been the base and hasty drawing of profit, in the first years. It is true, speedy profit is not to be neglected, as far as may stand with the good of the plantation, but no further. It is a shameful and unblessed thing, to take the scum of people, and wicked condemned men, to be the people with whom you plant; and not only so, but it spoileth the plantation; for they will ever live like rogues, and not fall to work, but be lazy, and do mischief, and spend victuals, and be quickly weary, and then certify over to their country, to the discredit of the plantation. The people wherewith you plant ought to be gardeners, ploughmen, laborers, smiths, carpenters, joiners, fishermen, fowlers, with some few apothecaries, surgeons, cooks, and bakers. In a country of plantation, first look about, what kind of victual the country yields of itself to hand; as chestnuts, walnuts, pineapples, olives, dates, plums, cherries, wild honey, and the like; and make use of them. Then consider what victual or esculent things there are, which grow speedily, and within the year; as parsnips, carrots, turnips, onions, radish, artichokes of Hierusalem, maize, and the like. For wheat, barley, and oats, they ask too much labor; but with pease and beans you may begin, both because they ask less labor, and because they serve for meat, as well as for bread. And of rice, likewise cometh a great increase, and it is a kind of meat. Above all, there ought to be brought store of biscuit, oat-meal, flour, meal, and the like, in the beginning, till bread may be had. For beasts, or birds, take chiefly such as are least subject to diseases, and multiply fastest; as swine, goats, cocks, hens, turkeys, geese, house-doves, and the like. The victual in plantations, ought to be expended almost as in a besieged town; that is, with certain allowance. And let the main part of the ground, employed to gardens or corn, be to a common stock; and to be laid in, and stored up, and then delivered out in proportion; besides some spots of ground, that any particular person will manure for his own private. Consider likewise what commodities, the soil where the plantation is, doth naturally yield, that they may some way help to defray the charge of the plantation (so it be not, as was said, to the untimely prejudice of the main business), as it hath fared with tobacco in Virginia. Wood commonly aboundeth but too much; and therefore timber is fit to be one. If there be iron ore, and streams whereupon to set the mills, iron is a brave commodity where wood aboundeth. Making of bay-salt, if the climate be proper for it, would be put in experience. Growing silk likewise, if any be, is a likely commodity. Pitch and tar, where store of firs and pines are, will not fail. So drugs and sweet woods, where they are, cannot but yield great profit. Soap-ashes likewise, and other things that may be thought of. But moil not too much under ground; for the hope of mines is very uncertain, and useth to make the planters lazy, in other things. For government; let it be in the hands of one, assisted with some counsel; and let them have commission to exercise martial laws, with some limitation. And above all, let men make that profit, of being in the wilderness, as they have God always, and his service, before their eyes. Let not the government of the plantation, depend upon too many counsellors, and undertakers, in the country that planteth, but upon a temperate number; and let those be rather noblemen and gentlemen, than merchants; for they look ever to the present gain. Let there be freedom from custom, till the plantation be of strength; and not only freedom from custom, but freedom to carry their commodities, where they may make their best of them, except there be some special cause of caution. Cram not in people, by sending too fast company after company; but rather harken how they waste, and send supplies proportionably; but so, as the number may live well in the plantation, and not by surcharge be in penury. It hath been a great endangering to the health of some plantations, that they have built along the sea and rivers, in marish and unwholesome grounds. Therefore, though you begin there, to avoid carriage and like discommodities, yet build still rather upwards from the streams, than along. It concerneth likewise the health of the plantation, that they have good store of salt with them, that they may use it in their victuals, when it shall be necessary. If you plant where savages are, do not only entertain them, with trifles and gingles, but use them justly and graciously, with sufficient guard nevertheless; and do not win their favor, by helping them to invade their enemies, but for their defence it is not amiss; and send oft of them, over to the country that plants, that they may see a better condition than their own, and commend it when they return. When the plantation grows to strength, then it is time to plant with women, as well as with men; that the plantation may spread into generations, and not be ever pieced from without. It is the sinfullest thing in the world, to forsake or destitute a plantation once in forwardness; for besides the dishonor, it is the guiltiness of blood of many commiserable persons.
Of Praise
Praise is the reflection of virtue; but it is as the glass or body, which giveth the reflection. If it be from the common people, it is commonly false and naught; and rather followeth vain persons, than virtuous. For the common people understand not many excellent virtues. The lowest virtues draw praise from them; the middle virtues work in them astonishment or admiration; but of the highest virtues, they have no sense of perceiving at all. But shows, and species virtutibus similes, serve best with them. Certainly fame is like a river, that beareth up things light and swoln, and drowns things weighty and solid. But if persons of quality and judgment concur, then it is (as the Scripture saith) nomen bonum instar unguenti fragrantis. It fireth all round about, and will not easily away. For the odors of ointments are more durable, than those of flowers. There be so many false points of praise, that a man may justly hold it a suspect. Some praises proceed merely of flattery; and if he be an ordinary flatterer, he will have certain common attributes, which may serve every man; if he be a cunning flatterer, he will follow the archflatterer, which is a man's self; and wherein a man thinketh best of himself, therein the flatterer will uphold him most: but if he be an impudent flatterer, look wherein a man is conscious to himself, that he is most defective, and is most out of countenance in himself, that will the flatterer entitle him to perforce, spreta conscientia. Some praises come of good wishes and respects, which is a form due, in civility, to kings and great persons, laudando praecipere, when by telling men what they are, they represent to them, what they should be. Some men are praised maliciously, to their hurt, thereby to stir envy and jealousy towards them: pessimum genus inimicorum laudantium; insomuch as it was a proverb, amongst the Grecians, that he that was praised to his hurt, should have a push rise upon his nose; as we say, that a blister will rise upon one's tongue, that tells a lie. Certainly moderate praise, used with opportunity, and not vulgar, is that which doth the good. Solomon saith, He that praiseth his friend aloud, rising early, it shall be to him no better than a curse. Too much magnifying of man or matter, doth irritate contradiction, and procure envy and scorn. To praise a man's self, cannot be decent, except it be in rare cases; but to praise a man's office or profession, he may do it with good grace, and with a kind of magnanimity. The cardinals of Rome, which are theologues, and friars, and Schoolmen, have a phrase of notable contempt and scorn towards civil business: for they call all temporal business of wars, embassages, judicature, and other employments, sbirrerie, which is under-sheriffries; as if they were but matters, for under-sheriffs and catchpoles: though many times those under-sheriffries do more good, than their high speculations. St. Paul, when he boasts of himself, he doth oft interlace, I speak like a fool; but speaking of his calling, he saith, magnificabo apostolatum meum.
Of Prophecies
I mean not to speak of divine prophecies; nor of heathen oracles; nor of natural predictions; but only of prophecies that have been of certain memory, and from hidden causes. Saith the Pythonissa to Saul, To-morrow thou and thy son shall be with me. Homer hath these verses:
At domus AEneae cunctis dominabitur oris, Et nati natorum, et qui nascentur ab illis.
A prophecy, as it seems, of the Roman empire. Seneca the tragedian hath these verses:
—Venient annis
Saecula seris, quibus Oceanus
Vincula rerum laxet, et ingens
Pateat Tellus, Tiphysque novos
Detegat orbes; nec sit terris
Ultima Thule:
a prophecy of the discovery of America. The daughter of Polycrates, dreamed that Jupiter bathed her father, and Apollo anointed him; and it came to pass, that he was crucified in an open place, where the sun made his body run with sweat, and the rain washed it. Philip of Macedon dreamed, he sealed up bis wife's belly; whereby he did expound it, that his wife should be barren; but Aristander the soothsayer, told him his wife was with child, because men do not use to seal vessels, that are empty. A phantasm that appeared to M. Brutus, in his tent, said to him, Philippis iterum me videbis. Tiberius said to Galba, Tu quoque, Galba, degustabis imperium. In Vespasian's time, there went a prophecy in the East, that those that should come forth of Judea, should reign over the world: which though it may be was meant of our Savior; yet Tacitus expounds it of Vespasian. Domitian dreamed, the night before he was slain, that a golden head was growing, out of the nape of his neck: and indeed, the succession that followed him for many years, made golden times. Henry the Sixth of England, said of Henry the Seventh, when he was a lad, and gave him water, This is the lad that shall enjoy the crown, for which we strive. When I was in France, I heard from one Dr. Pena, that the Queen Mother, who was given to curious arts, caused the King her husband's nativity to be calculated, under a false name; and the astrologer gave a judgment, that he should be killed in a duel; at which the Queen laughed, thinking her husband to be above challenges and duels: but he was slain upon a course at tilt, the splinters of the staff of Montgomery going in at his beaver. The trivial prophecy, which I heard when I was a child, and Queen Elizabeth was in the flower of her years, was,
When hempe is spun
England's done:
whereby it was generally conceived, that after the princes had reigned, which had the principal letters of that word hempe (which were Henry, Edward, Mary, Philip, and Elizabeth), England should come to utter confusion; which, thanks be to God, is verified only in the change of the name; for that the King's style, is now no more of England but of Britain. There was also another prophecy, before the year of '88, which I do not well understand.
There shall be seen upon a day,
Between the Baugh and the May,
The black fleet of Norway.
When that that is come and gone,
England build houses of lime and stone,
For after wars shall you have none.
It was generally conceived to be meant, of the Spanish fleet that came in '88: for that the king of Spain's surname, as they say, is Norway. The prediction of Regiomontanus,
Octogesimus octavus mirabilis annus,
was thought likewise accomplished in the sending of that great fleet, being the greatest in strength, though not in number, of all that ever swam upon the sea. As for Cleon's dream, I think it was a jest. It was, that he was devoured of a long dragon; and it was expounded of a maker of sausages, that troubled him exceedingly. There are numbers of the like kind; especially if you include dreams, and predictions of astrology. But I have set down these few only, of certain credit, for example. My judgment is, that they ought all to be despised; and ought to serve but for winter talk by the fireside. Though when I say despised, I mean it as for belief; for otherwise, the spreading, or publishing, of them, is in no sort to be despised. For they have done much mischief; and I see many severe laws made, to suppress them. That that hath given them grace, and some credit, consisteth in three things. First, that men mark when they hit, and never mark when they miss; as they do generally also of dreams. The second is, that probable conjectures, or obscure traditions, many times turn themselves into prophecies; while the nature of man, which coveteth divination, thinks it no peril to foretell that which indeed they do but collect. As that of Seneca's verse. For so much was then subject to demonstration, that the globe of the earth had great parts beyond the Atlantic, which mought be probably conceived not to be all sea: and adding thereto the tradition in Plato's Timaeus, and his Atlanticus, it mought encourage one to turn it to a prediction. The third and last (which is the great one) is, that almost all of them, being infinite in number, have been impostures, and by idle and crafty brains merely contrived and feigned, after the event past.
Of Regiment Of Health
There is a wisdom in this; beyond the rules of physic: a man's own observation, what he finds good of, and what he finds hurt of, is the best physic to preserve health. But it is a safer conclusion to say, This agreeth not well with me, therefore, I will not continue it; than this, I find no offence of this, therefore I may use it. For strength of nature in youth, passeth over many excesses, which are owing a man till his age. Discern of the coming on of years, and think not to do the same things still; for age will not be defied. Beware of sudden change, in any great point of diet, and, if necessity enforce it, fit the rest to it. For it is a secret both in nature and state, that it is safer to change many things, than one. Examine thy customs of diet, sleep, exercise, apparel, and the like; and try, in any thing thou shalt judge hurtful, to discontinue it, by little and little; but so, as if thou dost find any inconvenience by the change, thou come back to it again: for it is hard to distinguish that which is generally held good and wholesome, from that which is good particularly, and fit for thine own body. To be free-minded and cheerfully disposed, at hours of meat, and of sleep, and of exercise, is one of the best precepts of long lasting. As for the passions, and studies of the mind; avoid envy, anxious fears; anger fretting inwards; subtle and knotty inquisitions; joys and exhilarations in excess; sadness not communicated. Entertain hopes; mirth rather than joy; variety of delights, rather than surfeit of them; wonder and admiration, and therefore novelties; studies that fill the mind with splendid and illustrious objects, as histories, fables, and contemplations of nature. If you fly physic in health altogether, it will be too strange for your body, when you shall need it. If you make it too familiar, it will work no extraordinary effect, when sickness cometh. I commend rather some diet for certain seasons, than frequent use of physic, except it be grown into a custom. For those diets alter the body more, and trouble it less. Despise no new accident in your body, but ask opinion of it. In sickness, respect health principally; and in health, action. For those that put their bodies to endure in health, may in most sicknesses, which are not very sharp, be cured only with diet, and tendering. Celsus could never have spoken it as a physician, had he not been a wise man withal, when he giveth it for one of the great precepts of health and lasting, that a man do vary, and interchange contraries, but with an inclination to the more benign extreme: use fasting and full eating, but rather full eating; watching and sleep, but rather sleep; sitting and exercise, but rather exercise; and the like. So shall nature be cherished, and yet taught masteries. Physicians are, some of them, so pleasing and conformable to the humor of the patient, as they press not the true cure of the disease; and some other are so regular, in proceeding according to art for the disease, as they respect not sufficiently the condition of the patient. Take one of a middle temper; or if it may not be found in one man, combine two of either sort; and forget not to call as well, the best acquainted with your body, as the best reputed of for his faculty.
Of Revenge
Revenge is a kind of wild justice; which the more man's nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office. Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince's part to pardon. And Solomon, I am sure, saith, It is the glory of a man, to pass by an offence. That which is past is gone, and irrevocable; and wise men have enough to do, with things present and to come; therefore they do but trifle with themselves, that labor in past matters. There is no man doth a wrong, for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. Therefore why should I be angry with a man, for loving himself better than me? And if any man should do wrong, merely out of ill-nature, why, yet it is but like the thorn or briar, which prick and scratch, because they can do no other. The most tolerable sort of revenge, is for those wrongs which there is no law to remedy; but then let a man take heed, the revenge be such as there is no law to punish; else a man's enemy is still before hand, and it is two for one. Some, when they take revenge, are desirous, the party should know, whence it cometh. This is the more generous. For the delight seemeth to be, not so much in doing the hurt, as in making the party repent. But base and crafty cowards, are like the arrow that flieth in the dark. Cosmus, duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable; You shall read (saith he) that we are commanded to forgive our enemies; but you never read, that we are commanded to forgive our friends. But yet the spirit of Job was in a better tune: Shall we (saith he) take good at God's hands, and not be content to take evil also? And so of friends in a proportion. This is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal, and do well. Public revenges are for the most part fortunate; as that for the death of Caesar; for the death of Pertinax; for the death of Henry the Third of France; and many more. But in private revenges, it is not so. Nay rather, vindictive persons live the life of witches; who, as they are mischievous, so end they infortunate.
Of Riches
I cannot call riches better than the baggage of virtue. The Roman word is better, impedimenta. For as the baggage is to an army, so is riches to virtue. It cannot be spared, nor left behind, but it hindereth the march; yea, and the care of it, sometimes loseth or disturbeth the victory. Of great riches there is no real use, except it be in the distribution; the rest is but conceit. So saith Solomon, Where much is, there are many to consume it; and what hath the owner, but the sight of it with his eyes? The personal fruition in any man, cannot reach to feel great riches: there is a custody of them; or a power of dole, and donative of them; or a fame of them; but no solid use to the owner. Do you not see what feigned prices, are set upon little stones and rarities? and what works of ostentation are undertaken, because there might seem to be some use of great riches? But then you will say, they may be of use, to buy men out of dangers or troubles. As Solomon saith, Riches are as a strong hold, in the imagination of the rich man. But this is excellently expressed, that it is in imagination, and not always in fact. For certainly great riches, have sold more men, than they have bought out. Seek not proud riches, but such as thou mayest get justly, use soberly, distribute cheerfully, and leave contentedly. Yet have no abstract nor friarly contempt of them. But distinguish, as Cicero saith well of Rabirius Posthumus, In studio rei amplificandae apparebat, non avaritiae praedam, sed instrumentum bonitati quaeri. Harken also to Solomon, and beware of hasty gathering of riches; Qui festinat ad divitias, non erit insons. The poets feign, that when Plutus (which is Riches) is sent from Jupiter, he limps and goes slowly; but when he is sent from Pluto, he runs, and is swift of foot. Meaning that riches gotten by good means, and just labor, pace slowly; but when they come by the death of others (as by the course of inheritance, testaments, and the like), they come tumbling upon a man. But it mought be applied likewise to Pluto, taking him for the devil. For when riches come from the devil (as by fraud and oppression, and unjust means), they come upon speed. The ways to enrich are many, and most of them foul. Parsimony is one of the best, and yet is not innocent; for it withholdeth men from works of liberality and charity. The improvement of the ground, is the most natural obtaining of riches; for it is our great mother's blessing, the earth's; but it is slow. And yet where men of great wealth do stoop to husbandry, it multiplieth riches exceedingly. I knew a nobleman in England, that had the greatest audits of any man in my time; a great grazier, a great sheep-master, a great timber man, a great collier, a great corn-master, a great lead-man, and so of iron, and a number of the like points of husbandry. So as the earth seemed a sea to him, in respect of the perpetual importation. It was truly observed by one, that himself came very hardly, to a little riches, and very easily, to great riches. For when a man's stock is come to that, that he can expect the prime of markets, and overcome those bargains, which for their greatness are few men's money, and be partner in the industries of younger men, he cannot but increase mainly. The gains of ordinary trades and vocations are honest; and furthered by two things chiefly: by diligence, and by a good name, for good and fair dealing. But the gains of bargains, are of a more doubtful nature; when men shall wait upon others' necessity, broke by servants and instruments to draw them on, put off others cunningly, that would be better chapmen, and the like practices, which are crafty and naught. As for the chopping of bargains, when a man buys not to hold but to sell over again, that commonly grindeth double, both upon the seller, and upon the buyer. Sharings do greatly enrich, if the hands be well chosen, that are trusted. Usury is the certainest means of gain, though one of the worst; as that whereby a man doth eat his bread, in sudore vultus alieni; and besides, doth plough upon Sundays. But yet certain though it be, it hath flaws; for that the scriveners and brokers do value unsound men, to serve their own turn. The fortune in being the first, in an invention or in a privilege, doth cause sometimes a wonderful overgrowth in riches; as it was with the first sugar man, in the Canaries. Therefore if a man can play the true logician, to have as well judgment, as invention, he may do great matters; especially if the times be fit. He that resteth upon gains certain, shall hardly grow to great riches; and he that puts all upon adventures, doth oftentimes break and come to poverty: it is good, therefore, to guard adventures with certainties, that may uphold losses. Monopolies, and coemption of wares for re-sale, where they are not restrained, are great means to enrich; especially if the party have intelligence, what things are like to come into request, and so store himself beforehand. Riches gotten by service, though it be of the best rise, yet when they are gotten by flattery, feeding humors, and other servile conditions, they may be placed amongst the worst. As for fishing for testaments and executorships (as Tacitus saith of Seneca, testamenta et orbos tamquam indagine capi), it is yet worse; by how much men submit themselves to meaner persons, than in service. Believe not much, them that seem to despise riches; for they despise them, that despair of them; and none worse, when they come to them. Be not penny-wise; riches have wings, and sometimes they fly away of themselves, sometimes they must be set flying, to bring in more. Men leave their riches, either to their kindred, or to the public; and moderate portions, prosper best in both. A great state left to an heir, is as a lure to all the birds of prey round about, to seize on him, if he be not the better stablished in years and judgment. Likewise glorious gifts and foundations, are like sacrifices without salt; and but the painted sepulchres of alms, which soon will putrefy, and corrupt inwardly. Therefore measure not thine advancements, by quantity, but frame them by measure: and defer not charities till death; for, certainly, if a man weigh it rightly, he that doth so, is rather liberal of another man's, than of his own.