MEN'S thoughts, are much according to their inclination; their discourse and speeches, according to their learning and infused opinions;but their deeds, are after as they have been accus-tomed. And therefore, as Machiavel well noteth (though in an evil-favored instance), there is no trusting to the force of nature, nor to the bravery of words, except it be corroborate by custom. His instance is, that for the achieving of a desperate conspiracy, a man should not rest upon the fierce-ness of any man's nature, or his resolute under-takings; but take such an one, as hath had his hands formerly in blood. But Machiavel knew not of a Friar Clement, nor a Ravillac, nor a Jaureguy, nor a Baltazar Gerard; yet his rule holdeth still, that nature, nor the engagement of words, are not so forcible, as custom. Only superstition is now so well advanced, that men of the first blood, are as firm as butchers by occupation; and votary reso-lution, is made equipollent to custom, even in mat-ter of blood. In other things, the predominancy of custom is everywhere visible; insomuch as a man would wonder, to hear men profess, protest, en-gage, give great words, and then do, just as they have done before; as if they were dead images, and engines moved only by the wheels of custom.
We see also the reign or tyranny of custom, what it is. The Indians (I mean the sect of their wise men)lay themselves quietly upon a stock of wood, and so sacrifice themselves by fire. Nay, the wives strive to be burned, with the corpses of their hus-bands. The lads of Sparta, of ancient time, were wont to be scourged upon the altar of Diana, with-out so much as queching. I remember, in the be-ginning of Queen Elizabeth's time of England, an Irish rebel condemned, put up a petition to the deputy, that he might be hanged in a withe, and not in an halter; because it had been so used, with former rebels. There be monks in Russia, for pen-ance, that will sit a whole night in a vessel of water, till they be engaged with hard ice. Many examples may be put of the force of custom, both upon mind and body. Therefore, since custom is the principal magistrate of man's life, let men by all means en-deavor, to obtain good customs. Certainly custom is most perfect, when it beginneth in young years: this we call education; which is, in effect, but an early custom. So we see, in languages, the tongue is more pliant to all expressions and sounds, the joints are more supple, to all feats of activity and motions, in youth than afterwards. For it is true, that late learners cannot so well take the ply; ex-cept it be in some minds, that have not suffered themselves to fix, but have kept themselves open, and prepared to receive continual amendment, which is exceeding rare. But if the force of cus-tom simple and separate, be great, the force of custom copulate and conjoined and collegiate, is far greater. For there example teacheth, company comforteth, emulation quickeneth, glory raiseth: so as in such places the force of custom is in his exaltation. Certainly the great multiplication of virtues upon human nature, resteth upon socie-ties well ordained and disciplined. For common-wealths, and good governments, do nourish virtue grown but do not much mend the deeds. But the misery is, that the most effectual means, are now applied to the ends, least to be desired.
Of Fortune Of Fortune IT CANNOT be denied, but outward accidents conduce much to fortune; favor, opportunity, death of others, occasion fitting virtue. But chiefly, the mould of a man's fortune is in his own hands.
Faber quisque fortunae suae, saith the poet. And the most frequent of external causes is, that the folly of one man, is the fortune of another. For no man prospers so suddenly, as by others' errors.
Serpens nisi serpentem comederit non fit draco.
Overt and apparent virtues, bring forth praise; but there be secret and hidden virtues, that bring forth fortune; certain deliveries of a man's self, which have no name. The Spanish name, desemboltura, partly expresseth them; when there be not stonds nor restiveness in a man's nature; but that the wheels of his mind, keep way with the wheels of his fortune. For so Livy (after he had described Cato Major in these words, In illo viro tantum ro-bur corporis et animi fuit, ut quocunque loco natus esset, fortunam sibi facturus videretur) falleth upon that, that he had versatile ingenium. There-fore if a man look sharply and attentively, he shall see Fortune: for though she be blind, yet she is not invisible. The way of fortune, is like the Milken Way in the sky; which is a meeting or knot of a number of small stars; not seen asunder, but giv-ing light together. So are there a number of little, and scarce discerned virtues, or rather facul-ties and customs, that make men fortunate. The Italians note some of them, such as a man would little think. When they speak of one that cannot do amiss, they will throw in, into his other conditions, that he hath Poco di matto. And certainly there be not two more fortunate properties, than to have a little of the fool, and not too much of the honest.
Therefore extreme lovers of their country or masters, were never fortunate, neither can they be. For when a man placeth his thoughts without himself, he goeth not his own way. An hasty for-tune maketh an enterpriser and remover (the French hath it better, entreprenant, or remuant);but the exercised fortune maketh the able man.
Fortune is to be honored and respected, and it be but for her daughters, Confidence and Reputation.
