HE THAT hath wife and children hath given hostages to fortune; for they are impedi-ments to great enterprises, either of virtue or mis-chief. Certainly the best works, and of greatest merit for the public, have proceeded from the un-married or childless men; which both in affection and means, have married and endowed the public.
Yet it were great reason that those that have chil-dren, should have greatest care of future times;unto which they know they must transmit their dearest pledges. Some there are, who though they lead a single life, yet their thoughts do end with themselves, and account future times imperti-nences. Nay, there are some other, that account wife and children, but as bills of charges. Nay more, there are some foolish rich covetous men, that take a pride, in having no children, because they may be thought so much the richer. For per-haps they have heard some talk, Such an one is a great rich man, and another except to it, Yea, but he hath a great charge of children; as if it were an abatement to his riches. But the most ordinary cause of a single life, is liberty, especially in certain self-pleasing and humorous minds, which are so sensible of every restraint, as they will go near to think their girdles and garters, to be bonds and shackles. Unmarried men are best friends, best masters, best servants; but not always best sub-jects; for they are light to run away; and almost all fugitives, are of that condition. A single life doth well with churchmen; for charity will hardly water the ground, where it must first fill a pool. It is indifferent for judges and magistrates; for if they be facile and corrupt, you shall have a ser-vant, five times worse than a wife. For soldiers, Ifind the generals commonly in their hortatives, put men in mind of their wives and children; and I think the despising of marriage amongst the Turks, maketh the vulgar soldier more base. Cer-tainly wife and children are a kind of discipline of humanity; and single men, though they may be many times more charitable, because their means are less exhaust, yet, on the other side, they are more cruel and hardhearted (good to make severe inquisitors), because their tenderness is not so oft called upon. Grave natures, led by custom, and therefore constant, are commonly loving hus-bands, as was said of Ulysses, vetulam suam praetu-lit immortalitati. Chaste women are often proud and froward, as presuming upon the merit of their chastity. It is one of the best bonds, both of chastity and obedience, in the wife, if she think her hus-band wise; which she will never do, if she find him jealous. Wives are young men's mistresses; com-panions for middle age; and old men's nurses. So as a man may have a quarrel to marry, when he will. But yet he was reputed one of the wise men, that made answer to the question, when a man should marry, - A young man not yet, an elder man not at all. It is often seen that bad husbands, have very good wives; whether it be, that it raiseth the price of their husband's kindness, when it comes; or that the wives take a pride in their patience. But this never fails, if the bad husbands were of their own choosing, against their friends'consent; for then they will be sure to make good their own folly.
Of Envy Of Envy THERE be none of the affections, which have been noted to fascinate or bewitch, but love and envy. They both have vehement wishes; they frame themselves readily into imaginations and suggestions; and they come easily into the eye, especially upon the present of the objects; which are the points that conduce to fascination, if any such thing there be. We see likewise, the Scripture calleth envy an evil eye; and the astrologers, call the evil influences of the stars, evil aspects; so that still there seemeth to be acknowledged, in the act of envy, an ejaculation or irradiation of the eye.
Nay, some have been so curious, as to note, that the times when the stroke or percussion of an envi-ous eye doth most hurt, are when the party envied is beheld in glory or triumph; for that sets an edge upon envy: and besides, at such times the spirits of the person envied, do come forth most into the outward parts, and so meet the blow.
But leaving these curiosities (though not un-worthy to be thought on, in fit place), we will handle, what persons are apt to envy others; what persons are most subject to be envied themselves;and what is the difference between public and private envy.
A man that hath no virtue in himself, ever en-vieth virtue in others. For men's minds, will either feed upon their own good, or upon others' evil; and who wanteth the one, will prey upon the other;and whoso is out of hope, to attain to another's virtue, will seek to come at even hand, by depress-ing another's fortune.
A man that is busy, and inquisitive, is com- monly envious. For to know much of other men's matters, cannot be because all that ado may con-cern his own estate; therefore it must needs be, that he taketh a kind of play-pleasure, in looking upon the fortunes of others. Neither can he, that mindeth but his own business, find much matter for envy. For envy is a gadding passion, and walk-eth the streets, and doth not keep home: Non est curiosus, quin idem sit malevolus.
Men of noble birth, are noted to be envious towards new men, when they rise. For the distance is altered, and it is like a deceit of the eye, that when others come on, they think themselves, go back.
Deformed persons, and eunuchs, and old men, and bastards, are envious. For he that cannot pos-sibly mend his own case, will do what he can, to impair another's; except these defects light upon a very brave, and heroical nature, which thinketh to make his natural wants part of his honor; in that it should be said, that an eunuch, or a lame man, did such great matters; affecting the honor of a miracle; as it was in Narses the eunuch, and Agesi-laus and Tamberlanes, that were lame men.
