(10) But yet there is another part of this part, which differeth as much from that whereof we have spoken as sapere and sibi sapere, 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 pol sapiens (saith the comical poet) fingit fortunam sibi; and it grew to an adage, Faber quisque fortunae propriae; and Livy attributed it to Cato the first, In hoc viro tanta vis animi et ingenii inerat, ut quocunque loco natus esset sibi ipse fortunam facturus videretur.

(11) This conceit or position, if it be too much declared and professed, hath been thought a thing impolitic and unlucky, as was observed in Timotheus the Athenian, who, having done many great services to the state in his government, and giving an account thereof to the people as the manner was, did conclude every particular with this clause, “And in this fortune had no part.”  And it came so to pass, that he never prospered in anything he took in hand afterwards.  For this is too high and too arrogant, savouring of that which Ezekiel saith of Pharaoh, Dicis, Fluvius est neus et ego feci memet ipsum; or of that which another prophet speaketh, that men offer sacrifices to their nets and snares; and that which the poet expresseth,

“Dextra mihi Deus, et telum quod missile libro, Nunc adsint!”

For these confidences were ever unhallowed, and unblessed; and, therefore, those that were great politiques indeed ever ascribed their successes to their felicity and not to their skill or virtue.  For so Sylla surnamed himself Felix, not Magnus.  So Caesar said to the master of the ship, Caesarem portas et fortunam ejus.

(12) But yet, nevertheless, these positions, Faber quisque fortunae suae:  Sapiens dominabitur astris:  Invia virtuti null est via, and the like, being taken and used as spurs to industry, and not as stirrups to insolency, rather for resolution than for the presumption or outward declaration, have been ever thought sound and good; and are no question imprinted in the greatest minds, who are so sensible of this opinion as they can scarce contain it within.  As we see in Augustus Caesar (who was rather diverse from his uncle than inferior in virtue), how when he died he desired his friends about him to give him a plaudite, as if he were conscious to himself that he had played his part well upon the stage.  This part of knowledge we do report also as deficient; not but that it is practised too much, but it hath not been reduced to writing.  And, therefore, lest it should seem to any that it is not comprehensible by axiom, it is requisite, as we did in the former, that we set down some heads or passages of it.