(43) But I continue this beyond the measure of an example; led, because I would not have such knowledges, which I note as deficient, to be thought things imaginative or in the air, or an observation or two much made of, but things of bulk and mass, whereof an end is more hardly made than a beginning.  It must be likewise conceived, that in these points which I mention and set down, they are far from complete tractates of them, but only as small pieces for patterns.  And lastly, no man I suppose will think that I mean fortunes are not obtained without all this ado; for I know they come tumbling into some men’s laps; and a number obtain good fortunes by diligence in a plain way, little intermeddling, and keeping themselves from gross errors.

(44) But as Cicero, when he setteth down an idea of a perfect orator, doth not mean that every pleader should be such; and so likewise, when a prince or a courtier hath been described by such as have handled those subjects, the mould hath used to be made according to the perfection of the art, and not according to common practice:  so I understand it, that it ought to be done in the description of a politic man, I mean politic for his own fortune.

(45) But it must be remembered all this while, that the precepts which we have set down are of that kind which may be counted and called Bonae Artes.  As for evil arts, if a man would set down for himself that principle of Machiavel, “That a man seek not to attain virtue itself, but the appearance only thereof; because the credit of virtue is a help, but the use of it is cumber:”  or that other of his principles, “That he presuppose that men are not fitly to be wrought otherwise but by fear; and therefore that he seek to have every man obnoxious, low, and in straits,” which the Italians call seminar spine, to sow thorns:  or that other principle, contained in the verse which Cicero citeth, Cadant amici, dummodo inimici intercidant, as the triumvirs, which sold every one to other the lives of their friends for the deaths of their enemies:  or that other protestation of L. Catilina, to set on fire and trouble states, to the end to fish in droumy waters, and to unwrap their fortunes, Ego si quid in fortunis meis excitatum sit incendium, id non aqua sed ruina restinguam:  or that other principle of Lysander, “That children are to be deceived with comfits, and men with oaths:”  and the like evil and corrupt positions, whereof (as in all things) there are more in number than of the good:  certainly with these dispensations from the laws of charity and integrity, the pressing of a man’s fortune may be more hasty and compendious.  But it is in life as it is in ways, the shortest way is commonly the foulest, and surely the fairer way is not much about.

(46) But men, if they be in their own power, and do bear and sustain themselves, and be not carried away with a whirlwind or tempest of ambition, ought in the pursuit of their own fortune to set before their eyes not only that general map of the world, “That all things are vanity and vexation of spirit,” but many other more particular cards and directions:  chiefly that, that being without well-being is a curse, and the greater being the greater curse; and that all virtue is most rewarded and all wickedness most punished in itself:  according as the poet saith excellently: