“Optimus ille animi vindex lædentia pectus
Vincula qui rupit, dedoluitque semel.”[410]
Neither is the ancient rule amiss, to bend nature as a wand to a contrary extreme, whereby to set it right; understanding it where the contrary extreme is no vice. Let not a man force a habit upon himself with a perpetual continuance, but with some intermission, for both the pause reinforceth the new onset; and if a man that is not perfect be ever in practice, he shall as well practise his errors as his abilities, and induce one habit of both; and there is no means to help this but by seasonable intermissions. But let not a man trust his victory over his nature too far; for nature will lie buried a great time, and yet revive upon the occasion or temptation; like as it was with Æsop’s damsel, turned from a cat to a woman, who sat very demurely at the board’s end till a mouse ran before her. Therefore, let a man either avoid the occasion altogether, or put himself often to it, that he may be little moved with it. A man’s nature is best perceived in privateness, for there is no affectation; in passion, for that putteth a man out of his precepts; and in a new case or experiment, for there custom leaveth him. They are happy men whose natures sort with their vocations; otherwise they may say, “Multum incola fuit anima mea,”[411] when they converse in those things they do not affect. In studies, whatsoever a man commandeth upon himself, let him set hours for it: but whatsoever is agreeable to his nature, let him take no care for any set times; for his thoughts will fly to it of themselves, so as the spaces of other business or studies will suffice. A man’s nature runs either to herbs or weeds; therefore, let him seasonably water the one, and destroy the other.
XXXIX.—OF CUSTOM AND EDUCATION.
Men’s thoughts are much according to their inclination;[412] their discourse and speeches according to their learning and infused opinions; but their deeds are, after, as they have been accustomed; 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.[413] His instance is, that, for the achieving of a desperate conspiracy, a man should not rest upon the fierceness of any man’s nature, or his resolute undertakings, but take such a one as hath had his hands formerly in blood; but Machiavel knew not of a Friar Clement,[414] nor a Ravaillac,[415] nor a Jaureguy,[416] nor a Baltazar Gerard;[417] 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[418] resolution is made equipollent to custom, even in matter of blood. In other things, the predominancy of custom is everywhere visible, insomuch as a man would wonder to hear men profess, protest, engage, 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[419] (I mean the sect of their wise men) lay themselves quietly upon a stack of wood, and so sacrifice themselves by fire; nay, the wives strive to be burned with the corpses of their husbands. The lads of Sparta, of ancient time, were wont to be scourged upon the altar of Diana, without so much as quecking.[420] I remember, in the beginning 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 a halter, because it had been so used with former rebels. There be monks in Russia for penance, 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, endeavor 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, except 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 custom, 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 societies well ordained and disciplined; for commonwealths and good governments do nourish virtue grown, but do not much mend the seeds; but the misery is, that the most effectual means are now applied to the ends least to be desired.