d fortune, may second the workman, and sometimes outstrip him, beyond
his invention and knowledge. For my part, I judge of the value of other
men's works more obscurely than of my own; and place the Essays, now
high, or low, with great doubt and inconstancy. There are several books
that are useful upon the account of their subjects, from which the author
derives no praise; and good books, as well as good works, that shame the
workman. I may write the manner of our feasts, and the fashion of our
clothes, and may write them ill; I may publish the edicts of my time, and
the letters of princes that pass from hand to hand; I may make an
abridgment of a good book (and every abridgment of a good book is a
foolish abridgment), which book shall come to be lost; and so on:
posterity will derive a singular utility from such compositions: but what
honour shall I have unless by great good fortune? Most part of the
famous books are of this condition.

When I read Philip de Commines, doubtless a very good author, several
years ago, I there took notice of this for no vulgar saying, "That a man
must have a care not to do his master so great service, that at last he
will not know how to give him his just reward"; but I ought to commend
the invention, not him, because I met with it in Tacitus, not long since:

"Beneficia ea usque lxta sunt, dum videntur exsolvi posse;
ubi multum antevenere, pro gratis odium redditur;"

["Benefits are so far acceptable as they appear to be capable of
recompense; where they much exceed that point, hatred is returned
instead of thanks."--Tacitus, Annal., iv. 18.]

and Seneca vigorously says:

"Nam qui putat esse turpe non reddere,
non vult esse cui reddat:"

["For he who thinks it a shame not to requite, does not wish to
have the man live to whom he owes return."--Seneca, Ep., 81.]

Q. Cicero says with less directness.:

"Qui se non putat satisfacere,
amicus esse nullo modo potest."

["Who thinks himself behind in obligation, can by no
means be a friend."--Q. Cicero, De Petitione Consul, c. 9.]

The subject, according to what it is, may make a man looked upon as
learned and of good memory; but to judge in him the parts that are most
his own and the most worthy, the vigour and beauty of his soul, one must
first know what is his own and what is not; and in that whic