If you plant where savages are, do not only entertain them with trifles and gingles,[375] but use them justly and graciously, with sufficient guard, nevertheless; and do not win their favor by helping them to invade their enemies, but for their defence it is not amiss; and send oft of them over to the country that plants, that they may see a better condition than their own, and commend it when they return. When the plantation grows to strength, then it is time to plant with women as well as with men; that the plantation may spread into generations, and not be ever pieced from without. It is the sinfullest thing in the world, to forsake or destitute a plantation once in forwardness; for, besides the dishonor, it is the guiltiness of blood of many commiserable persons. XXXIV.—OF RICHES. I cannot call riches better than the baggage of virtue; the Roman word is better, “impedimenta;” for as the baggage is to an army, so is riches to virtue; it cannot be spared nor left behind, but it hindereth the march; yea, and the care of it sometimes loseth or disturbeth the victory. Of great riches there is no real use, except it be in the distribution; the rest is but conceit. So saith Solomon: “Where much is, there are many to consume it; and what hath the owner, but the sight of it with his eyes?”[376] The personal fruition in any man cannot reach to feel great riches: there is a custody of them, or a power of dole and donative of them, or a fame of them, but no solid use to the owner. Do you not see what feigned prices are set upon little stones and rarities? and what works of ostentation are undertaken, because there might seem to be some use of great riches? But then you will say, they may be of use to buy men out of dangers or troubles; as Solomon saith: “Riches are as a strong-hold in the imagination of the rich man;”[377] but this is excellently expressed, that it is in imagination, and not always in fact; for, certainly, great riches have sold more men than they have bought out. Seek not proud riches, but such as thou mayest get justly, use soberly, distribute cheerfully, and leave contentedly; yet have no abstract nor friarly contempt of them, but distinguish, as Cicero saith well of Rabirius Posthumus: “In studio rei amplificandæ apparebat, non avaritiæ prædam, sed instrumentum bonitati quæri.”[378] Hearken also to Solomon, and beware of hasty gathering of riches: “Qui festinat ad divitias, non erit insons.”[379] The poets feign, that when Plutus (which is riches) is sent from Jupiter, he limps, and goes slowly; but when he is sent from Pluto, he runs, and is swift of foot; meaning, that riches gotten by good means and just labor pace slowly; but when they come by the death of others[380] (as by the course of inheritance, testaments, and the like), they come tumbling upon a man. But it might be applied likewise to Pluto, taking him for the devil; for when riches come from the devil