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therefore, of the pleasure of the heart by the pleasure of the eye. Certainly, virtue is like precious odors, most fragrant when they are incensed or crushed; for prosperity doth best discover vice, but adversity doth best discover virtue.

OF GREAT PLACE

MEN in great place are thrice servants: servants of the sovereign or state, servants of fame, and servants of business. So as they have no freedom, neither in their persons, nor in their actions, nor in their times. It is a strange desire, to seek power and to lose liberty, or to seek power over others and to lose power over a man's self. The rising unto place is laborious, and by pains men come to greater pains; and it is sometimes base, and by indignities men come to dignities. The standing is slippery, and the regress is either a downfall or at least an eclipse, which is a melancholy thing: Cum non sis qui fueris, non esse cur velis vivere.1 Nay, retire men cannot when they would, neither will they when it were reason; but are impatient of privateness, even in age and sickness, which require the shadow; like old townsmen, that will be still sitting at their street door, though thereby they offer age to scorn. Certainly, great persons had need to borrow other men's opinions to think themselves happy; for if they judge by their own feeling, they cannot find it; but if they think with themselves what other men think of them, and that other men would fain be as they are, then they are happy, as it were by report; when perhaps they find the contrary within. For they are the first that find their own griefs, though they be the last that

1 When a man feels he is no longer what he was, he loses all his interest in life.-CICERO, Ep. Fam., VII, 3.

find their own faults. Certainly, men in great fortunes are strangers to themselves, and while they are in the puzzle of business they have no time to tend their health, either of body or mind. Illi mors gravis incubat, qui notus nimis omnibus, ignotus moritur sibi.1 In place there is licence to do good and evil, whereof the latter is a curse; for in evil the best condition is not to will, the second not to can. But power to do good is the true and lawful end of aspiring; for good thoughts (though God accept them) yet towards men are little better than good dreams, except they be put in act; and that cannot be without power and place, as the vantage and commanding ground. Merit and good works is the end of man's motion, and conscience of the same is the accomplishment of man's rest; for if a man can be partaker of God's theatre, he shall likewise be partaker of God's rest. Et conversus Deus, ut aspiceret opera quæ fecerunt manus suæ, vidit quod omnia essent bona nimis;2 and then the sabbath. In the discharge of thy place set before thee the best examples, for imitation is a globe of precepts. And after a time set before thee thine own example; and examine thyself strictly, whether thou didst not best at first. Neglect not also the examples of those that have carried themselves ill in the same place; not to set off thyself by taxing their memory, but to direct thyself what to avoid. Reform, therefore, without bravery, or scandal of former times and persons; but yet set it down to thyself, as well to create good precedents as to follow them. Reduce things to the first institution, and observe wherein and how they have degenerate; but yet ask counsel of both times; of the ancient time what is best, 1 It is a sad fate for a man to die too well known to everybody else, and still unknown to himself.-SENECA, Thyestes, II, 401.

2 And God turned to look upon the works which his hands had made and saw that all were very good.-Genesis, i, 31.

and of the latter time what is fittest. Seek to make thy course regular, that men may know beforehand what they may expect; but be not too positive and peremptory, and express thyself well when thou digressest from thy rule. Preserve the right of thy place, but stir not questions of jurisdiction; and rather assume thy right in silence and de facto, than voice it with claims and challenges. Preserve likewise the rights of inferior places, and think it more honor to direct in chief than to be busy in all. Embrace and invite helps and advices touching the execution of thy place, and do not drive away such as bring thee information as meddlers, but accept of them in good part. The vices of authority are chiefly four: delays, corruption, roughness, and facility. For delays, give easy access, keep times appointed, go through with that which is in hand, and interlace not business but of necessity. For corruption, do not only bind thine own hands or thy servants' hands from taking, but bind the hands of suitors also from offering. For integrity used doth the one; but integrity professed and with a manifest detestation of bribery, doth the other. And avoid not only the fault, but the suspicion. Whosoever is found variable and changeth manifestly, without manifest cause, giveth suspicion of corruption. Therefore, always when thou changest thine opinion or course, profess it plainly and declare it, together with the reasons that move thee to change; and do not think to steal it. A servant or a favorite, if he be inward, and no other apparent cause of esteem, is commonly thought but a by-way to close corruption. For roughness, it is a needless cause of discontent; severity breedeth fear, but roughness breedeth hate. Even reproofs from authority ought to be grave, and not taunting. As for facility, it is worse than bribery; for bribes come but now and

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then; but if importunity or idle respects lead a man, he shall never be without. As Salomon saith, To respect persons is not good, for such a man will transgress for a piece of bread.1 It is most true that was anciently spoken, A place showeth the man; and it showeth some to the better and some to the worse. Omnium consensu capax imperii, nisi imperasset, saith Tacitus of Galba; but of Vespasian he saith, Solus imperantium Vespasianus mutatus in melius:3 though the one was meant of sufficiency, the other of manners and affection. It is an assured sign of a worthy and generous spirit, whom honor amends. For honor is, or should be, the place of virtue; and as in nature things move violently to their place and calmly in their place, so virtue in ambition is violent, in authority settled and calm. All rising to great place is by a winding stair; and if there be factions, it is good to side a man's self whilst he is in the rising, and to balance himself when he is placed. Use the memory of thy predecessor fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone. If thou have colleagues, respect them, and rather call them when they look not for it, than exclude them when they have reason to look to be called. Be not too sensible or too remembering of thy place in conversation and private answers to suitors; but let it rather be said, When he sits in place he is another man.

OF CUNNING

WE take cunning for a sinister or crooked wisdom. And certainly there is great difference between a cun1 Proverbs, xxviii, 21.

2 A man whom everybody would have thought fit for empire, if he had not been emperor.-History, I, 49.

3 He was the only man whom the possession of empire changed for the better.ibid., I, 50.

ning man and a wise man, not only in point of honesty, but in point of ability. There be that can pack the cards, and yet cannot play well; so there are some that are good in canvasses and factions, that are otherwise weak men. Again, it is one thing to understand persons and another thing to understand matters; for many are perfect in men's humors that are not greatly capable of the real part of business, which is the constitution of one that hath studied men more than books. Such men are fitter for practice than for counsel, and they are good but in their own alley; turn them to new men and they have lost their aim. So as the old rule, to know a fool from a wise man, Mitte ambos nudos ad ignotos, et videbis,1 doth scarce hold for them. And because these cunning men are like haberdashers of small wares, it is not amiss to set forth their shop.

It is a point of cunning to wait upon him with whom you speak, with your eye, as the Jesuits give it in precept, for there be many wise men that have secret hearts and transparent countenances. Yet this would be done with a demure abasing of your eye sometimes, as the Jesuits also do use.

Another is, that when you have anything to obtain of present dispatch, you entertain and amuse the party with whom you deal with some other discourse, that he be not too much awake to make objections. I knew a Counsellor and Secretary that never came to Queen Elizabeth of England with bills to sign but he would always first put her into some discourse of estate, that she might the less mind the bills.

The like surprise may be made by moving things when the party is in haste, and cannot stay to consider advisedly of that is moved.

1 Send them both naked to those they know not, and you shall see.DIOGENES LAERTIUS, II, 73.

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