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.”[130] 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 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.”[131]
In place, there is license 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 are 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;”[132] 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 degenerated; but yet ask counsel of both times—of the ancient
time what is best, 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_,[133] 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 servant’s 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,[134] it is worse than
bribery, for bribes come but now and then; but if importunity or idle
respects[135] lead a man, he shall never be without; as Solomon saith,
“To respect persons is not good; for such a man will transgress for a
piece of bread.”[136]
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,”[137] saith Tacitus of Galba;
but of Vespasian he saith, “Solus imperantium, Vespasianus mutatus in
melius;”[138] 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.”