and the most depraved; for which cause it is the proper attribute of the devil, who is called, the envious man, that soweth tares amongst the wheat by night. As it always cometh to pass, that envy worketh subtilly, and in the dark; and to the prejudice of good things, such as is the wheat. X. OF LOVE. The stage is more beholding to love than the life of man. For as to the stage, love is ever matter of comedies, and now and then of tragedies; but in life it doth much mischief; sometimes like a siren, sometimes like a fury. You may observe, that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent), there is not one that hath been transported to the mad degree of love; which shows that great spirits and great business do keep out this weak passion. You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome; and Appius Claudius, the decemvir and law-giver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man: and therefore it seems (though rarely), that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept. It is a poor saying of Epicurus; Satis magnum alter alteri theatrum sumus: as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel before a little idol, and make himself subject, though not of the mouth (as beasts are), yet of the eye, which was given him for higher purposes. It is a strange thing to note the excess of this passion; and how it braves the nature and value of things; by this, that the speaking in a perpetual hyperbole is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said, That the arch flatterer, with whom all the petty flatterers have intelligence, is a man's self; certainly the lover is more. For there was never proud man thought so absurdly well of himself as the lover doth of the person loved; and therefore it was well said, That it is impossible 7 Matth. xiii. 24. Sen. Epist. Mor. 1. 7. (A. L. I. iii. 6.) to love and to be wise. Neither doth this weakness appear to others only, and not to the party loved, but to the loved most of all: except the love be reciproque. For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt. By how much the more men ought to beware of this passion, which loseth not only other things, but itself. As for the other losses, the poet's relation doth well figure them: That he that preferred Helena, quitted the gifts of Juno and Pallas: for whosoever esteemeth too much of amorous affection quitteth both riches and wisdom. This passion hath its floods in the very times of weakness, which are, great prosperity and great adversity; though this latter hath been less observed; both which times kindle love, and make it more fervent, and therefore show it to be the child of folly. They do best, who, if they cannot but admit love, yet make it keep quarter; and sever it wholly from their serious affairs and actions of life: for if it check once with business, it troubleth men's fortunes, and maketh men that they can no ways be true to their own ends. I know not how, but martial men are given to love: I think it is, but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man's nature a secret inclination and motion towards love of others, which, if it be not spent upon some one or a few, doth naturally spread itself towards many; and maketh men become humane and charitable; as it is seen sometimes in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth and embaseth it. XI. 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, 9 Amare et sapere vix Deo conceditur. Pub. Syr. Sent. 15. (A. L. ii. proc. 15.) and the regress is either a downfal, or at least an eclipse, which is a melancholy thing. Cum non sis qui fueris, non esse cur velis vivere. 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, 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 or 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 adspiceret opera quæ fecerunt manus suæ, vidit quod omnia essent bona nimis; 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; 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 honour 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; 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 favourite, 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 then; but if importunity or idle respects 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. It is most true that was anciently 3 Prov. xxviii. 21. but 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. 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 honour amends. For honour 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. XII. OF BOLDNESS. It is a trivial grammar-school text, but yet worthy a wise man's consideration. Question was asked of Demosthenes, what was the chief part of an orator? he answered, action: what next? action. What next again? action." He said it that knew it best; and had by nature himself no advantage in that he commended. A strange thing, that that part of an orator which is but superficial, and rather the virtue of a player, should be placed so high above those other noble parts of invention, elocution, and the rest: nay, almost alone, as if it were all in all. But the reason is plain. There is in human nature generally more of the fool than of the wise, and therefore those faculties by which the foolish part of men's minds is taken, are most potent. Wonderful like is the case of boldness in civil business; what first? boldness: what second and third? boldness. Tac. Hist. i. 49, 50. (A. L. ii. xxii. 5.) |