Bacon's Essays, and Wisdom of the Ancients
handling sedition. It is a disease in a state like to infection; for as
infection spreadeth upon that which is sound, and tainteth it, so, when
envy is gotten once into a state, it traduceth even the best actions
thereof, and turneth them into an ill odor; and therefore there is
little won by intermingling of plausible actions; for that doth argue
but a weakness and fear of envy, which hurteth so much the more, as it
is likewise usual in infections, which, if you fear them, you call them
upon you.
This public envy seemeth to beat chiefly upon principal officers or
ministers, rather than upon kings and estates themselves. But this is a
sure rule, that if the envy upon the minister be great, when the cause
of it in him is small; or if the envy be general in a manner upon all
the ministers of an estate, then the envy (though hidden) is truly upon
the state itself. And so much of public envy or discontentment, and the
difference thereof from private envy, which was handled in the first
place.
We will add this in general, touching the affection of envy, that,
of all other affections, it is the most importune and continual; for
of other affections there is occasion given but now and then; and
therefore it was well said, “Invidia festos dies non agit:”[122] for
it is ever working upon some or other. And it is also noted, that love
and envy do make a man pine, which other affections do not, because
they are not so continual. It is also the vilest affection, 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;”[123] as it always cometh to pass that envy worketh subtilely,
and in the dark, and to the prejudice of good things, such as is the
wheat.
X.—OF LOVE.
The stage is more beholding[124] 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,[125] the
decemvir and lawgiver; 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;”[126] 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
to love and to be wise.”[127] 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 reciprocal; for it is a true rule, that love
is ever rewarded, either with the reciprocal, 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[128] 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 his 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 nowise 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 corrupted and embaseth it.
XI.—OF GREAT PLACE.[129]
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.”
XII.—OF BOLDNESS.