Bacon's Essays, and Wisdom of the Ancients
use of counsel by kings; the one, in that they say Jupiter did marry
Metis, which signifieth counsel; whereby they intend that sovereignty
is married to counsel; the other in that which followeth, which was
thus: they say, after Jupiter was married to Metis, she conceived by
him and was with child; but Jupiter suffered her not to stay till
she brought forth, but eat her up; whereby he became himself with
child, and was delivered of Pallas armed, out of his head.[236] Which
monstrous fable containeth a secret of empire, how kings are to make
use of their council of state; that first, they ought to refer matters
unto them, which is the first begetting or impregnation; but when they
are elaborate, moulded, and shaped in the womb of their counsel, and
grow ripe and ready to be brought forth, that then they suffer not
their council to go through with the resolution and direction, as if
it depended on them; but take the matter back into their own hands,
and make it appear to the world, that the decrees and final directions
(which, because they come forth with prudence and power, are resembled
to Pallas armed), proceeded from themselves; and not only from their
authority, but (the more to add reputation to themselves) from their
head and device.
Let us now speak of the inconveniences of counsel, and of the remedies.
The inconveniences that have been noted in calling and using counsel
are three: first, the revealing of affairs, whereby they become less
secret; secondly, the weakening of the authority of princes, as if they
were less of themselves; thirdly, the danger of being unfaithfully
counselled, and more for the good of them that counsel than of him
that is counselled; for which inconveniences, the doctrine of Italy,
and practice of France, in some kings’ times, hath introduced cabinet
councils; a remedy worse than the disease.[237]
As to secrecy, princes are not bound to communicate all matters with
all counsellors, but may extract and select; neither is it necessary
that he that consulteth what he should do, should declare what he will
do; but let princes beware that the unsecreting of their affairs comes
not from themselves; and, as for cabinet councils, it may be their
motto, “Plenus rimarum sum:”[238] one futile person, that maketh it
his glory to tell, will do more hurt than many that know it their duty
to conceal. It is true, there be some affairs which require extreme
secrecy, which will hardly go beyond one or two persons besides the
king. Neither are those counsels unprosperous; for, besides the
secrecy, they commonly go on constantly in one spirit of direction
without distraction; but then it must be a prudent king, such as is
able to grind with a hand-mill;[239] and those inward counsellors
had need also to be wise men, and especially true and trusty to the
king’s ends; as it was with King Henry the Seventh of England, who,
in his greatest business, imparted himself to none, except it were to
Morton[240] and Fox.[241]
For weakening of authority, the fable[242] showeth the remedy; nay,
the majesty of kings is rather exalted than diminished when they are
in the chair of council; neither was there ever prince bereaved of
his dependencies by his council, except where there hath been either
an over-greatness in one counsellor, or an over-strict combination in
divers, which are things soon found and holpen.[243]
For the last inconvenience, that men will counsel with an eye to
themselves; certainly, “non inveniet fidem super terram,”[244] is meant
of the nature of times,[245] and not of all particular persons. There
be that are in nature faithful and sincere, and plain and direct, not
crafty and involved: let princes, above all, draw to themselves such
natures. Besides, counsellors are not commonly so united, but that one
counsellor keepeth sentinel over another; so that if any do counsel out
of faction or private ends, it commonly comes to the king’s ear; but
the best remedy is, if princes know their counsellors, as well as their
counsellors know them:—
“Principis est virtus maxima nosse suos.”[246]
And on the other side, counsellors should not be too speculative
into their sovereign’s person. The true composition of a counsellor
is, rather to be skilful in their master’s business than in his
nature;[247] for then he is like to advise him, and not to feed his
humor. It is of singular use to princes, if they take the opinions of
their council both separately and together; for private opinion is
more free, but opinion before others is more reverend. In private,
men are more bold in their own humors; and in consort, men are more
obnoxious[248] to others’ humors; therefore it is good to take both;
and of the inferior sort rather in private, to preserve freedom; of
the greater, rather in consort, to preserve respect. It is in vain
for princes to take counsel concerning matters, if they take no
counsel likewise concerning persons; for all matters are as dead
images; and the life of the execution of affairs resteth in the good
choice of persons. Neither is it enough to consult concerning persons,
“secundum genera,”[249] as in an idea or mathematical description,
what the kind and character of the person should be; for the greatest
errors are committed, and the most judgment is shown, in the choice
of individuals. It was truly said, “Optimi consiliarii mortui:”[250]
“books will speak plain when counsellors blanch;”[251] therefore it
is good to be conversant in them, specially the books of such as
themselves have been actors upon the stage.
The councils at this day in most places are but familiar meetings,
where matters are rather talked on than debated; and they run too
swift to the order or act of council. It were better that in causes of
weight, the matter were propounded one day and not spoken to till the
next day; “In nocte consilium;”[252] so was it done in the commission
of union[253] between England and Scotland, which was a grave and
orderly assembly. I commend set days for petitions; for both it gives
the suitors more certainty for their attendance, and it frees the
meetings for matters of estate, that they may “hoc agere.”[254] In
choice of committees for ripening business for the council, it is
better to choose indifferent persons, than to make an indifferency
by putting in those that are strong on both sides. I commend, also,
standing commissions; as for trade, for treasure, for war, for suits,
for some provinces; for where there be divers particular councils, and
but one council of estate (as it is in Spain), they are in effect no
more than standing commissions, save that they have greater authority.
Let such as are to inform councils out of their particular professions
(as lawyers, seamen, mintmen, and the like) be first heard before
committees; and then, as occasion serves, before the council; and let
them not come in multitudes, or in a tribunitious[255] manner; for that
is to clamor councils, not to inform them. A long table and a square
table, or seats about the walls, seem things of form, but are things
of substance; for at a long table a few at the upper end, in effect,
sway all the business; but in the other form there is more use of
the counsellors’ opinions that sit lower. A king, when he presides in
council, let him beware how he opens his own inclination too much in
that which he propoundeth; for else counsellors will but take the wind
of him, and, instead of giving free counsel, will sing him a song of
“placebo.”[256]
XXI.—OF DELAYS.
Fortune is like the market, where, many times, if you can stay a
little, the price will fall; and again, it is sometimes like Sibylla’s
offer,[257] which at first offereth the commodity at full, then
consumeth part and part, and still holdeth up the price; for occasion
(as it is in the common verse) “turneth a bald noddle,[258] after she
hath presented her locks in front, and no hold taken;” or, at least,
turneth the handle of the bottle first to be received, and after the
belly, which is hard to clasp.[259] There is surely no greater wisdom
than well to time the beginnings and onsets of things. Dangers are no
more light, if they once seem light; and more dangers have deceived men
than forced them; nay, it were better to meet some dangers half-way,
though they come nothing near, than to keep too long a watch upon
their approaches; for if a man watch too long, it is odds he will
fall asleep. On the other side, to be deceived with too long shadows
(as some have been when the moon was low, and shone on their enemies’
back), and so to shoot off before the time; or to teach dangers to
come on by over early buckling towards them, is another extreme. The
ripeness or unripeness of the occasion (as we said) must ever be well
weighed; and generally it is good to commit the beginnings of all great
actions to Argus with his hundred eyes, and the ends to Briareus with
his hundred hands, first to watch and then to speed; for the helmet of
Pluto,[260] which maketh the politic man go invisible, is secrecy in
the council, and celerity in the execution; for when things are once
come to the execution, there is no secrecy comparable to celerity; like
the motion of a bullet in the air, which flieth so swift as it outruns
the eye.
XXII.—OF CUNNING.
We take cunning for a sinister, or crooked wisdom; and, certainly,
there is great difference between a cunning man and a wise man, not
only in point of honesty, but in point of ability. There be that can
pack the cards,[261] 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,”[262]
doth scarce hold for them; and, because these cunning men are like
haberdashers[263] of small wares, it is not amiss to set forth their
shop.
It is a point of cunning to wait upon[264] 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 any thing 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,[265] that she might the less mind the bills.
The like surprise may be made by moving things[266] when the party is
in haste, and cannot stay to consider advisedly of that is moved.
If a man would cross a business that he doubts some other would
handsomely and effectually move, let him pretend to wish it well, and
move it himself, in such sort as may foil it.
The breaking off in the midst of that one was about to say, as if he
took himself up, breeds a greater appetite in him with whom you confer
to know more.
And because it works better when any thing seemeth to be gotten from
you by question than if you offer it of yourself, you may lay a bait
for a question, by showing another visage and countenance than you are
wont; to the end, to give occasion for the party to ask what the matter
is of the change, as Nehemiah[267] did: “And I had not, before that