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. 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 scom. 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 sibi. 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 win; 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 quae fecerunt manus suae, 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 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 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 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 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 star; 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.
People in high office are servants three times over. They serve the ruler or state, their reputation, and their work. They have no freedom over themselves, their actions, or their time. It is strange to seek power and lose liberty. It is strange to seek power over others and lose control over yourself. The climb to high office is hard. Through hard work, people earn still harder work. The climb is sometimes degrading, and people gain honors by enduring humiliation. Their position is insecure. Leaving it means either a fall or at least a loss of importance, which is a sad thing. “When you are no longer who you were, why would you wish to live?” People cannot retire when they wish. Nor will they retire when they reasonably should. They cannot bear private life, even in age and sickness, when they need quiet and shelter. They resemble old townspeople who keep sitting at their street doors, exposing their old age to ridicule. Certainly, powerful people must borrow other people’s opinions to think themselves happy. They cannot find happiness by consulting their own feelings. But they consider what others think of them, and how others long to take their place. Then they are happy by reputation, though perhaps they feel the opposite within. They are the first to discover their own troubles, but the last to discover their own faults. Certainly, people of great rank are strangers to themselves. Caught in the maze of business, they have no time to care for their bodies or minds. “Death falls heavily on someone who dies well known to everyone, but unknown to himself.” Office gives people the freedom to do good or evil. The latter is a curse. Where evil is concerned, the best condition is not to want to do it. The second best is to lack the power. But the power to do good is the true and rightful purpose of ambition. God accepts good intentions. Yet to other people, they are little better than pleasant dreams unless they become actions. That requires the advantage and commanding position that power and office provide. Worthy achievement and good works are the goal of human effort. The awareness of having done them makes our rest complete. Whoever can share in God’s work can also share in God’s rest. “And God turned to look at the works his hands had made, and saw that everything was very good.” Then came the Sabbath. In carrying out your duties, keep the best examples before you. Imitation brings a whole body of guidance together. After a time, use your own conduct as an example too. Examine yourself strictly to see whether you did your best work at the beginning. Do not neglect the examples of those who behaved badly in the same office. Do not criticize their memory to make yourself look better. Instead, learn what to avoid. Make reforms without boasting or disgracing earlier times and people. Still, make it your aim to establish good precedents as well as follow them. Restore institutions to their original purposes. Notice where and how they have deteriorated. Yet seek advice from both past and present. Ask the past what is best, and the present what is most suitable. Make your conduct consistent, so people know beforehand what to expect. But do not be too rigid or absolute. Explain yourself clearly whenever you depart from your usual rule. Preserve the rights of your office, but do not stir up disputes over jurisdiction. Rather, exercise your rights quietly in practice instead of loudly asserting claims and issuing challenges. Preserve the rights of lower offices too. Consider it more honorable to direct the whole than to interfere in everything. Welcome and encourage help and advice in carrying out your duties. Do not dismiss people who bring you information as meddlers. Receive their contributions graciously. The chief faults of authority are four: delay, corruption, harshness, and being too easily influenced. To avoid delay, make yourself accessible and keep appointments. Finish the business at hand. Do not mix it with other business unless necessary. To prevent corruption, do more than stop yourself and your servants from accepting bribes. Stop those seeking your favor from offering them too. Practicing integrity achieves the first. Openly declaring your integrity and showing clear disgust for bribery achieves the second. Avoid not only wrongdoing but also suspicion. Anyone who changes noticeably without an evident reason creates suspicion of corruption. Whenever you change your opinion or course, state the change openly and explain your reasons. Do not think you can slip it past unnoticed. A servant or favorite who enjoys your confidence, without any other apparent merit, is commonly suspected. People see such a person as a secret route to corruption. Harshness creates needless discontent. Strictness breeds fear, but harshness breeds hatred. Even official reprimands should be serious, not mocking. Being too easily influenced is worse than bribery. Bribes come only now and then. But persistent pleading and trivial considerations will never stop if someone lets them guide him. As Solomon says, “Showing favoritism is not good, for such a person will do wrong for a piece of bread.” The ancient saying is entirely true: “Office reveals the person.” It reveals some at their best and others at their worst. Tacitus says of Galba, “Everyone would have thought him fit to rule, if he had never ruled.” But of Vespasian he says, “Alone among emperors, Vespasian changed for the better.” The first judgment concerned ability, the second character and disposition. It is a sure sign of a worthy and noble spirit when honor makes someone better. Honor is, or should be, the proper home of virtue. In nature, things move forcefully toward their proper place, then rest calmly within it. Likewise, virtue is forceful while seeking office, but settled and calm once it holds authority. Every rise to high office follows a winding staircase. Where factions exist, it is wise to take a side while rising. Once established, keep your balance between them. Treat your predecessor’s memory fairly and gently. Otherwise, the same treatment will surely be repaid to you after you leave. If you have colleagues, respect them. Invite them to participate when they do not expect it. Do not exclude them when they have reason to expect an invitation. In conversation and private replies to those seeking your help, do not be overly conscious of your rank. Instead, let people say, “When he takes his official seat, he is another man.”