Part 8

X. England furnishes us in later times with two wayward, but successful politicians. The first was Robert Dudley, Earl of Leicester[1], the favourite of Queen Elizabeth, and so great a favourite, as to cause his entertaining hopes, that she would give him her hand in marriage, which was the occasion of one of the most wicked acts of his life, for he murdered his wife to remove the obstacle to his attaining so high an honour. Fortune always cherished and continued faithful to him, making him to the day of his death, master of the affections of that Queen, whom he held in chains, by the sprightliness of his wit, and his fertile and domestic talents of pleasing, as well as by his genteel and graceful person; and he had the presumption, when he found he could not obtain her for his wife, to solicit from her the last personal favours. The second was Oliver Cromwell, who, under the title of Protector, was tyrant of England, and principal actor in the death of Charles the First. An attempt so horrible, from the circumstance of his own subjects having erected themselves into his Judges, and having instituted process, and pronounced sentence with all the formalities which are ordinarily used with respect to common criminals, is such an example, that the world till then, had never seen the like. The insult was made greater, by their affecting to elude insulting him, under the pretence, that they proceeded according to law. The English nation so far debased themselves by that act, that the person who was then hangman of London, and who could not be prevailed on, either by threats or promises to execute the sentence, appeared to be the most noble spirited man in the kingdom. Cromwell, the author of such an enormous piece of wickedness, and of many other inferior ones, reigned afterwards, not only absolute master of Great Britain for the residue of his life, but, by dint of his incomparable sagacity, came to be the arbiter of all Europe.

XI. There are these examples, but you will find very few others, of perverse politicians, who have been always successful. But what shall we infer from such examples? Shall we esteem those fine politicians who have pursued the same rout? no, we should rather call them absurd and insensible ones. It shews great want of judgment, to found hopes and expectations upon one or two singular events, in preference to what commonly happens in the ordinary course of things. Because some one has found a vein of gold by digging the ground, would it not be madness in me to occupy myself, and spend all my time in opening wells through the bowels of the earth? for if two or three have found the philosopher’s stone, (though I much doubt if any one ever did) the number of those are infinite, who by searching after it, have wasted their substance, and lost their lives. In these very rare chances, on which imprudent ambitious people found their expectations, there likewise intervene other very rare accidents, and that these should all concur to favour him, is more than any prudent man can expect. Those few successful people were also assisted with very uncommon natural talents, by dint of which, if they had directed their steps through the paths of virtue, they would have gone on smoothly, and would have arrived at happiness with much greater ease and satisfaction to themselves, than they did in the vicious course they pursued; and this corresponds with the observation Titus Livius makes on the elder Cato; _In illo viro tantum robur corporis, & animi fuit, ut quocumque loco natus esset, fortunam sibi facturus videretur._

SECT. IV.

XII. But abstracted from the innumerable craigs and stumbling blocks in the way of ambition, when it advances to its object by the road of infamy; if its views are very high, the best and most safe policy is, to pursue the pretension by the way of justice and truth. Lord Chancellor Bacon, who was as great a politician as he was a philosopher, divided policy into the high and the low. The exalted or sound policy, consists in the knowledge of disposing means for the attainment of ends, without deviating, either from truth, equity, or honour. The low or mean policy, consists in the art of attaining ends, by the means of fictions, flattery and sophistries; the first is proper and natural to men, in whom a generous and an upright heart, is joined to a clear understanding and a solid judgment. In fact, says the author we have cited, almost all eminent politicians have been of this character: _sane ubique reperias homines rerum tractandarum peritissimos, omnes ferè candorem, ingenuitatem, & veracitatem in negotiis præsetulisse_. The second sort is composed of men, of bastard dispositions or understandings: or of such whose understandings are so faintly enlightened, that they can discern no other road which will lead them to their desired end, but that of deceit; or their dispositions are so depraved, that they embrace dishonesty without reluctance, if they conceive it will be useful to them; or I am rather inclined to think, that both their dispositions and understandings are vitiated.

XIII. The representation of both these sorts of politicians, may be seen as in two mirrors, by viewing the characters of the two Emperors, Augustus and Tiberius, who were immediate successors to each other. Augustus was open, candid, generous, steady in his friendships, faithful to his promises, and free from all deceit. In the whole course of his life, which was a very long one, there does not appear the least treachery; why do I say treachery? not even the slightest fallacy. Tiberius, on the contrary, was deceitful, false, gloomy, and dissembling. His looks and his breast, were never in concord, and his words were always opposite to his designs; which of the two was the best politician? Tacitus decides the question, when he extols the perspicuity of Augustus, and remarks on the caution of Tiberius; in the last he recognizes high dissimulation, and in the first supreme ability, which induced Mucianus, by way of animating Vespasian against Vitellius to say: _Non adversus Augusti acerrimam mentem, neque adversus Tiberii cautissimam senectutem insurgimus._

XIV. I should always esteem him the best politician, who, contented with the little or much which Heaven has bestowed on him, avoids interfering with, or engaging in the traffic and bustle of the world; in the same sense, we understand the saying, that the best thing which can be done with dice, is to forbear playing with them; but we must except the case of filling a public office, the business of which must be attended to. The following admirable distich, of I don’t know what antient, seems addressed to all private people:

_Mitte superba pati fastidia, spemque caducam_ _Despice, vive tibi cum moriare tibi._

XV. But I would not have it understood from what I have been saying, that I approve of those they commonly call good men, who are in all respects useless members of society, to whom may be applied the Italian proverb, _Tanto buon che val niente._ They are so good, that they are good for, or worth nothing. Much less do I approve of those narrow-minded geniuses, who care for nobody but themselves. It is meanness of spirit, says the excellent Bacon, for a man to direct all his attention to his own convenience, and to make that the centre of all his happiness: _Centrum plane ignobile est actionum hominis cujusquam commodum proprium._ Man is a sociable animal, not only by the force of social laws; but the obligation of assisting other men when it is in our power, is a debt we owe to our own nature, and more especially to our friend, and our neighbour, but most of all, to our King and our country. Pliny says, that those who are disposed to acts of beneficence, and to administer ease and comfort to other men, have something divine in them: _Deus est mortali juvare mortalem._ Those whose whole care or attention is confined to themselves only, scarce deserve the name of human beings.

SECT. V.

XVI. What reason dictates is, that we should neither officiously engage in, nor obstinately refuse entering into business, provided we find in ourselves talents, that are apt and proper for it. If a person can make his fortune in this line, although he does not solicit employments, he should not refuse accepting them; because the public is much interested, in having places of trust filled with able and good-intentioned men. But upon a supposition, that the doctrine we have laid down on this head, is not suited to men of such moderation, but rather applicable to those who are somewhat affected with the malady of ambition, and who are not fond of reading documents of morality, but had rather study political ones: I say upon this supposition, let us proceed in following the parallel of the two courses, by which a man may either make his fortune, or improve that which he is already possessed of.

XVII. All that a person can reasonably desire, may be attained without deviating from the path of honour. A man of a clear head, accompanied with perspicuity and prudence, will always find a way to arrive at the goal of his pretensions, without inclining the line of rectitude and honesty, towards the curve of deceit. Fidelity in friendship, and sincerity in behaviour, are so far from being prejudicial, that they afford great assistance; because with these endowments, he will gain the confidence and good-will of such as can lend their hand to raise him, and of those, who may be useful as instruments in helping him forward. By being disinterested and a lover of justice, he will acquire the esteem and affection of many, and the veneration of all men. To be open-hearted, and to communicate with confidence in all matters, except such as prudence dictates to you to conceal, or else, such as are confided to you under the seal of secrecy, by those with whom you have friendly intercourse, have a most powerful attraction. And although this behaviour may sometimes occasion disgust, to here and there a person of a different cast of mind; that disadvantage would be doubly compensated for, by the good opinion, that person would entertain of such a one when he is persuaded, that he is a man of sincerity; for the disgust would pass away, and the good opinion would remain. In fact, these transparent souls, when discretion is combin’d with the purity of their dispositions, are those, who ascend to the greatest height with the least fatigue. The theatre of nature in this particular, is an emblem of the theatre of fortune. The diaphonous and brilliant bodies, are those which occupy the most elevated stations in the fabric of the globe; the gloomy, opake, and obscure ones, the lowest.

XVIII. He who finds himself aided with an apt or ready prudence, an upright intention, and a firm loyalty, together with the qualities we have before enumerated, has no need to be always considering and contriving means to better his affairs. Apelles, who in every other instance celebrated the famous painter Protogenes, pointed out a defect in him, which was, that he never knew when to have done finishing a picture; this shews, says Pliny, that too much diligence many times is prejudicial: _Documentum memorabile nocere sæpe nimiam diligentiam._ When our politician finds himself on the theatre where his talents become conspicuous, expedients occur to him without much thought or study. An officious left-handed competitor may happen to dispute the palm with him, but it will be at the expence of a great deal of additional toil and labour. The cunning snake may arrive at the same eminence, to which the generous eagle aspires to mount, but with how much fatigue? The character and properties of a low politician, cannot be better displayed, than under the figure of a snake, the side way and oblique motion with which he goes on, points out the deceit he proceeds with; his breast fix’d to the earth, shews his adherence to self-interest; the various inflexions and foldings of his body, are descriptive of his crooked soul; and his conceal’d venom, denotes the evil intention he hides. O serpent! what pains does it cost you to better your situation, only because thou art a snake; while at the same time, the eagle with a careless and an easy flight, ascends to the top of Olympus.

SECT. VI.

XIX. This is not the greatest inequality discernible; the most striking consists, in the different security consequent to the one and the other mode of conduct. The left-handed politician, both while he is seeking his fortune, and even after he has obtained it, is exposed to great danger. It is impossible, or next to impossible, that the artifices and mal-practices of a man beset and watched by many rivals, should not be discovered; and when these are once laid open, as this was the cement of the whole fabric, its being reduced to ruins will not be delayed an instant. It is very difficult says father Famianus Estrada, for him to avoid a sudden fall, who stands on slippery ground, and is press’d upon by many people: _Difficile est in lubrico stare diu, quem plures impellunt._ This is the state of a deceitful politician; he walks through a very slippery path, and is always upon false ground. The people who labour to pull him down consist, of all those who either envy his fortune, or abhor his evil deeds; which is as much as to say, he has for enemies, both the good and the bad. How can a man so circumstanced, support himself for any length of time? he must be overthrown, and, as it frequently happens, may in his fall be dashed to pieces: an energetic description of this is sung by Claudian:

_--------Jam non ad culmina rerum_ _Injustos crevisse queror: tolluntur in altum_ _Ut lapsu graviore ruant._

XX. The upright politician, on the contrary, meets no dangers on his road, and has nothing to fear at his journey’s end. He is the more safe, the more the grounds of his conduct are displayed. He has fewer enemies than the other, because they can consist of none but bad people. In case he is overthrown, his fall will not be precipitate and violent, but soft and easy. His innocence will at least preserve his life; and the worst that can befal him, is being reduced to his former state; but it most commonly happens, that evil-intentioned people do not succeed in their attacks upon him, and that the shafts of their malice recoil and wound themselves, which oftentimes, affords honour and triumph to the party accused. The history of a politician of integrity, although an infidel by his religion, occurs to me at present, which is very applicable to the subject we are treating of. The relation is taken from Tavernier’s Voyages, and it being new and pleasant, I shall give a brief recital of it.

XXI. Mahomed Alibeg, high steward to the King of Persia, was, from being a poor shepherd, raised to that elevated post, in the beginning of the last century. The King, one day when he was hunting, met with him in the mountains, where he was playing on his flute, and attending his flocks. For his amusement, he asked him some questions, and, taken with the vivacity and acuteness of the lad’s answers, he carried him with him to his palace; where having him instructed, the rectitude of his heart, and the clearness of his understanding, soon gained the affection and confidence of the King, who advanc’d him rapidly from charge to charge, till he at last placed him in the office of high steward. His inflexible integrity, and his aversion to bribes, a thing very rare among the Mahometans, raised him powerful enemies; but finding him so thoroughly possessed of the confidence of his master, they could not venture to act in a hostile way against him during the King’s life. After his death, when his successor who was a young man mounted the throne, they suggested to him, that Mahomet had subtracted vast sums from the Royal Treasury. The Prince ordered him to make up his accounts in fifteen days, to which Mahomet replied with intrepidity, that so much delay was not necessary, and that if his Majesty would be pleased to go with him immediately to the Treasury Office, he would there deliver them to him. The King went, followed by all the accusers, but he found every thing in such fine order, and the books of accounts so exactly and accurately stated, with which all other circumstances corresponded, that nobody had a word to say. From thence the King proceeded to Mahomet’s house, where he could not help admiring the moderation of the furniture, and the poverty of the decorations. One of the enemies of the favourite observing the door of a room shut, and secured with three strong chains, hinted it to the King, who asked Mahomet what he had got shut up in that room. Sir, answered Mahomet, here I keep my own things, all you have hitherto seen belongs to your Majesty; and having said this he opened the door. The King entered the room, and after looking all round, saw nothing but the following particulars hanging on nails drove into the wall. A leathern doublet, a wallet, a shepherd’s crook, and a flute. The King was viewing them with astonishment, when Mahomet throwing himself at his feet, said, Sir, this is the habit, and these are the goods which I was possessed of, when the King your father brought me to court. These were what belonged to me then, and these are what I have now, and these only I claim as my own; and as they are so, I supplicate with the greatest submission, that your Majesty will permit me to enjoy them, by returning to the mountains from whence my fortune brought me forth. Here the King, unable to refrain from tears, embraced the generous favourite; and not content with this mark of his approbation, immediately stript off his royal robes, and ordered Mahomet to wear them, which in Persia, is esteemed the highest honour a King can confer on a subject. The result of all this, was, that Mahomet during his whole life after, preserved the firm confidence and love of his Prince. What pity it is, that this disinterestedness, this nobleness of mind, this rectitude, this moderation, should be all lodged in an infidel!

SECT. VII.

XXII. The obstacle in the way of an honest politician, is the difficulty of treating with men in power upon the principles of truth and candour. Flattery is a door, that opens very wide for the introduction to favour, but as it is very low also, no man of a generous mind can enter in at it. I have heard all the world declare they abhorred flatterers, but I never saw any one who did not cherish them. This proceeds, from every man rating his own talents at more than their true value, and because the true language of a flatterer corresponds with the good opinion the person flattered entertains of himself, who does not look upon him who pays the adulation as a flatterer, but as a man of abilities, and one who forms right judgments of things: but allowing him to be so prudent, as even to undervalue, instead of over-rating his own talents, he might still lie open to the practices of a flatterer; as for instance, the flatter’d person, might be induced to attribute the excessive high opinion the flatterer professed to entertain of him, to the excess of his love and esteem for him, and all that is represented through the microscope of love, is greatly magnified in the imagination; and in this case, although he does not credit the applause, he esteems the affection. By these means, flattery becomes a universal net, which catches and entangles fish of every kind.

XXIII. This method then, if managed with art, for there are some flatterers, who are fulsome and surfeiting, is sufficiently effectual and secure to practise with, but is at the same time most vile and pernicious, and therefore should never be made use of, nor should the truth ever be deviated from. But truth is disgusting! no matter, prudence will find seasonings to make it palatable; and although it be true, that by using these means, an honest man will be longer in ingratiating himself into the good opinion of a great person, than a sordid flatterer, still, he will in the end obtain a more solid and lasting estimation with him. The first thing to be observed by him, is never to give his opinion with asperity, nor ever to give it at all but at proper opportunities. The rigidity of undeceiving people with respect to their errors, should be softened by the gentleness of respect; and if reverence and sweetness of manner, are used as vehicles to convey the proposition, they will cause it to be well received. It would be better still, to refrain intirely from doing what we have just mentioned, if you could with propriety be excused from speaking your sentiments. These qualities were celebrated by King Theodoricus, in a favourite of his: _Sub genii nostri luce intrepidus quidem; sed reverenter adstabat, opportune tacitus, necessarie copiosus._ (_Casiodor. lib. 5. Epist. 3._) In cases that admit of waiting for favourable opportunities, be watchful and attentive to make use of them, when the mind of the great man is happily tempered, and when he is well disposed to be undeceived, and to receive information; the choice of these must be confided to discretion, which best understands these matters, and is the best guide in such cases:

_Sola viri molles aditus, & tempora noras._

XXIV. In the second place, you should never, in opposition to the opinion of a great man, be stiff or positive in maintaining your own sentiments, because this is difficult to be done without giving offence. The philosopher Favorinus answered wisely to some, who blamed him for giving way in a dispute he had with the Emperor Adrian, by saying to them, it was proper and necessary to give way to a man who commanded thirty legions.

XXV. Thirdly, you may sweeten the bitter of truth, with a species of engaging and modest condescension; which consists more in actions, than in words, I mean that it is contained in being obsequious, and expressing by your gestures, a disposition and desire to please; and these will have a notable effect in promoting attention to your advice, because they will create an opinion, that the instruction is the offspring of generous sincerity, and not of positive pride. I would not however have it understood, that the submission should be abject, or savour of meanness of spirit; but I had almost said, that with respect to superiors, submission is generally defended from the hazard of such an imputation. Dionysius, tyrant of Syracuse, having refused to grant a request which was made to him by Aristippus of Cyrene, he prostrated himself at his feet, and obtained what he asked. Some people reprehended the action, as beneath the dignity of a philosopher; to which Aristippus answered, “He that would be heard by Dionysius, must apply his mouth to his feet, for there his ears are placed.” The saying was pleasant, and I won’t determine whether or not the submission was excessive.