Part 9

XXVI. I repeat my assurance, that by using these precautions, the open honest politician, will obtain a much higher degree of estimation in the mind of a great man, than the sly contemplative one. When he arrives at convincing the person who was before persuaded he was able, that he is candid also, he stands on sure ground. In consequence of his integrity, he may at times experience a few slights, but he will still continue to possess the confidence he has gained; as it happened to the Duke of Alva, with Philip the Second, when he sent the Duke to conquer Portugal. The king, before he set out, shewed him the slight of refusing to let him wait on him to take his leave, and at the same time confided to his management, an enterprize of such importance. On the contrary, the flatterer, although he in his ordinary conversation and deportment, is always pleasant and entertaining, still you will perceive, if his superior is a wary man, that such sort of talents do not introduce him deep into his esteem. Many people make use of flatterers, as men who are feverish use water; which although it may seem obnoxious to them, they gargle their throats with, but do not swallow it. Generally speaking, and to me the conclusion is infallible, that with an equal share of talents, the good, candid, faithful, grateful man, who is a lover of justice and equity, will make a greater fortune, and with more certainty, than he who is void of those qualities, or possessed of opposite ones.

SECT. VIII.

XXIX. But here I find myself pressed with an objection, which is pretended to be derived from common experience, to wit, that nothing is seen in the world but perverse people exalted, and virtuous ones cast down; that flattery and deceit ride triumphant; and that truth and candour lie groaning and oppressed. I answer first, that all this seems more like the voice of envy, than just observation founded on experience. I confess, that you hear these complaints at every turn; but who articulates them? not those who occupy places, for they would hardly speak against themselves; neither do virtuous neglected people utter them; for they are not apt to go about complaining, and troubling the world with their disappointments, neither do they snarl at, or envy the honours conferred on men in power, nor do they compliment themselves with being the only people who possess any degree of merit. Who are those then, that find themselves so neglected? none but the bad and incapable; such who from want of ability, and by their bad behaviour, have made themselves unworthy of all attention; these are the men, who accuse Fortune of partiality; and the angry and discontented people being very numerous, they make such a noise with their complaints, that the cries vociferated from their vitiated breasts, seem like the clamours of all the world. You may add to this, that as no man who arrives at obtaining power, can serve every one he sees in an inferior station, but only a few of them, all such then as do not partake of his beneficence, think he has made an unjust distribution of his favours; like the Cafres, they only worship God when he sends them fair weather, and are very angry with him when they have foul. The very people obliged, are apt to complain, because the favours bestowed on them, fall short of what they expected, or what they thought themselves entitled to. I can assert from my own experience, that having had intercourse with some of those persons who had been the artisans of their own fortune, I found them beyond comparison better men, than common fame had represented them to be.

XXVIII. Secondly, even though it should appear true, that the fortunate virtuous men are but few in number, I answer, nothing can be inferred from thence to contradict what we have asserted. If those are few who have made their fortunes by pursuing the paths of virtue, it is, because few have attempted it in that way. How can many arrive at a goal, which but few have set out on their rout to? It is certain, that men of sanctity of manners, or those who are truly virtuous, are never solicitous about ascending to high stations. They are like the stars, none of which attempt rising to a sphere superior to that in which God has placed them. Those who are not blessed with such solid virtue, but are endowed with the talents we have mentioned before, are the men we are about to treat of; and I say, that in all countries, such men are but few in number, though I will venture to assure those few, if they will apply themselves, that they will succeed and do their business. Shew me a single man of distinguished natural parts, and of a clear understanding, who is well intentioned, and has a firm and constant heart; who is courteous, faithful, and just; that has not better’d his fortune, if he has diligently endeavoured at it. Many of these, I mean, many in proportion to the number of them, are sought by fortune, even when they themselves seem to slight her; and although I may be possibly shewn some such, who have been reduced; still, for every one of this sort that can be instanced, I will venture to point out a hundred crooked left-handed politicians, who have been brought to poverty and misery, by their frauds, little tricks, and mean cunning.

XXIX. But I have not mentioned all, for I am firmly persuaded, that you will rarely meet with a man, to whom virtue has not been of use, even in point of temporal convenience; because, if the system of government, and the men in power are favourable to him, he is raised; if indifferent, he is respected; if adverse, he is at least not hated; even when the state is inflam’d by factions, the opposite party, if in power, although they do not confide employments to him, consider him as an exception to their resentment. There never was seen in the world a furor, equal to that of the Sicilians, when in their famous vespers, they cut the throats of the French; nor was there ever any nation so irritated against another; for their barbarity, carried them to rip open the bellies of all the Sicilian women they suspected were with child by Frenchmen. In this horrible massacre, they did not spare one of that nation who fell into their hands, except William de Porceleto, governor of the district of Calatafima, who was protected from the general rage, by the fame of his goodness. So certain is it, that the temple of virtue is the only asylum of public safety.

XXX. The noise and clamour that men of great abilities are neglected, and lie hid in corners, is a mere fable; and if they do not voluntarily hide themselves, totally void of truth, or if this is not the case, they are neglected, because to their great talents, there are annexed great defects. I have gone about and seen the world, but to this day, have not observed a man of distinguished abilities, (who was not blemished with glaring defects,) slighted and disregarded; however, as we ought in every instance to speak the truth, the esteem for him, has not always been in proportion to his degree of merit. Some maintain an opposite sentiment to that we have been advancing, but if you attend to them, they do not so much complain of other peoples’ slights and disappointments as of their own. With their tongues, they lament that men of talents are despised; in reality, they only grieve that those are despised who are void of them, which are themselves; and under the pretence of zeal for the public good, they vent their own private spleen. It is the vulgar artifice of people of extreme incapacity to censure the partial distribution of favours, and it has been remarked, that if one of these censurers ever ascended to what he aspired at, he immediately approved of all those measures of government, which he had before clamoured against; from whence it may be inferred, that all the merit he before lamented to have been trodden under foot, he considered as centered and collected together in his own person. I have seen some unworthy men exalted, but do not remember an instance of a great man without spot ever having been despised or contemned.

SECT. IX.

XXXI. It is now time for us to treat of the inconvenience of low policy. The celebrated Bacon, calls it the asylum of those, who for want of talents, are incapable of pursuing the sublime path of heroic policy: _Quid si quis ad hunc judicii, & discretionis gradum ascendere non valeat, ei relinquitur tanquam tatissimum, ut sit rectus & dissimulator_ (_de Inter. rer. cap. 6._). This maxim, coincides with that which Plutarch cites of the General Lysander. The Lacedæmonians remonstrated with him, that on account of his little faith and truth, he degenerated from Hercules whom they boasted being the descendants of. To which he answered wittily, alluding to the habit Hercules used to wear, that for want of the skin of a lion, he was obliged to make use of the skin of a fox.

XXXII. There are different degrees of low policy, some of which, are worse than others. The first, is that of dissimulation and craft. The second, is that of false appearances and lying. The third, is that of wickedness and insolence. The first, if it does not come in contact with the line of the second, is in the moral indifferent; but it is very difficult to pursue a course of craft and reserve, without being under the occasional necessity of telling many lies; because if a man is pressed with questions, silence, by being unfavourably interpreted with respect to the person questioned, is equivalent to, or makes as much against him, as a positive answer; and the gift of being ready in these streights with an ingenious come off, is bestowed on very few people.

XXXIII. An habitual dissimulation proceeds, partly from a defect in the understanding, and partly from the natural talents being vitiated. Those who cannot distinguish when it is proper to observe silence, nor when it is requisite, and when hazardous, to be open and explicit; upon a short reflection, either decide upon keeping silence totally; or else on all occasions, never to venture more than a very diminutive explanation; like blind people, who even when they are walking on plain ground, for fear of slipping, proceed with great caution. This in some, is more the effect of pusillanimity than the want of reflection, although they always mix one with the other; but be that as it will, they lead but a weary and unpleasant life; for wearing a padlock continually on the lips, is the same thing, as living with a heart which is ever imprisoned. Such people, are ever in dread that the secrets of their breasts should be laid open, or else, that some words which they have made use of, have already discovered them. They are destitute of the comfort of unbosoming to a friend, because all pusillanimous people are distrustful and suspicious; they scarce think any man sincere in friendship, or safe to put confidence in; they also make themselves unpleasant and disgusting companions, because they make a mystery of every thing; and the reciprocal communication of souls, being the sweetest correspondence among men, they are unhappy, because they cannot taste of this bliss; and they are disagreeable, because as far as it depends on them, they deprive other people of that happiness. We may add to this; that no prudent person confides in him who has confidence in no one; because such a man, is ever suspected of judging other people by himself. It also happens, that in consequence of his not communicating his designs to any one, those afford him no assistance, who might either be disposed, or have it in their power to serve him, for want of being acquainted with what he aims at. This was the case of Pompey, who although a daring warrior, was a timid politician. His intention was the same as Cæsar’s, that is, to rule the republic with an absolute sway. Cæsar succeeded in his scheme, because he attempted the thing openly. Pompey, by hiding his designs from his most affectionate friends, who were numerous; and by using occult artifices, and endeavouring to disturb the republic, in order that it might fall spontaneously into his hands, missed his aim; because his friends, being ignorant of what he intended, knew not how to apply their influence in assisting him. Tacitus comparing him with Marius and Sylla, says, _Occultior non melior._ For all these reasons, it appears very difficult, for men who are exceedingly deceitful to better their fortunes. At least, they will hardly ever owe their doing it to their genius.

SECT. X.

XXXV. The dealers in false pretences, and the men of cunning, compose the vulgar of a court, and are the most numerous part of population in the political world; but they who act upon these principles, follow a very dangerous tract, although it is the most beaten. Their deceptions are so manifold, that notwithstanding art and fortune should conspire to hide them, it is next to impossible that some will not appear. A fabric built on false ground, without the wind overturning it, will fall of itself. When a lying genius is once found out, the least inconvenience consequent on the discovery is, his never being believed any more. Tiberius, on account of his having been so often detected in falsehoods, was not credited, even when he spoke the truth: _Vero quoque, & honesto fidem demissit_, says Tacitus.

XXXV. Not only lies detected are unfortunate, but they are likewise sometimes so, on account of their being thought true; for in this case, they produce an effect, quite opposite to the purpose they were intended to answer. Nero wanted to murder his mother Agrippina in such a manner, that her death should appear accidental, and not design’d. For this purpose, he caused a ship in which Agrippina was to embark, to be constructed so artfully, that the part where his mother was to be lodged, could be easily separated from the other, and let the unfortunate Princess drop into the Sea. The purpose was not answered, because the part did not separate as was intended, but only open’d, so as to cause great dread of shipwreck in those of the party. Aceronia, a lady who attended Agrippina, when the alarm happened, ran out and called aloud for assistance, saying, she was Agrippina, the mother of the Emperor. The darkness of the night favoured the deceit, and those who knew Nero’s intention, believing she was Agrippina, came quickly to her; not with a design to assist, but to demolish the unfortunate Aceronia, which they did, upon a supposition that they were doing an agreeable piece of service to Nero.

XXXVI. Lying, is proper and natural to base and ambitious people, who by mixing flattery with their lies, become vile and contemptible to the last degree; and their doing this, makes them the slaves of all mankind. They submit to every one, and humble themselves to every one, and treat all the world as their masters; some because they should do them service, and others because they should not injure them; like the savages of Virginia, who not only worship the stars because they give them light, and promote fertility, but they worship all they fear likewise; not only the devil whom they most dread, but also fire, clouds, horses, and great guns are venerated as deities by them. They have work enough upon their hands who serve so many masters, for over and above the labour which liars find in obeying such a number of directors, they are alarm’d and fatigu’d with the risques they run, for their practices of deceiving being once discover’d, all mankind abhor them.

SECT. XI.

XXXVII. We come now to the quintessence of the venom of ambition, to those pests of society, abandoned politicians; to those concealed Atheists, those devils in disguise, who without the least scruple to attain their base purposes, practise the most deformed vices; who to lay their hands on benefits, set their feet on, and trample upon the laws; who with the fine accomplishments, of perjury, ingratitude, and treachery, are galanting fortune night and day. These, of all politicians are the most blind, because the road by which they think to arrive at happiness and honour, leads them directly to misfortune and disgrace. Who, by such sort of means, was ever made happy? Machiavel himself, the grand master of this infernal policy, passed the last years of his life in extreme misery; and he would long before his dissolution happened have died on a gibbet, if he had not denied in the torture, his participation in the conspiracy against the family of the Medicis. If one or two, have happened to raise themselves by the dint of wicked practices, their elevation may be compared to that of Simon Magus, who was lifted up, that his legs might be crushed to pieces with his fall. Sejanus, in consequence of a similarity in their habits and dispositions, gained such a degree of favour with Tiberius, and came to have such an ascendant over him, that he directed and control’d him with an absolute sway. And what did all these smiles of fortune end in? Nothing more, than that no culprit was ever put to death with greater ignominy. Petronius Arbiter, by flattering the lascivious disposition of Nero, arrived at being superintendant of his turpitudes, or regulator of his brutalities; so that in all which related to criminal pleasures, the Prince obeyed his subject; nor would he taste of any thing, but what Petronius prescribed; notwithstanding which, the criterion arrived, when Nero condemned him to death; which Petronius anticipated, by opening his veins. It is very remarkable that out of all the people Nero most hated, Seneca was the last who died by his order. The arm of the Prince, was restrained by the virtue of the philosopher, notwithstanding that same virtue made the Prince’s life unpleasant, and was an irksome monitor to him; and after all, the philosopher did not die without a crime, for he was privy to the conspiracy of Pison. If virtue enjoys these immunities under bad Princes, what may it not expect from good ones?

XXXVIII. It would be strange delirium in him who is making war against heaven, to expect, the stars should be favourable to his designs. A Frenchman, reminding an Englishman of the time, when in the reign of Henry the Sixth, the English were almost absolute masters of France, said sneeringly to him, “When do you think you shall return again to be Lords of our kingdom?” to which the Englishman made him this admirable reply, _When your iniquities shall be greater than ours_. Little different from this was the saying of Agislaus; who (when Tisaphernes finding himself superior in force, in violation of the peace he had sworn to observe, began hostilities,) spoke thus: _I am very happy at this event, because Tisaphernes by his perfidy, has engaged the Gods on my side._ The issue was, that Agislaus came off triumphant, and Tisaphernes lost the battle and his life.

XXXIX. But to illustrate how much God takes part with the enemies of him, who hopes to succeed in his undertakings, by violating the oaths sworn by his holy name, there is not a more memorable instance in history, than may be seen in the case of Ladislaus the fourth, king of Hungary. This Prince, after gaining some victories, agreed upon a truce with Amurat the Second; but in a short time afterwards, instigated by the indiscreet zeal of the Pontifical legate, he began the war afresh: Worldly policy taught him, that the opportunity was favourable, as the Turks had not recovered from the consternation of their late defeats. Ladislaus had excellent troops, and for his General, John Huniades, who was esteemed the most skillful warrior the world knew in that age. They came to a battle, which in the beginning, was much in favour of the Hungarians. Amurat, when he saw his troops ready to betake themselves to flight, drew out from his bosom the instrument containing the truce, which Ladislaus had sworn to observe; and lifting his eyes to heaven, in a loud voice, addressed our Saviour, in words to this effect: _Jesus Christ, if thou art the true God, as the Christians believe you to be, chastise the affront offered to you by these people, in breaking a truce, which they have sworn by thy holy name to keep sacred_; and wonderful to relate, at this instant the gale of fortune veer’d about, the Mahometans defeated the Christians with a bloody slaughter, and to compleat the whole, Ladislaus himself was among the slain:

_Discite justitiam moniti, & non temnere Divos._

SECT. XI.

XL. One of the most common effects of infamous policy, is, the author’s own maxims being often turned upon, and brought to militate against himself. Jeroboam, when the kingdom of Israel was divided, having made himself master of the ten tribes, spun, as it appeared to him, a most exquisite fine thread of policy; for observing, that from a religious motive, the hearts of his subjects were attached to the Temple of Jerusalem; and that, if he could not separate them from the Jews in point of worship, he was not secure in the possession of his portion of the empire; he raised two idols, and insisted the ten tribes should worship them, forsaking the true God, who was worshiped in the Temple of Jerusalem; but this keen piece of policy, as we read in the Book of Kings, was the very cause, which deprived his posterity of the succession to the crown; his son Nadab in consequence of it, having lost the kingdom and his life by the hands of the rebellious General Baassa. In the death which the Jews inflicted on our Saviour, they pretended, that political precaution made it necessary they should deprive him of life, for otherwise, the Romans would demolish them for having acknowledged any other King but Cæsar; but for their having carried this cursed maxim into execution, heaven ordained as their punishment, that these very Romans, should afterwards be the people to destroy them.

XLI. Thus Providence disposes, that the very same means which Machiavilian politicians apply for their exaltation, or their security, become the instruments of their destruction. Haman, is hang’d on the same gallows, which he prepared for Mordecai. Perillus, is burnt in the same brazen ox, which he fabricated to indulge the cruelty of Phalaris. Callipus, tyrant of Sicily, has his throat cut by the same knife, with which he took away the life of the generous Dion. Isaac Aaron, a Greek by nation, whose eyes were put out by order of the Emperor Emanuel Comenus, as a punishment for his evil deeds, afterwards advised the usurper Andronicus, not only to put out the eyes of his enemies, but to cut their tongues out also; because, that after being deprived of their sight, they could do mischief with their tongues. The Emperor Isaac Angelo, succeeded Andronicus, and ordered, that the tongue of the infamous counsellor who had before lost his eyes, should be cut out likewise. Perrin, Captain General of Geneva, the great persecutor of the Catholics, when in the year 1535, that republic changed their religion, caused the stone of the great altar in the Cathedral to be transported to the place of execution, that it might serve as a scaffold to dispatch delinquents on; and father Maimburgus, in his History of Calvinism, tells us, that the blood of Perrin, who was beheaded for his crimes, was the first which stained the stone. Thomas Cromwell, whom Henry the Eighth, when he erected himself into head of the English church, constituted his supreme vicar in all ecclesiastical matters, was a man extremely false, cruel, and avaricious. To furnish pretences for persecuting the ecclesiastics, that he might enrich himself with their spoils, he prevailed on Henry to make that most iniquitous law, that sentences of death, and confiscations, pronounced on people for high treason, should be good and valid, although they had not been heard in their defence; but Cromwell himself, was the first man this law was put in practice against; Henry having caused him to be beheaded, without his being heard or permitted to make any defence: