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 laborious1; and by pains, men come to greater pains; and it is sometimes base; and by indignities2, men come to dignities. The standing3 is slippery, and the regress is either a downfall, or at least an eclipse, which is a melancholy4 thing. Cum non sis qui fueris, non esse cur velis vivere. Nay5, 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 thereby6 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 sibi. In place, there is license7 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 lawful8 end of aspiring9. 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 accomplishment10 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 precepts11. And after a time, set before thee thine own example; and examine thyself strictly12, 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 precedents13, as to follow them. Reduce things to the first institution, and observe wherein, and how, they have degenerate14; 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 peremptory15; and express thyself well, when thou digressest from thy rule. Preserve the right of thy place; but stir not questions of jurisdiction16; 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, touching18 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 vices17 of authority are chiefly four: delays, corruption19, 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 bind20 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 professed22, and with a manifest detestation of bribery23, 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, profess21 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 esteem24, 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 reproofs25 from authority, ought to be grave, and not taunting26. As for facility: it is worse than bribery. For bribes27 come but now and then; but if importunity28, 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 transgress29 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 worthy30 and generous spirit, whom honor amends31. For honor is, or should be, the place of virtue32 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 winding33 star; and if there be factions34, 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 predecessor35, 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.
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laborious
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| adj.吃力的，努力的，不流畅 | |
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indignities
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| n.侮辱，轻蔑( indignity的名词复数 ) | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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thereby
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| adv.因此，从而 | |
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license
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| n.执照，许可证，特许；v.许可，特许 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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aspiring
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| adj.有志气的；有抱负的；高耸的v.渴望；追求 | |
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accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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precedents
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| 引用单元； 范例( precedent的名词复数 )； 先前出现的事例； 前例； 先例 | |
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degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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peremptory
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| adj.紧急的，专横的，断然的 | |
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jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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touching
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| adj.动人的，使人感伤的 | |
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corruption
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| n.腐败，堕落，贪污 | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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bribery
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| n.贿络行为，行贿，受贿 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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reproofs
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| n.责备，责难，指责( reproof的名词复数 ) | |
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taunting
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| 嘲讽( taunt的现在分词 )； 嘲弄； 辱骂； 奚落 | |
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bribes
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| n.贿赂( bribe的名词复数 )；向（某人）行贿，贿赂v.贿赂( bribe的第三人称单数 )；向（某人）行贿，贿赂 | |
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importunity
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| n.硬要，强求 | |
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transgress
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| vt.违反，逾越 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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amends
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| n. 赔偿 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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winding
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| n.绕，缠，绕组，线圈 | |
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factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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predecessor
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| n.前辈，前任 | |
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