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.
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.