(23.) The great think it too much condescension to have the same religion and the same God as the common people, for how can they be called Peter, John, or James, as any tradesman or labourer? Let us avoid, they say, to have anything in common with the multitude; let us affect, on the contrary, a distinction which may separate us from them; the people are welcome to the twelve apostles, their disciples, and the first martyrs, fit patrons for such folks; let them every year rejoice on some saintʼs day, which each celebrates as if it were his birthday;[457] but for us great people, let us have recourse to profane names, and be baptized by such patronymics as Hannibal, Cæsar, and Pompey, for they were indeed great men; by that of Lucretia, for she was an illustrious Roman lady; or by those of Rinaldo, Rogero, Oliviero, and Tancredo,[458] who were paladins and among the most marvellous heroes of romance; by those of Hector, Achilles, or Hercules, all demi-gods: even by those of Phœbus and Diana; and who shall prevent us from calling ourselves Jupiter, Mercury, Venus, or Adonis?[459]
(24.) While the great neglect to become acquainted not only with the interests of their princes and with public affairs, but with their own, while they ignore how to govern a household or a family, boast of this very ignorance, and are impoverished and ruled by their agents, while they are satisfied with being dainty in eating and drinking,[460] with visiting Thais and Phryne,[461] talking of various packs of hounds, telling how many stages there are between Paris and Besançon or Philipsburg,[462] some citizens instruct themselves in what is going on within and without the kingdom, study the art of government, become shrewd politicians, are acquainted with the strength and weakness of an entire state, think of bettering their position, obtain a place, rise, become powerful, and relieve their prince of a portion of the cares of state. The great, who disdained them, now respect them, and think themselves fortunate in being accepted as their sons-in-law.[463]
(25.) If I compare the two most opposite conditions of men, I mean the great and the common people, the latter appear satisfied if they only have the necessities of life, and the former fretful and poor amidst superfluities. A man of the people can do no harm; a great man will do no good, and is capable of doing great mischief; the first only plans and practises useful things, the second adds to them what is hurtful. Here rusticity and frankness show themselves ingenuously; there a malignant and corrupt disposition lies hidden under a veneer of politeness. If the common people have scarcely any culture, the great have no soul; the first have a good foundation and no outward appearances; the latter are all outward appearance and but a mere superstratum. Were I to choose between the two, I should select, without hesitation, being a plebeian.
(26.) However able the great at court may be, and whatever skill they may possess in appearing what they are not, and in not appearing what they are, they cannot conceal their malice and their inclination to make fun of other people, and often to render a person ridiculous who is not really so. These fine talents are discovered in them at the first glance, and are admirable without doubt to ensnare a dupe or make a fool of a man who already was one, but are still better suited to deprive them of the pleasure they might receive from a person of intelligence, who knows how to vary and adapt his conversation in a thousand agreeable and pleasant ways, and would do so, if the dangerous inclination of a courtier to ridicule any one did not induce him to be very reserved; he, therefore, assumes a grave air, and so effectively entrenches himself behind it, that the jokers, ill disposed as they are, cannot find an opportunity of making fun of him.
(27.) Ease, affluence, and a smooth and prosperous career are the cause why princes can take some delight in laughing at a dwarf, a monkey, an imbecile, or a wretched story; men less fortunate never laugh but when they ought to.
(28.) A great man loves champagne and hates wine from La Brie; he gets intoxicated with better wine than a man of the people; and this is the only difference between orgies in the two most opposite conditions of life, that of a lord and of a footman.
(29.) It would seem, at the first glance, that the pleasures of princes always are a little seasoned with the pleasure of inconveniencing other people. But this is not so; princes are like other men; they only think of themselves, and follow their own inclinations, passions, and convenience, which is quite natural.
(30.) One would think that the first rule of companies, of people in office and in power, is to provide those who depend on them in their business with as many obstructions as they dread those dependants might place in their way.
(31.) I cannot imagine in what a great man is happier than others, except perhaps in having more often the power as well as the opportunity of rendering a service; and if such an opportunity occurs, it seems to me that by all means he ought to embrace it. If it is for an honest man, he should be afraid of letting it slip; but as it is right to act thus, he should forestall any solicitation, and not be seen until thanks are due to him for his success: if it is an easy thing to render such a service, he should not set any value on it; if he refuses to assist this honest man, I pity them both.