and servilely adopts the present opinion of the present person; he
insinuates himself only into the esteem of fools, but is soon detected,
and surely despised by everybody else. The wise man (who differs as much
from the cunning, as from the choleric man) alone joins the 'suaviter in
modo' with the 'fortiter in re'. Now to the advantages arising from the
strict observance of this precept:

If you are in authority, and have a right to command, your commands
delivered 'suaviter in modo' will be willingly, cheerfully, and
consequently well obeyed; whereas, if given only 'fortiter', that is
brutally, they will rather, as Tacitus says, be interrupted than
executed. For my own part, if I bid my footman bring me a glass of wine,
in a rough insulting manner, I should expect that, in obeying me, he
would contrive to spill some of it upon me: and I am sure I should
deserve it. A cool, steady resolution should show that where you have a
right to command you will be obeyed; but at the same time, a gentleness
in the manner of enforcing that obedience should make it a cheerful one,
and soften as much as possible the mortifying consciousness of
inferiority. If you are to ask a favor, or even to solicit your due, you
must do it 'suaviter in modo', or you will give those who have a mind to
refuse you, either a pretense to do it, by resenting the manner; but, on
the other hand, you must, by a steady perseverance and decent
tenaciousness, show the 'fortiter in re'. The right motives are seldom
the true ones of men's actions, especially of kings, ministers, and
people in high stations; who often give to importunity and fear, what
they would refuse to justice or to merit. By the 'suaviter in modo'
engage their hearts, if you can; at least prevent the pretense of offense
but take care to show enough of the 'fortiter in re' to extort from their
love of ease, or their fear, what you might in vain hope for from their
justice or good-nature. People in high life are hardened to the wants and