kings cannot obtain of their servants.  And it has never come into my fancy that it could be of any great benefit to the life of a man of sense to have twenty people prating about him when he is at stool; or that the services of a man of ten thousand livres a year, or that has taken Casale or defended Siena, should be either more commodious or more acceptable to him, than those of a good groom of the chamber who understands his place.  The advantages of sovereignty are in a manner but imaginary:  every degree of fortune has in it some image of principality.  Caesar calls all the lords of France, having free franchise within their own demesnes, roitelets or petty kings; and in truth, the name of sire excepted, they go pretty far towards kingship; for do but look into the provinces remote from court, as Brittany for example; take notice of the train, the vassals, the officers, the employments, service, ceremony, and state of a lord who lives retired from court in his own house, amongst his own tenants and servants; and observe withal the flight of his imagination; there is nothing more royal; he hears talk of his master once a year, as of a king of Persia, without taking any further recognition of him, than by some remote kindred his secretary keeps in some register.  And, to speak the truth, our laws are easy enough, so easy that a gentleman of France scarce feels the weight of sovereignty pinch his shoulders above twice in his life.  Real and effectual subjection only concerns such amongst us as voluntarily thrust their necks under the yoke, and who design to get wealth and honours by such services:  for a man that loves his own fireside, and can govern his house without falling by the ears with his neighbours or engaging in suits of law, is as free as a Duke of Venice.

“Paucos servitus, plures servitutem tenent.”

          ["Servitude enchains few, but many enchain themselves to
          servitude.”—­Seneca, Ep., 22.]

But that which Hiero is most concerned at is, that he finds himself stripped of all friendship, deprived of all mutual society, wherein the true and most perfect fruition of human life consists.  For what testimony of affection and goodwill can I extract from him that owes me, whether he will or no, all that he is able to do?  Can I form any assurance of his real respect to me, from his humble way of speaking and submissive behaviour, when these are ceremonies it is not in his choice to deny?  The honour we receive from those that fear us is not honour; those respects are due to royalty and not to me: 

               “Maximum hoc regni bonum est
               Quod facta domini cogitur populus sui
               Quam ferre, tam laudare.”

     ["’Tis the greatest benefit of a kingdom that the people is forced
     to commend, as well as to bear the acts of the ruler.” 
     —­Seneca, Thyestes, ii. i, 30.]