racter of speech when he did any thing that was gracious and popular, he saith, that in other things he was velut eluctantium verborum: but then again, Solutius vero loquebatur quando subvenerit. So that there is no such artificer of dissimulation, nor no such commanded countenance, vultus jussus, that can sever from a feigned tale some of these fashions, either a more slight and careless fashion, or more set and formal, or more tedious and wandring, or coming from a man more drily and hardly.

Neither are deeds such assured pledges, as that they may be trusted without a judicious consideration of their magnitude and nature: Fraus sibi in parvis fidem præstruit, ut majore emolumento fallat: and the Italian thinketh himself upon the point to be bought and sold, when he is better used than he was wont to be, without manifest cause. For small favours, they do but lull men asleep, both as to caution and as to industry, and are, as Demosthenes calleth them, Alimenta socordiæ. So again we see how false the nature of some deeds are, in that particular which Mutianus practised upon Antonius Primus, upon that hollow and unfaithful reconcilement which was made between them: whereupon Mutianus advanced many of the friends of Antonius: simul amicis ejus præfecturas et tribunatus largitur: wherein, under pretence to strengthen him, he did desolate him, and won from him his dependences.

As for words, though they be, like waters to physicians, full of flattery and uncertainty, yet they are not to be despised, specially with the advantage of passion and affection. For so we see Tiberius, upon a stinging and incensing speech of Agrippina, came a step forth of his dissimulation, when he said, "You "are hurt, because you do not reign;" of which Tacitus saith, Audita hæc raram occulti pectoris vocem elicuere, correptamque Græco versu admonuit: ideo ladi, quia non regnaret. And therefore the poet doth elegantly call passions, tortures, that urge men to confess their secrets:

Vino tortus et ira.

And experience sheweth, there are few men so true to themselves, and so settled, but that, sometimes upon heat, sometimes upon bravery, sometimes upon kindness, sometimes upon trouble of mind and weakness, they open themselves; specially if they be put to it with a counter-dissimulation, according to the proverb of Spain, Di mentira, y sacaras verdad, "Tell a lie, and find a truth."

As for the knowing of men, which is at second hand from reports: mens weakness and faults are best known from their enemies, their virtues and abilities from their friends, their customs and times from their servants, their conceits and opinions from their familiar friends, with whom they discourse most. General fame is light, and the opinions conceived by superiors or equals are deceitful; for to such, men are more masked, Verior fama e domesticis ema

nat.

But the soundest disclosing and expounding of men is, by their natures and ends; wherein the weakest sort of men are best interpreted by their natures, and the wisest by their ends. For it was both pleasantly and wisely said, though I think very untruly, by a nuncio of the pope, returning from a certain nation, where he served as lieger; whose opinion being asked touching the appointment of one to go in his place, he wished that in any case they did not send one that was too wise; because no very wise man would ever imagine, what they in that country were like to do: and certainly it is an error frequent for men to shoot over, and to suppose deeper ends, and more compassreaches than are: the Italian proverb being elegant, and for the most part true,

Di danari, di senno, e di fede,

Ce' nè manco che non credi:

"There is commonly less money, less wisdom, and "less good faith, than men do account upon."

But princes, upon a far other reason, are best interpreted by their natures, and private persons by their ends for princes being at the top of human desires, they have for the most part no particular

ends whereto they aspire, by distance from which a man might take measure and scale of the rest of their actions and desires; which is one of the causes that maketh their hearts more inscrutable. Neither is it sufficient to inform ourselves in mens ends and natures of the variety of them only, but also of the predominancy, what humour reigneth most, and what end is principally sought. For so we see, when Tigellinus saw himself out-stripped by Petronius Turpilianus in Nero's humours of pleasures; metus ejus rimatur, he wrought upon Nero's fears, whereby he broke the other's neck.

But to all this part of inquiry, the most compendious way resteth in three things; the first, to have general acquaintance and inwardness with those which have general acquaintance, and look most into the world; and especially according to the diversity of business, and the diversity of persons, to have privacy and conversation with some one friend at least, which is perfect and well intelligenced in every several kind. The second is, to keep a good mediocrity in liberty of speech and secrecy in most things liberty, secrecy where it importeth; for liberty of speech inviteth and provoketh liberty to be used again, and so bringeth much to a man's knowledge; and secrecy, on the other side, induceth trust and inwardness. The last is the reducing of a man's self to this watchful and serene habit, as to make account and purpose, in every conference and action, as well to observe as to act. For as Epictetus would have a philosopher in every particular action to say to himself, Et hoc volo, et etiam institutum servare: so a politic man in every thing should say to himself, Et hoc volo, ac etiam aliquid addiscere. I have stayed the longer upon this precept of obtaining good information; because it is a main part by itself, which answereth to all the rest. But above all things caution must be taken, that men have a good stay and hold of themselves, and that this much knowing do not draw on much meddling for nothing is more unfortunate than

light and rash intermeddling in many matters. So that this variety of knowledge tendeth in conclusion but only to this, to make a better and freer choice of those actions which may concern us, and to conduct them with the less error and the more dexterity.

The second precept concerning this knowledge, is for men to take good information touching their own persons, and well to understand themselves: knowing that, as St. James saith, though men look oft in a glass, yet they do suddenly forget themselves; wherein as the divine glass is the word of God, so the politic glass is the state of the world, or times wherein we live, in the which we are to behold ourselves.

For men ought to take an impartial view of their own abilities and virtues; and again of their wants and impediments; accounting these with the most; and those other with the least; and from this view and examination, to frame the considerations following.

First, to consider how the constitution of their nature sorteth with the general state of the times; which if they find agreeable and fit, then in all things to give themselves more scope and liberty; but if differing and dissonant, then in the whole course of their life to be more close, retired, and reserved: as we see in Tiberius, who was never seen at a play, and came not into the senate in twelve of his last years; whereas Augustus Cæsar lived ever in mens eyes, which Tacitus observeth: Alia Tiberio morum via.

Secondly, to consider how their nature sorteth with professions and courses of life, and accordingly to make election, if they be free; and, if engaged, to make the departure at the first opportunity, as we see was done by duke Valentine, that was designed by his father to a sacerdotal profession, but quitted it soon after in regard of his parts and inclination; being such nevertheless, as a man cannot tell well whether they were worse for a prince or for a priest.

Thirdly, to consider how they sort with those

whom they are like to have competitors and concurrents, and to take that course wherein there is most solitude, and themselves like to be most eminent; as Julius Cæsar did, who at first was an orator or pleader; but when he saw the excellency of Cicero, Hortensius, Catulus, and others, for eloquence, and saw there was no man of reputation for the wars but Pompeius, upon whom the state was forced to rely; he forsook his course begun toward a civil and popular greatness, and transferred his designs to a martial greatness.

Fourthly, in the choice of their friends and dependences, to proceed according to the composition of their own nature; as we may see in Cæsar; all whose friends and followers were men active and effectual, but not solemn, or of reputation.

Fifthly, to take special heed how they guide themselves by examples, in thinking they can do as they see others do; whereas perhaps their natures and carriages are far differing. In which error it seemeth Pompey was, of whom Cicero saith, that he was wont often to say, Sylla potuit, ego non potero? Wherein he was much abused, the natures and proceedings of himself and his example, being the unlikest in the world; the one being fierce, violent, and pressing the fact; the other solemn, and full of majesty and circumstance; and therefore the less effectual.

But this precept touching the politic knowledge of ourselves, hath many other branches whereupon we cannot insist.

Next to the well understanding and discerning of a man's self, there followeth the well opening and revealing a man's self; wherein we see nothing more usual than for the more able man to make the less shew. For there is a great advantage in the well setting forth of a man's virtues, fortunes, merits; and again, in the artificial covering of a man's weaknesses, defects, disgraces, staying upon the one, sliding from the other; cherishing the one by circumstances, gracing the other by exposition, and the like; wherein