It is a point of Cunning; to wait upon him, with whom you speake, with your eye; As the Iesuites give it in precept: For there be many Wise Men, that have Secret Hearts, and Transparant Countenances. Yet this would be done, with a demure Abasing of your Eye sometimes, as the Iesuites also doe use.

Another is, that when you have any thing to obtaine of present dispatch, you entertaine, and amuse the party, with whom you deale, with some other Discourse; That he be not too much awake, to make Obiections. I knew a Counsellor and Secretary, that never came to Queene Elizabeth of England, with Bills to signe, but he would alwaies first put her into some discourse of Estate, that she mought the lesse minde the Bills.

The like Surprize, may be made, by Moving things, when the Party is in haste, and cannot stay, to consider advisedly, of that is moved.

If a man would crosse a Businesse, that he doubts some other would handsomely and effectually move, let him pretend to wish it well, and move it himselfe, in such sort, as may foile it.

The breaking off, in the midst of that, one was about to say, as if he tooke himselfe up, breeds a greater Appetite in him, with whom you conferre, to know more.

And because it workes better, when any thing seemeth to be gotten from you by Question, then if you offer it of your selfe, you may lay a Bait for a Question, by shewing another Visage and Countenance, then you are wont; To the end, to give Occasion, for the party to

aske, what the Matter is of the Change? As Nehemias did; And I had not before that time been sad before the King.

In Things, that are tender and unpleasing, it is good to breake the Ice, by some whose Words are of lesse weight, and to reserve the more weighty Voice, to come in, as by chance, so that he may be asked the Question upon the others Speech. As Narcissus did, in relating to Claudius, the Marriage of Messalina and Silius.

In things, that a Man would not be seen in, himselfe; It is a Point of Cunning, to borrow the Name of the World; As to say; The World sayes, Or, There is a speech abroad.

I knew one, that when he wrote a Letter, he would put that which was most Materiall, in the Post-script, as if it had been a By-matter.

I knew another, that when he came to have Speech, he would passe over that, that he intended most, and goe forth, and come backe againe, and speake of it, as of a Thing, that he had almost forgot.

Some procure themselves, to be surprized, at such times, as it is like, the party that they work upon, will suddenly come upon them: And to be found with a Letter in their hand, or doing somewhat which they are not accustomed; To the end, they may be apposed of those things, which of themselves they are desirous to utter.

It is a Point of Cunning, to let fall those Words, in a Mans owne Name, which he would have another Man learne, and use, and thereupon take Advantage. I knew two, that were Competitors, for the Secretaries Place, in Queene

Elizabeths time, and yet kept good Quarter betweene themselves; And would conferre, one with another, upon the Businesse; And the one of them said, That to be a Secretary, in the Declination of a Monarchy, was a Ticklish Thing, and that he did not affect it: The other, straight caught up those Words, and discoursed with divers of his Friends, that he had no reason to desire to be Secretary, in the Declination of a Monarchy. The first Man tooke hold of it, and found Meanes, it was told the Queene; Who hearing of a Declination of a Monarchy, tooke it so ill, as she would never after heare of the others Suit.

There is a Cunning, which we in England call, The Turning of the Cat in the Pan; which is, when that which a Man sayes to another, he laies it, as if Another had said it to him. And to say Truth, it is not easie, when such a Matter passed between two, to make it appeare, from which of them, it first moved and began.

It is a way, that some men have, to glaunce and dart at Others, by Iustifying themselves, by Negatives; As to say, This I doe not: As Tigillinus did towards Burrhus; Se non diversas spes, sed Incolumitatem Imperatoris simplicitèr spectare.

Some have in readinesse, so many Tales and Stories, as there is Nothing, they would insinuate, but they can wrap it into a Tale; which serveth both to keepe themselves more in Guard, and to make others carry it, with more Pleasure.

It is a good Point of Cunning, for a Man, to shape the Answer he would have, in his owne

Words, and Propositions; For it makes the other Party sticke the lesse.

It is strange, how long some Men will lie in wait, to speake somewhat, they desire to say; And how farre about they will fetch; And how many other Matters they will beat over, to come neare it. It is a Thing of great Patience, but yet of much Use.

A sudden, bold, and unexpected Question, doth many times surprise a Man, and lay him open. Like to him, that having changed his Name, and walking in Pauls, Another suddenly came behind him, and called him by his true Name, whereat straightwaies he looked backe.

But these Small Wares, and Petty Points of Cunning, are infinite: And it were a good deed, to make a List of them: For that nothing doth more hurt in a State, then that Cunning Men passe for Wise.

But certainly, some there are, that know the Resorts and Falls of Businesse, that cannot sinke into the Maine of it: Like a House, that hath convenient Staires, and Entries, but never a faire Roome. Therfore, you shall see them finde out pretty Looses in the Conclusion, but are no waies able to Examine, or debate Matters. And yet commonly they take advantage of their Inability, and would be thought Wits of direction. Some build rather upon the Abusing of others, and (as we now say;) Putting Tricks upon them; Then upon Soundnesse of their own proceedings. But Salomon saith; Prudens advertit ad Gressus suos: Stultus divertit ad Dolos.

XXIII

Of Wisedome for a Mans selfe

N Ant is a wise Creature for it Selfe; But

AN wise But

Garden. And certainly, Men that are great Lovers of Themselves, waste the Publique. Divide with reason betweene Selfe-love, and Society: And be so true to thy Selfe, as thou be not false to Others; Specially to thy King, and Country. It is a poore Center of a Mans Actions, Himselfe. It is right Earth. For that onely stands fast upon his owne Center; Whereas all Things, that have Affinity with the Heavens, move upon the Center of another, which they benefit. The Referring of all to a Mans Selfe, is more tolerable in a Soveraigne Prince; Because Themselves are not onely Themselves; But their Good and Evill, is at the perill of the Publique Fortune. But it is a desperate Evill in a Servant to a Prince, or a Citizen in a Republique. For whatsoever Affaires passe such a Mans Hands, he crooketh them to his owne Ends: Which must needs be often Eccentrick to the Ends of his Master, or State. Therefore