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as to say,
“the turning of the cat in the pan :" which is, when that which a man says to another, he lays it as if another had said it to him ; and, to say truth, it is
1 not easy, when such a matter passed between two, to make it appear from which of them it first moved and began.
It is a way that some men have to glance and dart at others, by justifying themselves by negatives ;
“ This I did not,” as Tigellinus did towards Burrhus: “ That he did not entertain diverse and various hopes, but that he simply looked to the safety of the Emperor.”
Some have in readiness so many tales and stories, as there is nothing they would insinuate, but they can wrap it into a tale, which serveth both to keep themselves niore on guard, and 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 own words and propositions ; for it makes the other party stick the less.
It is strange how long some men will lie in wait to speak somewhat they desire to say, and how far about they will fetch, and how many other matters they will beat over to come near it: it is a thing or 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 walked in Paul's, another suddenly came behind him, and called him by his true name, whereat straight ways he looked back.
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, than that cunning men pass for wise.
But certainly some there are, that know the resorts and falls of business, that cannot sink into the main of it: like a house that bath convenient stairs and entries, but never a fair room.
Therefore you shall see them find out pretty looses in the conclusion, but are no ways 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, than upon the soundness of their own proceedings. But Solomon saith : “ A wise man looketh straight to his steps, a fool turneth aside to craftiness.”
Of Wisdom for a Man's Self. An ant is a wise creature for itself, but it is a shrewd thing in an orchard or garden. And cer
inly men that are great lovers of themselves, waste the public.
Divide with reason between self-love
and society; and be so true to thyself, as thou be not false to others, especially to thy king and country. It is a poor centre of a man's actions, Himself. It is right Earth ; for that only stands fast upon its own centre; whereas all things that have affinity with the Heavens, move upon the centre of another which they benefit. The referring of all to a man's self, is more tolerable in a sovereign prince: because themselves are not only themselves; but their good and evil is at the peril of the public fortune. But it is a desperate evil in a servant to a prince, or a citizen in a republic. For whatsoever affairs pass such a man's hands, he crooketh them to his own ends, which must needs be often eccentric to the ends of his master or state : therefore let princes or states choose such servants as have not this mark; except they mean their service should be made but the accessary. That which maketh the effect more pernicious, is, that all proportion is lost; it were disproportion enough for the servants good, to be preferred before the masters; but yet it is a greater extreme, when a little good of the servant shall carry things against the great good of the masters. And yet that is the case of bad officers, treasurers, ambassadors, generals, and other false and corrupt servants, which set a bias, upon their bowl, of their own petty ends and envies, to the overthrow of their masters' great and important affairs. And for the most part the good şuch servants receive, is after the model of their own fortune; but the hurt they sell for that good, is after the model of their masters' fortune. And certainly it is the nature of extreme self-lovers, as they will set an house on fire, if it were but to roast their eggs: and yet these men many times hold credit with their masters, because their study is but to please them, and profit themselves; and for either respect they will abandon the good of their affairs.
Wisdom for a man's self is in many branches thereof a depraved thing. It is the wisdom of rats, that will be sure to leave the house some time before it fall. It is the wisdom of the fox, that thrusts out the badger, who digged and made room for him. It is the wisdom of crocodiles, that shed tears when they would devour. But that which is specially to be noted, is, that those which (as Cicero says of Pompey) are “self-lovers without rivals,” are many times unfortunate. And whereas they have all their tíme sacrificed to themselves, they become in the end themselves sacrifices to the inconstancy of fortune, whose wings they thought by their self-wisdom to have pinioned.
Of Innovation. As the births of living creatures at first are illshapen, so are all Innovations, which are the births of time. Yet notwithstanding, as those that first bring honour into their family, are commonly more worthy than most that succeed ; so the first precedent (ifit be good) is seldom attained by imitation. For ill to man's nature, as it stands perverted, hath a natural motion, strongest in continuance. But good, as a forced motion, strongest at first. Surely every medicine is an Innovation; and he that will not apply new remedies, must expect new evils: for time is the greatest Innovator. And if time of course alter things to the worse, and wisdom and counsel shall not alter them to the better, what shall be the end ? It is true, that what is settled by custom, though it be not good, yet at least it is fit. And those things which have long gone together, are as it were confederate within themselves, whereas new things piece not so well: but though they help by their utility, yet they trouble by their inconformity. Besides, they are like strangers, more admired, and less favoured. All this is true, if time stood still, which contrariwise moveth so round, that a froward retention of custom is as turbulent a thing, as an Innovation : and they that reverence