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 thert 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 men to make the less show. 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 we see what Tacitus saith of Mutianus, who was the greatest politician of his time."Omnium quæ dixerat feceratque arte quàdam ostentator:" which requireth indeed some art, lest it turn tedious and arrogant; but yet so as ostentation, though it be to the first degree of vanity, seemeth to me rather a vice in manners than in policy: for as it is said, "Audacter, calumniare, semper aliquid hæret:" so, except it be in a ridiculous degree of deformity, "Audacter te vendita, semper aliquid hæret." For it will stick with the more ignorant and inferior sort of men, though men of wisdom and rank do smile at it, and despise it; and yet the authority wn with many doth countervail the disdain if a few. But if it be carried with decency and government, as with a natural, pleasant, and ingenious fashion; or at times when it is mixed with some peril and unsafely, as in military persons; or at times when others are most envied; or with easy and careless passage to it and from it, without dwelling too long, or being too serious; or with an equal freedom of taxing a man's self, as well as gracing himself; or by occasion of repelling or putting down others injury or insolence; it doth greatly add to reputation: and surely not a few solid natures, that want this ventosity, and cannot sail in the height of the winds, are not without some prejudice and disadvantage by their moderation.
But for these flourishes and enhancements of virtue, as they are not perchance unnecessary, so ot is at least necessary that virtue be not disvalued and embased under the just price; which is done in three manners: by offering and obtruding a man's self; wherein men think he is rewarded, when he is accepted; by doing too much, which will not give that which is well done leave to settle, and in the end induceth satiety; and by finding too soon the fruit of a man's virtue, in commendation, applause, honour, favour; wherein if a man be pleased with a little, let him hear what is truly said; "Cave ne insuetus rebus majoribus videaris, si hæc te res parva sicuti magna delectat."
But the covering of defects is of no less importance, than the valuing of good parts; which may be done likewise in three manners, by caution, by colour, and by confidence. Caution is when men do ingeniously and discreetly avoid to be put into those things for which they are not proper: whereas, contrariwise, bold and unquiet spirits will thrust themselves into matters without difference, and so publish and proclaim all their wants. Colour is, when men make a way for themselves, to have a construction made of their faults and wants, as proceeding from a better cause, or intended for some other purpose: for of the one it is well said, "Sæpe latet vitium proximitate boni," and therefore whatsoever want a man hath, he must see that he pretend the virtue that shadoweth it; as if he be dull, he must affect gravity; if a coward, mildness; and so the rest: for the second, a man must frame some probable cause why he should not do his best, and why he should dissemble his abilities; and for that purpose must use to dissemble those abilities which are notorious in him, to give colour that his true wants are but industries and dissimulations. For confidence, it is the last but surest remedy; namely, to depress and seem to despise whatsoever a man cannot attain; observing the good principle of the merchants, who endeavour to raise the price of their own commodities, and to beat down the price of others. But there is a confidence that passeth this other; which is, to
