times upon kindness, sometimes upon trouble of mind and weakness, they open themselves; especially if they he put to it with a counter-dissimulation, according to the proverb of Spain, "Di mentira, y sacaras verdad." (Tell a lie and find the truth.)
As for the knowing of men, which is at second hand from reports; men's weaknesses 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 emanat."
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 compass-reaches than are: the Italian proverb being elegant, and for the most part true:
"Di danari, di senno, e di fede,
C'e ne 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 men's 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 outstripped 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 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 knowledge 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 person, 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 sortethwith 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 men's 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 it 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
