Y
ARTES
LIBRARY
1837
VERITAS
SCIENTIA
OF THE
UNIVERSITY OF MICHIGAN
l
ber
TVEBOR
a
QUERIS PENINSULAM AMⱭ NAM
JACUMSPICE
ane
WANAWAKABABAWA
GIFT OF
REGENT LL HUBBARD
C. E. Morton
الا
Hubbard
Imag. Voy.
Pa
6348
G.
07
ES
7
h
Harriet wistrick
се
the late comu
evillam
Hunts wife
есе
THE
COURTIERS
Manual Oracle,
OR, THE
ART
OF
PRUDENCE.
Written Originally in Spaniſh,
By BALTAZAR GRACIAN.
And now done into Engliſh.
LONDON,
Printed by M. Flefher, for Abel Swalle, at
the Sign of the Unicorn, at the Weſt-
End of St. Paul's. 1 6 8 5.
Race Bk. Rooms
Regent L. R., Hutsand
15-1927
C.
THE
Preface.
TH
>
He Courtiers Manual Ora-
cle, which is here prefented
to the Reader, as it is an abridg-
ment of all the works of that judi-
cious and learned Spaniard Baltazar
Gracian; fo it carries in its own
Title an abridgment of it felf, as
not onely pointing at the fubject it
treats of, but alſo the perfons for
whofe ufe it is defigned.
Oracles are the glimmerings of a
fupernatural light, which do rather
dazle than illuminate those who are
not both attentive and sharp figh-
ted: And therefore the Maximes
which
A 2
The Preface.
€
T
which here bear that name, are not
calculated for all degrees of Men,
nor for all forts of Underftandings.
There is an art of ſhort ſpeaking, no
less than that of Short hand-wri-
ting, and both are obfcure, but
to the intelligent and thinking,
who may draw confiderable advan-
tage from both. It's an old ſaying ;
A word's enough to the Wife;
and he that cannot crack the shell,
and taste the kernel of a ſentence,
though he may be wife in his own
Eyes, will never be reckoned fo in
the judgment of Sages. A Proverb
patly applied and well understood,
makes a deeper impreſſion upon the
minds of understanding men, than
a lank declamation adorned with all
the Pofies and Flowers of Rheto-
rick. This made the learned and
difcerning Authour affect a certain
vigorous laconiciſm in all his wri-
tings, that made him highly eftee-
med
1
The Preface,
med by the greateſt men of his
own Countrey, and of Strangers
also who understood his language,
though the French Authour Des
Entretiens d' Arifte & Eugene,
a leading Critick accounts him un-
intelligible, and by confequent un-
tranflateable; but whether he be
fo or not in this tranflation, it is
left to the judgment of the Reader.
It may be made a Probleme, per-
haps, by fome, whether The Art
of Prudence, be at this time fea-
fonably or not tranflated and pub-
lifhed in English; feeing to inftruct
and not to inftruct, has great affinity
with the anſwering and not answering
a fool in his folly, according to So-
lomon, and all the World are fa-
tisfied, that there is a vast number
of more than ordinary fools, and
mad men amongst us at prefent..
The title and defign of the Book,
I think, may falve the doubt; for
A 3
it
The Preface.
it is the Courtiers Manual Ora
cle, not of him onely who has the
honour to be actually in that ſtation;
but of others alſo, who by knowing,
and reflecting upon the tranfactions
of the world, may be capable, if not
to ferve the Publick, yet to live
like men in their generation, and to
fuch it cannot be unfeaſonable
if they have the ingenuity to act
according to its maximes, feeing in
fo doing they will find by experience,
that when once the ground is well
known, one may hit the Jack with a
Boul that runs ftreight, if it be their
cuftome to bowl fo, as well as with
that which fetches the greatest com-
paſs by its biafs; and that a man
may be a Politician fuccessfully,
and with applaufe, without forfa-
king the rational Rules of Morali-
ty and Religion, for the deceitfull
Sophiftry of Cunning and Artifice,
which commonly foon or too late
News
The Preface.
fhews its own perniciousness by the
fatal diſappointments of thoſe that
practife it. For the unintelligent and
head-ftrong Mobile, that makes
the greatest part of Mankind, they
have nothing to doe with this Book;
Odi profanum vulgus & arceo:
The Authour wrote not for them,
well knowing that their inveterate
folly is not to be cured but reftrained;
and that as it is very eafie by force
of words and long-winded Cant, to
preach them out of their fenfes, fo
it is as impoffible by Short docu-
ments to ſentence them into their
Wits and good Manners again, as to
cure a Chronical Hypochondriarcy
by an Aphorifm of Hippocrates,
or a spell of Seneca's or Plutarch's
Morals. To thefe Animals then
for whom the Bit and Bridle is de-
figned, the Diſcipline of the Whip
is the beft Doctrine, and nothing of
this nature can be ſeaſonable or un-
Sea-
The Preface.
I
ſeaſonable, but as it may influence
thoſe of the ſmaller number, who
are their Riders, and fpur them at
their pleaſure ; Now if theſe be fo
mad as to run upon precipices, and
ride over Rocks, thofe Maximes can
in this onely be unfeaſonable; that
they ſeaſonably taught them, what
too late, and unfeaſonably they were
convinced of.
Vale.
The
THE
ر
CONTENTS.
M
AX. 1. Every thing is now at the
point of its perfection,and an able
Man at the highest pitch thereof.
Max. 2. Wit and a Genius.
Max. 3. Not to be too free nor open.
Max. 4. Knowledge and Valour club
making of great
Men.
Max. 5. To be always usefull.
P. I.
p. 2.
ibid.
to the
P. 3.
P. 4.
Max. 6. Man at the height of his per-
P. 5.
fection.
To have a care not to outdoe ones
ibid.
Max. 7.
Mafter.
Max. 8. A Man never taken in paffion. p.6.
Max. 9. To falfifie the defects of one's Na
tion.
Max. 10. Fortune and Renown.
P. 7.
P. 8.
Max. 11. To converfe with those from
Max. 12. Nature and Art:
whom one may learn.
the Artiſt.
[a]
ibid.
Matter and
p. 9.
Max.
f
The Contents.
Max. 13. To proceed fometimes cunningly,
Sometimes candidly.
P. 10.
Max. 14. The thing and the manner of the
thing.
P. II.
Max. 15. To make use of Auxiliary wits.
P. 15.
Max. 16. Knowledge and a right intention.
p. 16.
Max. 17. Not to follow always one and the
Same Conduct.
P. 17.
Max. 18. Application and Genius.
ibid.
Max. 19. Not to be too much blazed abroad
by the noise of Fame.
Max. 20. Every man in his time.
Max. 21. The Art of being happy.
Max. 22. The Man that takes.
Max. To have no blemish.
23.
P. 18.
p. 19.
p. 20.
ibid.
P. 21.
Max. 24. To moderate ones own imagina-
tion.
Max. 25. A good Pryer.
P. 22.
ibid.
Max. 26. To find out the weak fide of eve-
ry one.
P. 23.
Max. 27. To prefer intention before ex-
tention.
P. 24.
Max. 28. To have nothing that's vulgar.
Max. 29. The upright Man.
ibid.
P. 25.
Max. 30. Not to affect extraordinary, nor
yet Chimerical Employments.
P. 26.
Max. 31. To know happy People, to make
use of them, and the unhappy to avoid
them.
The Contents.
them.
P. 278
ibid.
Max. 32. To have the reputation of con-
tenting every badv.
Max. 33. To know how to be a denied Man.
P. 28.
ibid.
Max. 34. To know ones own strength. p.29.
Max. 35. To weigh things according to
their just value.
Max. 36. Not to engage in any enterpriſe
before one bath examined his own for-
tune and ability.
p. 30.
Max. 37. To guess at the meaning of the
little hints that are given us by the bye,
and to know how to make the best of
them.
P. 31.
Max. 38. To be moderate in good fortune.
P. 32.
Max. 39. To know the nature and fſeaſon
of things, and to be able to make use
of them.
Max. 40. To gain the love of all.
Max. 41. Never to Exaggerate.
Max. 42. Of the Afcendant.
P. 33.
ibid.
P. 34.
P. 35.
Max. 43. To Speak with the Vulgar, but
to think with the Wife.
P. 39.
Max. 44. To Sympathize with great men.
P. 40.
Max. 45. To uſe Reflexion without abufing
it.
P. 41.
Max. 46. To correct ones Antipathy. ibid.
Max. 47. To fhun Engagements.
[a 2 ]
P. 42.
Max.
The Contents.
Max. 48. The man of a good Stock. p. 43·
Max. 49.
The judicious and penetrating
man.
P. 44.
Max. 50. Never to lose the respect which
is due to ones felf.
P. 46.
Max. 51. The man of a good choice. ibid.
Max. 52. Never to be difordered. P. 47.
Max. 53. Diligent and intelligent. p. 48.
Max. 54. To be a man of metal. ibid.
Max. 55. The man that can wait with pa-
tience.
P. 49.
Max. 56. To find out good expedients.p.51.
Max. 57. The fureſt men are men of Re-
flexion.
P. 55.
Max 58. To ſhape ones felf according to
people.
Max. 59. The man that makes himself to
be defired and regretted.
Max, 60. Good fenfe.
P. 57.
ibid.
P. 59.
Max. 61. To excell in the excellent. p.60.
Max. 62. To make uſe of good Instruments.
p. 61.
Max. 63. The excellence of Primacy. ibid.
Max. 64. To vex as little as may be. p.62.
Max. 65. The quaint and critical Fudg-
ment.
Max. 66. To take good meaſures before one
undertakes.
p. 63.
p. 64.
p. 65.
Max. 68. To inform, is far better than to
Max. 67. To prefer plaufible Employments.
put
The Contents.
}
put in mind.
P. 68.
Max. 69. Not to be of the humour of the
vulgar.
Max. 70. To know how to refufe.
Not to be unequal, and
Max. 71. Not to
in ones proceeding.
Max. 72. The man of refolution.
Max. 73. To find out Evafions.
Max. 74. Not to be inaccessible.
Max. 75.
P. 69.
p. 71.
irregular
P. 72.
P. 73-
P. 74.
ibid.
To propose to ones felf fome He-
roe, not fo much to be imitated, as to be
Surpaſſed.
P. 75.
Max. 76. Not to be always in the jocofe
humour.
P. 76.
Max. 77. To be company for all forts of
men.
ibid.
P. 77.
Max. 78. The art of undertaking to pur-
poſe.
Max. 79. The jovial humour. P. 78.
Max. 80. To be carefull to be informed. ib.
Max. 81. To revive ones Reputation from
time to time.
Max. 82. Not to pry too much neither into
good nor evil.
p. 79.
Max. 83. To commit fome fmall faults
defign.
p. 80.
ibid.
P. 81.
Max. 84. To know how to draw advantage
from Enemies.
Max. 85. Not to be lavish of ones felf.p.82.
Max. 86. To arm against Calumny. p. 83.
Max. 87. To cultivate and embellifh. p.84.
[ a 3 ]
Max.
The Contents.
Max. 88. To study to have a gentile Car-
riage in Actions,
Max. 89. Exactly to know ones Genius,
Mind, Heart and Paffions.
Max. 90. The way to live leng.
Max. 91. To all without fear
p. 85.
P. 86.
ibid.
of failing.
p. 87.
Max. 92. A tranſcendant Wit in all things.
p. 88.
Max. 93. The univerfal Man.
ibid.
Max. 94. An inexhaustible Capacity.p.89.
Max. 95. To know how to entertain ano-
ther's expectation.
Max. 96. Confcience.
P. 90.
P. 91.
Max. 97. To acquire and preferve Reputa-
tion.
Max. 98. To diffemble.
ibid.
p. 92.
Max. 99. Reality and appearance. P.94•
Max. 100. The Man undeceived. The Chri-
Stian Sage. The Courtly Philofopher. ib.
Max. 101. One part of the World laughs
at the other, and both laugh at their
common folly.
p. 95.
Max. 102. A ftomach that can well receive
the large mouth-fulls of Fortune. p.96.
Max. 103. Every one is to keep the gran-
deur that is proper for his ſtate. p. 97.
Max. 104. To examine the nature of buf-
neffes.
Max. 105. Not to be tedious.
P. 98.
P. 99.5
Max. 106. Not to be proud of ones For-
tune.
The Contents.
tune.
P. 100.
Max. 107. Not to appear pleafed with ones
Self.
P. 101.
Max. 108. The shortest way to become a
great man, is to be able to chufe his
company.
p. 102.
Max. 109. Not to be Reprehenfive. ibid.
Max. 110. Not to wait, till one be a fet-
ting Sun.
Max. 111. To make Friends.
Max. 112. To gain the Heart.
p. 103.
p. 104.
p. 105.
In Profperity to prepare for
Max. 113.
Adverfity.
P. 106.
Max. 114. Never to ftand in competition.
ibid.
Max. 115. To comply with the humours of
thofe with whom one is to live. p. 107.
Max. 116. To deal always with men who
are carefull of their duty.
P. 108.
Max. 117. Never to ſpeak of ones ſelf. ib.
Max. 118. To affect the name of being ob-
liging.
Max. 119. Not to affect to
p. 109.
be Churlish.
P. IIO.
Max. 120. To comply with
the Times.
p. III.
Max. 121. Not to make much
of nothing.
P. 112.
Max. 122. Authority in Words and Alti-
ons.
Max. 123. The Man without Affectation.
[ a 4]
P.. 113.
ibid.
Max.
The Contents.
Max. 124. How to be Regrated. p. 114.
Max. 125. Not to be a Book of Accounts.
P. 115.
Max. 126. To commit a folly makes not ´a
fool; but not to know how to hide it,
does.
P. 116.
Max. 127. The fecret charm, or the unex-
prefible fomewhat; which the French
call Le Je-ne-fai-quoi. And the Spa-
niards El defpejo.
Max. 128. The high Courage.
Max. 129. Never to Complain.
p. 117.
P. 121.
p. 123.
Max. 130. To doe, and make it appear.
P. 124.
Max. 131. The procedure of a gallant
Man.
p. 125.
Max. 132.
To advise and revife. p. 126.
Max. 133. Rather to be a Fool with all
Men, than Wife all alone.
•
P. 127.
Max. 134. To have a double portion of the
things that are neceffary for life. ibid.
Max. 135. Not to have a spirit of Con-
tradiction.
P. 128.
Max. 136. To take things aright, and
prefently to nick the point. p. 129.
Max. 137. The Wife Man is fufficient for
bimfelf.
Max. 138. The Art to let things go as
they can go, especially when the Sea is
tempestuous.
ibid.
p. 130.
Max. 139. To know unlucky days, p. 131.
Max.
The Contents.
p. 132.
Max. 140. To hit at firſt upon the beſt of
every thing.
Max. 141. Not to listen to ones felf.p.133.
Max. 142. Never to eſpouſe a kad party
in fpight to an Adverfary, who hath ta-
ken the better.
Max. 143.
P. 134.
To take heed not to run into
Paradoxes,by fhunning to be vulgar.p. 135.
Max. 144. Under the veil of another man's
intereft, to find ones own.
p. 136.
Max. 145. Not to fhew the fore place. ib.
Max. 146. To look into the infide. p. 137.
Max. 147. Not to be inacceffible. p. 138.
Max. 148. To have the Art of Converfing.
P. 139.
Max. 149. To be able to caft the blame and
misfortunes upon others.
p. 140.
Max. 150. To be able to put a value upon
what one doeth.
p. 141.
Max. 151. To think to day what may happen
to morrow, and a long time after. p.142.
Max. 152. Never to keep company that may
eclipfe ones luftre.
ibid.
Max. 153. To fun being obliged to fill the
place of a great Man.
P. 143.
Max. 154. Not to be cafe neither to be-
lieve, nor to love.
Max. 155. The Art of reftraining Paſſions.
Max. 156. Friends by Election.
P. 144.
p. 145.
p. 146.
Max. 157. Not to be mistaken in Reo-
ple.
The Contents.
p. 147.
ple.
Max. 158. To know how to use Friends.
ibid.
Max. 159. To know how to bear with Fools.
p. 149.
ibid.
Max. 160. To Speak Sparingly to our Com-
petitours for Caution fake, and to others
for Civility.
Max. 161. To know the failings wherein
one takes pleaſure..
p. 150.
P. 151.
Max. 162. To be able to triumph over
Fealoufie and Envy.
Max. 163. One must never lose the favour
of him that is happy, to take compaſſion
on a Wretch.
P. 152.
Max. 164. To let fly fome fhot in the Air.
P. 153.
Max. 165. To wage War fairly. ibid.
Max. 166. To distinguish betwixt the
man of Words, and the man of Deeds.
p. 154.
Max. 167. To be able to help ones felf.
P. 155.
Max. 168. Not to be Monftrous. p. 156.
Max. 169. To take more heed not to mifs
once, than to hit an hundred times. ib.
Max. 170. To be ſparing in all things.
p. 157.
Max. 171. Not to abufe Favour. p. 158.
Max. 172. Never to engage with him that
hath nothing to loſe.
ibid.
Max.
The Contents.
Max. 173. Not to be a Glafs in Conver-
Sation, and much less in Friendship.
P. 159.
Max. 174. Not to live too fast. p. 160.
Max. 175. The fubftantial Man. p. 161.
Max. 176. To know, or to hearken to
thoſe who know.
p. 162.
Max. 177. To avoid too much familiarity
in Converſation.
p. 163.
Max. 178. To believe the Heart, and
especially if it be a prefaging Heart.
p. 164.
Max. 179. To be referved in ſpeaking,
is the Seal of the Capacity.
Max. 180. Not to take the defign of an
Enemy for the rule of our Meafures.
ibid.
p. 165.
Max. 181. Not to tell a lie, and yet not
to ſpeak all the truth neither. p. 166.
Max. 182. A grain of boldness is worth a
pound weight of skill.
ibid.
Max. 183. Not to be Head-strong. p.167.
Max. 184. Not to be Ceremonious. p. 168.
Max. 185. Never to expose ones Credit
to the rifque of one fingle interview.
p. 169.
Max. 186. To difcern faults, though they
be in faſhion.
P. 170.
Max. 187. To act all that is agreeable
to ones felf, and all that's odious by o-
thers.
ibid.
Max.
The Contents.
Max. 188. To bring always into company
Something to be praiſed.
p. 171.
Max. 189. To make use of the needs of
others.
p. 172.
Max 190. To be fatisfied in all conditi-
ons.
p. 173.
Max. 191. Not to be gull'd with excesive
Courtefie.
p. 174.
p. 175.
Max. 192. The peaceable man is the long
liv'd man.
Max. 193. Watch Strictly over him that
engages in thy interefts, to come off with
ibid.
Max. 194. To have a modeft Opinion of
ones felf, and of his affairs, efpecially
when he does but begin the world.
his own.
p. 176.
Max. 195. To be able to judge. p. 177.
Max. 196. To know ones Planet.
Max. 197. Never to be hampered with
Fools.
ibid.
p. 178.
Max. 198. To know how to transplant
ones felf.
p. 179.
Max. 199. To be a Wife Man, and not
an intrigueing Man.
P. 180.
Max. 200. To have always fomething still
to deſire, that one may not be unhappy
in his happiness.
Max. 201. All who appear Fools, are ſo,
and one half also of those who appear
not to be.
P. 181.
ibid.
Max.
The Contents.
Max. 202. Sayings and Actions render a
Man accompliſhed.
P. 182.
Max. 203. To know the Excellencies of
ones Age.
.p. 183.
Max. 204. What is eafie ought to be fet
about, as if it were difficult; and what
is difficult as if it were eafie. ibid.
Max. 205. To know how to make use of
Contempt.
p. 184.
Max. 206. We muſt know that the vulgar
humour is every where.
Max. 207. To ufe Retention.
p. 185.
P. 186.
Max. 208. Not to die the death of a
p. 187.
Fool.
Max. 209. Not to imitate the folly of
others.
p. 188.
Max. 210. To know how to make uſe of
truth.
ibid.
Max. 211. In Heaven all is pleaſure; in
Hell all pain. The world being in the
middle, has a fhare of both. p. 191.
Max. 212. Not to discover the mystery of
ones Art.
Max. 213.
ibid.
To know how to contradict.
p. 192.
Max. 214. Of one Folly not to make two.
p. 193.
Max. 215. To have an eye over him that
looks one way, and rows another. p.194.
Max. 216. To Speak clearly. p. 195.
Max. 217. We muſt neither love, nor bate
for
The Contents.
for ever.
p. 196.
Max. 218. To doe nothing whimfically, but
every thing with circumfpection. ibid.
Max. 219. Not to pass for a Crafty Man.
p. 197.
Max. 220. To cover our felves with the
Fox's skin, when we cannot doe it with
the Lion's.
p. 198.
Max. 221. Not to be too ready to engage,
p. 199.
ibid.
nor to engage anot̃ber.
Max. 222. A referved man is apparently
a prudent man.
Max. 223. Not to be too fingular, neither
through affectation nor inadvertency.
P. 200.
Max. 224. Never to take things againſt
the hair, though they come that way.
p. 204.
Max. 225. To know ones prevailing fault.
P. 205.
Max. 226. Attention to engage. ibid.
Max. 227. Not to be a man of the first
impreffion.
P. 206.
Max. 228. To have neither the report,nor
reputation of being a bad Tongue. p.207.
Max. 229. To know how to divide ones
life, likea man of Parts.
Max. 230. To open ones Eyes when it is
time.
P. 208.
Max. 231. Never to fhew things before
they be finished.
p. 214.
p. 215.
Max.
The Contents.
Max. 232. To understand the Commerce
of life a little.
ibid.
Max. 233. To find out the palate of o-
thers.
P. 216.
Max. 234. Never to engage ones Reputa-
tion without good affurances of the ho-
nour and integrity of others.
Max. 235. To know how to ask. p.218.
Max. 236. To make that a favour, which
would have been afterwards but a re-
p. 217.
p. 219.
ward.
Max. 237. Never to be privy to the fe-
crets of Superiours.
ibid.
Max. 238. To know the piece that we
want.
P. 220.
Max. 239. Not to be too quaint. p. 221.
Max. 240. To know how to play the Igno-
rant.
ibid.
P. 222.
Max. 241. To ſuffer raillery, but not to
uſe it.
Max. 242. To purſue ones point. p. 223.
Max. 243. Not to be a Dove in all things.
p. 224.
Max. 244. To know how to oblige. p.225.
Max. 245. To reaſon ſometimes quite con-
trary to the mobile.
P. 226.
Max. 246. Never to give fatisfaction to
those who demand none.
ibid.
Max. 247. To know a little more, and to
live a little lefs.
p. 227.
Max.
The Contents.
Max. 248. Not to put off to the laft.
P. 228.
Max. 249. Not to begin to live, where we
ſhould leave off.
ibid.
Max. 250. When must one reason the con-
trary way.
p. 229.
Max. 251. We are to ufe Humane means,
as if there were none Divine; and Di-
vine means, as if there were none Ha-
p. 230.
Max. 252. Not altogether for thy felf,
nor altogether for others neither.
Max. 253. Not to be too intelligible.
mane.
ibid.
P. 231.
Max. 254. Not to flight the evil, becauſe
p. 232:
P. 233.
it is little.
Max. 255. To doe fmall kindnesses at a
time, but often.
Max. 256. To be always in a readiness
to ward the blows of Clowns, Opinia-
tours, proud Perfons, and of all other
Impertinents.
Max. 257. Never to come to a Rupture.
ibid.
p. 234.
Max. 258. To look out for one that may
help to carry the burthen of adverfity.
p. 235.
Max. 259. To prevent offences, and turn
them into favours.
p. 236:
Max. 260. Thou shalt never be wholly at
the devotion of any one, nor any one at
thine:
The Contents.
thine.
ibid.
Max. 261. Not to continuè a Foppery. p.
237.
Max. 262. To know how to forget. p. 238.
Max. 263. Many things that ſerve for
pleafure, ought not to be peculiar. p.239.
Max. 264. To be at no time careless. ibid.
Max. 265. To know how to engage ones De-
pendents.
P: 240.
Max. 266. To be too good, is to be naught.
Max. 267. Silken words.
P. 241.
p. 242.
Max. 268. The Wife Man ought to doe in
the beginning, what the Fool does in
the end.
Max. 269. To make the best of ones being
new.
ibid.
p. 243.
ibid.
Max. 270. Not to condemn fingly what
pleaseth many.
Max. 271. Let him that knows but little
in his profeffion, stick to what he knows
best.
p. 244.
Max. 272. To fell things as Courtefie thinks
fit to value them.
Max. 273. Thoroughly to know the temper
of those with whom we have to doe.
Max. 274.
P. 245.
ibid.
To have the gift of pleaſing.
p. 246.
Max. 275. To conform to common Cuſtome,
but not to common Folly.
[b]
P. 247.
Max.
The Contents.
Max. 276. To be able to retrieve ones Ge-
nius by Nature and by Art. p. 248.
Max. 277. The man of true Oftentation.
p. 251.
Max. 278. In all things to avoid being re-
markable.
P.255.
Max. 279. To fuffer Contradiction without
ibid.
Gain-faying.
Max. 280. The man of good ſtuff. p. 256.
Max. 281. The approbation of knowing
Men.
P: 257.
Max. 282. To make abfence an expedient,
for being respected, or esteemed.
Max. 283. The Man of good invention.
ibid.
P. 258.
Max. 284. Meddle not in other mens bu-
finefs, and thine own will go well. p. 259.
Max. 285. Not to lose ones felf with ano-
ther.
ibid.
Max. 286. Suffer not thy felf to be obliged,
nor by all forts of People.
P. 260.
Max. 287. Never to act in paſſion. ibid.
Max. 288. To live according to occafion.
P. 262.
P. 261.
Max. 289. What most difcredits a Man,
is to fhew that he is man.
Max. 290. It's a happineſs to join eſteem
with affection.
ibid.
Max. 291. To know how to make an eſſay.
p.263.
Max.
The Contents.
!
1
Max. 292. To be above, and not below
ones Employment.
Max. 293. Of Maturity.
ibid.
p. 264.
P. 265.
Max. 294. To be moderate in ones Opini-
ons.
Max. 295. To be, and not feem to be a man
ibid.
of business.
Max. 296. The man of value, and maje-
Stick qualities.
P. 268.
Max. 297. To doe all things, as in the pre-
fence of witneffes.
p. 269.
Max. 298. The ready Wit, the profound
Judgment, and the quaint Difcerning.
p. 270.
Max. 299. To leave with an Appetite,
Max. 300. In a word, to be Holy. p.271.
The
(1)
THE
COURTIERS
MANUAL ORACLE,
OR, THE
་
ART of PRUDENCE.
MAXIME I.
Every thing is now at the point of its per
fection, and an able Man at the higheſt
pitch thereof.
T
HERE goes more to the making
up of one Wife Man now a days,
than in Ancient Times of feven:
And at preſent there is more fenfe requi-
red for treating with one fingle Perfon,
than heretofore with a whole Nation.
B
MAX-
The Courtiers Manual Oracle, or,
t
:
MAXIME II.
Wit and a Genius
-Are two Qualities wherein the Capa-
city of a Man confifts. To have one
without the other, is to be happy but
by halves. It is not enough to have a
good underſtanding, there must be a Ge-
nius alſo to accompany it. It is com-
monly the ill luck of weak or aukward
People to be miſtaken in the choice of
their Profeffion, of their Friends, and of
the place of their Refidence.
MAXIME III.
Not to be too free, nor open.
It is the Admiration of Novelty that
makes events to be valued. There is nei-
ther pleaſure nor profit in playing ones
Game too openly. Not to declare im-
mediately, is the way to hold minds in
fufpence, eſpecially in matters of impor-
tance, which are the object of univerſal
expectation. That makes every thing to
be thought a myftery, and the fecret of
that raiſes veneration. In the manner of
expreffion one ought to have a care not to
be
The Art of Prudence.
3
be too plain and to fpeak with open
heart is not always convenient in conver-
fation. Silence is the Sanctuary of Pru-
dence. A refolution made manifeft was
never eſteemed. He that declares him-
felf, is obnoxious to Cenſure: and if he
fucceeds not, he is doubly miferable. We
ought then to imitate the method of God
Almighty, who always holds men in
fufpence.
MAXIME IV.
Knowledge and Valour club to the making
of great Men.
Theſe are two qualities which render
Men immortal, becauſe they themſelves
are fo. No man is great but in ſo far as
he knows and when he knows, he can
doe all things. Man that knows no-
thing, is the World in darkneſs. Pru-
dence and Strength are his Eyes and
Hands. Knowledge is barren, if Valour
do'nt accompany it.
B 2
MAX-
4
The Courtiers Manual Oracle, or,
MAXIME V.
To be always usefull.
It is not the Guilder but the Adorer
that makes the God. A Man of Parts
had rather meet with thoſe who depend
upon him, than that are thankfull to him.
To keep People in hope, is Civility; to
truft to their Gratitude, Simplicity. For
it is as common for Gratitude to be for-
getfull, as for Hope to be mindfull. You
get always more by this, than by the
other. When one hath once drank, he
turns his back upon the Well: fo foon as
the Orange is ſqueezed, it's thrown upon
the ground, When Dependance ceafeth,
there's an end of Correfpondence, and of
Eſteem alſo. It is therefore a leffon of
Experience, that a Man ought to endea-
vour always to render himſelf uſefull, nay
even to his Prince; though he muſt not
affect an exceſs of filence, to make others
overshoot themſelves, nor for his own in-
tereſt render another man's evil incurable.
1
MAX-
The Art of Prudence.
+
MAXIM E. VI.
Man at the height of his perfection.
1
He is not born complete; but dayly
improves in his Manners and Employ-
ment, untill at length he arrive at the
point of Confummation. Now theſe are
the marks by which we may know an ac-
compliſhed Man: a quaint perception,
readineſs in diſcerning, folidity of judg
ment, tractablenefs of will, and circum-
ſpection in words and actions. Some ne-
ver attain to that pitch, there is fome-
what always wanting and others arrive
at it, but late.
MAXIME VII.
To have a care not to outdoe ones Mafter.
All Superiority is odious, but in a Sub-
ject over his Prince, it is ever fooliſh, or
fatal. An accompliſhed man conceals vul-
gar advantages, as a modest Woman hides
her Beauty under a negligent drefs. There
are many who will yield in good fortune,
or in good humour; but no body will
yield in Wit, and leaft of all a Sovereign.
Wit is the King of Attributes, and by
B 3.
con-
6 The Courtiers Manual Oracle, or,
confequent, every Offence againſt it, iş
no lefs a Crime than Treaſon. Sove-
reigns would be witty in all things that
are moſt eminent. Princes are willing
to be affifted, but not furpaffed. Thoſe
who adviſe them, ought to fpeak, as if
they put them in mind of what they for-
got, and not as teaching them what they
knew not. This is a leffon that the Stars
reade to us, which though they be the
fparkling Children of the Sun, yet never
appear in his preſence.
MAXIME VIII.
A Man never taken in paſſion
Is a mark of the fublimeft reach of
wit, ſeeing thereby a man puts himſelf
above all vulgar impreffions. It is the
greateſt of Dominions to rule ones felf
and paffions. That is the triumph of
free will. If paffion ever feize the
mind, let it be without prejudice to our
employment, eſpecially if it be confide-
rable. That's the way to prevent much
vexation, and to gain a high reputation.
MAX-
The Art of Prudence.
MAXIME IX.
To falfifie the defects of ones Nation.
Water imbibes the good or bad quali-
ties of the Minerals through which it
pafles, and Man thofe of the Climates
where he is born. Some are more obli-
ged than others to their Countrey, in that
they have met with a more favourable
conſtellation in it. There is no Nation
how Polite foever, but hath fome origi-
nal failing, which their Neighbours, ei-
ther out of caution or emulation cenfurę.
It is the victory of an able man to cor-
rect, or at leaſt bely the cenfure of theſe
failings. Thereby one acquires the glo-
rious renown of being fingular, and that
exemption from a common fault is the
more eſteemed, that no body expects it.
There are alfo Family-defects, defects of
Profeffion, Employment and Age, which
concurring all together in one and the
fame fubject, render it an unfupportable
Monſter, if they be not timely preven-
ted.
B 4
MAX-
1
The Courtiers Manual Oracle, or
MAXIME X.
Fortune and Renown.
The one is as fickle, as the other firm
and conftant. The first ferves during
life, and the other after death. The one
refifts Envy, and the other Oblivion. For-
tune is courted, and fometimes obtained
by the help of Friends. Renown is gai-
ned by Induſtry. The defire of Reputa-
tion ſprings from Virtue. Renown hath
been and is the Sifter of Giants: it is
always upon the extremes either of Ap.
plaufe or Execration.
!
MAXIME XI.
To converfe with thofe from whom one may
learn.
Familiar Converſation ought to be the
School of Learning and breeding. A
man is to make his Maſters of his Friends,
feaſoning the pleaſure of converfing with
the profit of inftruction. Betwixt Men
of Wit the advantage is reciprocal. They
who ſpeak are rewarded with the applaufe
that is given to what they fay; and thoſe
who hear, with the profit they receive
from
f
The Art of Prudence.
9
from it. Our own intereft inclines us to
converſation. A man of fenfe frequents
the company of good Courtiers, whoſe
Houſes are rather the Theatres of He-
roiſm, than the Palaces of vanity. There
are fome men who befides their being
Oracles themſelves, that inftruct others
by their Example, are alſo ſo happy, that
their Retinue is an Academy of Prudence
and Breeding.
*
MAXIME XII.
Nature and Art: Matter and the Artiſt.
There is no Beauty without help, nor
perfection that is not apt to fall into bar-
barity, if Art lend not an helping hand.
Art corrects what is bad, and perfects
what is good. Nature commonly denies
us the beſt, to the end we may have re-
courſe to Art. The beft Nature with-
out Art is but a Wilderneſs and how
great foever a Man's Talents may be, un-
lefs they be cultivated, they are but half-
talents. Without Art a man knows no-
thing as he ought to do, and is Clownish
in every thing he fets about.
MAX-
}
IO
The Courtiers Manual Oracle, or,
V
MAXIME XIII.
To proceed fometimes cunningly, fometimes
candidly.
1
Man's life is a conflict with the malice
of man himſelf. An expert man for
Weapons uſes the ſtrategems of intention.
He never does what he ſeems to have a
mind to doe. He takes an aim, but that
is to deceive the Eyes that look upon him.
He blurts out a word in the air, and then
does a thing that no body dreamt of. If
he come out with a faying, it is to amuſe
the attention of his Rivals, and whilſt
that is taken up in confidering what he
drives at, he preſently acts what never
came into their thoughts. He then, that
takes heed not to be impofed upon, pre-
vents the cunning of his Companion by
good reflexions. He always underſtands
the contrary of what one would have
him to underſtand, and thereby he im-
mediately diſcovers the falfifie. He lets
the firſt paſs goe, and expects the ſecond
or third with a good guard. And when
afterwards his Artifice is known, he re-
fines his diffimulation, making uſe of
truth it ſelf to deceive by. To change
his cunning, he changes his ground and
battery.
The Art of Prudence.
II
battery. His Artifice is to have no more
Art, and all his fubtilty is to paſs from
Diffimulation to Candour. He, who ob-
ferves it with a piercing Eye, knowing
the Arts of his Rival, ftands upon his
guard, and diſcovers darkneſs under a
veil of light. He unriddles a procedure
the more myſterious, that every thing in
it is fincere. And thus the wiles of Pytho
engage the candour of Apollo.
MAXIME XIV.
The thing and the manner of the thing.
1
The ſubſtance is not enough, unleſs it
be cloathed with its circumſtances. An
ill way ſpoils all, it even disfigures Juſtice
and Reaſon. On the contrary, a grace-
full way ſupplies all defects, it guilds a
denial, fweetens the fharpneſs that is in
truth, and ſmooths the wrinkles of old
age. The How does much in all things.
A free and difengaged way charms the
minds of men, and makes the complete
Ornament of life.
This Maxime is taken out of the third
Chapter of the Authours Difcreet, Del
modo y Agrado. And ſeeing that Chapter
is very instructive, the Reader, I hope,
will not take it ill to have here an abstrait
of it.
For
12
The Courtiers Manual Oracle, or,
For this great Precept, fays he, Cleo-
bulus got the Reputation of the chief of
the Wife Men. And, indeed, it is the
chief of Precepts. But if to teach it was
fufficient for procuring the name of a
Wife Man, nay, and of the chief of the
Sages, what remains for him that fhall
put it in practice? For to know things,
and not to practiſe them, is not to be a
Philofopher but a Grammarian.
In all things the circumſtance is as ne-
ceſſary as the fubftance, nay, and more.
The thing that firſt preſents to us, is not
the effence, but the appearance. By the
outſide we come to the knowledge of
what is within. By the bark of the
manner we difcern the fruit of the fub-
ſtance: infomuch that we judge of Per-
fons whom we know not by their deport-
ment.
The way and manner is that part of
merit which moſt affects the attention.
And ſeeing it is to be acquired, he that is
without it is inexcuſable.
Truth has force; Reafon authority;
and Juſtice power: but they are without
lufter if the gracefull way be wanting;
as with it every thing is fet off with
more advantage. It makes amends for
all things, even for the defects of reafon;
it guilds flights, paints deformities, hides
im-
The Art of Prudence.
13
imperfections, and in a word, diſguiſes
every thing.
Great Zeal in a Miniſter; Valour in a
Commander ; learning in a Scholar; Pow-
er in a Prince; are not enough, unleſs
theſe qualities be accompanied with that
important formality. But it is in no em-
ployment more neceffary, than in Sove-
reign Command. To be humane rather
than defpotick is in Superiours a fingular
way to engage. To fee a Prince make
Superiority yield to Humanity, obliges
Subjects upon a double account to love
him. He must reign in the firſt place
over the wills of men, and then over the
reft. Conciliate to thy felf the good
will, and even the applaufe of all men, if
not out of inclination, at leaſt by art.
For they who admire, mind not whether
thy way be natural or adventitious.
There are many things which are
worth but little in themfelves, and yet
are eſteemed for their manner. By the
help of that old things become new, and
return into faſhion. If the circumſtances
be of common ufe, they palliate the un-
couthneſs of Antiquity. The reliſh of men
advances always, and never recoils. What
is paſt takes not, and nothing but what
is new pleaſes it. Nevertheleſs, a little
change may beguile it. Circumftances
make
•
+
14 The Courtiers Manual Oracle, or,
make things grow young again, they
cure them of the mufty fcent, and the
mouldineſs of Too often, which is always
intolerable, and eſpecially in imitations,
which can never rife neither to the height,
nor Novelty of the Original.
This is ftill more obvious to be feen in
the functions of the mind. For though
things be very well known, yet they ne-
ver fail to raiſe the Appetite, if the Ora-
tour and Hiſtorian hit upon a new way
of faying or writing them.
When things are exquifite, they cloy
not, though they be even feven times re-
peated. But though they be not tedious,
yet they are not admired. And there-
fore it is neceſſary to ſeaſon them, other-
wife to the end they may excite atten-
tion. Novelty careffes and charms the
Palate. And objects are renewed merely
by changing the Ragoe, which is the true
art of pleafing.
Two men fhall fay the very fame
things, and yet the one fhall pleaſe, and
the other by the fame means offend. So
important it is to know the way how!
So uſefull is a gracefull manner, and fo
hurtfull an unfeemly! Now if the want
of a manner be fo remarkable, what
muſt that be which is actually bad, and
defignedly offenfive, and eſpecially in
thoſe
The Art of Prudence.
15
thoſe that hold a publick Poft? Thy
Clownish Air is but a ſmall defect, faid a
Wife Man, and yet it is enough to make
all people diſguſt thee. On the contrary,
an external agreeableneſs promiſes a fuita-
bleneſs of mind; and beauty vouches for
good humour.
The gracefull manner fo guilds and fets
off a No, as to make it more eſteemed
than an ill ſeaſoned Tea. It fo skilfully
fugar's over truths, that they paſs for
blandiſhments: and fometimes when it
feems to flatter, it undeceives, by telling
People not what they are, but what they
ought to be.
MAXIME XV.
1
To make use of Auxiliary-wits.
The happineſs of great men confifts in
having witty men about them, who
clear them from the difficulties of igno-
rance, by disentangling their affairs. To
entertain Wife Men, is a grandeur furpaf-
fing the barbarous haughtiness of that
fame Tigranes, who prided himſelf in be-
ing ferved by Kings, whom he had con-
quered. It is a new kind of Dominion
to make thoſe our Servants by Art,whom
Nature hath made our Mafters.
Man
has
16
The Courtiers Manual Oracle, or,
has much to know, and but a fhort while
to live; and he lives not at all, if he
know nothing at all. It is therefore a
fingular piece of skill to ftudy without
pains, and to learn much, by learning
of all. When that is once done, you
fhall fee a man ſpeak in a publick Affem-
bly with the wit of many; or rather,
you hear as many Sages fpeaking by his
mouth, as have before inftructed him.
Thus, the labours of others make him
paſs for an Oracle, feeing theſe Sages fit
his Leffen for him, and diftill into him
the quinteffence of their knowledge. Af-
ter all, let him who cannot have Wifedom
for a Servant, endeavour at leaſt to have
it for a Companion.
MAXIME XVI.
Knowledge and a right intention.
Both thefe together are the fource of
good fucceffes. A good Underſtanding
with a bad Will, make a monftrous Mar-
riage. An ill intention is the poiſon of
Humane life, and is the more miſchie-
vous when backed by knowledge. That's
an unlucky Wit which is employed to doe
evil. Learning deftitute of true judg-
ment is double folly.
MAX
The Art of Prudence.
17
MAXIME XVII.
Not to follow always one and the fame
Conduct.
It is good to vary, that you may fru-
ftrate the Curiofity, efpecially of thoſe
who envy you. For if they come to ob-
ſerve an uniformity in your actions, they
will prevent your enterprizes, and by con-
ſequent make them mifcarry. It is eafie
to ſhoot a Fowl that flies out-right, but
not a Bird which is irregular in its flight.
Yet it is not good to be always upon the
intrigue neither; for at fecond bound the
cunning will be diſcovered. Jealoufie is
upon the watch; there is much skill re-
quired to guard againſt it. A cunning
Gamefter never plays the Card which his
Adverfary expects, and far lefs that which
he defires.
MAXIME XVIII.
Application and Genius.
No body can be eminent without both
theſe. When thoſe two parts concur, they
make a great man. An ordinary Wit that
applies it ſelf, goes farther than a fublime
C
mind
18 The Courtiers Manual Oracle, or,
*
mind without application. Reputation
is got by indefatigable labour. What
cofts but little, is good for nothing. Some
have wanted application even in the
higheſt employments; fo rare a thing it
is to force ones Genius. To have rather
be indifferent in à fublime employment,
than, excellent in an indifferent, is a deſire
rendred excufable by Generofity. But
he is not to be pardoned who refts fatis-
fied to be indifferent good in a ſmall em-
ployment, when he might excell in
a great. One muſt have Art and a Ge-
nius then, which he is to complete by ap-
plication.
t
MAXIME XIX.
Not to be too much blazed abroad by the
noiſe of Fame.
It is the uſual misfortune of every thing
that hath been much talked of, always to
come thort of the perfection that men
have imagined to themſelves. Reality
can never equal imagination, feeing it is
as difficult to have all perfections, as it is
eafie to entertain a notion of them. Since
defire is the Husband of imagination, it
always conceives much more of things
than they are in effect. How great foe-
ver
The Art of Prudence.
19
ver perfections may be, they never match
the Idea of them. And as men find
themſelves fruſtrated of their expectation,
fo they undeceive themſelves in ſtead of
admiring. Hope always leſſens the truth.
And therefore Prudence ought to correct
it, by qualifying it fo, that the enjoy-
ment may ſurpaſs the defire. Some be-
ginnings of Credit ferve to awaken the
Curioſity, but not to endear the object
of it. It is moſt honourable when the
effect exceeds the notion and expectation.
This rule holds not good in evil, wherein
exaggeration ſerves to belie, calumnie, and
detraction with the greater applaufe, by
making that appear tolerable which was
thought to be abominable.
MAXIME XX.
Every man in his time.
People of extraordinary and eminent
merit depend on the Times. All have
not had the Age they deferved, and ma-
ny who have met with that, have not
had the happineſs to make the beſt of it.
Others have been worthy of a better
Age; which is an argument, that every
thing that is good, does not always tri-
umph. Things of this world have their
C 2
fea-
+
暑
​10
The Courtiers Manual Oracle, or,
feaſons, and that which is moſt eminent,
is obnoxious to the freakiſhneſs of Cu-
ftome. But it is always the comfort of a
Wife Man, that he is Eternal. For if his
own age be ungratefull to him, thoſe that
come after doe him Juſtice.
MAXIME XXI.
The Art of being happy.
There are rules of good Fortune; and
Happineſs in regard of a Wife Man is not
always fortuitous. His induftry can help
it forwards. Some think it enough to
ftand at the Gate of Fortune in a good
poſture, and expect till fhe open it. Others
doe better, and truſting to their confidence
or merit advance farther on,fo that by cajo-.
ling of Fortune, foon or late they gain her.
However, according to right Philofophy,
vertue and application are the onely Ar-
biters of a man's lot. For as imprudence
is the fource of all the croffes of life, ſo
Prudence is the cauſe of all its happineſs.
MAXIME XXII.
The Man that takes.
A gentile Education is the portion of
Men
The Art of Prudence.
21
Men of Breeding. The knowledge of
the Affairs of the Time, good fayings
ſpoken to purpoſe, pleaſant ways of do-
ing things, make the man of faſhion: and
the more he excells in theſe things, the
leſs he holds of the vulgar. Sometimes
a fign or gefture makes deeper impreffion
than all the documents of a fevere Mafter.
The art of converfing hath ftood in grea-
ter ftead to fome, than the ſeven liberal
Arts all together.
MAXIME XXIII.
To have no blemiſh.
2
There is no perfection without an If,
or a But. There are but very few that
want faults, either in manners or body.
But there are a great many who are vain
of the faults, which it would be eafie for
them to amend. When we ſee the ſmal-
left defect in an accomplished man, we
fay it's pity, becauſe one Cloud is enough
to eclipſe all the Sun. Thefe defects are
blemiſhes at which envy levels. It would
be a notable piece of skill to change them
into perfections, as Julius Cæfar did, who
being bald, covered that defect under the
fhadow of his Laurels.
C 3
MAX-
22
The Courtiers Manual Oracle, or,
MAXIME XXIV.
To moderate ones own imagination.
The true means of living happy, and
of being always efteemed Wife, is either
to correct it, or confine it. Otherwiſe it
takes a Tyrannical Empire over us, and
tranfgreffing the limits of fpeculation, be-
comes ſo very abfolute, that life is happy,
or miferable, according to the different
fancies that it imprints upon us.
For to
fome it repreſents nothing but pains and
trouble, and through their folly becomes
their Domeſtick Executioner. Others
there are again, to whom it propoſes one-
ly pleaſures and grandeurs, delighting to
divert them in dreams. And theſe are
the effects of imagination, when not
curb'd by reaſon.
MAXIME XXV,
A good Pryer.
To underſtand the art of reaſoning and
difcourfe, was heretofore the Science of
Sciences: but that alone will not doe now
a-days, we muſt gueſs and divine, and
eſpecially if we would undeceive our
felves.
#
The Art of Prudence.
23
felves. He that is not a good Pryer can
never be a good Judge. There are Spies
over the heart and intentions. The truths
which import us moft, are never told us
but by halves. A man of Wit muſt dive
into the meaning of them, checking his
credulity in what appears advantageous,
and giving the reins to believe as to that
which is odious!
!
MAXIME XXVI.
To find out the weak fide of every one.
That is the art of managing humours,
and of gaining our ends upon men. It
depends more upon skill than refolution
to know how to win upon the minds of
People. There is no will that hath not
its predominant paffion, and theſe paffions
are different according to the diverſity of
tempers. All men are Idolaters: ſome of
honour, others of intereft, and moſt part
of their pleaſures. The skill is then, to
know aright thefe Idols, if we would hit
the weak fide of thofe who adore them.
He that can doe fo, has the key of ano-
ther man's will. We must move with the
firſt mover; and that is not always the
higher, but moſt commonly the lower fa-
culty.For in this world the number of thofe
C 4
who
T
24 The Courtiers Manual Oracle, or,
}
who are irregular, is far greater than of
thoſe who are not. We are firſt to know
the Character of the Perfon, next feel his
Pulſe, and then attack him by his ſtron-
geft paffion, which is his weaker fide.
That is a fure way to gain the Party.
MAXIME XXVII.
To prefer intention before extention.
Perfection confifts not in quantity, but
in quality. Of all that is very good, there
is always but very little. That whereof
there is much, is little efteemed. And
even amongſt men Giants pafs common-
ly for real Dwarfs, fome value Books for
their bulk, as if they were made rather
to load the Arms than to exerciſe the
mind. Extention alone could never ex-
ceed mediocrity. And it is the unhappineſs
of men that offer at every thing,to excell
in nothing, becauſe they would excell in
all. Intention gives an eminent rank,and
makes a Heroe, if the matter be ſublime.
MAXIME XXVIII.
To have nothing that's vulgar.
He was a man of an excellent diſcer-
ning,
The Art of Prudence.
25
ning, whom it diſpleaſed to pleaſe many:
Wife Men are never fond of vulgar Ap-
plauſe. There are Camelions of fo po-
pular a palate, that they take more plea-
fure to fuck in a groſs air, than to ſmell
the ſweet Zephyres of Apollo. Be not
dazled at the fight of the miracles of the
vulgar. Ignorants are always in a maze.
That which makes the folly of the mo-
bile admire, undeceives the diſcerning of
the Wiſe.
MAXIME. XXIX.
The upright Man.
One ought always to be on the fide of
Reaſon, and that fo conftantly, that nei-
ther vulgar paffion, nor any tyrannical
violence may be able to make him aban-
don the party. But where is that Pho-
nix of equity to be found? Sure, the
has not many Adherents. There are
many who publifh her praifes, but will
not admit her into their Houſes. Others
follow her as far as danger will permit ;
but when they come to that, fome like
falſe Friends deny her; and the reft, like
Politicians, pretend they know her not.
She, on the contrary, fcruples not to fall
out with Friends, with Powers, nay, and
with
26 The Courtiers Manual Oracle, or,
with her own intereſt: and there lies the
danger of miſtaking her. The cunning
ſtand neuter, and by a plauſible and me-
taphyfical fubtilty, endeavour to recon-
cile their Conſcience with reaſon of ſtate.
But an upright man looks upon that way
of trimming as a kind of Treaſon, think-
ing it more honour to be conftant, than
to be a Stateſman. He is always where
truth is and if he fometimes leave peo-
ple, it is not that he is fickle, but becauſe
they have firſt forſaken reaſon.
:
MAXIME XXX.
Not to affect extraordinary, nor yet Chi-
merical Employments.
That affectation ferves onely to attract
contempt. Whimſey hath hatched ma-
ny Sects: but a Wife Man ought to e-
ſpouſe none of them. There are fome
ftrange palates, that like nothing of what
others love. Every thing that is fingu-
lar pleaſes them. It is true, that makes
them to be taken notice of, but rather to
be laughed at than efteemed. Nay, thoſe
who would be wife, ought to have a ſpe-
cial care not to affect to be fo. Upon far
better ground ought they, who are of a
profeffion, that renders the profeffours ri-
diculous
The Art of Prudence.
I
27
diculous. We name not here the Em-
ployments, feeing the contempt that eve-
ry one has of them, makes them fuffici-
ently known.
MAXIME XXXI.
To know happy People, to make uſe of them,
and the unhappy to avoid them.
Misfortune commonly is an effect of
folly and there is not a more dangerous
contagion than that of the unfortunate.
We muſt not open the door to the leaft
evil, for others, and thoſe greater too,
which lie in ambuſh come always after.
The true skill at play, is to know how
to difcard. The loweſt Card that turns
up, is better than the higheſt of the for-
mer dealing. In doubts, there is no bet-
ter expedient than to confult the wife:
foon or late that will anſwer our expecta-
tion.
MAXIME XXXII.
To have the reputation of contenting every
body,
That gives Credit to thoſe who Go-
vern. By that means Sovereigns gain
the
28
The Courtiers Manual Oracle, or,
the good will of the publick. The onely
advantage they have, is, that they can
doe more good than other men. Thofe
are the trueſt Friends who are made by
reiterated Amities. But there are fome of
a humour of contenting no body, not fo
much becauſe that would be chargeable
to them, as that their Nature is averfe
from fhewing kindneſs. In all things
contrary to Divine Bounty, which com-
municates it felf inceffantly.
MAXIME XXXIII.
To know how to be a denied Man.
If it be a great art to know how to re-
fuſe favours,it is a far greater to be able to
deny ones felf in buſineſs and vifits. There
are ſome troubleſome employments that
corrode the moſt pretious time. It is bet-
ter to doe nothing at all, than to be buſie
to no purpoſe. It is not enough to be a
prudent man, to make no intrigues, but
he muſt alſo avoid to meddle in them.
We muſt not be fo much at the devotion
of others, as not to be more at our own.
We are not to abuſe Friends, nor to re-
quire more of them than they are willing
to grant. Every thing that is exceffive is
vitious, eſpecially in converfation: and
with-
The Art of Prudence.
29
without that moderation there is no pre-
ferving of the good will and eſteem of o-
thers, on which Civil Decency depends.
One ſhould uſe all his liberty in chufing
what is moſt excellent, but fo, as he ne-
ver offend againſt judgment and diſcretion.
MAXIME XXXIV.
To know ones own ſtrength.
That knowledge ſerves to cultivate the
excellent and improve common endow-
ments. Many would have become great
men, had they known their true Talent.
Strive then to know thine own, and join
to it application. In fome judgment has
the advantage, and in others courage:
moſt part lay a conſtraint upon their Ge-
nius whence it is that they never excell
in any thing. One is late in forfaking
what paffion made him early eſpouſe.
MAXIME XXXV.
To weigh things according to their juft
value.
It is the onely ruine of Fools, that they
never confider. Seeing they do not com-
prehend things, they neither fee the da-
mage,
30
The Courtiers Manual Oracle, or,
mage, nor profit, and by conſequent trou-
ble themſelves not about them. Some
fet a great value upon that which is but
of little worth, becauſe they take all
things the backward way. Many for
want of fenfe, feel not their diftemper.
There are ſome things on which one can-
not think too much. The wife man re-
flects on all, but not on all alike. For he
dives where there is any ground, and
fometimes he thinks there is more in the
thing than he thinks of: So that his re-
flexion goes as far as his apprehenfion
went.
MAXIME XXXVI.
Not to engage in any enterprife before one
hath examined his own fortune and a-
bility.
*
This experience is far more neceffary
than the knowledge of our conftitution.
If it be the mark of a Fool to begin at
forty years of age, to confult Hipocra-
tes about his health: He is a far greater
Fool, who begins at that age, to go to
the School of Seneca, to learn how to
live. It is no ſmall point to know how
to govern ones fortune, whether it be in
waiting till fhe be in the good humour :
(for
The Art of Prudence.
31
(for the loves to be waited on) or in ta-
king her fuch as he offers. For the hath
an ebbing and flowing, and it is impoſſi-
ble to fix her, being fo irregular and va-
riable as the is. Let him who hath often
found her favourable, not defift from im-
portuning her, becauſe it is ufual with
her to declare for the bold, and being
courtly, to love the young. Let him
who is unhappy withdraw, that he may
not meet with the affront of a double re-
pulſe, in preſence of a happy rival.
MAXIME XXXVII.
To guess at the meaning of the little hints
that are given us by the bye, and to know
how to make the best of them.
This is the delicateſt part in humane
converſation; it is the fineſt probe of the
receſſes of the heart of man. There are
ſome malitious and angry jirks dipt in the
gall of paffion: and thefe are impercepti-
ble Thunder-bolts, that ſtrike down thoſe
whom they fmite. Many times a word
hath thrown down headlong from the
pinacle of favour, thoſe whom the mur-
murings of a whole people combined
againſt them could not ſo much as flake.
There are other words or hints which
pro-
32 The Courtiers Manual Oracle, or,
produce an effect quite contrary, that's
to fay, which fupport and encreaſe the
reputation of thoſe to whom they are ad-
dreffed. But feeing they are cunningly
glanced, fo alfo are they to be cautiouſly
received. For the fecurity conſiſts in
fmelling out the intention, and the blow
foreſeen is always warded.
MAXIME XXXVIII.
To be moderate in good fortune
Is the part of a good Gameſter, when
Reputation lies at stake. A brave Retreat
is as great as a brave Enterpriſe. When
one hath acted great exploits, he ought
to ſecure the glory of them, by drawing
off in time. A continued Profperity is
always fufpected. That which hath its
interruptions is the furer. A little ſharp
with the ſweet makes it reliſh better.
The more Proſperities crowd one upon
another, the more flippery they are, and
ſubject to a reverſe. The quality of the
pleaſure makes fometimes amends for the
fhortness of the enjoyment. Fortune is
weary to carry one and the ſame man al-
ways upon her ſhoulders.
MAX-
The Art of Prudence:
33
f
MAXIME XXXIX.
To know the nature and feafon of things;
and to be able to make uſe of them.
The works of Nature commonly at-
tain to the point of their perfection.
They encreaſe always by degrees, untill
they arrive at it; and fo foon as they are
come to that, decline again as faft. On
the contrary, the works of art are never
ſo perfect, but that they ftill may be more.
It is the fign of a quaint difcerning to
obſerve what is excellent in every thing:
but few are capable of that, and thoſe
who may, do not always doe it. There
is a point of maturity even in the fruits
of the mind and it is good to know
that point, that we may make our beſt
of it.
MAXIME XL.
To gain the love of all.
It is much to be admired, but it is far
more to be beloved. The fortunate Pla-
net contributes fomewhat to that, but
Induſtry all the reft. This perfects what
the other did but begin. An eminent
D
merit
34
The Courtiers Manual Oracle, or,
merit is not enough, though, in reality, it
be eafie to gain the affection, when one
hath once gained the eſteem. He that
would be beloved, muſt love, be benefi-
cent, give good.words, and ftill fhew
better effects. Courtefie is the politick
magick of great Perfons. One muſt firſt
fet his hand to great affairs, and then open
it liberally to good Pens: alternately em-
ploy the Sword and the Paper. For the
favour of Writers who perpetuate great
Exploits is to be courted.
MAXIME XLI.
Never to Exaggerate.
Never to ſpeak in Superlatives, is a fign
of a Wife Man. For that way of fpea-
king always wounds either Truth or Pru-
dence. Exaggerations are fo many proſti-
tutions of Reputation, in that they diſco-
ver the weakness of underſtanding, and
the bad difcerning of him that peaks.
Exceffive Praiſes excite Curiofity, and in-
cite to Envy. So that if merit anſwer
not the value that is fet upon it, as it
commonly happens; general opinion re-
volts againſt the impofture, and makes
the flatterer and flattered both ridiculous.
And therefore a prudent man proceeds
with
The Art of Prudence.
35
with a clofe rein, and chufes rather to
offend by giving too little, than too much.
Excellence is rare, and by confequent the
value of it is to be well weighed. Exag-
geration is a kind of lying by Exagge-
ration one gets himself the reputation of
a man of bad difcerning, and which is
worfe, of little judgment.
MAXIME XLII.
Of the Afcendant.
}
This is a certain unaccountable force of
Superiority that fprings from the Nature,
and not from the Artifice, nor affectation
of him that has it. Every one fubmits
thereto without knowing how, unleſs it
be that one yields to the infinuating pow-
er of the natural authority of another.
Theſe Paramount Genies are Kings by.
merit, and Lions by a privilege that is
born with them. They command the
Heart and Tongues of others by a fecret
Charm, that makes them be refpected.
When fuch men have the other requifite
qualities, they are cut out for the chief
movers of the Government Politick, in
reſpect they can doe more with a hint,
than others with all their efforts and rea-
fons.
7
D 2
This
36 The Courtiers Manual Oracle, or,
1
This Empire, faith the Authour, in
the Chapter Del fenorio en el dezir, &c.
is skotched out by nature, and finiſhed by
art. All who have that advantage, find
things ready done to their hands. Nay,
Superiority it felf facilitates all things to
them, infomuch that nothing puzles
them, but in every thing they come off
with Honour. Their fayings and acti
ons ſeem as great again as they are. An
ordinary thing hath even appeared ex-
cellent, when feconded by that Empire.
They who want that Superiority, enter
diffidently upon affairs: which takes
from them much of their gracefulneſs,
eſpecially if it be obferved. From diffi-
dence immediately fprings fear, which
fhamefully banishes affurance; and by
confequent action and reafon looſe all
their luftre. That fear fo abfolutely Ty-
rannizes over the mind, that it deprives it
of all liberty. Infomuch that reaſon is
at a ftand, words are frozen, and activi-
ty remains under an interdict.
The Afcendant of him that fpeaks,
gains him at firſt the reſpect of him who
hears. It makes the greateſt Critick give
attention, and Sovereignly fways the
confent of a whole Company. It furni-
fhes expreffions, nay, and fentences to
the perfon that fpeaks: whereas fear
choaks
The Art of Prudence.
37
choaks the words. Timidity is fufficient
to chill reaſoning: and though it could
overflow with a Torrent of Eloquence,
yet the great cold of fear will put a ſtop
to its courſe.
He that with Native Authority enters
into Converſation, has refpect at his De-
votion before hand: But he who comes
to it with fear, accufes himſelf of weak-
neſs, and confeffes he is overcome : for
which diffidence of mind he is defpifed,
or at beſt not much eſteemed of others.
The truth is, a wife man ought to be re-
ferved, and particularly when he is not
acquainted with his company. He firſt
tries the foard, but especially if he fore-
fee that it is deep.
Though it be both Civility and Duty
to qualifie this imperious boldness,in fpea-
king to Princes and great men; yet one
muſt have a care of falling into the ex-
tremity of difcompofing bafhfulneſs.
There it is that a man ought to keep a
mean betwixt boldness and confufion,
that he may neither be difagreeable nor
ridiculous. Let neither thy fear be fo
great, as to make thee lofe affurance
nor thy boldness fo fawcy, as to forget
respect.
That Superiority glifters in all forts of
people, but much more in great mẹn. In
D 3
an
38 The Courtiers Manual Oracle, or,
2
$
an Oratour it is more than one circum-
ftance. It's effential to a Lawyer; In an
Ambaffadour it is a glorious Quality;
and a victorious Attribute in a Comman-
der: but in a Prince it is the Ornament of
perfection. It raiſes the price of all hu-
mane actions; and reaches even the coun-
tenance, which is the throne of comeli-
nefs; and the gate alfo in fuch a manner,
that the ſteps of a man are the fignatures
of the character of his heart; and judi-
cious perfons delineate theirs by a noble
way of acting and fpeaking. For fublime
actions are of double value, when they
áre accompanied with majefty.
N
I
Some are born with an univerfal power
in all that they fay and doe. One would
fay that nature had made them the elder
brothers of mankind. They are defigned
to be Superiours in all things, if not in
Dignity, at least in Merit. A ſpirit of
Dominion exerts it felf in them, even in
their most common actions. All obey
them, becaufe in every thing they excell.
They rob the hearts, and fo at firſt be
come the mafters of others; for their ca-
pacity is large enough for all things. And
though there may be others fometimes
that have more learning, nobility, nay,
and vrtue; yet ftill they get the better
on't by an Afcendant, that gives them the
K
Su-
The Art of Prudence.
39.
Superiority; fo that if they be not in the
right, yet at leaſt they make good their
title by poffeffion.
MAXIME XLIII.
セ
​To Speak with the Vulgar, but to think
with the Wife.
To go againſt the ftream, is a thing
wherein it is as impoffible to fucceed, as
it is eafie to be expofed to danger. Socra-
tes was the onely man that could under-
take it. Contradiction paffes for an af-
front, becauſe it is a condemning of the
Judgment of another. Malecontents:
multiply, fometimes becauſe of the
thing that is cenfured; and ſometimes
becauſe of the Party that it had. Truth
is known but of a very few, and falfe
Opinions go current with the reſt of the
world. One must not judge of a wife
man by what he fays, feeing fometimes
he ſpeaks at fecond hand, that's to ſay, ac-
cording to the common voice, though his
judgment give the lie to the vulgar errour.
A wife man fhuns as much to be contra-
dicted, as to contradict. The more his
judgment enclines him to cenfure, the
more he has a care not to publish it. C-
pinion is free; it neither can nor ought to
}
D 4
be
40
The Courfiers Manual Oracle, or,
be forced. The wife man retires within
the Sanctuary of his filence, and if fome-
times he be communicative, it is but to a
few, and thoſe the Wife.
MAXIME XLIV.
To Sympathize with great men.
It is the quality of a Heroe to love a
Heroe; it is a fecret inftinct that nature
beſtows upon thoſe whom the intends to
conduct to Heroifm. There is a kind-
red of hearts and inclinations, and the
effects of it are by the vulgar attributed
to enchantment. That fympathy reſts
not at eſteem, it proceeds to good will,
and at length arrives at affection: it per-
fuades without fpeaking, and obtains
without recommendation. There is an
active and a paffive, and the more fublime,
the more happy they are. The skill lies
in knowing, diftinguiſhing, and under-
ftanding how to make the beſt uſe of
them. Without that inclination the reſt
is good for nothing.
MAX-
The Art of Prudence.
41
MAXIME XLV.
To use Reflexion without abusing it.
Reflexion ought neither to be affected
nor known. Artifice is to be hid,in as much
as it is fufpicious, and all caution more,
becauſe it is odious. If Cheating be in
vogue; double your vigilance, but with-
out making it known, left that make
people diſtruſtfull. Sufpicion provokes
to revenge, and fets men upon thoughts
of doing the hurt,that they never thought
on before. Reflexion upon the ſtate of
affairs, is a great help in acting. There
is not a better proof of a man of fenfe,
than to be reflexive. The greateſt per-
fection of actions depends on the full
knowledge with which they have been
executed.
MAXIME XLVI.
To correct ones Antipathy.
It is our custome to hate right or
wrong, that's to fay, even before we
know what he is, whom we hate: and
fometimes that vulgar averfion, has the
boldneſs to attack great perfons. Prudence
ought
42
The Courtiers Manual Oracle, or,
#
ought to keep it under. For nothing dif-
credits us more, than to
deſerve to be beloved.
hate thofe who
As it is noble to
fympathize with Heroes, fo is it diſgrace-
full to have antipathy againſt them.
MAXIME XLVII.
To ſhun Engagements
Is one of the chief Maximes of Pru-
dence. In large places there is always
great diſtance from one end to the other.
It is the fame in great affairs. We muſt
jog on a good way before we come to
fee the end of them. And therefore the
wife engage not willingly therein. They.
come to a rupture as late as poffibly they
can, feeing it is eaſier to wave the occa-
fion, than to get off, if engaged with
honour. There are temptations of judg
ment, which it is fafer to avoid, than to
overcome. One Engagement draws a
greater after it, and commonly there is a
precipice hard by. Some men naturally,
and fometimes through a national fault,
meddle in every thing, and engage incon-
fiderately. But he that takes reafon for
his Guide, proceeds always with circum-
fpection. He finds greater advantage in
not engaging, than in overcoming and
though
The Art of Prudence.
43
though ſome raſh blockhead may be rea-
dy to begin, yet he has a care not to
make a ſecond.
MAXIME XLVIII.
The man of a good Stock
The more depth one hath, the more
man he is. The infide ought to be worth
as much again as what appears outwardly.
Some men have no more but a front, juſt
like Houſes, which for want of a good
foundation, have not been finiſhed. The
entry ſpeaks the Palace, and the Cottage
the Lodging. Theſe men have nothing
that one can fix upon, or rather every
thing is fixed with them. For after the
firſt falutation the converfation is at an
end. They make their complement of
entry, as the Sicilian Horſes their Cara-
cols, and then all of a fudden are dumb.
For words are foon drained when the:Un-
derſtanding is fhallow. It is eafie for
them to deceive others, who like them-
felves have nothing but a fhew; but they
are fops to men of difcerning, who pre-
fently diſcover that they are empty with-
in.
MAX-
44
The Courtiers Manual Oracle, or,
}
MAXIME XLIX.
The judicious and penetrating man
Maſters objects, and is never maſtered
by them. He preſently founds the bot-
tom of the profoundeſt depth. He knows
very well how to make the Anatomy of
mens capacities. Let him but look upon
a man, and he'll dive into the depth of
him, and know him throughly. He de-
ciphers all the ſecrets of the cloſeſt heart.
He is quick in conceiving, fevere in cen-
furing, and judicious in drawing his con-
fequences. He diſcovers all, obferves all,
and comprehends all.
That and the preceding Maxime have
their Commentary in the Authours Difcreet,
ch. Hombre Juiziofo y notante, where
thus he speaks.
Momus reafoned but very dully, when
he would have had a little Window to be
made in the heart of Man. It would be
of very little uſe to ſome men, who look
through perfpective glaffes. A good
judgment is the principal key of another
man's heart. It is to no purpofe for ig-
norance to retreat into the Sanctuary of
filence, and Hypocrifie into a whited Se-
pulchre, a judicious man difcovers all,
gueffes
The Art of Prudence.
45
gueffes at all, and penetrates into all. He
at first diftinguishes appearance from
reality. He looks into the infide, and
reſts not on the vulgar furface. He de-
ciphers the intentions and ends; for the
key of Criticizing is in his poffeffion.
Seldom hath deceit, and far lefs ignorance
bragg'd of being too hard for him. That
pre-eminence hath rendred Tacitus ſo fa-
mous in the particular, and Seneca fo
eſteemed in the common. There is no
quality more oppofite to vulgar ignorance
than this it is fufficient alone to gain a
man the reputation of difcreet. The
vulgar hath always been malitious, but
never judicious: And though it fays any
thing, yet it underſtands not every thing.
It feldom diſtinguiſhes truth from pro-
bability. Seeing it never bites but the
bark, it ſwallows down all, without nau-
feating a lie. And about two pages after.
A yea
from thiofe judges of merit and ca-
pacity, is worth more than all the accla-
mations of a people. And it was not
without ground, that Plato called Arifto-
tle his whole School; and Antigonus the
Philofopher Zeno, the whole fum of his
Renown. But it is to be obferved that
there is great difference betwixt cenfure
and backbiting For the one is grounded
upon indifference, and the other upon
malice.
46 The Courtiers Manual Oracle, or,
A
malice. Our Aphorifm enjoins not a dif
creet man to be fatyrical, but to be in-
telligent it preſcribes not the condem-
ning of every thing, which would be an
infupportable extravagance of mind; but
far leſs the approving all things, which is
the fillieſt piece of Pedantry.
MAXIME L.
Never to lose the respect which is due to
ones felf.
One ought to be fuch, as to have no
cauſe of bluſhing in private. His own
Confcience ought to be a fufficient rule
of his Actions. A good man is more ob-
liged to his own ſeverity, than to all Pre-
cepts. He refrains to doe what is indiffe-
rent, for fear of wounding his own mo-
defty, rather than offending againſt the
Authority of his Superiours. When one
ſtands in awe of himſelf, he ftands in no
need of Seneca's imaginary Tutor.
MAXIME LI.
The man of a good choice.
A good choice fuppofes a good difcer
ning and good fenfe. Wit and Study are
not
The Art of Prudence.
47
not fufficient to make a happy life.There is
no perfection, where there is nothing to be
chofen. To be able to chufe,and to chufe
well,are the two advantages of a good dif-
cerning. Many who have a pregnant and
fertile wit, a ſtrong judgment, and much
knowledge acquired by ftudy, are at a lofs
when they are to make a choice: it is fatal
to them to hit upon the worft, and one
would fay,that they loved to deceive them-
felves. It is then one of the greateſt gifts
of Heaven, to be a man of a good choice.
MAXIME LII.
Never to be difordered.
It is a great point always to be maſter
of ones felf. A man thereby becomes
excellent, and has the heart of a King,
ſeeing it is very difficult to fhake a great
Soul. Paffions are the Elementary hu-
mours of the mind: fo foon as theſe hu-
mours exceed, the mind becomes fick;
and if the diftemper rife to the mouth,
Reputation is much in danger. One
ought therefore fo to get the maſtery over
himself, that he may never be accuſed of
tranſport, neither in the height of pro-
fperity, nor in the worst of adverfity;
but on the contrary make himſelf be ad-
mired as invincible.
MAX-
*
48 The Courtiers Manual Oracle, or,
MAXIME LIII.
Diligent and intelligent.
Diligence executes fpeedily what intel-
ligence projects flowly. Precipitancy is
the paffion of fools, who not being able
to diſcover the danger, act at hap-hazard.
On the contrary, the wife trefpafs in flow-
nefs, the common effect of reflexion.
Sometimes delay makes a well concerted
enterpriſe to miſcarry. Speedy execution
is the mother of good Fortune. He hath
done much, who hath left nothing to be
done till to morrow. It's a faying wor-
thy of Auguſtus: Feftina lentè, make hafte
flowly.
MAXIME LIV.
To be a man of metal.
When the Lion is dead, the Beaſts are
not afraid. Brave men are not to be jea
fted with. If one reſiſt not the firſt timė,
he'll far leſs reſiſt the ſecond, and it
grows ftill worſe and worfe. For the
fame difficulty that in the beginning might
have been furmounted, is greater in the
end. The vigour of mind furpaffes that
of
The Art of Prudence.
49
of the body, it muſt always be in a rea-
dineſs, as well as the Sword, to be made
uſe of when occafion ferves. By that
means we gain refpect. Many men have
had eminent qualities, who for want of a
good heart, have been looked upon as
dead, feeing they have been buried alive
in the obſcurity of contempt. It is not
without reaſon that Nature hath given
Bees both honey and a fting, and the
body of man alfo both nerves and bones.
The mind then, muſt alſo have fome mix-
ture of ſweetneſs and reſolution.
MAXIME LV.
The man that can wait with patience.
Never to be too forward nor paffionate,
is the fign of a free and unconfined heart.
He that is mafter of himſelf, will foon
be of others. We muſt traverſe the large
carriere of time, before we come to the
centre of occafion. A rational tempori-
zing ripens fecrets and refolutions. The
crutch of time does more buſineſs than
the Club of Hercules. God himſelf when
he puniſhes us, makes not uſe of the rod,
but of the feafon. It was a good faying
of Philip the ſecond of Spain: Time and
I are good enough for other two. Nay,
E
For-
50 The Courtiers Manual Oracle, or,
Fortune rewards with intereſt thoſe who
have the patience to wait for her.
The Authour in the third Chapter of his
Difcreet, having given an allegorical de-
fcription of the triumphant Chariot of
Expectation, drawn by Remora's, and of
her Throne made of the fhell of a Tor-
toiſe; and having told, how that Chariot
was on a day attacked by a Squadron of
Monſters, which were blind paffion, un-
diſcreet engagement, imprudent haſte,
fool-hardiness, inconfideration, precipita-
tion and confuſion: Expectation, fays
he, knowing the greatness of the danger,
commanded Retention to make hault ;
and Diffimulation to amuſe the Enemies,
whilſt the ſhould confult what was beft
to be done.
The wife Bias, chief Servant to that
great Miſtreſs of her felf, adviſed her to
imitate Jupiter, whofe Thunderbolts
would have already been all ſpent, if he
had not had patience. Louis XI. King
of France, was of the Opinion that the
fhould diffemble as he had done, who ne-
ver taught his Son any other Grammar,
nor other Politicks. Don John II. King
of Aragon, reprefented to her, that till
then the Spaniſh delaying had wrought
more than the French hafte. The great
Auguftus recommended above all things,
and
The Art of Prudence.
51
1
and inſtead of all, his Feftina Lenté. The
Catholick King Don Ferdinand, as a
Prince of Politicks, wherein expectation
is well verfed, ſpake more largely. One
muft, faid he, be maſter of ones felf, and
then he'll quickly be of others. Tem-
porizing ſeaſons refolutions, and ripens
fecrets: whereas precipitation always be-
gets untimely births that never attain to
the life of immortality. One muſt think
leiſurely, and execute fpeedily. All dili-
gence that is not directed by ftaidnefs
runs great risk. Things efcape from it,
as cafily as they fall in its way: and fome-
times the refounding of the fall is the
firſt ſignal of their being laid hold on.
Expectation is the fruit of great hearts;
and abounds in good fucceffes. Men of
little courage can neither keep time nor
fecrets. And then he concludes with that
Catalan Oracle: God makes not uſe of the
rod but of the ſeaſon.
MAXIME LVI.
To find out good expedients.
Is the effect of a happy quickneſs
which is no more puzled at any thing,
than as if nothing happened fortuitoufly.
Some after long plodding, are ſtill miſta-
E 2
ken
The Courtiers Manual Oracle, or,
52
ken in every thing; and others hit
upon
expedients for all things, without think-
ing on them before. There are characters
of Antiperiftafis, that never fucceed bet-
ter than in a plunge. Theſe are Prodi-
gies that doe every thing well
upon the
Ipot, and all things ill which they have
premeditated. What they hit not upon
at firſt, they never hit upon. Such
Such peo-
ple have great Reputation, becauſe by the
quickness of their thoughts, and the fuc-
cefs of their enterpriſes, men judge their
capacity to be Prodigious.
Promptitude, faith the Authour, in his
Difcreet, Chap. Tener buevos repentes, is
the Mother of good Fortune. Unpreme-
ditated hits proceed always from a high-
flown mind. And fome lines after. If
eſteem be due to all that is pertinently
done or faid, a pat expedient found out
at the nick, deſerves applaufe. Readineſs
and fuccefs give a double value to things.
Some think much, and nevertheleſs ſtill
fail; and others fucceed in all things,
without thinking on them before. The
quickneſs of wit fupplies the defect of a
deep judgment. What offers at firft an-
ticipates confultation. There is nothing
caſual for ſuch men, inasmuch as the pre-
fence of mind ftands them in ftead of
forecaſt. Extemporaries are the gentile
feats
The Art of Prudence.
53
feats of a good difcerning, and the load-
ftone of admiration. Ordinary actions.
unpremeditated, make a greater fhew
than high deſigns that have been concer-
ted. And a page after. One fingle ex-
temporary hit was enough to procure
Solomon the renown of being the wifeft
of men. By one word he rendred him-
ſelf more redoubtable, than by all his
power. Alexander and Cæfar deſerved to
be the elder Sons of Fame, the one by be-
thinking himſelf to cut the Gordian Knot;
and the other by faying when he fell, It
is a good fign that Africa is under me.
Two Extemporaries were as good to both,
as the Conqueſt of two parts of the
world. That effay gave a fpecimen, if
they were capable of ruling the Univerſe.
if a fudden repartee hath always been
plaufible, a prompt refolution deferves
well to be applauded. A happy promp-
titude in the effects, fhews an eminent
activity in the cauſe. Promptitude in
conceiving, is a fign of fubtilty, and a
readineſs in finding out good expedients,
is a proof of Wiſedom fo much the more
to be eſteemed, that there is a great di-
ſtance betwixt vivacity and prudence,
and betwixt wit and judgment,
It is a perfection no lefs neceffary than
fublime in Generals of Armies, and brave,
E 3
men,
54
The Courtiers Manual Oracle, or,
}
men, inasmuch as their actions and exe
cutions are for moft part all fudden and
tranſitory, by reafon of the many fortui-
tous cafes that have neither been foreſeen,
nor confulted; and ſo muſt be ordered ac-
cording as occafion offers: wherein con-
fifts the triumph of their preſence of mind,
and by confequent the whole affurance
of their Victories.
But it becomes Kings better to think,
becauſe all their actions are eternal. They
are to confider for many, and confequent-
ly have need of much Auxiliary Prudence,
that they may ſecure the publick repoſe.
They have time, and their Beds, where
they let their refolutions ripen. They
ſpend whole nights in thinking, that they
may ſpend the days in fafety. In a word,
they labour more with the head than with
the hands.
And in the third Chapter of a Heroe.
He thus fpeaks.
The fayings of Alexander are the
Flamboes of his deeds. Cæfar was equal-
ly prompt in thinking and in acting. The
promptitude of the mind is as happy as
that of the will is dangerous. It furniſhes
wings for foaring to the height of gran-
deur. With theſe wings many have raiſed
themſelves from the centre of obfcurity
to the orb of the Sun.
If
The Art of Prudence.
55
If fubtilty reign not, it deferves, at
leaſt to accompany thoſe who reign. The
ordinary fayings of a King are Crowned
points of Wit. The treafures of Princes
often fail; but their witty fayings are
everlaſtingly preferved in the repofitory
of Fame. Brave men have gone farther
fometimes with one word, than with the
force of their Arms, Victory being the
ordinary reward of a fhot of wit. The
King of Sages, and the wifeft of Kings,
acquired that reputation by the ready ex-
pedient, which he found out in the grea-
teft of all differences, which was to plead
for an Infant. And this fhews that wit is
ufefull to give credit to Juſtice.
MAXIME LVII.
The fureft men are men of Reflexion.
What is well, comes always in good
time. What is incontinently done, is as
foon undone. That which is to laft to
eternity, ought to be an eternity a ma-
king. Perfection is the onely thing that
is minded, and nothing lafts but what is
perfect. All that proceeds from a pro-
found Underſtanding, endures for ever.
What is worth much costs much. The
moft pretious Metal is the lateſt in
coming
E 4
56 The Courtiers Manual Oracle, or,
coming to perfection, and the heavieſt.
Soon enough, if well enough, faid a
Wife Man. We examine not how long
one has been a doing of a work, but if it
be well done. That onely makes it va-
luable. Faft and flow, are accidents which
are unknown or forgotten: whereas Well
is permanent. What is done in a trice,
will be undone all of a ſudden. It foon
ends, becauſe it was foon finiſhed. The
more the Children of Saturn come before
the time, the fafter he devours them.
That which is to laſt for eternity, ought
to be an eternity in coming. Gratian in
his Difcreet, Chap. Tener buevos repentes.
Apelles faid to a Painter, who bragg'd
that he ſpent but little time in making
his Pictures: That is easily believed, be-
cauſe it is ſeen. The famous Michael
Angelo, who was very long about his
Works, faid, that in arts hafte was good
for nothing, and that as Nature takes
much time in forming Animals, that are
to laft long fo Art that ftrives to imitate
Nature, ought to work leiſurely, it being
impoffible for man to doe any thing that
is excellent in haſte.
MAX,
The Art of Prudence.
57
MAXIME LVIII.
To ſhape ones felf according to people.
One must not ſtrive to fhew his parts
alike with all people, nor employ greater
force than the occafion requires. There
muſt be no profufion neither of know-
ledge nor power. The skilfull Fowler
throws no more meat to the Birds than
what is neceffary to catch them. Have
a ſpecial care not to make oftentation of
every thing, for you'lloon come to want
admirers. Some new thing is to be kept
in ſtore,that we may appear with to mor-
row every day a freſh proof, is the way
ftill to keep in credit, and to be the more
admired, that fo one never fhews the
bounds of his capacity.
MAXIME LIX.
The man that makes himself to be defred
and regretted.
If a man enter the houſe of Fortune
by the gate of pleaſure, he comes out
commonly by the door of vexation. It
is greater art to get out happily, than to
enter it with popular applaufe. It is the
ordinary
58 The Courtiers Manual Oracle, or,
ordinary lot of fortunate people to have
moſt favourable beginnings, and then a
tragical end. Felicity conſiſts not in ha-
ving the applauſe of the people at ones
entry for that is an advantage which
all that enter have. The difficult matter
is to have the fame applauſe at ones exit.
You ſee but very few who are regrated.
It ſeldom happens that they who go out,
are accompanied with good fortune. For
it is her pleaſure to be as furly to thoſe
that go, as he is civil and careffing to
thoſe who come.
The fame applaufe, fays he in his
Difcreet, Chap. Hombre de buen dexo,
that one hath had in the beginning,makes
♦ the murmuring the greater at the end.
The fronts of Offices are all magnificent,
but never the back parts, entries into
Dignities are Crowned like Victories,
but the goings off are attended with cur-
fes.
What ſtrange applauſes to an Authori-
ty that begins, whether becauſe of the
pleaſure that people take in changes, or
of the hopes that every one hath to ob-
tain particular favours! but when it ex-
pires, alas, what filence! nay, and filence
would ftand in ftead of a favourable ac-
clamation too.
Prudence applies it felf wholly to end
things
The Art of Prudence.
59
things well. It is far more attentive how
to come out, than in liſtening to the ap
plauſes of an entry. A vigilant Palinu-
rus governed not his Veffel by the head,
but by the ſtern. There he keeps him-
ſelf, that he may conduct her through
the voyage of this life: all the difgrace,
and as he ſays in the beginning of that
Chapter) all the race of misfortune re-
mains for the end, as all the bitterneſs is
at the ground of the potion. The pre-
cept of that Roman for beginning and
ending was excellent, who faid that he
had obtained all Dignities before he defi-
red them, and had left them all, before
they were defired by others. Misfortune
is fometimes the puniſhment of immode-
ration. It is the comfort of the Wife,
that they have retired before Fortune
withdrew. Heaven it felf hath employed
that remedy in favours of fome Heroes.
Mofes diſappeared, and Elias w taken
up, that ſo they might end in iumph.
MAXIME LX.
Good fenfe.
Some are born Prudent,by a natural in-
clination they enter into the way of wife-
dom, and they are got almoft half way
at
60
The Courtiers Manual Oracle, or,
at firſt. Their reafon ripens with age
and experience, and at length they attain
to the higheſt degree of judgment. They
ftartle at capriciouſneſs, as a temptation
of their prudence, but efpecially in mat-
ters of State; which by reafon of their
extreme importance, require the ſtricteſt
circumfpection. Such men deſerve to fit
at the helm of Government, or at leaſt
to be Counſellers to thoſe who hold it.
MAXIME LXI.
To excell in the excellent
Is a thing very fingular in the plu-
rality of perfections. There can be no
Heroe without fome extreme fublimity.
Mediocrity is not an object big enough
for applaufe. Eminence in a high em-
ployment diſtinguiſhes from the vulgar,
and ras one to the category of rare
men. be eminent in a low profeffion,
is to be great in little, and fomething in
nothing. What is moſt delectable is leaft
fublime. Eminence in high matters is as
a character of Sovereignty, which ex-
cites admiration, and conciliates good
will.
MAX-
The Art of Prudence.
61
MAXIME LXII.
To make use of good Inftruments.
Some make the quaintnefs of their wit
to conſiſt in employing bad inftruments.
A dangerous point of honour, and wor-
thy of an unhappy iffue. The excellence
of the Miniſter hath never leffened the
glory of the Maſter on the contrary,
all the honour of the fuccefs rebounds
upon the principal caufe; and in like
manner all the blame. Fame founds al-
ways the praiſes of the firſt Authours. It
never fays: That Man hath had good or bad
Servants; but, That he hath been a good
or bad Workman. One must therefore en-
deavour to chufe his Minifters well, fince
on them depends the immortality of Re-
putation.
MAXIME LXIII.
The excellence of Primacy.
If Primacy be backed by Eminence, it
is on a double account excellent. It is a
great advantage to have the hand at play,
for that gives the better on't, if the Cards
be equal. Several had been the Phoenix
of
62 The Courtiers Manual Oracle, or,
of their Profeffion, if others had not gone
before them. The firſt have the birth-
right in the inheritance of reputation,
and there remains but a fcanty portion
of the Juniors, nay and that too conte-
fted. It's to no purpoſe for thofe to fret,
they cannot baffle the opinion which the
world hath, that they doe no more but
imitate. Great ſpirits have always affec-
ted a new way for attaining to excellence:
yet ſo, that Prudence hath always been
employed for their guide. The Wiſe by
the novelty of their enterpriſes get them-
ſelves to be lifted in the Catalogue of He-
roes. Some had rather be the Captains of
the ſecond form, than the feconds of the
firſt.
MAXIME LXIV.
To vex as little as may be.
Is a moſt uſefull Science. It's as the
Midwife to all the happineſs of life. It
is good for nothing either to give or re-
ceive bad tidings. We are onely to give
entry to thoſe that affwage trouble. There
are fome who employ their Ear onely in
hearing flatteries; others pleaſe them-
felves to liſten to falfe reports; and fome
cannot live ſo much as one day without
fome
The Art of Prudence:
63
fome vexation, no more than Mithrida-
tes could without poifon. Nay, it is a
far greater abfurdity for one to be willing
to difturb himſelf as long as he lives, that
he may once give fatisfaction to another,
how cloſely foever he may be linked to
him. We muſt never offend againſt our
felves, to comply with him, who adviſes,
and keeps off at a diſtance. It is there-
fore a rational and uſefull leffon, that as
often as it is put to thy option to pleafe
another or difpleaſe thy felf, thou'lt doe
better to let another be diſcontented
than to become ſo thy felf, and that with-
out remedy.
MAXIME LXV.
The quaint and critical Judgment.
The judgment is cultivated as well as
the wit. The excellence of underſtan-
ding refines the defire, and then the plea-
fure of enjoyment. The extent of the
capacity is meaſured by the niceneſs of
the judgment. A great capacity ftands
in need of a great object to give it con-
tent, as a large ftomach requires propor
tionable food, fo high minds demand
elevated matters. The nobleft objects
are afraid of a delicate judgment, perfec-
tions
64 The Courtiers Manual Oracle, or,
•
tions that are generally eſteemed, dare
not hope to pleaſe it. Seeing there is but
very little without defect, one ought to
be very ſparing of eſteem. Judgments
are formed in converfation, and we make
another man's judgment our own by fre-
quenting his company. It is then a great
happineſs to have commerce with per-
fons of an excellent judgment. Yet we
muſt not make profeffion of efteeming
nothing at all. For that is an extreme
folly, and an affectation more odious than
a depraved palate. Some would have
God to make another world, and other
beauties to ſatisfie their extravagant and
whimſical fancies.
MAXIME LXVI.
To take good meaſures before one under-
takes.
Some eye the project more than the
event: and nevertheleſs direction is not a
fufficient furety to fave one from the
diſhonour that attends an unfortunate
iffue. The Conquerour has no account
to give. There are but a few who are
capable to examine the reaſons and cir-
cumſtances, but every one judges by the
event. And therefore a fucceſsfull man
never
The Art of Prudence.
65
never loses his reputation. A happy end
crowns all, though wrong means may
have been uſed for attaining to it. For
it is art to go contrary to art,when other-
wife one cannot compaſs what he intends.
MAXIME LXVII.
To prefer plauſible Employments.
Moft things depend upon the fatisfac
tion of others. Efteem is to perfections,
what the Zephyres are to flowers; that
is to fay, nouriſhment and life. There
are fome employments generally applau-
ded, and others, which though they be
high, yet are not courted. The former
gain the good will of all, becauſe they
are managed in fight of all people. The
other are more majeftuous, and as fuch,
attract more veneration: but becauſe
they are undifcernable, they are the lefs
applauded to. Amongst Princes, the
victorious are the more celebrated: and
hence it is that the Kings of Aragon have
been fo famous, by their titles of War-
riours, Conquerours, Magnanimous. Let
a man of merit, if he would eternife his
memory by general applauſe, chuſe then
fuch employments, wherein every one
hath ſome knowledge,and all have a fhare.
F
Some,
}
66
The Courtiers Manual Oracle, or,
Some, fays the Authour in the eighth
Chapter of his Heroe, prefer difficult
employments before others that are more
plauſible, the admiration of ſome choice
men being more charming to them, than
the applauſe of a great many in the crowd.
They call plaufible enterprizes the mira-
cles of the ignorant. The truth is, few
men know the difficulty and excellence
of a great undertaking; but feeing theſe
are fublime ſpirits, for all they are fo few,
they fail not to put them in vogue. What
is plaufible is eafily known, it familiarizes
it ſelf to the ſenſes; but then the applauſe
it receives, is fo much the more vulgar,
that it is univerfal. The daintineſs of the
ſmall number carries it over the multi-
tude of the vulgar. Nevertheleſs, it is
the character of a fine wit, to bribe com-
mon attention by the charm of plaufi-
bility: fince eminence dazling the Eyes of
all, fettles Reputation by common con-
fent. We muſt eſteem what moſt eſteem.
The excellence of plaufible actions is con-
fpicuous: whereas thoſe which are above
the ordinary reach, are never fo evident,
but that they are ſtill very metaphyſical,
being no ways illuftrious but by the Idea's
that men conceive of them. I call that
plauſible which is acted in view, and to
the fatisfaction of all people, and hath
always
The Art of Prudence.
67
always reputation for a bafis. Whereby
I exclude fome employments that are as
void of credit, as they are full of often-
tation. A Comedian is rich in applauſes,´
but poor in eſteem.
in eſteem. In the functions of
the mind the plaufible hath ever had the
honour. A polite and ſmooth running
diſcourſe tickles the ears, and charms the
underſtanding on the contrary, a dry,
bombaft, metaphyſical expreffion offends
or cloys the hearers. And in his Difcreet,
Chap. Hombre de buena election: There
are, faith he, employments, the chief
exerciſe whereof confifts in chufing, and
which depend more upon others, than
upon the practiſer: as are all fuch whoſe
end is to teach and pleaſe. Let the Ora-
tour then prefer plaufible arguments. The
Hiftorian mingle the pleafant with the
uſefull: and the Philofopher the fpecious
with the ſententious. Let them all ſtudy
to fit the univerſal reliſh of others; which
is the true method of chufing. For it is
the fame as in a Feaft, where the Diſhes
are not dreft for the palate of the Cooks,
but of the Gueſts. What fignifies it, that
the matters exceedingly pleaſe the Ora-
tour, if they be not relifhed by the hea-
rers, for whom they are prepared?
F 2
Nam
68 The Courtiers Manual Oracle, or,
Nam cænæ fercula noftræ,
Malim convivis, quam placuiffe cocis.
Saith Martial.
MAXIME LXVIII.
To inform, is far better than to put in
mind.
}
Sometimes we are to rememorate,
fometimes adviſe. There are many who
fail to doe things which would be excel-
lent, becauſe they thought not of them.
Then it is that a good advice is in feafon,
to make them conceive what is important
to be done. It is one of the greateſt Ta-
lents of a man to have a preſent mind to
think on what he hath to doe, for want
whereof many affairs mifcarry. He then
that comprehends, is to carry the light;
and he that needs to be lighted, ought to
make application to the other. The firſt
ought to be ſparing, and the other dili-
gent. It's enough for the former to clear
the way for the latter. This is a very
important maxime, and profitable for him
that inftructs: and in caſe his firſt leffon
be not ſufficient, he ought with pleaſure to
proceed. Having once conquered the Nay,
he
The Art of Prudence.
69
he muſt dextroufly catch hold of a Tea.
For it often happens, that nothing is ob-
tained, becauſe nothing attempted.
MAXIME LXIX.
Not to be of the humour of the vulgar.
He is a great man that gives no admif-
fion to popular impreffions. It is a leffon
of Prudence to reflect upon ones felf, to
know ones own inclination, to prevent it,
and even to goe to the other extremity,
that one may find the poife of reafon be-
twixt nature and art. The knowledge
of ones felf is the beginning of amend
ment. There are ſome Monſters of im-
pertinence, who are now of one humour,
and by and by of another; and change
their opinions as their humours. They
engage in quite contrary affairs, being
always hurried away by the impetuofity
of that civil torrent, which not onely
corrupts the will, but alſo the knowledge
and judgment.
A great Capacity (faith the Authour
in the Chapter, No rendirfe al humor of
his Difcreet) is never carried with the
flux and reflux neither of humours, nor
of paffions. It is always above that
clownish immoderation. Many flame-
F 3
fully
70
The Courtiers Manual Oracle, or,
fully fuffer themſelves to be tyrannized
over by the predominant humour. They
maintain to day what they contradicted
yeſterday. Sometime they ftand for rea-
fon, and fometimes they trample it under
foot. There is no reft for their judge-
ments, which is the height of extrava-
gance. You cannot take them in a good
fenſe, becauſe they have none. Yeſterday
and to day they differ as much as black
and white: and then having been the firſt
to contradict themſelves, they contradict
all others. When once we underſtand their
depraved mind, it is beft to let them a-
lone in their own confufion. For the
more they doe, the more they undoe.
It is the fign of a rich ſtock of ſenſe,
to know how to prevent and correct
ones humour, fince it is a diſeaſe of mind,
wherein a wife man ought to govern
himſelf as in a diftemper of body.
There are fuch far gone impertinents,
that they are always in fome humour;
always galled with fome paffion; infup-
portable to thoſe who have to doe with
them, perpetual Enemies of converſation
and civility, who have no reliſh of the
beſt things; more incurable than ſtark
fools. For with a little compliance theſe
are wheedled, and thofe grow worſe by
it. There is nothing to be got of them
by
i
The Art of Prudence.
78
by reaſon, for having none themſelves,
they'll receive none from others.
But if a man fometimes fall into a
pation, and that but rarely, and for a
great caufe, that will be no ground to ac-
cufe him of a vulgar humour. For never
to be angry, is to be always a Beaſt. But
a conftant bad humour, and towards all
people, is infupportable Clowniſhneſs.
Anger, which makes the flave, may ſtill
be a fawce for a free ftate. But he that
is not capable of knowing himſelf, will
be ſtill leſs of correcting himſelf.
MAXIME LXX.
To know how to refuſe.
All is not to be granted, nor to all. To
know how to refuſe, is as important as
to know how to beſtow; and it is a very
neceffary qualification in thoſe who com-
mand. All confifts in the manner. A Nay
of fome is better received than a Tea of
others, becauſe a Nay feafoned with civili-
ty, gives greater content than a Tea with
bad grace. There are fome who have
always a Nay in their mouth. No, is al-
ways their firſt anſwer, and though they
chance afterwards to grant all that's defi-
red, they have no thanks for it, becauſe
+
F 4
of
72
The Courtiers Manual Oracle, or,
F
of the unfavoury No that went before,
We muſt not refuſe point blanck, but
make our denial be taken down by little
fips, if I may fay fo. Nor muft wer
fufe all things neither, left we put po
ple into defpair: but on the contrary,
leave always a remnant of hope to fwee-
ten the bitterneſs of the denial. Let
Courtefie fill up the vacuity of favour,
and good words fupply the defect of good
deeds. Tea and No are foon faid, but
before we ſay them, we ſhould think on
them long firſt.
MAXIME LXXI.
Not to be unequal, and irregular in ones
proceeding.
A prudent man never falls into that
fault neither through humour nor affecta-
tion. He is ftill the fame in relation to
that which is perfect; which is the mark
of a found judgment. If fometimes he
change, it is becauſe the countenance of
occafions and affairs is changed. All ine-
quality mis-becomes Prudence. There
are fome who dayly differ from them-
felves. Their underſtanding is even jour-
nal, and much more their will and con-
duct. What was yeſterday their pleaſant
Year
The Art of Prudence.
73
Tea, is to day their unpleaſant No. They
always falfifie their proceeding, and the
opinion that men have of them, becauſe
they are never themſelves.
MAXIME LXXII.
The man of refolution.
Irrefolution is worſe than bad execu-
tion. Waters corrupt not fo long as they
run, but when they are ftanding. There
are fome men fo irrefolute, that they ne-
ver doe any thing but when they are
puſht on to it by others: and that fome-
times proceeds not fo much from the
puzle of their judgment, which is often
quick and fubtile, as from a natural lazi-
nefs. It is a fign of a great mind to raiſe
to it felf difficulties, but of a greater to
know how to clear them. There are
alſo men who are puzled at nothing, and
theſe are born for great employments,
inasmuch as the quicknefs of their con-
ception, and ſteadineſs of their judg-
ment, facilitate to them the underſtan-
ding and diſpatch of affairs. Whatever
falls into their hands is as good as done.
One of that character having given the
Law to one whole world, had time e-
nough over and above to think of another.
Such
1
74
The Courtiers Manual Oracle, or,
Such men undertake with aſſurance, un-
der the protection of their good fortune.
MAXIME LXXIII.
To find out Evasions
Is the knack of men of wit. With a
touch of gallantry they extricate them-
felves out of the greatest labyrinth. A
gracefull fmile will make them avoid the
moft dangerous quarrel. The greateſt of
Captains founded all his Reputation upon
that. A word of a double meaning a-
greeably palliates a negative. There is
nothing better, than never to be too well
underſtood.
MAXIME LXXIII.
Not to be inacceffible.
The true wild Beafts are where moſt
people are. A difficult accefs is the vice
of thoſe whofe manners honour hath
changed. To begin by rejecting of o-
thers, is not the way to get credit. How
pleaſant is it to fee one of thofe untracta-
ble monſters ſtrut it in the garb of haugh-
tineſs! They, who are fo unhappy as to
have buſineſs with them, goe to their
Audience,
1
The Art of Prudence.
75
Audience, as if they were going to fight
with Tigers, that's to fay, armed as much
with fear as circumfpection. To mount
up to that poft they cringed to all peo-
ple; but fo foon as they are in it, it ſeems
they would take their revenge by huffing
every body. Their employment requires
that they ſhould be free to all men: but
their pride and furly humour makes them
acceffible to no man. So that the true
way to be revenged on them, is to let
them alone by themſelves, to the end, that
wanting all converfation, they may ne-
ver become wife.
MAXIME LXXV.
To propoſe to ones felf fome Heroe, not ſo
much to be imitated, as to be furpaſſed.
There are models of grandeur, and
living books of reputation. Let every one
propoſe to themſelves thoſe who haye
excelled in their Profeffion, not fo much
to follow as to outftrip them. Alexan-
der wept, not that he faw Achilles in the
Tomb, but to fee himſelf fo little known
in the world, in compariſon of Achilles.
Nothing inſpires more Ambition than the
fame of another's Reputation. That
which ſtifles envy, gives breath to cou-
rage.
MAX-
76 The Courtiers Manual Oracle, or,
1
MAXIME LXXVI.
Not to be always in the jocofe humour.
Prudence appears in feriouſneſs; and
the ſerious are more efteemed than the
jocoſe. He that drolls always, is never
a thorough-pac'd man. We uſe theſe
men, as we do liars, not believing what
one nor the other fays, jeafting being no
lefs fufpected than lying. It is never
known when they fpeak with judgment,
which is the fame as if they had none at
all. There is nothing more unpleaſant
than a continual pleaſantnefs. By en-
deavouring to purchaſe the Reputation of
being pleaſant, one lofes the advantage of
being thought wife. Some minutes are
to be allowed to mirth, and the reft to
ſeriouſneſs.
44
MAXIME LXXVII.
To be company for all forts of men.
He is a wife Proteus that is holy with
the holy, learned with the learned, fe-
rious with the ferious, and jovial with
the merry. That is the way to gain all
hearts, fimilitude being the bond of good
will.
The Art of Prudence.
77
will. To difcern tempers, and by a po-
litick transformation to fuit he humour
and character of every one, is a fecret
abſolutely neceſſary for thoſe who de-
pend on others. But that requires a great
tock. A man who is univerſal in know-
ledge and experience, has lefs trouble in
doing it.
MAXIME LXXVIII.
The art of undertaking to purpoſe.
Folly enters always at random: for all
fools are bold. The fame ignorance
which hinders them at first from confide-
ring what is neceffary, hides from them
afterwards the knowledge of the faults
which they commit. But Wifedom en-
ters with great circumfpection. Her
Fore-runners are reflexion and difcretion,
that ſcour the roade for her, that fo fhe
may advance without any danger. Dif-
cretion condemns all kinds of temerity to
a precipice, though good fortune fome-
time juſtify them. One ought to go
ſtep by ſtep where he fufpects there is
any depth. It is the part of judg-
ment to try, and of Prudence to pur-
fue. There are at prefent great fhelves
in the commerce of the world. We
ought
78 The Courtiers Manual Oracle, or,
I
ought therefore to have a care of our
foundings.
MAXIME LXXIX.
The jovial humour
Is rather an accompliſhment than a de-
fect, when there is no excefs in it. A
grain of mirth feafons all. The greateſt
men, as well as others play their frolicks,
for conciliating the good will of every
body but with this difference that they
always retain the preference for wifedom,
and reſpect to decency. Others come off
when they are gone too far by a ſpell of
good humour. For fome things are to be
taken laughing, and the very fame ſome-
times that others take in good earneſt.
Such a humour is the loadſtone of hearts,
MAXIME LXXX.
To be carefull to be informed.
The life of man is almoſt wholly
ſpent in taking information. What we
fee is the leaſt effential. We live upon
the credit of others. The ear is the fe-
cond door to truth, and the firſt to lies.
Commonly truth is feen, but it is extra-
ordinary
The Art of Prudence.
79
ordinary to hear it. It feldom comes
pure to our ears, eſpecially when it comes
from a far. For then it takes fome tinc-
ture of the paffions that it meets by the
way. It pleaſes or difpleaſes, according
to the colours that paffion or intereft give
it, which aim always at prepoffeiling.
Have a care of him that praiſes; but
much more of him that blames. There
it is that one hath need of a ſharp fight,
to diſcover the intention of him that
makes his paſs, and to know before hand
where he has a mind to hit. Make uſe
of reflexion in difcerning the flight or
counterfeit from the good ſtuff.
MAXIME LXXXI.
To revive ones Reputation from time to
time
Is the privilege of the Phoenix. Ex-
cellence is fubject to grow old, and with
it in like manner fame. Cuftome leffens
admiration. An ordinary novelty com-
monly carries it from the higheſt excel-
lence, that begins to grow old. One had
need then to revive in valour, wit, for-
tune, in all things, and to fhew always
new beauties, as the Sun doth, which fo
often changes Horizons and Theatres,
that
80 The Courtiers Manual Oracle, or,
that ſo privation may make him defirable
when he fets; and novelty admirable,
when he riſes.
MAXIMÈ LXXXII.
Not to pry too much neither into good nor evil.
A wife man comprehended all his
wifedom in this Precept, ne quid nimis,
nothing too much. Too ftrict a juſtice de-
generates into injuftice. The Orange
that is too much ſqueezed, yields a bitter
juice. Nay in enjoyment, we ought ne-
ver to go to either of the two extremes.
Wit it ſelf is exhauſted by too much ſtrai-
ning. By endeavouring to draw down
too much milk, bloud is often fetched.
MAXIME LXXXIII.
To commit fome Small faults on defign.
A little negligence fometimes fets off
good qualities. Envy hath its Oftracism,
and that Ostracism is the more in faſhion.
That it is unjuſt. It accuſes that which
is perfect of the fault of being without a
fault: and the perfecter the thing is, the
more it condemns it. It is an Argus in
diſcovering faults in that which is moft
excel-
The Art of Prudence.
81
:
excellent,and perhaps out of ſpight of co-
ming ſhort of it. Cenſure is like the Thun-
derbolt that commonly falls upon the
higheſt Mountains. It is convenient then
to fleep fometimes,as the good Homer did,
and to affect certain failings whether in
wit or courage, (but without annoying
reaſon) to appeafe ill will, and to hinder
the impoſture of bad humour from brea-
king. That is the throwing of ones cloak
before the Eyes of Envy, to fave repu
tation for ever after.
MAXIME LXXXIV.
To know how to draw advantage from
Enemies:
All things are to be taken, not by the
blade, which may hurt; but by the han-
dle, which is the way for defence. And
upon better reaſon envy. The wife man
draws more advantage from his Enemies,
than the fool does from his Friends.
The
envious are as a fpur to the wife man to
make him furmount a thouſand difficul-
ties: whereas flatterers many times divert
him. Many owe their fortune to their
enviers. Flattery is more cruel than ha-
tred, in as much as it palliates the faults,
which the other makes us remedy. The
G
wife
82
The Courtiers Manual Oracle, or,
wife man makes the hatred of his Enviers
his looking-glaſs, wherein he ſees himſelf
far better than in that of kindneſs. That
looking-glafs fhews him the faults which
he corrects, and thereby prevents back-
biting. For men keep upon their clofe
guard, when they have rivals, or Enemies
for Neighbours.
MAXIME LXXXV.
Not to be lavish of ones felf.
It is the misfortune of all that is excel-
lent to degenerate into abuſe; when it is
too much made ufe of. What all men
paffionately covet, comes at length to
diſpleaſe all men. It's a great unhappi-
nefs to be good at nothing; as alfo to de-
fire to be good at every thing. Theſe al-
ways lofe, through a defire of gaining
too much; and at long run they are as
much hated, as they were favoured before.
All perfections are obnoxious to this lot:
fo foon as they loſe the reputation of be-
ing rare, they get that of being common.
The onely remedy for every thing that
excells, is to be moderate in fhew. The
exceſs ought to be in the perfection, and
the mean in the manner of fhewing it.
The more light a Torch gives, the fhor-
ter
The Art of Prudence.
83
ter while it lafts. What is cut off from
appearance and oftentation,is fully made
up in eſteem.
MAXIME LXXXVI.
To arm against Calumny.
The vulgar hath many Heads and
Tongues, and by confequent more eyes
alfo. Let a bad rumour flip amongſt
thefe Tongues, that alone is enough to
blemiſh the higheſt Reputation: and if
that rumour turn into a nick-name, fare-
well all the eſteem that a man hath ac-
quired. Theſe fcoffs hit commonly upon
certain obvious defects, which, if they be
fingular, furniſh ample matter of derifion.
And as there are imperfections which pri-
vate envy expoſes to the eyes of publick
malice there
there are alfo fharp edged
Tongues, which with a word blurted
in the air, deſtroy more fuddenly a great
Reputation, than others do with all their
impudence. It is very cafie to have an
ill name, becauſe evil is foon believed,
and finiftrous impreffions are very diffi
cult to be obliterated. A wife man there-
fore ought to be upon his Guard. For it
is eafier to prevent Calumny, than to
remedy it.
G2
MAX-
84
The Courtiers Manual Oracle, or,
}
1
MAXIME LXXXVII.
To cultivate and embelliſh.
Man is born barbarous. He is ranfo-
med from the condition of Beaſts, onely
by being cultivated. The more he is cul-
tivated, the more he becomes man. In
reſpect of Education, Greece had reaſon
to call all the reft of the world barba-
rous. There is nothing fo rude as igno-
rance; nor nothing that poliſhes more
than knowledge. But knowledge it felf
is rude, if it be without art. It is not
enough that the underſtanding is cleared,
the will muſt alſo be regulated, and the
manner of converfing more. There are
fome men naturally poliſhed, whether as
to conceiving, or fpeaking; as to the ad-
vantages of the body, which are but as
the bark; or of the mind, which are the
fruit. There are others again fo clownish,
that all their actions, and fometimes even
the rich Talents which they have, are
disfigured by the ruggedness of their hu-
mour.
MAX
The Art of Prudence.
85
MAXIME LXXXIII.
To study to have a gentile Carriage in
Altions.
A great man ought never to be punctili-
ous in his proceedings.One must never nib-
ble too much at things, efpecially at thofe
which are not agreeable. For though it
be uſefull to obferve every thing by the
bye, yet it is not fo to dive into them
purpoſely. We ought commonly to ca-
ry with a gentile indifference, which
makes a part of Gallantry. To diffem-
ble is the chief means to govern. It is
good to pass by a great many things that
occur in the commerce of life, but parti-
cularly amongſt Enemies. The too much
is always irkſome, and in humour it is
unfupportable. It is a kind of madneſs
to hunt after vexations. And ordinarily
fuch is the way of carriage, as the hu-
mour is in which one acts. Our actions
take the character of the humour we are
in when we doe them.
MAX
G 3
86
The Courtiers Manual Oracle, or,
}
MAXIME LXXXIX.
Exactly to know ones Genius, Mind, Heart
and Paffions.
One cannot be mafter of himſelf, un-
leſs he know himſelf to the bottom.
There are looking-glaffes for the face, but
none for the mind. That then muſt be
fupplied by a ſerious reflexion upon ones
felf. When the external image is gone,
let the internal retain and correct it.
Meaſure thy ftrength and skill before
thou undertake any thing. Know thy
activity that thou mayft engage, fathom
thy depth, and examine how far thy ca
pacity may reach in all things.
MAXIME XC,
The way to live long
Is to live well. There are two things
which ſhorten the life, folly and wicked-
neſs. Some have loft it, becauſe they
knew not how to keep it ; others becauſe
they would not. As vertue is its own re-
ward, fo is vice its own executioner.
Whoever lives faſt in vice, dies foon, and
that two ways: whereas they who live
faft
The Art of Prudence.
87
faſt in vertue never die. The integrity
of mind is communicated to the body:
and a good life is always long, not onely
in the intenfion, but in the extenſion alſo.
MAXIME XCI.
To act without fear of failing.
The fear of not fucceeding, difcovers
the weakneſs of him that acts to his Ri-
val. If, even in the heat of paffion, the
mind is in fufpenfe, fo foon as that firft
flaſh is over, he will upbraid himſelf with
his own imprudence. All actions that
are done with doubting are dangerous, it
were better to let them alone. Prudence
is not fatisfied with probabilities, it goes
always on fure grounds. How can that
enterpriſe fucceed which fear damns, ſo
foon as the mind hath conceived it? And
if a reſolution that hath been unani-
moufly taken in the council of Reaſon,
hath often a bad iffue, what is to be ex-
pected from that which hath wavered
from the beginning in reaſon and prog-
noftication.
G 4
MAX-
88
The Courtiers Manual Oracle, or,
MAXIME XCII.
A tranfcendent Wit in all things
>
Is the principal rule, whether for acting
or fpeaking, The more fublime employ-
ments are the more that Wit is ne-
ceffary. A grain of Prudence is worth
more than a barn full of fubtilty. It is a
way that leads to infallibility, although
it touches not fo much upon plaufibility.
Though the fame of Wifedom be the tri-
umph of Renown, yet it will fuffice to
content the wife, whofe approbation is
the touch ſtone of enterprizes.
MAXIME XCIII.
The univerfal Man.
The man who poffeffes all forts of per-
fections, is alone worth a great many
others. He renders life happy by com-
municating to others. Variety joined to
perfection is the recreation of life. It is
great skill to know how to furniſh ones
felf with all that is good. And fince na-
ture hath in man, as in the moſt excel-
lent of her works, made an abridgment
of the whole Univerſe, Art ought alſo to
make
•
The Art of Prudence.
89
make of the mind of man an univerſe of
knowledge and vertue.
MAXIME XCIV.
An inexhaustible Capacity.
Let a man of parts have a ſpecial care
that no man found the depth of his know-
ledge and skill, if he would be reveren-
ced by all. Let him fuffer himſelf to be
known, but not to be comprehended.
Let no man have that advantage over
him as to find out the bounds of his ca-
pacity, left he may come to be unde-
ceived. Let him husband himſelf fo
well, that no body may fee him entirely.
Opinion and doubting procures more ve-
neration to him of whole wit and parts
the reach is not known, than when he is
fully known to be what he is, let him be
never fo accompliſhed and great.
The Authour Comments excellently upon
this Aphorifm in the first Chapter of his
Heroe.
As no man, fays he, dares to cross a
River on foot, untill he hath found out
the foard, even fo a man is reverenced fo
long as one fees not the bottom of his ca-
pacity, inaſmuch as an unknown depth,
and by confequent prefumed to be great,
is
១១
The Courtiers Manual Oracle, or,
is reſpected out of fear. If he, who dif
covers, becomes the mafter of him that
is diſcovered, as the Proverb faith: he
that ſtands upon his guard is never fur-
prized. Let the addreſs of a witty man
way-lay the curiofity of him that at-
tempts to find it out. For it is in the be-
ginnings of an effay that curioſity em-
ploys all its cunning. If one cannot be
infinite, he ought at leaſt endeavour to
appear fo. The wife man of Mitilene had
reaſon to ſay, that the half was more than
the whole, ſeeing one half in fhew, and
the other in reſerve, is better than a whole
made manifeft. Thou then who afpireſt
to greatneſs, and art a candidate of Re-
nown obſerve well this Precept. Let all
men know thee, but no man know thee
thoroughly. By that induſtry thy little
will appear great; thy great more, and
thy more infinite.
MAXIME XCV.
To know how to entertain another's ex-
pectation.
The way to feed it is always to give
it fresh nouriſhment. Much ought to
promiſe more; a great action ought to
ferve for a fpur to others greater. All
muft
The Art of Prudence.'
91
muſt not be ſhewn at first time. It's a
piece of skill to know how to meaſure
ones ftrength according to neceffity and
time, and dayly to diſcharge what is day-
ly expected by the publick.
MAXIME XCVI.
Confcience.
Is the Throne of Reaſon, and the bafis
of Prudence. When that is confulted, it is
eaſie not to miſcarry. It is a gift of Hea-
ven, and being ſo important as it is, can-
not be too much defired. It is the chief
piece of the Armour of Man, and is fo
neceffary to him, that it would be fuffie
cient, though all the reft were wanting.
All the actions of life depend upon its in-
fluence, and are efteemed good or bad,
according as it judges of them, fince eve-
ry thing ought to be done with reaſon.
It confiſts in a natural inclination, which
tends to equity, and takes always the fu-
rer fide.
MAXIME XCVII.
To acquire and preferve Reputation,
Is to have and to hold Fame. Repu-
tation
92
The Courtiers Manual Oracle, or,
}
tation costs much in the purchaſe, becauſe
it requires for that end eminent qualities,
which are as rare as the indifferent are
common. Being once purchaſed,it is eafie to
preferve it. It animates much,and acts ftill
more. It is a kind of majefty,when it com-
mands veneration, by virtue of the ſubli-
mity of its cauſe and ſphere. But that Re-
putation is the moſt fubftantial, which
always hath been well ſupported,
MAXIME XCVIII.
To diffemble.
Paſſions are the breaches of the mind.
The moſt uſefull knowledge is the art to
diffemble. He that fhews his Game
runs the rifque of lofing it. Let circum-
ſpection combat againſt Curiofity. Cover
thine heart with a hedge of diffidence and
reſerve, from thoſe who nibble too nicely
at words. Let them never know thy
difpofition, left they prevent thee either
by contradiction or flattery.
He who yields to his paffions, faith
the Authour, Chap. 2. of his Heroe,
ftoops from the ſtate of a Man, to the
condition of a Beaft; whereas he that
difguifes them, preferves his Credit, at
leaft in appearance. Our paflions are the
fwoon-
1
The Art of Prudence.
93
fwoonings of our Reputation. He that
can make a facrifice of his will, is Lord
over himſelf. To dive into the will of
another, is a mark of a fublime wit: to
be able to hide ones own, is to get the
fuperiority over another. To diſcover
ones thought, is to open the gate of the
fort of the mind. Here it is that poli-
tick Enemies give the affault, and moſt
frequently with fuccefs too.
When once
the paffions are known,all the avenues and
Sally-ports of the will are known, and by
confequent it may be commanded upon
any occafion. A complete man muſt then
in the first place apply himſelf to the ſub-
duing of his paffions, and then to the
diffembling of them fo artfully, that no
ſpie can ever be able to unmask his
thought. This Maxime teaches one to
become an able man, when he is not;
and fo cunningly to hide all his imper-
fections, that all the fharp-fighted fpies of
another man's road, lofe their way in feek-
ing it. That Catholick Amazon of Spain,
(he Speaks of Queen Isabelle, Wife to Fer-
dinand) may ſerve as a pattern in that
art. When ſhe was to be brought to bed,
fhe fhut her felf up in the darkeſt and
moft fecret place of her Palace; that by
a veil of darkneſs fhe might cover the
ſower faces and diſtorted looks that might
be
94 The Courtiers Manual Oracle, or,
be forced from her in the agony of her
labour, and hinder the fhrieks and com-
plainings that might eſcape her in the ex-
tremity of pain, from coming to peoples
ears. If the obſerved fo great meaſures
of decency and majeſty on fuch occaſions
wherein every thing is excufable, how
carefull muſt ſhe have been in thoſe where
her Reputation was to be maintained?
MAXIME XCIX.
Reality and appearance.
Things are not taken for what they
are, but for what they appear to be.
There is ſcarcely any one that fees into
the infide, moſt part of men content
themſelves with fhews. It is not enough
to have a good intention, if the action
look ill.
A
MAXIME C.
The Man undeceived. The Chriftian Sagé.
The Courtly Philofopher.
It is fit to be fo, but not to appear to
be ſo, and far lefs to affect to be thought
fo. Though to Philofophize be the moſt
worthy exerciſe of the wife, yet it is now
a-days
The Art of Prudence.
95
1
a-days out of faſhion. The learning of
able men is defpifed. Seneca having in-
troduced it into Rome, it was ſometime
in vogue at Court, and at prefent it paffes
there for folly. But Prudence and a good
mind are not fed with prejudice.
MAXIME CI.
J
One part of the World laughs at the other,
and both laugh at their common folly.
Every thing is good or bad, according
to the whimſey of People. That Fool is
infupportable, who would have all things
go according to his fancy. Perfections de-
pend not upon one fingle approbation.
There are as many Opinions as Faces,
and as great difference amongſt the one as
the other. There is no fault without an
adherent, and thou oughteft not to be
difcouraged, if what thou doeft, pleaſes
not fome, ſeeing there will always bẹ
others who will value it. But be not
proud of the approbation of theſe, fince
you will be ſtill expoſed to the cenfure of
others. The rule whereby to know what
deſerves eſteem, is the approbation of
men of worth, and of fuch as are ac-
knowledegdly capable of being good judg-
es of the thing. The civil life moves not
upon
96 The Courtiers Manual Oracle, or,
upon one fingle opinion, nor upon one fin-
gle cuſtome.
MAXIME CII.
A ftomach that can well receive the large
mouth-fulls of Fortune.
A great ftomach is not the leaft part
of the body of Prudence. A large ca-
pacity hath need of great parts. Prof-
perities cumber not him who deferves
greater. What cloys fome raiſes an appe-
tite in others. There are many who re-
ceive prejudice from all juicy food, be-
cauſe they are of a weak Conſtitution,
and are neither born, nor bred up for fo
high employments. The commerce of
the world is bitter to their tafte, and the
fteams of their vain-glory, which mount
up to their brain,occafion dangerous giddi-
neffes: high places make their heads to
fwim, they cannot hold themſelves, be-
cauſe their fortune cannot hold within
them. Let a man of Brains then fhew,
that he has ſtill a place left to lodge a
greater fortune in: and uſe all his induſtry
to avoid every thing that may give the
leaſt ſign of a low courage.
1
MAX-
The Art of Prudence.
97
MAXIME CIII.
Every one is to keep the grandeur that is
proper for his state.
Let all thy actions proportionably to
thy condition, be the actions if not of a
King, at leaſt worthy of a King. That's
to fay, carry Royally, as much as thy
fortune can allow. Let there be gran-
deur in thine actions, elevation in thy
thoughts, to the end, that if thou be not
a King in reality, thou mayft be one in
merit. For true Royalty confifts in Ver-
tue. He has no reaſon to envy the gran-
deur, who may be the model thereof.
But it concerns thoſe chiefly who are up-
on the Throne, or who approach near to
it, to make fome provifion of true fupe-
riority, that's to fay, of the qualities of
majeſty, rather than to pleaſe themſelves
with the Ceremonies, which vanity and
luxury have introduced. They ought to
prefer the folidity of ſubſtance before the
emptiness of Oftentation.
H
MAX-
98. The Courtiers Manual Oracle, or,
MAXIME CIV.
To examine the nature of buſineſſes.
Every employment hath its way, he
muft be an effay-mafter that can judge
the difference of them. Some employ-
ments require valour, others quickneſs:
fome demand onely probity, and others
again Artifice. The firft are more eaſie,
and the others more difficult to be dif
charged. For performing the firſt, good
natural ability is fufficient, whereas for
the others, all application and. vigilance is
too little. It is a very painfull office to
have the government of men, but much
more to have the conduct of Fools and
Beafts A double portion of fenfe is
needfull for ordering of thoſe that have
none. That is an infupportable employ-
ment which requires a man's whole la-
bour, is ftinted to hours, and hath always
the fame thing to doe. Thoſe are much
better wherein variety concurs with im-
portance, feeing change delights the
mind. But the beft of all are fuch, which
are leaſt dependant, or whofe dependance
is moſt remote: and that is the worft,
which, when we come out of it, obli-
ges us to render an account to rigorous
Judges,
The Art of Prudence.
99
Judges, and eſpecially when it is to God.
MAXIME CV.
Not to be tedious.
A man that hath but one buſineſs, or
he that hath always the fame thing to
fay, is commonly tedious. Brevity is fit-
ter for negotiation. It gains by delight-
ing what it lofes by fparing. What is
good, is doubly good, if it be fhort: and
in like manner what is bad, is leſs ſo, if
there be little of it. Spirits operate bet-
ter than mingled Potions. It is a known
truth that a great talker is feldom a man
of parts. There are fome men that give
more trouble than honour to the Uni-
verſe. They are clouts thrown out into
the Streets, which every one kicks out
of his way. A difcreet man ought to
have ſpecial care not to be troubleſome,
eſpecially to men of much bufinefs. For
it were better to be uneafie to all the reft
of the world, than to one of thoſe. What
is well faid, is ſaid in fhort.
H 2
MAX-
100 The Courtiers Manual Oracle, or,
MAXIME CVI.
Not to be proud of ones Fortune.
:
Oftentation of Dignity offends more
than oftentation of perfon. To carry
high, is to become odious; it is enough
to be envied. The more we hunt after
Reputation, the leſs we find it. Seeing
it depends on the judgment of others,
no body can give it and by confequent
it muſt be merited and expected. Great
employments require an authority fuita-
ble to their Functions, and without that,
they cannot be worthily diſcharged. We
ought to preſerve all the authority that is
neceffary for acquitting our felves of the
main of our obligations: not to make too
much of it, but fecond it. All who pre-
tend to be overcharged with buſineſs,
fhew themſelves to be unworthy of their
employments, as loaded with a burthen
they are not able to bear. If any man
would fet himſelf off, let him doe it ra-
ther by a great perfonal worth, than by a
borrowed character. Nay, a King ought
to gain himſelf more veneration by his
own worth, than by his Sovereignty,
which is but an external thing.
MAX.
The Art of Prudence.
ΙΟΙ
1
MAXIME CVII.
Not to appear pleaſed with ones felf.
To be diffatisfied with ones felf, is
weakneſs, and to be pleafed, folly. In
moſt men that fatisfaction proceeds from
ignorance, and ends in a blind felicity,
which, indeed, entertains pleaſure, but
preſerves not the Reputation. As it is
rare to judge well of the eminent quali-
ties of others, fo men applaud to them-
felves in thoſe they have, how vulgar
and ordinary foever they be. Diffidence
hath always been uſefull to the wife, whe-
ther for taking fuch good meaſures, that
affairs did fucceed; or for comforting
themſelves when they fucceeded not.
For he that hath foreſeen the evil, is the
leſs troubled at it, when it happens. Some-
times Homer himſelf is afleep, and A-
lexander defcends from the Throne of his
Majeſty, and acknowledges his weakneſs.
Affairs depend on many circumſtances,
and what hath fucceeded at one time,hath
been unfortunate at another. But it is
the incorrigibility of fools, that they
turn their vaineft thoughts into flowers,
and that their weeds are always fprouting.
MAX-
H 3
The Courtiers Manual Oracle, or
MAXIME CVIII.
The shortest way to become a great man, iş
to be able to chufe his company.
Converſation is of great weight. Man-
ners, humours, opinions, nay, and wit,
are infenfibly communicated. So a hafty
man fhould frequent the company of one
that is patient, and every one his contra-
ry. By this means they will without
any labour attain to a fit temper. It is
no ſmall matter to be able to moderate
ones felf. The alternate variety of fea-
fons cauſes the beauty and duration of
the Univerſe. As contrariety makes the
harmony of natural things, fo the har-
mony of civil fociety becomes more
lovely by the difference of manners. Pru-
dence ought to make uſe of this policy
in the choice of Friends and Servants, and
from that communication of contraries a
moft delightfull temper will arife.
MAXIME CIX.
Not to be Reprehenfive.
There are ſome rough men that make
a crime of every thing, not fo much out
Į
of
The Art of Prudence..
103
of paffion, as of a natural difpofition.
In fome they condemn all that they have
done; in others all that they would doe:
they fo exaggerate every thing, that they
make of motes, beams in the eye. Their
worſe than cruel humour, would be e-
nough to turn the Elyfian field into a
Galley. But if paffion mingle with it,
their rigour paffes all bounds. On the
contrary, Candour interprets every thing
favourably, if not the intention, at leaſt
the inadvertency.
MAXIME CX.
Not to wait, till one be a fetting Sun.
It is a Maxime of Prudence to leave
things, before they leave us. It is the
part of a wife man to make a triumph of
his own defeat, in imitation of the Sun,
which, though ftill glorious in light, is
accuſtomed to retire into a Cloud, that
he may not be ſeen to decline; and by
that means leave it in doubt, whether he
be fet, or not. He ought to draw out
of the way of accidents, that he may
not pine away with fretting. Let him
not ſtay till fortune turn her back upon
him, left ſhe ſhould bury him alive, in
regard of the affliction that it would give
H 4
him;
104
The Courtiers Manual Oracle, or,
him; and dead in reſpect of his Reputa-
tion. A good Horſeman gives his Horſe
fometimes the Reins, that he may keep
him from rearing up, and himſelf from
derifion, if he ſhould chance to fall in the
middle of the carriere. A beauty ought
to prevent her glaſs by breaking it, be-
fore it come to fhew her that her charms
are fading. See the Maxime 38.
MAXIME CXI.
To make Friends.
To have Friends, is a fecond being.
Every Friend is good to his Friend. A-
mongſt Friends all things are pleaſant. A
man can be worth no more than what
others are pleaſed to value him at. To
encline them then to that, we muſt ſeize
their mouth by their heart. There is no
better charm than good Offices. The
beſt way to have Friends, is to make
Friends. All the good we have in this
life, depends on others. We are to live
with our Friends or Enemies. Every
day we ought to gain one, and if we
make him not our confident, render him
at leaſt well affected. For fome of theſe
will become intimates when they are
thoroughly known.
MAX,
The Art of Prudence.
105
MAXIME CXII.
To gain the Heart.
The chief and fovereign cauſe of all
things disdains not to prevent and diſpoſe
it, when he hath a mind to work the
greateſt works. By affection men enter
into eſteem. Some truft ſo much to
their merit, that they take no care to
make themſelves be beloved. But the
wiſe man knoweth well, that merit hath
a great compaſs to fetch, when it is not
affifted by favour. Good will facilitates
all things. It ſuppoſes not always that
there is wifedom, difcretion, goodneſs,
and capacity in the object; but it gives
them. It never fees faults, becauſe it
avoids feeing of them. Commonly it
fprings from a material Correſpondence,
as being of the fame Nation, Countrey,
Profeffion or Family. There is another
kind of affection more formal and eleva-
ted for it is founded on obligations, re-
putation or merit. The difficulty is in
gaining it; for it is eafie to preferve it.
By our care we may acquire it, and then
make good uſe thereof.
MAX-
106 The Courtiers Manual Oracle, or,
MAXIME CXIII.
In Proſperity to prepare for Adverſity.
Summer is the time when we can moſt
commodiouſly make provifions for Win-
ter. In profperity men
men have
have many
Friends, and all things at a cheap rate.
It is good to lay up fomewhat for bad
weather. For there is want of every
thing in adverſity. Thou'lt doe well not
to neglect thy Friends, a day may come
when thou wilt think thy felf happy to
have fome, whom thou careft not for at
preſent. Clowniſh people never have
Friends, neither in profperity, becauſe
they know no body; nor in adverſity,
becauſe then no body knows them.
MAXIME CXIV.
Never to stand in competition.
Every pretenfion that is conteſted,
ruines the credit. Competition never
fails to blacken that it may darken. It is
a rare thing to play fair play. Emulation
diſcovers faults, which civility concealed
before. Many have lived in great eſteem
fo long as they had no Competitours.
The
The Art of Prudence.
107
The heat of contradiction animates or
raifes to life infamies which were dead:
it digs up again the filth, which time had
almoſt confumed. Competition begins
with a manifeſto of invectives, calling to
its affiftence all that it can, and ought not.
And though fometimes, nay, moſt times
reproaches be arms of no great value, yet
it makes uſe of them for the fatisfaction
of a baſe revenge and it runs upon that
fo impetuouſly, that it covers the faults
of the Rival with the duft of Oblivion.
Good will hath always been peaceable,
and Reputation indulgent.
MAXIME CXV.
To comply with the humours of thoſe with
whom one is to live.
Men are very well accuſtomed to look
on ugly faces: they may then accuſtome
themſelves to bad humours. There are
fome churlish Spirits, with whom, nor
without whom, one cannot live. It is
Prudence then to be accuſtomed to them,
as to uglineſs, if one would not be fur-
prized, nor frighted on fome occafions.
At firſt they terrify, but by little and lit-
tle we grow acquainted with them, re-
flexion preventing what is rude in them,
or
108 The Courtiers Manual Oracle, or,
1
1
or at leaſt helping us to bear with it.
MAXIME CXVI.
To deal always with men who are carefull of
their duty.
4
One may both engage with them, and
engage them. Their duty is their beſt
furety, even then when one is at va-
riance with them. For they always act
like themſelves and befides, it is better
to fight with honeſt men, than to triumph
over the naughty. There is no ſafety in
dealing with wicked men, becauſe they
never ftand to what is juſt and reaſona-
ble. And therefore there is no true Friend-
ſhip ever to be found amongſt them. How
great foever their affection may feem to
be, it is always of bafe allay, becauſe it
has not any principle of honour. Avoid
always the man that hath none; for ho-
nour is the throne of honefty. Whoever
eſteems not honour, eſteems not vertue.
}
MAXIME CXVII.
Never to speak of ones felf.
To praiſe ones felf is vanity; to blame,
And what is a defect of wife-
meanneſs.
dom
The Art of Prudence.
109
dom in him that ſpeaks, is a trouble to
thoſe that hear him. If that be to be
fhunned in familiar or domeftick conver-
fation, it is more to be avoided in pub-
lick, when one ſpeaks and holds fome
gre poft, for then the leaft folly paffes
for down-right fimplicity. It is the fame
errour in Prudence to ſpeak of thoſe who
are prefent. For there is danger of ſplit-
ting upon one of two rocks, either of
flattery or cenfure.
MAXIME CXVIII.
To affect the name of being obliging.
There needs no more but that, to be-
come plaufible. Civility is a chief part of
the knowledge how to live, it is a kind of
charm that attracts the love of all men :
whereas Clowniſhneſs makes one hated
and deſpiſed. For if incivility proceed
from pride, it deferves to be hated; if
from brutiſhneſs, it is contemptible. Too
much does better in civility, than too lit-
tle. But it ought not to be alike to all;
for then it would degenerate into injuſtice.
It is even a duty, and in ufe amongſt
Enemies, which fhews the power of it.
Whoever honours is honoured. Gallan-
try and Civility have that advantage,
}
that
110 The Courtiers Manual Oracle, or,
!
that all the glory of them refts upon
their Authours.
MAXIME CXIX.
Not to affect to be Churlish.
We ought never to provoke averſion,
it comes faſt enough without being fought
after. There are a great many people
who hate at a venture, and know neither
how nor why. Hatred is readier than
good will. Humour is more enclined to
hurt, than to doe fervice. Some affect
to be at odds with every body, either
through a ſpirit of contradiction, or be-
cauſe they are out of humour. When
once hatred has got poffeffion of their
heart, it is as hard to root it out again, as
to undeceive them. Men of wit are fea-
red; backbiters are hated; the prefump-
tuous are defpifed; fcoffers are abhorred;
and the fingular are forfaken of all men.
To be eſteemed then, we muſt eſteem.
He that would make his Fortune, fets
value upon every thing.
a
M AX-
The Art of Prudence. ព
MAXIME CXX.
To comply with the Times.
Knowledge it felf ought to be accor-
ding to the mode, and it is no ſmall piece
of wit to counterfeit the ignorant, where
there is no knowledge. The reliſh and
language change according to times. We
muft not ſpeak in the old faſhion; the
reliſh muú take with the new. The re-
lifh of good heads ferves for a rule to
others in every profeffion, and by confe-
quent we are to conform to it, and en-
deavour to improve our felves. Let a
prudent man accommodate himſelf to the
prefent, whether as to body, or mind,
though the paſt may even feem better
unto him. In manners onely that rule
is not to be obſerved, feeing vertue is at
all times to be practifed. It is not known
now a-days, what it is to ſpeak truth, to
keep ones word. If any doe fo, they
paſs for old-fashioned people. So that no
body imitates them, though all love
them. Unhappy age, wherein vertue
paffes for a ftranger, and vice for a cur-
rent mode! Let a wife man then live as
he can, if he cannot as he would. Let
him be content with what lot hath given
him,
112 The Courtiers Manual Oracle, or,
him, as if it were better than what it
hath denied him.
MAXIME CXXI.
Not to make much of nothing.
As there are ſome that perplex them-
ſelves about nothing, fo there are others
who puzle themſelves about every thing.
They ſpeak always like Minifters of State.
They take all things either literally or
myftically. Few of thofe things that
occafion trouble, are to be minded: elſe
we ſhall torment our felves much in vain.
It's to act the clean contrary way, to lay
that to heart, which we ſhould throw be-
hind our backs. Many things that were of
fome confequence, have fignified nothing
at all, becauſe men troubled not them-
ſelves about them ; and others which figni-
fied nothing, have become matters of im-
portance,becauſe of the value that was put
upon them. In the beginning, it is eaſie
to mafter all; but not fo afterwards.
Moſt commonly the remedy increaſes
the evil. It is not then the worſt rule of
living, to let things go as they come.
1
MAX-
The Art of Prudence»
II}
MAXIME CXXII.
Authority in Words and Actions.
That quality takes place every where,
it preſently commands refpect. It fhews
it felf over all, in the Converſation, in
Harangues, in the carriage, in the look,
and in the meen. To take hearts is a
great conqueſt. That is not attained to
by a foolish bravery, nor by an imperious
way of ſpeaking, but by a certain Afcen-
dant that fprings from the greatneſs of
the Genius, and is fupported by an ex-
traordinary merit.
MAXIME CXXIII.
The Man without Affectation.
The more there is of perfection, the
lefs there is of affectation. For it is that
commonly which ſpoils the fineſt things.
Affectation is as infupportable to others,
as it is painfull to him that uſes it, who
lives in a continual martyrdom of con-
ſtraint, that he may be punctual in all
things. The moft eminent qualities lofe
their value, if affectation be diſcovered
in them, becauſe they are attributed ra-
I
ther
114 The Courtiers Manual Oracle, or,
ther to an artificious conſtraint, than to
the true character of the perfon. And
what is natural, hath always been more
agreeable than what is artificial. A man
is looked upon to be a ſtranger to all that
he affects. The better one does a thing,
the more he ought to hide the care he
takes in doing of it, to the end that all
may take it to be natural. But in avoi-
ding of affectation, have a fpecial care
you fall not into it, by affecting not to
be affected. An accompliſhed man ought
never to give the leaſt ſign that he is per-
fwaded of his own merit: the leſs he ap-
pears folicitous to make it known, the
more all will mind it. He is doubly excel-
lent, who confines all his perfections within
himſelf, without bragging of any; he
arrives at the height of plaufibility, by
a way not much frequented.
MAXIME CXXIV,
How to be Regrated.
Few have that happineſs,and yet it is an
extraordinary one to be regrated by good
men. Commonly people are indifferent
as to thoſe who have finifhed their time.
There are divers means of meriting the
honour to be regrated. Vifibly eminent
quali-
The Art of Prudence:
i15
qualities in diſcharging ones office is a very
fure one; and to pleaſe all people is one
effectual. Eminence begets dependance;
fo foon as it appears that the office ſtood
in need of the man that diſcharges it;
and not the man of the office. Some doe
honour to their places, and others are ho-
noured for them. It is not an advantage
to ſeem good, becauſe one hath a bad fuc-
ceffour. For that is not to be truly re-
grated, but onely to be leſs hated.
MAXIME CXXV.
Not to be a book of Accounts.
It's a fign of a bad Reputation, to take
pleaſure in blaſting the Reputation of ano-
ther. Some are willing to wash out, or
at leaſt to cover their ſtains, by expoſing
thoſe of others. They eaſe the ſenſe of
their own defects, by confidering that
others have faults alfo: which is the con-
folation of fools. Thefe have always a
ftinking breath, their mouth being the
fink of civil uncleannefs. The more one
digs into fuch matters, the more he be-
mires and defiles himſelf. There is no
man but hath ſome original failing, whe-
ther to the right or to the left. The faults
of thofe who are not much known, are
I 2
un
116 The Courtiers Manual Oracle, or,
1
unknown. Let a prudent man take good
heed that he be not a regiſter of Calum-
nies. That's the way to fet up for a very
unpleaſant pattern, and to be without a
Soul, though one be alive.
MAXIME CXXVI.
To commit a folly makes not a fool; but not
to know how to hide it, does.
If one ought to hide his paffions, much
more he ought his faults. All men fail,
but with this difference, that men of ſenſe
palliate the faults committed, and fools
thew thoſe they are about to commit.
Reputation confifts more in the manner
of acting, than in what is done. If thou
be not Chaft, faith the Proverb, be cau-
tious at leaſt. The faults of great men
are the more remarkable, that they are
the eclipſes of great luminaries. How
great foever thy Friendship be, never
trust it with thy failings. Nay, hide,
them even from thy felf, if it be poffible.
At leaſt thou mayft make uſe of that
other rule of living, which is to know
how to forget.
MAX-
The Art of Prudence.
117
MAXIME CXXVII.
The Secret charm, or the unexpreffible fome-
what; which the French call Le Je-ne-
fai-quoi. And the Spaniards El deſpejo.
Is the life of great qualities, the breath
of words, the foul of actions, and the
luftre of all beauties. Other perfections
are the ornament of nature; the unex-
preffible Somewhat, that of perfections. It
is obfervable even in the way of reaſo-
ning. It holds much more of privilege
than of ſtudy; for it is even above all
diſcipline. It is not limited to facility,
but reaches the fineſt Gallantry. It fup-
pofes a free and unftinted mind, and to
that unftintedneſs it adds the laſt ſtrokes
of perfection. Without it all beauty is
dead, all gracefulneſs ungracefull. It
hath the pre-eminence over valour, dif-
cretion, prudence, nay, and majefty it
felf. It is a politick high way wherein
affairs are foon difpatched; and, in fine,
the art of coming off gallantly when one
is hampered.
Here it will not be amifs for a Com
mentary, to give the tranflation of the
whole thirteenth Chapter of the Heroe,
where he gives a notion a little more
1 ;
diftinét
118 The Courtiers Manual Oracle, or,
distinct of what be calls the Despejo.
The unexpreffible fomewhat, fays he, is
the foul of all qualities, the life of all
perfections, the vigour of actions, the
gracefulness of language, and the charm
of all that takes. It agreeably amufes
the conceit and imagination, but it is in-
explicable. It is fomething that enhaun-
ces the luftre of all beauties, it is a meta-
phyfical and formal beauty. Other per-
fections adorn nature, but the Somewhat
adorns the ornaments themſelves. So that
it is the perfection even of perfection, ac-
companied with a tranfcendent beauty,
and univerfal gracefulneſs. It confiſts in a
certain taking air, in an agreeableneſs
that hath no name, but which is ſeen in
fpeaking, in the ways of acting, and in
reaſoning. What is moft lovely in it
comes from nature, and the reft depends
on reflexion. For it hath never been fub-
jected to any imperious precept, but al-
ways to the beſt of every kind. It is
called a charm, becauſe it inchants hearts;
a fine air, becauſe it is imperceptible; a
brisk air, becauſe of its activity; à taking
air, becauſe of its politenefs; jollity and
good humour, for its facility and com-
plaifance. For the defire and yet impof-
fibility of defining it, have got it all theſe
narnes. It's to doe it wrong, to confound
זי
1.
The Art of Prudence.
119
it with facility; for that comes but at a
great diftance after it. It advances as far as
the fineſt Gallantry. Though it fuppofe
an entire difengagedneſs, yet it is devoted
to perfection. Actions have their Mid-
wife, and they are obliged to this unex-
preffible fomewhat when they are well de-
livered. Without it they are ftill-born,
without it the beſt things are unfavoury.
Nay, it is not fo much the acceffory nei-
ther, but that it is fometime the princi
pal. It ſerves not onely for ornament,
but alſo for ſupport and direction in af-
fairs. For as it is the foul of beauty, fo
is it the fpirit of Prudence, as it is the
principle of gracefulneſs, fo is it the life
of valour. In a Captain, it goes hand in
hand with bravery; and in a King with
Prudence. In the fhock of a battel, it is
no less confpicuous in its affured and un-
daunted air, than in the skill of hand-
ling arms, and in refolution. It renders
a General maſter of himſelf, and then of
all others. It is as impetuous on Horfe
back, as it is majeſtick under the Canopy.
In the Pulpit it gives a grace to words.
By its golden thread, Henry IV. The
Thefeus of France dextroufly guided his
way through the Labyrinth of fo many
obftacles and affairs.
7
For a glofs to this defcription of the
Defpejo,
I 4
120 The Courtiers Manual Oracle, or,
Defpejo, which is very metaphyfical what
Father Bonhours fays in the fifth Confe-
rence of Ariftus and Eugenius, may ſerve.
It is far eaſier to perceive it, than to
know it, faith Ariftus. It would be no
longer I know not what, if one knew
what it were; its nature is to be incom-
prehenfible and inexplicable. And a page
after. To take it right, it is neither beau-
ty, nor good meen, nor good grace, nor
briskneſs of humour, nor fparkling wit,
feeing we dayly fee men, who have all
thefe qualities, and yet want that which
pleafes and others, on the contrary, who
pleaſe much, without any thing that is
agreeable, except this unaccountable luck.
So that the certaineft thing that can be
faid of it, is that the greateſt merit fig
nifies nothing without it, and that it nee-
deth no more but it felf to work a very
great effect. It is to no purpoſe to be
handſome, witty, blithe, &c. if the un-
expreffible fomewhat be wanting, all theſe
fair qualities are, as it were, dead: but al
fo what imperfections foever one may
have in body or mind, with that ſole ad-
vantage he is fure to pleafe. This fome
what fets all to rights. From thence it
follows, fays Eugenius, that it is an agreea
bleness which animates beauty, and the
other natural perfections, which corrects
ugliness
The Art of Prudence.
121
ugliness and other natural defects; that it
is a charm and an air that infinuates into
all actions and words; that enters into
the gate, laughing, tone of the voice, and
into the leaſt geſture of the perfon that
pleaſes. And four or five pages after. He
faith that the Spaniards have alfo their
No So que, which they bring in at eve-
ry turn, befides their Donayre, their Brio,
and their Despejo, which Gracian calls,
Alma de toda prenda, realce de los mesmos
realces, perfeccion de la misma perfeccion,
and which according to the fame Authour,
is above the reach of our thoughts and
words. Lifongea la intelligencia, y eftra-
na la explicacion. This I mention here,
to fhew, that the Despejo, is an I know
not what, which hath no name: and that
all thoſe that are given to it, are pretty
words, which the learned have invented
to flatter their ignorance. Thefe are the
terms of Father Bonhours.
MAXIME CXXVIII.
The high Courage.
Is one of the principal conditions re-
quired in a Heroe, inafmuch as fuch a
courage fpurs him on to all that is great,
refines his difcerning, raifes his heart, ele-
vates
122
The Courtiers Manual Oracle, or,
vates his thoughts and actions, and difpo
ſes him to majeſty. It makes its way
through, wherever it is: and when hard
luck is croſs to it, it effays all ways to
come off with honour. The more it is
confined within the bounds of poffibility,
the more it labours its enlargement. Mag-
nanimity, Generofity, and all Heroick
Qualities, own it for their original.
The ftrong head, faith Gracian, chap. 4.
of his Heroe, is for Philofophers; the
good Tongue for Oratours; the Breast
for Wreſtlers, the Arms for Souldiers, the
Feet for Runners, the Shoulders for Por-
ters, and the great Heart for Kings. The
Heart of Alexander was an Arch-heart,
ſeeing a whole world lodged eaſily in a
corner of it, and that fix more could
have found room therein. That of Ju-
lius Cæfar was very great; feeing it found
no mean betwixt all and nothing. The
heart is the ftomach of Fortune. It di-
gefts alike her favours and difgraces. A
great ftomach is not loaded with much
food. A Giant is ftarved with that which
furfeits a Dwarf.
That Prodigy of Valour, Charles, Dau-
phin of France, and afterward King, the
feventh of that name, being informed
that his Father, and the King of England
his Competitour, had got him declared in
Parlia
The Art of Prudence.
123
Parliament incapable of fucceeding, an
fwered boldly, That he appealed from it.
And when he was asked with admiration,
To whom? To my Courage, and the
point of my Sword, Replyed he. The
effect followed it. Charles Emanuel, the
Achilles of Savoy, defeated four hundred
Cuirafiers, having but four men to ſtand
by him and perceiving that all were fur-
prized at it, he ſaid, that in the greateſt
dangers, there was no company ſo good
as a great heart. The fufficiency of the
heart ſupplies what is otherwife wanting.
The King of Arabia fhewing his Cour-
tiers a Damask Cutlafs that had been pre-
fented to him, it was the opinion of them
all, that the onely fault they found in it,
was, that it was too fhort. But the
Kings Son faid, That there was no Wca-
pon too fhort for a brave Cavalier, ſeeing
there needed no more but to advance one
ftep, to make it long enough.
1
MAXIME CXXIX,
Never to Complain.
Complaints always ruine Credit. They
rather excite a paffion to offend us, than
compaffion to comfort us. They make
way for thoſe that hear them, to doe the
fame
1
124 The Courtiers Manual Oracle, or,
fame to us, that thoſe have done, of whom
we complain, and the knowledge of the
injury done by the firſt, ſerves the fecond
for an excufe. Some by complaining of
paſt offences, give occafion for future;
and inſtead of the remedy and confola-
tion which they pretend, they give plea-
fure to others, and even attract their con-
tempt. It's far better policy to publiſh
the obligations that one hath to people,
thereby to ftir up others to oblige alfo.
To ſpeak often of favours received from
Perfons abfent, is to court the like from
thoſe who are preſent; it is a felling the
credit of the one to the other.
Thus a
prudent man ought never to publiſh dif-
graces and failings, but always favours
and honours. And this ferves to preſerve
the eſteem of Friends, and to contain
Enemies in their duty.
MAXIME CXXX.
To doe, and make it appear.
Things go not for what they are, but
for what they appear to be. To know
how to doe, and to know how to fhew it,
is a double knowledge. What is not
feen, is as if it had no being. Reaſon it
felf lofes its Authority, when it appears
not
The Art of Prudence.
125
not to be ſo. There are more miſtaken
men, than knowing men. Deceit carries
it cleverly, in regard that things are one-
ly confidered by the outfide. Many
things appear quite different from what
they are. A good out-fide is the beſt re-
commendation of internal perfection.
MAXIME CXXXI.
The procedure of a gallant Man.
Souls have their gallantry and gentili-
ty, from which arifes a great heart. That
is a perfection not to be found in all forts
of men, becauſe it fuppofes a ftock of
generofity. Its firſt care is to ſpeak well
of Enemies, and ftill to ferve them bet-
ter. In occafions of revenge it appears
moſt conſpicuouſly. It neglects not
theſe occafions, but it is onely to make a
good uſe of them, by preferring the glory
of pardoning, before the pleaſure of a
victorious revenge. That is even a poli-
tick procedure, feeing the quainteft rea-
fon of ſtate never affects thefe advanta-
ges, becauſe it affects nothing: and when
right obtains them, modefty diffembles
them.
MAX-
126 The Courtiers Manual Oracle, or,
MAXIME CXXXII.
To adviſe and reviſe.
To revife is the fureft way, eſpecially
when the advantage is certain: It is al-
ways good to take time, whether it be
for granting a thing, or for better delibe-
rating. New thoughts come into ones
mind, which confirm and fortify refolu-
tion. If the matter be to give, the gift is
more eſteemed, becauſe of the difcerning
of him that gives it, than for the pleaſure
of not having expected it. What hath
been defired, hath always been moſt
eſteemed. If it be a thing to be refuſed,
time facilitates the manner of it, by let-
ting the No ripen, untill the feafon be
come. Befides, moſt commonly fo foon
as the first heat of defire is over, the ri-
gour of a denial is taken with indiffe
rence. They who demand with ſpeed,
are to be heard at leiſure. That's the
true way to avoid being furprized.
MAX-
The Art of Prudence.
$27
MAXIME CXXXIII.
Rather to be a Fool with all Men, than
Wife all alone.
For if all be fuch, there is nothing to
be loft, cry Politicians: whereas if Wife-
dom be fingular, it will paſs for folly.
Cuſtome then is to be followed. Some-
times to know nothing, or at leaſt to ſeem
fo, is the greateſt knowledge. We muſt
of neceffity live with others, and the ig-
norant are moſt numerous. To live a-
lone, one muſt hold much of the Nature
of God, or to be altogether of that of
Beafts. But for qualifying the Aphoriſm,
I would fay, Rather Wife with others,
than a Fool without Company. Some affect
to be fingular in Chimera's.
MAXIME CXXXIV.
To have a double portion of the things that
are neceffary for life.
Is to live doubly. We must not re-
ftrict our felves to one thing onely, even
though it be excellent. All things ought
to be double, and efpecially that which
is uſefull and delightfull. The Moon
that
128 The Courtiers Manual Oracle, or,
that changes ſo often, is not ſo variable
as the will of man, ſo fickle is that ſame
will. We ought therefore to put a bar-
riere to our inconftancy. Take it then
for a chief rule of the art of living, to
have in a double portion all that ferves
for convenience. As Nature hath given
us pairs of the Members which are moſt
neceſſary and moſt expoſed to danger, fo
ought Art to double the things, whereon
the happineſs of life depends.
MAXIME CXXXV.
Not to have a Spirit of Contradiction.
For that's the way to become ridicu-
lous, nay, and infupportable. Wifedom
will never fail to confpire againſt that
Spirit. It's to be ingenious to find diffi-
culties in all things; but it is fooliſh to be
an Opiniatour. Such men turn the fwee-
teft converſation into a skirmiſh, and are
by confequent greater Enemies to their
Friends, than to thofe that frequent not
their company. The more favoury the
piece of fish is that we put into our
mouth, the more we find the bone that
gets betwixt our teeth. Contradiction
hath the fame effect in pleaſant Conver-
ſation. They are Fools and fantaſtical
ones,
The Art of Prudencë.
129
ones, that are not fatisfied to be Beaſts,
unleſs they be wild Beaſts.
MAXIME CXXXVI.
To take things aright, and preſently to
nick the point.
Many fetch a tedious compaſs of words;
without ever coming to the knot of the
buſineſs: they make a thouſand turnings
and windings, that tire themſelves and
others, without ever arriving at the point
of importance. And that proceeds from
the confufion of their underſtanding
which cannot clear it felf. They lofe
time and patience in what ought to be
let alone, and then they have no more to
beſtow upon what they have omitted.
MAXIME CXXXVII.
The Wife Man is fufficient for himſelf.
>
A Grecian Sage was to himſelf in ſtead
of all things; and all that he had was al-
ways with him. If it be true, that ari
univerfal Friend is fufficient to render one
as contented, as if he poffeffed Rome, and
all the reſt of the Univerſe be thine
own Friend, and thou mayft live all alone.
K
What
130 The Courtiers Manual Oracle, or,
What more, can be wanting to thee, if
thou haft no ſweeter converfation, nor
greater pleaſure than with thy felf? thou
wilt onely depend upon thy felf, for it is
a fovereign blifs to be like the Sovereign
Being. He that can fo live all alone, will
hold nothing of the Beaſt, but much of
the Wiſe Man, and all of God.
MAXIME CXXXVIII.
The Art to let things go as they can go,
especially when the Sea is tempeftuous.
There are Tempefts and Hurricanes in
the life of man. It is Prudence to put
into a Haven, to let them blow over.
Moſt commonly the Remedies increaſe
the Evil. When the Sea of humours is
in agitation, let Nature work; if it be
the Sea of Manners, leave it to Morality.
There is as much skill required in a Phy-
fician, in not prefcribing, as in prefcri-
bing, and fometimes the excellency of
the Art confifts in applying no Remedy.
The way then to calm popular gufts, is
to be quiet. Then to yield to the times,
will get the victory afterwards. A Well
will be troubled if it be in the leaft ftir-
red, and its water becomes clear again,
by ceafing to dabble in it. There is no
better
The Art of Prudence.
131
better remedy for fome diforders, than to
let them alone. For at long run they ſtop
of themſelves.
MAXIME CXXXIX.
To know unlucky days.
For there are fome, wherein nothing
will fucceed. It is to no purpoſe to
change the Game, the luck will ſtill be
the fame.
At the fecond bout, we are
to take heed, if luck be for us or againſt
us. Underſtanding hath its days. For
no man was ever alike able at all hours.
There is good luck in reaſoning truly, as
there is in writing a Letter well. All
perfections have their ſeaſon, and beauty
is not always in its quarter. Difcretion
fometimes belies it felf, now in ceding,
and by and by in exceeding. In fine, to
fucceed well, one muſt have his day. As
all things fucceed ill to fome, fo every
thing profpers with others, and that too
with lefs pains and care and fome find
their buſineſs ready done to their hand.
Wit hath its days; Genius its Character ;
and all things their ſtar. When it is your
day, you are not to loſe a minute. But
a prudent man ought not poſitively to
pronounce, that one day is happy, be-
cauſe
K 2
系
​}
132 The Courtiers Manual Oracle, or,
cauſe of his good fuccefs; nor that ano-
ther is unlucky, becauſe of his bad; the
one being, perhaps, but the effect of chance;
and the other of miſtimeing.
MAXIME CXL.
To hit at firſt upon the best of every thing.
Is the beſt mark of a good difcerning
The Bee goes immediately to the fweet,
that it may have whereof to make honey;
and the Wafpe to the bitter, to fuck in
poifon. It is fo in difcernings; the one
fticks to the beft, and the other to the
worst. In all things there is fomewhat
that is good, and eípecially in a book,
which commonly is made with ſtudy.
Some are of ſo aukward a mind, that a-
mongst a thouſand perfections, they'll
hit upon the onely fault that is to be
found, and fpeak of nothing elſe, as if
they were onely cut out for common few-
ers of the filth of the will and wit of
others and for keeping a Regiſter of all
the faults which they fee. That is rather
the puniſhment of their bad difcerning,
than the exerciſe of their fubtilty. They
fpend their life ill, becauſe they onely
feed on naughty things. Happier are.
they, who amongst a thouſand faults at
:
firft
1
The Art of Prudence.
133
firſt diſcover a perfection that happe-
ned to be there by chance.
MAXIME CXLI.
Not to listen to ones felf.
It's worth little to be fatisfied with ones
felf, if one content not others. Com-
monly ſelf-eſteem is puniſhed by univer-
fal contempt. He that pays himſelf, re-
mains a debtor to all others. It is misbe-
coming for one to fpeak, that he may
hear himſelf. If it be folly to ſpeak to
ones felf, it is doubly ſo to liſten to him-
ſelf before others. It is a fault in great
men to ſpeak with an imperious tone:
and that which ftuns thoſe who hear
them; at every word they ſay, their ears
importunately beg applaufe or flattery.
The prefumptuous fpeak alfo by echo:
and fince the converſation moves upon
the ftilts of Pride, every word comes
guarded with this impertinent exclama-
tion: Rarely well faid! Ab that's a
Sweet Saying.
MAX-
K 3
134 The Courtiers Manual Oracle, or,
MAXIME CXLII.
Never to efpouſe a bad party in ſpight to
an Adverſary,who bath taken the better.
He that does it, is half overcome, and
at length will be conſtrained wholly to
yield. That is never a good way to be
revenged. If thine Adverfary hath had
the skill to take the better, take good
heed not to commit the folly of oppo-
fing him, by efpoufing the worſe. Ob-
ftinacy in actions engages fo much the
more than that in words, that there is far
more risque in doing, than in ſaying. It
is the cuſtome of the head ftrong to re-
gard neither truth in contradicting; nor
profit in diſputing. A wife man hath al-
ways reaſon on his fide, and never falls
into paffion. He either prevents or re-
treats. So that if his Rival be a Fool, his
folly makes him change his courſe, and
go to the other extreme: whereby the
condition of his Adverſary becomes worſe.
The onely means then to make him for-
fake the good party, is to ftrike in with
it, feeing that will move him to embrace
the bad.
MAX-
The Art of Prudence.
135
MAXIME CXLIII.
To take heed not to run into Paradoxes, by
ſhunning to be vulgar.
Both extremes equally difcredit. Eve
ry project that thwarts gravity, is a kind
of folly. A Paradox is a certain plaufi-
ble Cheat, that at firft furprizes by its
novelty and its edge; but afterwards lo-
fes its vogue, when the falfity of it is
once known in practice. It is a kind of
quacking, which in matter of Politicks,
is the ruine of States. They who can-
not attain to Heroifm, or who have not
the courage to advance towards it by the
way of vertue, run into the Paradox;
which makes them to be admired by
fools, but ferves to manifeft the Prudence
of others. The Paradox is a proof of an
ill-tempered mind, and by confequent,
moſt oppoſite to Prudence. And if fome-
times it be not founded on what is falfe,
it is founded at leaſt on what is uncertain,
to the great prejudice of affairs.
K 4
MAX-
136 The Courtiers Manual Oracle, or,
MAXIME CXLIV.
Under the veil of another man's intereft,
to find ones own.
Is a moſt proper ftrategeme for obtai
ning what one intends. The Confeffours
themſelves teach this pious Craft as to
what concerns falvation. It is a moſt im-
portant diffimulation, feeing the profit that
is pretended, ferves as a bait to attract the
will. It feems to another that his inte-
reſt
goes firſt, when it is onely to make
way for thy pretenfion. One muſt ne-
ver enter hap hazard,but efpecially where
there is danger at the bottom. And when
one hath to doe with thofe, whofe firſt
word is always No, he must not fhew
them what he aims at, left they may
fee Reaſons for not condefcending to it;
and chiefly if he forefee that they have
an averfion thereto. This advice is for
thoſe that can turn their wits to any thing;
which is the quinteffence of fubtilty.
MAXIME CXLV.
Not to shew the fore place.
For every one will have a hit at it.
Have
The Art of Prudence.
137
*
Have a care alſo not to complain of it,
ſeeing malice always attacks on the wea
ker fide. Reſentment ferves onely to di-
vert it. Nothing pleafes malice better
than to put one off of the hinges. It
lets fall tart words, and fets all Engines
at work, untill it hath found out the
quick. A man of parts then ought ne-
ver to diſcover his evil, whether it be
perfonal or hereditary feeing Fortune
her felf takes pleafure fometimes to
wound in that place, where fhe knows
the pain will be fharper. It mortifies al-
ways to the quick and by confequent,
one muſt never let it be known either
what mortifies, or what quickens; that
he may make the one to ceafe, and the
other continue.
:
MAXIME CXLVI.
To look into the infide.
It is commonly found that things are
far different from what they appear to be;
and ignorance that onely looked on the
bark, is undeceived fo foon as it goes in,
The lie is always the first in every thing,
it draws in Fools by a vulgar They fay,
which runs from mouth to mouth; truth
arrives always laft, and very late, be
cauſe
138 The Courtiers Manual Oracle, or,
1
cauſe it hath a lame Guide, which is
time. The Wife keep for it always one
half of that faculty which nature hath
purpoſely made double. Deceit is wholly
fuperficial and thoſe who are fo them-
felves, are pref. ntly catched. Difcerning
retires inward, that fo it may be the
more eſteemed by the wife.
:
MAXIME CXLVII.
Not to be inacceffible.
He
Let a man be never fo perfect, he ſome-
times ftands in need of Council.
that will take none is an incurable fool.
The moſt intelligent man ought to make
room for good advice. Sovereignty it
felf ought not to exclude docility. Some
men are incurable, becauſe they are inac-
ceffible. They precipitate themſelves,
becauſe no body dares come near them to
hinder them from it. A door muſt then
be left open to Friendship, and by it re-
lief will enter. A Friend ought to have
full liberty to fpeak, nay, and to re-
prove. The Opinion that is conceived
of his Fidelity and Prudence ought to
give him that Authority. But withall,
that familiarity is not to be common to
all. It is enough to have one fecret con-
fident,
The Art of Prudence.
139
fident, whoſe correction is valued, and
who is to be made ufe of as a looking-
glaſs for undeceiving.
MAXIME CXLVIII.
To have the Art of Converfing.
Is the means whereby a man fhews
his own value. Of all humane actions
there is none that requires greater cir-
cumfpection, ſeeing it is the moſt uſual
exerciſe of life. There is much Reputa-
tion to be gained or loſt in it. If judge-
ment be neceſſary for writing a letter,
which is a premeditated converſation by
paper: far more it is required in ordinary
converſation, which brings the merit of
people under a ſudden Teſt. The Maſters
of the Art feel the pulfe of the Wit by
the Tongue, according to the faying of a
Sage, Speak, if thou wouldst have me to
know thee. Some maintain, that the true
Art of converfing, is to doe it without
Art: and that converſation, if it be be-
twixt good Friends, ought to be as eafie
as ones cloaths. For when it is a confe-
rence of Ceremony and Reſpect, it is to
be performed with more reſerve, to fhew,
that one hath much of the skill of li-
ving. The way to fucceed well in that,
is
140 The Courtiers Manual Oracle, or,
is to follow the character of thoſe mens
wit, who are as the judges of converſa-
tion. Take heed not to be vain in cen-
furing of words, which will make thee
paſs for a Grammarian; nor in controlling
and chopping reaſons, for then all will
avoid thee. To ſpeak to the purpoſe is
more neceffary than to fpeak eloquently,
MAXIME CXLIX.
To be able to caft the blame and misfor-
tunes upon others.
It is a thing of great uſe amongſt thoſe
who govern
govern, to have Bucklers againſt
hatred, that's to fay, men upon whom
the cenfure, and publick grievances may
light and that is not the effect of ina-
bility, as malice imagines; but of an in-
duſtry elevated above the underſtanding
of the people. Every thing cannot fuc-
ceed, nor all men be contented. There
ought to be in that cafe then a ſtrong
head, that may ferve as a But to all the
fhot, and bear the reproaches of all faults
and mifcarriages, at the coft of his own
Ambition.
MAX-
The Art of Prudence.
141
MAXIME CL.
To be able to put a value upon what one
doeth.
It is not enough that things are good
in themſelves, becauſe all men fee not to
the bottom, nor are able to diſcern. Moſt
part follow the multitude, and ftop not
but where the greateſt concourſe is. It's
a great point to be able to ſet an eſteem
upon ones Commodity, either by prai-
fing it; (for praiſe is the fpur to defire)
or by giving it a pretty name, which is a
good way to exalt: but all this muſt be
done without affectation. Not to write
but for able men, is an univerſal hook,
becauſe every one thinks himſelf to be fo;
and for thoſe who are not, privation will
ſerve as a fpur to defire. Ones projects
muſt never be called common, nor eafie,
for that's the way to make them be
thought trivial. All men are pleaſed
with fingularities, as being moſt deſira-
ble both to the humour and mind.
MAX-
142 The Courtiers Manual Oracle, or,
MAXIME CLI.
To think to day what may happen to mor-
row, and a long time after.
The greateſt fore-fight, is to have
hours for it. There is nothing fortuitous
for thoſe who forecaſt ; nor any dange-
rous caſe for ſuch as expect it. We muft
not put off the thoughts of danger till
we be finking; we muſt be before-hand,
and by mature confideration prevent the
worſt that might happen. The Pillow is
a dumb Sibylle. To fleep upon a thing
that is to be done, is better than to be
awaked by a thing already done. Some
doe firſt, and afterwards think: which is
rather to look for excufes than expedients.
Others neither think before nor after. A
man's whole life fhould be employed in
thinking, that he may not miftake his
way. Reflexion and fore-fight give us
the advantage of anticipating life.
MAXIME CLII.
Never to keep company that may eclipse
ones luftre.
What excells in perfection, excells in
efteem.
The Art of Prudence.
143
eſteem. The moſt accompliſhed will al-
ways have the firſt rank. If his Com-
panion have any part in the praiſe, it will
be but his leavings. The Moon fhines,
whilſt ſhe is alone amongſt the ſtars:
but ſo ſoon as the Sun begins to appear,
the either fhines no more, or diſappears.
Never approach him that may eclipfe
thee, but him that may ſet off thy luftre.
In this manner Martial's cunning Fabulla
found the way of appearing beautifull,
by the ugliness or agedneſs of her Com-
panions. One must never run the risque
of being incommoded fide-ways, nor doe
honour to others at the expence of ones
own Reputation. It is good to frequent
the fociety of eminent perfons for fha-
ping ones felf: but when one is comple-
ted, to ftrike in with thofe of inferiour
fize. To model thy felf, chufe the moſt
complete; and when thou art faſhioned,
frequent the inferiour.
MAXIME CLIII.
To ſhun being obliged to fill the place of a
great Man.
If one engage in that, he ought to be
fure to exceed him. For to equal a Pre-
deceffour, one must have double his
worth.
P
144 The Courtiers Manual Oracle, or,
worth. As it requires Prudence and skill
in him that fucceeds, to be fuch, as that
he may be
be regrated: fo likewife does it
Art, that he may have a care not to be
eclipſed by him that went before him. It
is very difficult to fill up a great vacancy,
feeing commonly the firit appears the
beſt and by confequent equality is not
enough, becauſe the former is in poffeffion.
It is therefore neceffary to furpaſs him,
to difpoffefs him of the advantage he
hath of being moſt eſteemed.
MAXIME CLIV.
Not to be eafie neither to believe, nor to
love.
It's an argument of maturity of judg
ment, to be hard to believe. Nothing is
more common than to lie, to believe
then, ought to be extraordinary. He
who is apt to move, finds himſelf often
put out of countenance. But fpecial
care is to be had not to ſeem to doubt the
credit of another: for that paſſes from
incivility to an offence, feeing it is to
reckon him either a deceiver, or decei-
ved: nor is all the hurt there neither.
For, befides that, not to believe is the
fign of a liar, the liar being fubject to
two
The Art of Prudence.
145
+
two misfortunes, not to believe, and not
to be believed. A fufpenfion of judg-
ment in him that hears, is laudable: but
he that ſpeaks may refer to his Authour.
It is alſo a kind of imprudence to be eaſie
to love. For if one lie in fpeech, one
may alſo lie in fact: and that cheat is more
pernicious than the other.
MAXIME CLV.
The Art of reſtraining Paffions.
Let a prudent reflexion prevent, if it
be poffible, the ufual tranfports of the
vulgar. That will be no difficult thing
to a prudent man. The firſt ſtep to mo-
deration, is to perceive that we are fal-
ling into paffion. By that means we en-
ter the lifts with a full power over our
felves, and may examine how far it is
neceſſary to give way to our refentment.
With that fwaying reflexion, we may be
angry, and put a stop to it we pleaſe.
Strive to know where and when it is fit
to ftop. For it is the hardeſt thing in
running to ſtop upon the fpot. It is a
great mark of judgment to ftand firm
and undiſturbed amidſt the Sallies of paf-
fion. Every excefs of paffion degene
rates from reafon. But with this ma-
L
gifterial
$
146 The Courtiers Manual Oracle, or,
gifterial circumfpection, Reaſon will ne
ver be difordered, nor tranfgrefs the
bounds of its duty. To be able to de-
vour a paſſion, we muſt always hold the
reins faft. He who governs himſelf in
this manner, will be reckoned the wifeft
man; as the fooliſheſt if he do otherwiſe.
MAXIME CLVI.
Friends by Election.
Friends ought to abide the teſt of dif-
cretion, and the trial of fortune. It is
not enough that they have had the fuffrage
of the will, if they have not alfo that of
the underſtanding. Though that be the
moſt important point of life, yet there is
leaſt care taken about it. Some make
their Friends by the intervention of others,
and moſt part by chance. We judge of
men by the Friends he hath. A knowing
man never choſe ignorants. But though
a man may pleaſe, we must not there-
fore ſay that he is an intimate Friend.
For that may proceed rather from the
pleaſantnefs of his humour and ways,
than from any aſſurance that one hath of
his capacity. There are lawfull Friend-
fhips, and baftard Friendships. Theſe
are for pleaſure; but the others for more
fecurity
The Art of Prudence.
147
fecurity in acting. There are few friends
of the perfon, but many of the fortune.
The good wit of a Friend is better than
all the good will of others. Take thy
Friends then by choice, and not by lot.
A prudent Friend eaſes many troubles:
whereas one who is not fo, multiplies
and encreaſes them. If thou would'ſt
not loſe thy Friends, never wish them a
great Fortune.
MAXIME CLVII.
Not to be mistaken in People.
That is the worst, and yet most ordi-
hary miſtake. It is better to be deceived
in the Price, than in the Commodity :
And there is nothing that one ought more
narrowly to look into. There is a great
deal of difference betwixt knowing of
things, and knowing of perfons: and it
is quaint Philoſophy, to diſcern the minds
and humours of men. It is as neceſſary
to ſtudy them, as to ſtudy Books.
MAXIMÉ CLVÍIL
$
To know how to afe Friends.
That's a thing that requires great skill-
L 2
Some
148 The Courtiers Manual Oracle, or,
Some are good to be made uſe of at a di-
ftance; and others to be near us. One
that hath not been fit for Converſation,
may be good for Correfpondence. Di-
ftance effaces fome certain defects, which
prefence rendered unfupportable. In
Friends we are not onely to look for plea-
fure, but for profit alfo. A Friend ought
to have the three qualities of a Being, or
as the Schools fay of an Ens: Unity,
Goodneſs, and Truth: in refpect that a
Friend ftands in ftead of all things.
There are but very few that can be given
for good: and by not knowing how to
chufe them, the number becomes lefs.
To know how to preſerve them, is more
than to have been able to make them.
Look out for fuch as may continue long:
and though in the beginning they may be
new, it is enough to content thee, that
they may become old. To take things
aright, thofe are the beſt, which are not
acquired, till we have eat a bufhel of Salt
with them. There is no fuch horrid a
Defart, as to live without Friends. Friend-
ſhip multiplies bleffings, and divides crof
fes. It is the onely remedy againſt bad
Fortune. It is the vent by which the
Soul diſcharges it ſelf.
悲
​MAX-
The Art of Prudence.
149
MAXIME CLIX.
To know how to bear with Fools.
Wife Men have always been bad-fuffe-
rers. Impatience grows with knowledge.
A vaft reach is hard to be contented. In
the judgment of Epictetus,the best Maxime
of life is to Suffer. He hath placed one
half of Wifedom in that. If all imper-
tinences are to be born with, without
doubt there is need of much patience.
Sometimes we fuffer moſt from thoſe on
whom we depend moſt ; and that ferves
to exerciſe us to patience. From fuffe-
ring, fprings that ineftimable peace, which
makes the happineſs of this world. Let
him that finds not himſelf in a humour to
fuffer, withdraw, if he be able to bear
with himſelf.
MAXIME CLX.
To Speak Sparingly to our Competitours for
Caution fake, and to others for Civility.
One hath always time to let flip his
words, but not to retain them. We
ought to ſpeak as men do in their laft-
Wills, feeing the fewer the words are,
L
1 3
the
150 The Courtiers Manual Oracle, or,
the lefs will be the Law fuits. We are
to accuftome our felves to that, in mat-
ters of no importance, that we may not
fail in it, when it is important. Silence
holds much of Divinity. Whofoever is
ready to speak, is always upon the point
of being caft and Convicted.
MAXIME CLXI.
To know the failings wherein one takes
pleaſure.
The moſt accompliſhed man hath al-
ways fome, whereof he is either the Huf-
band or Gallant. They are to be found
in the wit, and the greater that is, the
greater, and more remarkable are they:
not but that he who has them, knows
them; but becauſe he loves them. To
be paffionate, and to be paffionate for
vices, are two evils. Theſe faults are
the blemiſhes of perfection. They as
much offend thoſe who ſee them as they
pleaſe thoſe who have them. Here is
the fair occafion for one to overcome him
felf, and to put the cap-ftone upon his
other perfections. Every one levels at
that work, and in ftead of praiſing all
that is to be admired, ftop fhort to Cen-
fure a fault, which, as they fay, disfigures
all the reſt.
MAX-
1
The Art of Prudence.
151
MAXIME CLXII.
To be able to triumph over Jealoufie and
Envy.
Though it be Prudence to flight Envy,
yet that contempt is a fmall matter now
a-days: Gallantry works a far better ef-
fect. He cannot be fufficiently praiſed,
who fpeaks well of him, that ſpeaks ill.
There is not any revenge more Heroick,
than that which torments Envy, by doing
good. Every good fuccefs is a ftrapado
for the envious man, and the glory of
his Corrival is a Hell to him. To make
ones happineſs to be a poiſon to his En-
viers, is held to be the moſt rigorous
puniſhment that they can endure. En-
viers die as often as they hear the praifes
of the Envied revive. Both contend for
immortality, but the one to live always
in glory, and the other always in mifery.
The Trumpet of Fame, which founds to
immortalize the one, pronounces death
to the other, by condemning him to the
puniſhment of expecting in vain that the
cauſe of his pains fhould ceaſe.
L 4
MAX-
·x52
The Courtiers Manual Oracle, or,
MAXIME CLXIII.
One must never lofe the favour of him that
is happy, to take compaffion on a Wretch.
Commonly that which makes the hap-
pineſs of fome, makes the mifery of o-
thers and you may fee one that could
not be happy, if many others were not
miferable. It is the property of wretches
to gain peoples good will. For all take
pleasure to gratifie with an unprofitable
fayour, thofe who are perfecuted by For-
tune. Nay it hath ſometimes happened
that a man hated of all the world in his
profperity, hath been pitied by all people
in his misfortune; the fall having chan-
ged into compaffion the defire of revenge.
Let a man of wit then take heed of the
turns of Fortune. There are fome that
never affociate but with the unfortunate.
He, whom they fhunned yesterday be-
cauſe of his profperity, has them for
Companions to day, becauſe of his ad-
verfity. That Conduct is fometimes the
mark of a good nature, but never of a
good wit.
f
MAX-
The Art of Prudence.
153
;
MAXIME CLXIV.
To let fly ſome ſhot in the Air.
Is the way to know how that which is
intended to be done, will be received,
eſpecially, when they are matters, the
iffue and approbation whereof is doubt-
full. By that means we are fure to hit
our mark, and always at liberty to re-
treat or advance. Thus we pump out
mens minds, and know where it is beſt
to fet our foot. That prevention is moſt
neceſſary, for asking pertinently, placing
Friendship aright, and for governing well.
MAXIME CLXV.
To wage War fairly.
A brave man may, indeed, be induced
to make War, but not to make it other-
wife than he ought. All men ought to
act according to what they themſelves
are, and not to what others are. Gal-
lantry is moſt plaufible, when it is uſed
towards an Enemy. We are not onely
to overcome by force, but alſo by the
manner. To Conquer bafely is not to
overcome, but to be Conquered rather.
Gene-
154 The Courtiers Manual Oracle, or,
Generofitý hath always had the advan-
tage. A worthy man never makes uſe
of forbidden Weapons. To employ the
wrack of an old Friendship, in framing a
new hatred, is to uſe fuch arms. For it
is not lawfull to take the advantage of a
truſt and confidence in revenge. What-
ever looks like treachery infects the good
name. The leaſt atome of baſeneſs is in-
confiftent with the generofity of great
Souls. A brave man ought to make it
his glory to be fuch, that if gallantry,
generofity and fidelity, were loft in the
world, they might be found in his heart.
MAXIME CLXVI.
To distinguish betwixt the man of Words,
and the man of Deeds.
This diſtinction is as abfolutely neceffa-
ry as that of the friend of the perfon,
and the friend of the employment. For
they are very different friends. He is
out of the way, who doing no bad
Deeds, gives no good Words: And he
again more, who giving no bad Words,
does no good Deeds. Now a-days men
feed not upon words, feeing they are but
wind; nor do they live on Civilities,
theſe being onely a formal juggle. To
go
The Art of Prudence.
155
go a birding with a light, is the true way
to dazle the birds eyes. The vain and
fools are content with wind. Words
ought to be the pledges of actions, and
by conſequent have their value. Trees
that bear no fruit, and have onely leaves,
have commonly no heart. It is neceflary
to know them all; the one, to make pro-
fit of them; and the other, to ſtand under
their fhade.
MAXIME CLXVII.
To be able to help ones felf.
In troubleſome encounters, there is no
better company than a great heart: and if
this come to fail, it ought to be affifted
by the parts that are about it. Croffes
are not fo great for thoſe who can tell
how to aſſiſt themſelves. Yield not to
Fortune. For fhe'll become infupportable
to thee. Some give themſelves fo little
help in their troubles, that they increaſe
them, becauſe they know not how to
bear them with courage. He that un-
derſtands himſelf well, finds in reflexion
relief to his weakneſs. A man of judg-
ment comes off in all things advantage-
oufly, were it even to come down from
the ſtars.
MAX-
156 The Courtiers Manual Oracle, or,
MAXIME CLXVIII.
Not to be Monstrous.
·
44
All theHair-brained,Vain,Opinionative,
Capricious, Self-conceited, Extravagant,
Fawners, Buffoons, News-mongers, Au-
thours of Paradoxes, Phanaticks, and in
a word, all forts of irregular perfons: all
thefe, I ſay, are ſo many Monſters of im-
pertinence. The ugliness of the Soul is al-
ways more monftrous, than the defor-
mity of body, ſeeing it more difhonours
the beauty of its original. But who fhall
correct fo great and general a diſorder?
where reaſon is wanting, direction has
nothing to doe: inasmuch as that which
ought to be the cauſe of a ſerious reflexion
upon that which gives occafion to pub-
lick laughter, makes men fall into the
vanity of believing, they are admired.
MAXIME CLXIX.
To take more heed not to miss once, than to
hit an bundred times.
When the Sun fhines no body minds
him; but when he is eclipfed, all confider
him. The vulgar will keep no account
of
The Art of Prudence. 157
of your hits, but of
your miffes. The
bad are more known by murmurings,
than the good by applaufes: and many
have not been known untill they fell.
All good fucceffes put together are not
enough to obliterate one bad one. Un-
deceive thy felf then, and take it for a
certain truth, that Envy will obſerve all
thy faults, but not one of thy good acti-
ons.
MAXIME CLXX.
To be sparing in all things.
That's the way to fucceed in matters
of importance. One muſt not at every
turn employ all his Capacity, nor fhew
all his ftrength. One must be sparing
even in knowledge: for that ferves to
double the value of it. There is a necef-
fity of having always fomething to trust
to, when the queſtion is how to get out
of the mire. The relief is more confide-
rable than the fight, becauſe it is always
accompanied with the reputation of va-
lour. Prudence keeps always to the fu
rer fide. And in that fenfe the ingenious
Paradox is true: That the half is more
than the whole.
MAX-
158 The Courtiers Manual Oracle, or,
MAXIME CLXXI.
Not to abufe Favour.
Great Friends are for great occafions.
Much favour is not to be employed in
matters of ſmall importance: that's fcat-
tering of it. The fheet Anchor is always
referved for the laft extremity. If we
fquander away the much for the little,
what will remain for the next need?
There is nothing now a-days better than
Protectours, nor more precious than fa-
your. It does and undoes, even fo far as
to give wit, and take it. Fortune hath
always been as much a Step-mother to
the Wife, as Nature and Fame have been
favourable unto them. It's better to
know how to preſerve our Friends, than
our Eſtates.
MAXIME CLXXII.
Never to engage with him that hath no-
thing to lofe.
To doe otherwiſe, is to fight at a difad-
vantage. For the other enters the lifts
unconcernedly. Seeing he hath loft alf
fhame, he hath no more to loſe, nor to
+
husband
G
A
The Art of Prudence.
159
husband; and fo he runs hand over head
into all extravagances. Reputation, which
is an ineftimable value, ought never to
be expoſed to ſo great risques. Having
coft a great many years in purchaſing, it
comes to be loft in a moment. A ſmall
breeze of wind is enough to freeze a great
deal of fweat. A Prudent Man is with-
held by the confideration that he hath
much to loſe. When he thinks of his
Reputation, he preſently confiders the
danger of lofing it. And by means of
that reflexion he proceeds with fo great
reſerve, that Prudence has time to retire
in time, and to fecure his Credit. One
can never be able to recover by a Victory
what he hath already loft in expofing
himſelf to loſe.
MAXIME CLXXIII.
Not to be a Glaſs in Converſation, and
much less in Friendship.
Some are eafie to break, and thereby
diſcover their infolidity. They fill them-
felves with diſcontent, and others with
diſtaſte. They fhew themſelves to be
tenderer than the Eyes, becauſe they are
not to be touched neither in jeſt nor
earneft. Motes even offend them; (for
they
160 The Courtiers Manual Oracle, or,
}
they have no need of Apparitions.) They
who keep them company, ought to put
an extreme conſtraint upon themſelves,
and ſtudy to obſerve all their nicities.
There is no ſtirring before them, for the
leaſt geſture diſturbs them. Commonly
they are a felf-abounding kind of people,
flaves to their humour, and Idolatours of
their filly point of honour, for which
they would turn the world topfie-turvey.
He that truly loves, is of the nature of a
Diamond, both as to its laftingneſs, and
its being hard to break.
MAXIME CLXXIV.
Not to live too faſt.
To know how to diſtribute time, is to
know how to enjoy life. To many there
is much of life remaining, but they want
the felicity of it. They lavish away
pleaſures (for they enjoy them not,)
and when they are gone on a great way,
they would be willing, if they could, to
come back again. Thefe are the Poftil-
lions of life, who to the fwift motion of
time, add the rapidity of their own
minds. They would devour in one day
what hardly they could be able to digeſt
in all their life time. They live in plea-
fures
The Art of Prudence.
161
fures as men that would taſte of them all
before hand. They eat up
future years,
and feeing they doe all things in hafte,
they have foon done with all.The defire of
knowledge it felf ought to be moderated,
that we may not know things imperfect-
ly. There are more days than profperi-
ties. Make hafte to doe, and enjoy at
leifure. It is better to have affairs done
than to doe, and the contentment which
lafts, is to be preferred before that which
ends.
MAXIME CLXXV.
The fubftantial Man.
He that is fo, is not fatisfied with thoſe
who are not fo. Unhappy is that emi-
nence that hath nothing fubftantial in it.
All who appear to be men, are not all fo.
There are ſome artificial men, that con-
ceive Chimera's, and are brought to bed
of miſtakes. There are others that re-
ſemble them, and fet a value upon them,
being better ſatisfied with the uncertainty
that a falfe fhew promiſes, becauſe the
much is there; than with the certainty
that offers truth, becauſe that appears lit-
tle: but at long run their Caprices come
to an unlucky end, inafmuch as they
}
M
have
162 The Courtiers Manual Oracle, or,
have no folid foundation. Nothing but
truth can give a true Reputation; and
nothing but ſubſtance turns to account.
One cheat ſtands in need of a great many
others, and by confequent, the whole
building is but imaginary: and feeing it is
founded in the air, it muſt of neceffity
fall to the ground. An ill conceived de-
fign never comes to maturity. The much
which it promiſes, is enough to render it
ſuſpected: juſt ſo as the argument which
proves too much, proves nothing.
MAXIME CLXXVI.
To know, or to hearken to those who know.
There is no living without underſtan-
ding, it muſt be had, either by nature, or
at fecond hand. Yet there are fome,
who are ignorant that they know no-
thing; and others, who think they know,
though they know nothing at all. The
faults that proceed from the want of wit,
are incurable. For as ignorants know
not themſelves, fo they take no care to
ſearch for that they want. Some would
be wife, if they did think themſelves
fo. Hence it is that the Oracles of Wife-
dom be fo rare, yet they have nothing to
doe, ſeeing no body confults them. It is
neither
The Art of Prudence.
163
neither a diminution of Grandeur, nor a
fign of incapacity to take Counfel: on
the contrary, one puts himſelf in the ſtate
of a knowing man by advifing well. De-
bate with thy Reaſon, that thou mayſt
not be beaten by ill fortune.
MAXIME CLXXVII.
To avoid too much familiarity in Conver
Sation.
It is neither pertinent to practiſe it, nor
to fuffer it. He that familiarizes himſelf,
preſently lofes the Superiority that his
ferious air gave him, and by confequent
his Credit. The ftars retain their fplen-
dour, becauſe they mingle not with us.
By Divinizing, one gets Refpect, by Hu
manizing, Contempt. The more com-
mon humane things are, the leſs they are
eſteemed. For communication difcovers
imperfections, that refervedneſs concea-
led. We must not be too familiar with
any body; not with Superiours, becauſe
of danger; nor with inferiours, by reafon
of Indecency and far lefs with mean
people whom ignorance renders infolent,
inaſmuch that being unfenfible of the ho
nour that is done them, they preſume it
is their due. Facility is a branch of a low
mind.
M 2
MAX
1
164 The Courtiers Manual Oracle, or,
ม
MAXIME CLXXVIII.
To believe the Heart, and especially if it
be a prefaging Heart.
•
It is never to be contradicted for it is
accuſtomed to prognofticate what moſt
concern us. It is a Domeſtick Oracle.
Many have perifhed, becauſe they were
too diffident of themſelves. But to what
end fhould one diftruft himſelf, if he look
not out for the remedy? Some have a
heart that tells them every thing: a cer-
tain mark of a rich ftock. For that heart
always prevents them, and rings the
allarum Bell upon the approach of evils,
to make them fly to the remedy. It is
not the part of a wife man to go out and
receive evils, but to be before-hand with
them and diſperſe them.
MAXIME CLXXIX.
To be referved in Speaking, is the Seal of
the Capacity.
A Heart without fecrecy is an open
letter. Where there is depth, the fecrets
are deep. For there must be much room
and large ſpaces, where all that is thrown
in
The Art of Prudence.
165
in may be eaſily kept. Reſervation pro-
ceeds from the great command that one
hath over himſelf, and that is, indeed, a
real triumph. We pay tribute to as ma-
ny as we diſcover our felves to. The fe-
curity of Prudence confifts in internal
moderation. The fnares that are laid for
diſcretion, are to contradict, to draw out
an explanation; and to glance biting
words, to fet one in a flame. Then it is
that a Wife Man ought to keep the clofer.
Things that are to be done, are not to be
told; nor are thoſe that are fit to be told,
good to be done. See the Maxime 279.
MAXIME CLXXX.
Not to take the defign of an Enemy for the
rule of our Meaſures.
A Blockhead will never doe what a man
of Wit thinks he ſhould, becauſe he is not
able to difcern what is to the purpoſe.
And if he be a prudent man, leſs ſtill;
becauſe he may go contrary to an advice
that has been blow'd upon, and perhaps
even prevented by his adverfary. Mat-
ters ought to be examined on both fides,
and prepared for pro and con:, fo that one
may be ready for the yea and the no.
Judgments are different. Indifference
M 3
ought
166: The Courtiers Manual Oracle, or,
Ought always to be attentive, not fo much
for what fhall happen, as for what may
happen.
MAXIME CLXXXI.
Not to tell a lie, and yet not to speak all
the truth neither.
Nothing requires more circumfpection
than truth. For to tell it, is to draw the
hearts bloud. There needs as much skill
to know when to tell it, as to know when
to conceal it. By on fingle lie, a man loſes
all his good name.Deceit goes for falfeCoin,
and the Deceiver for a Coiner, which is
worſe ſtill. All truths cannot be told:
fome, becauſe they concern my felf; and
others,becauſe they concern a third perſon,
MAXIME CLXXXII.
A grain of boldness is worth a pound weight
of skill.
C
It is good not to conceive fuch a high
notion of people, as to become baſhfull
in their prefence. Let never the imagi
nation debaſe the heart. Some appear to
be men of importance, till others treat
with them; but communication foon un-
deceives
The Art of Prudence.
167.
deceives the Credulous. No body goes
beyond the narrow bounds of man. Eve-
ry one hath his if, fome as to their Wit;
and others as to their Genius. Dignity
gives an apparent Authority; but it is
rare, when the perfonal qualities anſwer
it. For fortune is wont to clog the Su-
periority of the employment, by the in-
feriority of merits. Imagination is al-
ways upon the wing, and repreſents
things greater than they are: It conceives
not onely what there is, but what there
may be alſo: Reaſon having been unde-
ceived by fo many experiences, ought to
undeceive it. In a word, it neither be-
comes ignorance to be bold, nor capacity
to be baſhfull. And if Confidence be uſe-
full to them who have but a ſmall ftock,
upon ſtronger reaſon it ought to be uſe-
full to thoſe who have a great deal.
MAXIME CLXXXIII.
Not to be Head strong.
All Fools are Opiniatours, and all Opi-
niatours are Fools. The more Erroneous
their Opinions are, the more they hug
them. It is civil to yield, even in thoſe
things wherein we have greateſt reafon
and certainty for then all know, who
M 4
had
168 The Courtiers Manual Oracle, or,
B
had reaſon on their fide: and befides the
reaſon, Gallantry is alſo diſcovered in the
procedure. There is more eſteem loft, by a
wilfull refiftence, then there is got by car-
rying it by open force. For that is not fo
much a defending of truth,as a demonſtrati-
on of Clowniſhneſs. There are knotty heads
very difficult to be cleft, and which al-
ways run upon fome incurable extremity:
and when once whimſey joins to their
head-ſtrongness, they contract an indiſſo-
luble league with extravagance. Inflexi-
bility ought to be in the will, and not in
the judgment: though there be excepted
cafes too, wherein one is not to fuffer
himſelf to be gained, nor doubly over-
come; that's to fay, both in the reaſon,
and in the execution,
MAXIME CLXXXIV.
Not to be Ceremonious.
The affectation of being fo was here-
tofore cenfured as a piece of vitious fin-
gularity, and that in a King too. Punc-
tiliouſneſs is tirefome. There are whole
Nations fick of that Nicety. The robe
of fillineſs is wrought with ſmall ſtitch.
Theſe Idolatours of the point of honour
give a a demonſtration, that their honour
is
The Art of Prudence.
169
is founded on a ſmall matter, feeing they
fanfie every thing may wound it. It is
good fo to carry, as to gain Refpect, but
it is ridiculous to paſs for a great Maſter
of Compliments. It is very true, that a
Man without Ceremony hath need of a
great Merit in place of it. Courtefie
ought neither to be affected nor flighted.
He ſhall never gain the eſteem of an able
man, who ſticks too much upon Forma-
lities.
MAXIME CLXXXV.
Never to expofe ones Credit to the rifque
of one fingle interview.
For if one come not well of, it is an
irreparable lofs. To fail once happens
often, and eſpecially the first time. One
is not always in the kue; whence cometh
the Proverb: It is not my day. One
must therefore endeavour; that if he
hath failed the first time, the fecond may
make amends for all: or that the first may
vouch for the ſecond, that fucceeded not.
One ought always to have his recourſe
to better, and to appeal from much to
more. Affairs depend on certain fortui-
tous caſes, and on many too: and by con-
fequence good fuccefs is a rare good for-
tune.
MAX-
170 The Courtiers Manual Oracle, or,
MAXIME CLXXXVI.
To difcern faults, though they be in fashion.
Though Vice be cloathed in cloth of
gold, yet a good man will ſtill know it.
It is to no purpoſe for it to be apparelled
in gold, it can never fo well diſguiſe it
ſelf but that it will be perceived to be of
iron. It would cloak it ſelf with the no-
bility of its Adherents, but it is never
ſtript of its baſeneſs, nor the miſery of its
flavery. Vices may very well be exalted,
but not exalt. Some obferve, that fuch
a Heroe hath had fuch a Vice, but they
confider not, that it was not that Vice
which made him a Heroe. The example
of great men is fo good an Oratour, that
it perfuades one to infamous matters.
Sometimes flattery hath affected even bo-
dily defects, without obferving, that
though they be born with in great men,
they are infupportable in the mean.
MAXIME CLXXXVII.
To all all that is agreeable to ones felf, and
all that's odious by others.
The one conciliates good will, and the
other
The Art of Prudence.
171
other baniſhes hatred. There is more
pleaſure in doing good, than in receiving
it. It's in that, that generous Souls place
their felicity. It feldome happens that
one vexes another without being troubled
himſelf, either through compaffion or re-
taliation. Superiour caufes never ope-
rate, without reaping praiſe or reward.
Let the good come immediately from
thee; and the evil by another. Take
fome body, upon whom the blows of
difcontent may fall, that's to fay the ha-
tred and the murmurings. The anger of
the Rabble is like that of Dogs; not
knowing the cauſe of its evil, it falls
up-
on the Inftrument. So that the inftru-
ment bears the puniſhment of the evil
whereof it is not the principal cauſe.
MAXIME CLXXXVIII.
To bring always into company fomething to
be praised.
That's a means to make one eſteem-
ed a man of good difcerning, and
upon whofe judgment one may be
affured of the goodneſs of things. He
that hath known the perfection before,
will be fure to eſteem it afterwards.
He furniſhes matter to converſation
and
172 The Courtiers Manual Oracle, or,
:
and imitation, by unfolding plauſible
knowledges. It is a politick way of
felling Courtefie to thofe that are pre-
fent, who have the fame perfections.
Others on the contrary bring always with
them ſomething to be blamed, and flatter
the preſent, by defpifing the abſent. This
fucceeds with them, when they are in the
company of thoſe who onely look on the
outſide ſeeing fuch obferve not the cun-
ning of ſpeaking ill of fome in preſence
of others. Some think it a piece of Po-
licy to eſteem more the ordinary perfec-
tions of to day, than the wonders of
yeſterday. A Prudent Man then is to
have a care of all theſe Artifices, (where-
by theſe blades endeavour to attain to
their ends) that he may not be diſcoura-
ged by the exaggeration of the one, nor
puffed up by the flattery of the others.
Let him know, that both proceed the
fame way with both parties, and onely
give them the alternative, by adjuſting
their fentiments to the place where they
are.
MAXIME CLXXXIX.
To make uſe of the needs of others.
If privation come the length of defire,
it
The Art of Prudence.
173
it is the moſt efficacious conſtraint. Phi-
lofophers have ſaid, that privation was
nothing, and the Politicians fay, that it's
And without doubt theſe have
all in all.
beſt underſtood it.
There are ſome who
to obtain their ends, make their way by
the defire of others. They lay hold of
occafion, and ftir up the defire by the
difficulty of obtaining. They promife
themſelves more from the heat of paffion,
than from the lukewarmnefs of poffeffion.
Infomuch that the defire enflames the
more as the refiftence grows greater. The
true fecret of attaining to ones ends is, to
keep people always in dependence.
MAXIME CXC.
To be fatisfied in all conditions.
Even they who are uſeleſs, have the
confolation that they are eternal.
There
is no trouble but hath its fatisfaction.
Luck for the fools, and chance for the ugly,
faith the Proverb. To live long, there
needs no more but to be of little worth.
The crackt pot feldom breaks, it lafts
commonly till people be weary of ufing
it. It would feem that fortune envies
men of importance, ſeeing it joins dura-
tion with incapacity in fome, and ſhort
life
174 The Courtiers Manual Oracle, or,
life to much merit in others. All they
who by right ought to live, always fail
in good fortune: and fuch as are good for
nothing, you'll find to be eternal, whe-
ther becauſe they appear to be fo, or be-
cauſe in effect they are fo. It ſeems that
deſtiny and death are agreed to forget the
unfortunate.
MAXIME CXCI.
Not to be gull'd with exceffive Courtefie,
For it's a kind of Cheat. There are
ſome who ſtand not in need of the herbs
of Theffaly to bewitch with, for they
charm fools and vain people merely with
a low Bow. They make a Traffick of
Honour, and pay for it with the wind of
fome fair words. He that promiſes all
promiſes nothing, and promiſes are fo
many flippery fteps for fools. True
Courtefie is a debt, that which is affected
and uncommon, is a Cheat. It is not a
civility, but a dependance. They make
not the Bow to the Perfon, but to the
Fortune. Their flattery is not an acknow-
ledgment of merit, but a bait to the pro-
fit, which they hope for. See the Maxime
118.
MAX.
The Art of Prudence.
175
MAXIME CXCII.
The peaceable man is the long lived man.
Live, and let live. Peacefull men not
onely live but reign. We muſt hear and
fee, but withal, hold our peace. The
day ſpent without contention, makes us
fpend the night in fleep. To live much,
and to live with pleaſure, is the life of
two and it is the fruit of internal peace.
That man hath all, who does not at all
care for what concerns him not. There
is nothing more impertinent, than to lay
to heart that which touches us not, or
not to be affected with that which con-
cerns us.
MAXIME CXCIII.
Watch Strictly over him that engages in
thy interests, to come off with his own.
There is no better prefervative againſt
Cunning, than Caution. A word to the
wife. Some doe their own buſineſs by
feeming to doe another man's. So that if
one have not the key of intentions, he is
forced at every turn to burn his own fin-
gers, to fave other men's goods from the
fire.
MAX-
176 The Courtiers Manual Oracle, or;
MAXIME CXCIV.
To have a modeft Opinion of ones felf, and
of his affairs, especially when he does
but begin the world.
All People have high Conceits of them-
felves, and eſpecially they who fignify
leaft. Every one fanfies to himſelf a
brave Fortune, and imagines himſelf to
be a Prodigy. Hope engages rafhly, and
then experience feconds it in nothing.
Reality is the executioner of a vain ima-
gination by undeceiving it. Prudence
then ought to correct fuch extravagances:
and though it be allowable to defire the
beft, yet we ought always to expect the
worst, that fo we may take all that hap
pens patiently. It is dexterity to take
ones aim a little higher, that he may hit
the jufter, but he ought not to fhoot fo
high, as to fail at the firft fhot. That
reformation of imagination is neceffary,
for vanity without experiences makes
men onely to dote. A good underſtan-
ding is the moſt univerſal remedy againſt
all impertinences. Let every one know
the ſphere of his own activity, and condi-
tion. That will teach a man to ſquare the
opinion of himſelf according to reality.
MAX-
The Art of Prudence:
177
MAXIME CXCV.
To be able to judge.
There is no man but may be another's
Maſter in ſome thing. He that exceeds,
finds always fome body that exceeds him.
To know how to pick out the beſt of
every thing, is a uſefull knowledge. The
Wife Man eſteems all men, becauſe he
knows what's good in every one, and
what things coft in doing of them well.
The Fool defpifes all, in refpect that he
is ignorant of what is good, and always
chuſes the worst.
MAXIME CXCVI.
To know ones Planet.
There is no man fo miferable, but that
he hath his Planet: and if he be unfortu-
nate, it is becauſe he knoweth it not.
Some have accefs to Princes, and great
Men, and know neither how, nor why;
unleſs it be that their luck hath made
way for them. So that they need onely
a little induſtry to preſerve favour. There
are others born as it were to pleaſe the
Wife. One man hath been more accep-
N
table
178 The Courtiers Manual Oracle, or,
table in one Countrey than another,
and better received in this City than in
that. One man happens alſo to be more
fortunate in one employment, than in all
others, though he be neither more nor
leſs capable of all. Deſtiny makes and
unmakes how and when it pleafes. Eve-
ry one then ought to labour to know his
Deſtiny, and to try his Minerva; on
which depends all the lofs and all the gain.
Let him know how to comply with his
fate, and take good heed he attempt not
to change it. For that would be to for-
fake the North-ftar in his courſe.
MAXIME CXCVII.
Never to be hampered with Fools.
It is a perplexity not to know them,
and much more for him that knows them
not to rid his hands of them. It is dan-
gerous to keep them Company, and per-
nicious to admit them to our Confidence."
For though their own timerouſneſs, and
the Eye of another may for fome time
keep them in awe, yet their extravagance
will break out at long-run, feeing they
have onely deferred the fhewing of it,
that they might doe it with more folem-
nity. It is very difficult for him that can-
not
The Art of Prudence.
179
not keep his own Credit, to maintain
another Man's. Befides, Fools are ex-
tremely unhappy. For mifery is faſtened
to impertinence, as the skin to the bone.
They have onely one thing that is not ſo
very bad. And that is, that as the Wife-
dom of others fignifies nothing to them,
fo on the contrary, they are very uſefull
to the Wife, whom they inftruct and cau-
tion at their own proper coſt.
MAXIME CXCVIII.
To know how to tranſplant ones felf.
There are fome, who, to ſet off their
own value, are obliged to change Coun-
tries, eſpecially if they afpire to great
places. Ones Countrey is the Step-mother
to eminent Qualities. Envy reigns there
as in its Native Land. Men remember
better the imperfections that one had in
the beginning, than the merit, whereby
he is advanced to grandeur. A Pin hath
been eſteemed a thing of value, when car-
ried from one world into another: and
fometimes a glaſs brought from a-far,hath
made a Diamond to be undervalued. E-
very thing that is foreign, is efteemed,
whether becauſe it comes from a far Coun-
trey; or becauſe it is found to be com-
N 2
plete,
تو
180 The Courtiers Manual Oracle, or,
plete, and in its perfection. We have
feen men who have been the refuſe of a
little Canton, and are now the honour of
the World, being equally reverenced by
their Countrey-men and Strangers; by
the one, becauſe they are far off, and by
the others, becauſe they are come from
a-far. He will never have great venera-
tion for a Statue, who hath feen it the
ftump of a Tree in a Garden.
MAXIME CXCIX.
To be a Wife Man, and not an intriguing
Man.
The ſhorteſt way to attain to Reputa-
tion, is the way of merit. If induſtry
be founded on merit, it is the true way
of obtaining it. Integrity alone is not
fufficient; and the onely Intrieguer de-
ſerves it not inafmuch that matters are
then fo defective, that they infect the Re-
putation. It is then requifite both to
have merit, and to know how to bring
ones felf into play.
MAX-
The Art of Prudence.
181
MAXIME CC.
To have always fomething still to defire,
that one may not be unhappy in his
happineſs.
The body breaths, and the mind af-
pires. If one enjoyed all things, he
would be difgufted with every thing.
Nay, it is even neceffary for the fatisfac-
tion of the underſtanding, that there re-
main always fomething to be known, for
feeding Curiofity. Hope gives life, and
the glut of pleaſure makes the life a bur-
then. In matter of reward, it is prudent
not to give it all at once. When there is
no more to be deſired, every thing is to
be feared and that is an unhappy felici-
ty. Fear beginneth where defire endeth.
MAXIME CCI.
All who appear Fools, are fo, and one half
alfo of those who appear not to be.
Folly hath taken poffeffion of this
World, and if there be the leaft wifedom
in it, it is more folly
wifedom from above.
Fool is he that thinks
in reſpect of the
But the greateſt
himſelf wife, and
N 3
accufes
182 The Courtiers Manual Oracle, or,
accuſes all others of folly. To be wiſe,
it is not fufficient to ſeem ſo, and far leſs
to ſeem ſo to ones felf. He is fo, that
thinks not himſelf to be fo: and he who
perceives not, that others fee, fees not
himſelf. Though the world be fo full of
Fools and Blockheads, yet no body be-
lieves himſelf to be one, nor fo much
as fufpects it.
MAXIME CCII.
Sayings and Actions render a Man accom-
plifhed.
We muſt ſpeak well, and act well. The
one fhews a good head, and the other a
good heart: and both ſpring from a ſupe-
riority of mind. Words are the fhadow
of actions. Saying is the Female, and
doing the Male. It is better to be the fub-
ject of a Panegyrick, than the Panegyriſt.
It is better to receive praiſes, than to give
them. To ſay is eaſie; but to doe, diffi-
cult.
Braye actions are the ſubſtance of
life, and good fayings the ornament of it.
The excellence of actions is permanent,
that of words tranfient. Actions are the
fruit of reflexions. Some are wife, others
valiant.
MAX.
The Art of Prudence.
183
MAXIME CCIII.
To know the Excellencies of ones Age.
There
They are not very numerous.
is but one Phoenix in the world. Hardly
is there to be found in an age a great Ge-
neral, a perfect Oratour, a Sage. And
an excellent King is to be lookt for in
many ages. Mediocrities are common,
both for number, and for eſteem: but Ex-
cellencies are every way rare, becauſe
they require an accompliſhed perfection:
and the higher the form, the harder it is
to get to be Captain of it. Many have
ufurped the Sirname of Great from Cæfar
and Alexander, but all in vain. For with-
out the actions, the voice of the people
is but a little air. There have been but
few Seneca's, and Fame hath celebrated
but one Apelles.
MAXIME CCIV.
What is eaſie ought to be ſet about, as if
it were difficult; and what is difficult as
if it were eafie.
The one for fear of flackening through
too much confidence; and the other for
N 4
fear
¿
184. The Courtiers Manual Oracle, or,
fear of lofing courage through too much
apprehenſiveneſs. The way to fail in
doing of a thing, is to reckon it already
done on the contrary, diligence fur-
mounts impoffibility. As to great enter-
ptizes, we muſt not ſtand reaſoning, it is
enough that we embrace them when
they preſent, left the confideration of
their difficulty make us abandon the at-
tempt.
MAXIME CCV.
To know how to make use of Contempt.
The true fecret for obtaining the
things which one defires, is to undervalue
them. Commonly they are not to be
found when they are fought: whereas
they offer themſelves, when one cares not
for them. As the things of this World
are the fhadow of thofe in Heaven, fo
have they that property of a fhadow,
that they fly from him that follows them,
and purfue him who flies from them.
Contempt alfo is the moſt politick re-
venge. It's the general Maxime of the
wife, never to defend themſelves with
the Pen, becauſe it leaves tracts, that turn
more to the glory of their Enemies, than
to their humiliation. Befides that, that
kind
The Art of Prudence.
185
kind of defence gives more honour to
envy, than mortification to infolence.
It's cunning in inconfiderable perſons to
vie with great men, that they may get
themſelves Credit by an indirect way,
when they cannot have it by right. Ma-
ny men had never been known, if excel
lent Adverſaries had not taken notice of
them. There is no higher revenge, than
Oblivion. For it is the burying of theſe
men under the duft of their own nullity.
Raſh blades imagine to purchaſe to them-
felves an eternal fame, by fetting fire to
the Wonders of the world, and ages. The
art of repreffing Calumny, is, not to mind
it. To anſwer it, is, to doe prejudice to
ones felf. To be offended thereat, is, to
difcredit ones felf, and to give envy
ground of fatisfaction. For there needs
no more but that fhadow of defect, if
not for obfcuring a perfect beauty entire-
ly, at leaſt for depriving it of its livelieft
luftre.
MAXIME CCVI.
We must know that the vulgar humour is
every where.
Even at Corinth, and in the moſt ac-
compliſhed Family, Every one hath the
ex-
186 The Courtiers Manual Oracle, or,
}
experience of it in his own houſe. There
is not onely a vulgar, but a doubly vul-
gar humour, which is worſe. This
hath the fame properties with the Rabble,
juſt ſo as the pieces of a broken Looking-
glafs have all the fame tranſparency: but
it is far more dangerous. It fpeaks foo-
liſhly, and cenfures impertinently. It is
the great Difciple of ignorance, the God-
father of fillinefs, and the near Cofin of
quacking. We must not mind what it
fays, and far leſs what it thinks. It is
convenient to know it, that we may get
rid of it, fo that we be neither it's com-
panion nor object. For all fillineſs is of
the nature of the Rabble, and the vulgar
is onely made up of Fools.
MAXIME CCVII.
To uſe Retention.
The
We ought to mind what we doe, efpe-
cially on unexpected occafions.
eruptions of Paffions are fo many flippe-
ry places that make Prudence to fide.
There lies the danger of being undone.
A man engages farther in a minute of
rage or pleaſure, than in many hours of
indifference. Sometimes a little pelting
fret coſts a repentance, that lafts as long
as
The Art of Prudence.
187
as life. Other men's Malicé lays ambuſhes
for Prudence, that it may diſcover foot-
ing. It makes uſe of that kind of rack,
for extorting the moſt hidden fecret
of the heart. Retention then muſt raiſe
the counter-battery, and particularly on
hot occafions. There needeth much re-
flexion to keep a Paffion in order. He
is a wife man that leads it by the Bri-
dle. Who knows there is danger, counts
his ſteps. A word feems as offenfive to him
that catches at it,and weighs it,as it appears
of little conſequence to him that ſpake it.
MAXIME CCVIII.
Not to die the death of a Fool.
Wife Men die commonly poor in Wife-
dom: on the contrary, Fools die rich in
Council. To die like a Fool, is to die of
too much Logick. Some die, becauſe
they feel, and others live becauſe they
feel not. So that the one are Fools, be-
cauſe they die not of feeling, and the
others becauſe they die of it. That man
is a fool, who dies of too much under-
ſtanding. So that fome die to be Vn-
derstanding Men, and other's live, not to
be understood. But though many die like
Fools, yet very few Fools die.
MAX-
188 The Courtiers Manual Oracle, or,
1
MAXIME CCIX.
Not to imitate the folly of others.
Is an effect of rare wifedome; for
whatever is introduced by example and
cuſtome, is of great force. Some who
have guarded againſt particular ignorance,
have not been able to avoid the general.
It's a common faying, that no man is con-
tent with his own condition, though it
be the beſt: nor diffatisfied with his wit,
though it be the worst. Every one en-
vies the happineſs of another, becauſe he
is not content with his own. Modern
men praiſe ancient things, and thoſe that
are here, things that are there. All that's
paſt ſeems beft, and all that's remote is
moſt eſteemed. He is as great a Fool that
laughs at all things, as he that vexes at
every thing.
MAXIME CCX.
To know how to make ufe of truth.
Truth is dangerous, but yet a good
man cannot forbear to fpeak it. And in
that there is need of art. The skilfull
Phyficians of the Soul have effayed all
means
The Art of Prudence.
189
means to ſweeten it. For when it tou-
ches to the quick, it is the quinteffence
of bitterneſs. Difcretion in that particu-
lar unfolds all its addreſs: with the fame
truth it flatters one, and kills another.
We ought to ſpeak to thofe that are pre-
fent, under the name of the abſent or
dead. To the underſtanding, a fign is
enough: and if that be not fufficient, the
beſt expedient is to hold ones peace. Prin-
ces are not cured by bitter Medicines. It
requires art to guild their Pill.
In the third Critick of the third part
of the Authours Criticon, he faith, That
after many conſultations about the means
of recalling Truth into the world, from
whence men had baniſhed it, to put
falfhood in its place, it was refolved to
make it up in a great quantity of Sugar,
for qualifying the bitterness of it, and
then to doe it over with the Powder of
Amber, to take from it its ſtrong and un-
pleaſant ſmell. After that it should be
given to men to drink in a Golden Cup,
and not in a Glaſs, leaſt it might be ſeen
through it: telling them that it was an
excellent liquour, brought from a-far, and
more precious than Chocolate, Coffee or
Sarbet. Then he adds. They began with
Princes, to the end that in imitation of
them all men might drink of it. But
feeing
190 The Courtiers Manual Oracle, or,
ſeeing they have a very delicate ſmelling,
they ſmelt the bitterneſs of that drink at
a Leagues diſtance, which began to turn
their ſtomach, and force them to vomit,
&c. And in his Difcreet, in the Dialogue
entituled, El Buen entendedor, he brings
in a Doctour, faying; to ſpeak truth
now a-days, is called brutiſhneſs and folly.
And he makes anſwer. And therefore
no body will ſpeak it to thoſe who are not
accuſtomed to hear it. There remain
onely now fome fcraps of it in the world,
nor do theſe neither appear, but with
myſtery, ceremony, and circumfpection.
With Princes, (replies the Doctour) men
always fetch a compafs. It concerns them
then to take good heed to that, (anſwers
Gracian) inasmuch as the lofing or gain-
ing of all lies thereby at ſtake. Verity,
adds the Doctour, is a Maid no leſs mo-
dest than beautifull: and that's the reafon
why the goes always veiled. But Prin-
ces then, (replyed Gracian,) ought gal-
lantly to uncover her. It concerns them
much to be good Diviners, and fharp-
fighted Linxes, that they may dive in
truth, and difcern falfhood. The more
every one ſtudies to mutter onely the
truth to them between their teeth, the
more they give it them ready chewed,
and eafie to be digefted, to the end it
may
The Art of Prudence.
191
doe them the more good. At pre-
may
fent undeception is politick, it goes com-
monly betwixt two lights, either that it
may get out of the darkneſs of flattery,
if it meet a Fop; or that it may advance
to the light of truth, if it meet with a
Man of wit.
MAXIME CCXI.
In Heaven all is pleaſure; in Hell all
pain. The world being in the middle,
has a share of both.
We are betwixt two extremes, and fo
we participate of both. There is an al-
ternative of ¡deſtiny, neither can all be
happineſs,nor all unhappineſs. This world
is a cypher, all alone it is of no value,
joined to Heaven it is worth a great deal.
It is wifedome to be indifferent as to all
its changes, for Novelty moves not the
wife. Our life is acted like a Play. The
Cataſtrophy is in the laft Act. The chief
part then is, to end it well.
MAXIME CCXII.
Not to discover the mystery of ones Art.
Great Maſters uſe this Cunning, even
when
192 The Courtiers Manual Oracle, or,
when they teach their Trade. One muſt
always preferve a Superiority, and con-
tinue to be Maſter. There is need of Art
in communicating ones Art, the fource of
teaching, and that of giving must never
be drained. That's the means of prefer-
ving Reputation and Authority. To
have always fomewhat that may feed ad-
miration, by advancing things ftill to
greater perfection, is a great precept to be
obferved in the matter of pleafing and
teaching. In all forts of Profeffions, and
particularly in the moſt fublime employ-
ments, not to be laviſh of ones felf, hath
been a great rule for living and prevailing.
MAXIME CCXIII.
To know how to contradict.
It is an excellent ftratagem,when one can
doe it,not to be engaged, but to engage. It
is the onely Rack that can extort Paffions.
Slownefs in believing is a Vomitive that
brings up fecrets, and a Key that can open
the beſt lockt heart. To found both the
will and judgment, requires great dex-
terity. A flie contempt of fome myſte-
rious words of another's, hunts out the
moſt impenetrable fecrets, and pleaſantly
wheadles them to the point of the Tongue,
that
The Art of Prudence.
193
that they may ſo be caught in the toils
of artifice. The reſervedneſs of him who
ſtands upon his guard, makes his ſpy
draw off to a diftence: and fo he diſco-
vers the thought of another, which other-
wife was impenetrable. An affected
Doubt is a falfe Key of a cunning contri
vance, whereby Curiofity unlocks all
that it hath a mind to know. In matter
of learning it is a cunning fetch in the
Schollar to contradict his Maſter, inaf-
much as it lays an obligation upon him,
to labour to explain the truth with grea-
ter perfpicuity and folidity. So that mo-
derate contradiction gives him that tea-
ches occafion to teach thoroughly.
MAXIME CCXIV.
Of one Folly not to make two.
Nothing more ordinary than after one
hath committed one piece of foppery, to
doe three or four more in making amends
for it. One impertinence is excufed by
another greater. Foppifhnefs is of the
race of Lying,or this of the race of that:
to make good one, there is need of a
great many others. The defence of a
bad Caufe, hath always been worſe than
the Cauſe it ſelf. Not to know how to
cover
194 The Courtiers Manual Oracle, or,
1
cover the evil, is a greater evil than the
evil it felf. The revenue of imperfecti-
ons is, to let out a great many others to
Rent. The wifeft man may very well
fail once, but not twice; tranfiently, and
by inadvertency, but not deliberately.
See the Maxime 261.
MAXIME CCXV.
To have an eye over him that looks one
way, and rows another.
come.
It's the ftratagem of a man of buſineſs
to amuſe the will that he may attack it.
For fo foon as it is convinced it is over-
He diffembles his intention, that
he may attain to it: he puts himſelf in
the ſecond rank, that he may be the firſt
in execution. He makes fure of his
blow through the inadventency of his
Adverſary. Let not then thy atten
tion fleep, fince the intention of thine
adverſary is fo vigilant. And if the inten-
tion be the ſecond in diffimulation, the dif-
cerning ought to be the first in knowledge.
It is an act of circumfpection to find out
the artifice that one makes uſe of, and to
obſerve the aims he takes for hitting the
ends of his intentions. Seeing he propo-
ſes one thing, and pretends another, and
that
The Art of Prudence.
195
that he turns and winds, that he may
flily reach his ends, we are to look well
about us what we grant to ſuch an one;
and ſometimes it will not even be amifs
to let him know that we have diſcovered
his deſigns.
MAXIME CCXVI.
To Speak clearly.
That ſhews not onely a difengagedneſs,
but alſo a vivacity of wit. Some conceive
well, and bring forth ill. For without
light the Children of the Soul, that's to
fay, thoughts and expreffions, cannot
come into the World. There are fome,
much like to thoſe pots, which hold
much, and let little out: On the contra-
ray, others fay more than they know.
What refolution is in the will, expreffion
is in the underſtanding. They are too
great perfections. Clear Wits are plau-
fible; confuſed heads have been admired,
becauſe not underſtood. Sometime ob-
fcurity is gracefull, to diſtinguiſh one
from the Rabble. But how can others
judge of what they hear, if thoſe who
fpeak, conceive not themſelves what they
fay?
0 2
MAX-
1
196 The Courtiers Manual Oracle, or,
MAXIME CCXVII.
We must neither love, nor hate for ever.
L
Live to day with thy Friends, as with
thoſe who to morrow may be thy worſt
Enemies. Seeing that is found by expe-
rience, it is very reaſonable to be upon
ones guard. Have a care not to give
Arms to the deferters of Friendſhip, inaf
much as they'll fight with them more
cruelly againſt thy felf. On the contrary,
´in regard of thine Enemies, leave always
a door open to reconciliation, to wit,that
of Gallantry, which is the fureft. Some-
times former revenge hath been the cauſe
of future repentance, and the pleaſure of
doing evil, turns into the difpleaſure of
having done it.
MAXIME CCXVIII.
To doe nothing whimfically, but every thing
with circumspection.
Every whimfey is an impofthume. It
is the eldeſt ſon of paffion, that does all
things the backward way. There are
fome who turn every thing into a kind
of skirmishing. They are Ruffians in
Con-
The Art of Prudence)
197
།
}
Converſation; and would make a triumph
of every thing they doe. They know
not what it is to be peacefull. In com-
manding and governing they are perni
tious, becauſe they turn Government in-
to a league offenfive, and form a party of
Enemies of thoſe whom they ought to
look upon as Children. They'll have all
things go in their way, and carry every
thing as the refult of their Conduct. But
fo foon as men diſcover their paradoxical
humour, they ſtand upon their guard
againſt them; their Chimera's are flung
back to them again: and by confequent
they are fo far from gaining their point,
that they heap up to themfelves vexati-
ons, every one lending a hand to their
mortification. Theſe filly people havè a
crackt brain, and fometimes alfo an un-
found heart. The way to get rid of fach
Monſters, is to flie to the Antipodes, the
barbarity whereof will be more fuppor-
table than the fierce and haughty humour
of theſe men.
1
MAXIME CCXIX.
Not to pass for a Crafty Man.
The truth is, there is no living now a
days without using it. But it is better to
:
$
O 3
chufe
J
198 The Courtiers Manual Oracle, or,
chufe to be prudent than cunning. An
open humour is agreeable to all men, but
a great many love not to have it. Sin-
cerity ought not to degenerate into fim-
plicity, nor Wifedow into Artifice. Bet
ter it is to be refpected as Wife, than fea-
red as Crafty. Sincere People are loved,
but deceived. It is the greateſt cunning
to hide that which pafles for cheating.
Candour flouriſhed in the golden Age,
Malice has its turn in this age of Iron.
The reputation of knowing what one
hath to doe, is honourable, and
procures
confidence; but that of being artificious,
is fophiftical, and begets diftruft.
MAXIME CCXX.
To cover our felves with the Foxe's skin,
when we cannot doe it with the Lyon's.
To yield to the times, is to exceed. He
that compaſſes his defign, never loſes his
Reputation. Art ought to ſupply ſtrength.
If we cannot proceed in the King's high-
way of
open force, we must take the by-
path of Artifice. Wiles are far more ex-
peditious than ftrength. The wife have
oftener got the better of the brave, than
the brave of the wife. When an enter-
prize fails, the door is open to contempt.
}
MAX-
The Art of Prudence.
199
MAXIME CCXXI.
Not to be too ready to engage, nor to en-
gage another.
There are ſome men cut out for blun-
dering, and making others Rumble againſt
decency. They are always at the point
of doing fome foppery. They are very
apt to joftle rudely, but they unhappily
break to pieces. They don't come off for
an hundred quarrels a day. Their hu-
mour being croſs-grained, they contra-
dict all men in all things. Having their
judgment fet the wrong way, they difap-
prove every thing. It belongs onely to
thefe great free-booters of prudence to
doe nothing right, and to cenfure every
thing as wrong. What Monſters are
there in the large Countrey of imperti-
nence !
MAXIME CCXXII.
A referved man is apparently a prudent
man.
The Tongue is a wild Beaſt, very hard
to be chained again, when once it is let
loofe. It is the pulfe, whereby the wife
04
know
300
The Courtiers Manual Oracle, or,
know the difpofition of the Soul. By
that, intelligent men feel the motion of
the heart. The miſchief is, that he who
ought to be the moſt diſcreet, is the leaſt.
The wife man avoids fretting and enga-
ging, and thereby fhews how much he is
maſter of himſelf. He acts with circum-
ſpection. He is a Janus in counterpoi-
fing, and an Argus in difcerning. Mo-
mus might have faid with better reaſon,
that the hands wanted eyes, than that the
heart needed a little window.
MAXIME CCXXIII.
Not to be too fingular, neither through af-
feltation, nor inadvertency. :
Some make themſelves remarkable by
their fingularity, that's to fay, by fooliſh
actions, which are rather faults than diffe-
rences and as fome are known to all
men, by fome deformity in the face; fo
are theſe by I know not what exceſs, that
appears in their countenance. To be fin-
gular is good for nothing, unless it be to
make one paſs for an original imperti-
nent which alternately provokes the
fcorn of fome, and the bad humour of
others.
This Maxime being taken out of the Chap-
ter
The Art of Prudence.
A
201
ter of the Authour's Diſcreet, entituled, La
Figureria,I have thought it pertinent to in-
fert an extrait of it here as a Commentary.
There are, fays he, many people, that
ſerve as an object to be laughed at by
others, and thoſe are purpoſely ſo, who
to diſtinguiſh themſelves from other men,
affect an extravagant fingularity, which
they obſerve in all their actions. You
fhall ſee a man that would give any thing
he could ſpeak from his poll, that he
might not ſpeak by the mouth, as others
doe. But fince that's impoffible, they
transform their voice, affect a little ac-
cent, invent idiomes, and lifp it fweeting-
ly, that they may be rare in every thing.
They torture their palate, in depriving it
of all that naturally it loves. Seeing it is
common to them with the rest of Man-
kind and other Animals, they would
change it by an excess of fingularity,
which is rather the punishment of their
affectation, than the elevation of their
grandeur. Sometimes they'll be pleafed
to drink dregs, and ſay it's Nectar. They
leave the generous King of Liquours for
Waters, which are onely pretious in their
fancies; they fmell of Phyfick, and they
call them Ambrofia. Every day they
invent Novelties, that they may always
improve in fingularity; and the truth is,
they
T
202
The Courtiers Manual Oracle, or,
they fucceed in it, fince no body elſe finds
either the goodneſs or reliſh in the Ra-
goes, which they fo magnify. So that
they remain all alone in their extrava-
gancy, or as others call it, impertinence.
And fome lives after. In Heroick acti-
ons, fingularity is becoming, and no-
thing gains more veneration to great em-
ployments. Grandeur confifts in the
fublimity of wit,and in elevated thoughts.
There is no nobility like to that of the
Heart. For it never ftops to Artifice.
Virtue is the Character of Heroiſm. Dif-
ference is becoming there: Princes ought
to live with fo great luftre and fplen-
dour, by means of their good qualities,
and virtues, that, if the Stars defcended
from their Celeſtial Sphere, to come and
dwell with us, they should not be more
luminous than they. There are others
who are not men; they affect to diftin-
guiſh themſelves by modes, and to fin-
gularize themſelves by an extraordinary
air. They abhor all that is in practice.
They fhew an antipathy againſt cuſtome.
They affect Antiquity, and to revive old
fashions. Others in Spain wear the
French habit, and in France the Spaniſh.
Nay, there are fome that go into the
Countrey with a Gorget, and to court
with a Band, playing fo the Puppits, as
+
if
The Art of Prudence.
203
if Derifion needed a Ragoe. Men ought
never to give occafion of laughter to Peo-
ple of fenfe; nay, not fo much as to
Children; and nevertheleſs there are a
great many who feem to place their
whole ftudy and care in making them-
felves ridiculous, and to be talked of by
others. They'd think the day ill fpent,
if they fignalized it not by fome ridicu-
lous fingularity. But how could the
mirth of fome be entertained without
the extravagance of others? Some Vices
ſerve as matter for others. And thus
Foppiſhneſs is the food of Calumny. But
if frivolous fingularity in the bark, that's
to fay, in the outfide, be a fubject of
laughter, what will the internal. I mean,
that of the mind be? There are fome
men, in whom, one would fay, that Na-
ture had placed all things, Wit, Judge-
ment and all, the wrong way. They
affect to appear fo, for fear of conforming
to Cuftome. Unintelligible in their Rea-
foning, depraved in their Opinion, and
irregular in all. For the greateft fingu
larity, without doubt, is that of the Un-
derlanding. Others cloath their capri-
ciouſneſs with a vain Pride, lined with
foppifhnefs and folly. With that they
affect in all things and all places, a ſtar-
ched gravity. They would feem to doe
honour
204 The Courtiers Manual Oracle, or,
44
honour with a look, and favour with a
word of their mouth.
MAXIME CCXXIV.
Never to take things against the hair,
though they come that way.
Every thing hath a right fide and a
wrong. The beſt thing hurts, if we
take it the wrong way. On the contra-
ry the moſt unfitting fits, if it be taken
by the handle. Many things have given
trouble that would have been pleafant, if
one had known the good of them. In
all things there is good and bad. The
skill lies in knowing how to find out the
good. One and the fame thing, hath its
good day, and its bad. Examine it on
the faireft fide. We must not give the
contrary reines to good and evil. Hence
it is that fome take pleaſure in all things,
and others in nothing. A good expedi-
ent againſt the reverſe of fortune, and for
living in any time, and in any employ-
ment that happens to men.
MAX-
The Art of Prudence.
205
MAXIME CCXXV.
To know ones prevailing fault.
Every one hath one, that makes a
counterpoife to his predominant perfecti-
on. And if it be backt by inclination, it
rules like a Tyrant. Let one begin to
to make War againſt it then, by declaring
it and let that be by a manifefto. For
if it be known, it will be overcome; and
eſpecially if he that hath it, judge it to
be as great, as it appears to others. To
be maſter of ones felf, there is need of re-
flecting upon ones felf. If once that
root of imperfections be pluckt out, we'll
foon be able to mafter the reſt.
MAXIME CCXXVI.
Attention to engage.
Moſt part of men neitlier fpeak nor
act according to what themſelves are, but
according to the impreffion of others.
There is no body, but is more than fuf-
ficient for perfuading evil, becauſe evil is
moſt eaſily believed, even fometimes
when it is incredible. The beſt thing
we can pretend to, depends on the fancy
of
1
206 The Courtbers Manual Oracle, or,
of others.
Some are fatisfied to have
reafon on their fide; but that is not e-
nough, and by confequent, it needs to be
purfued. Sometime the care of engaging
cofts but very little, and is worth a great
deal. With words we purchase good
deeds. In this great Inn of the World,
there is no utencil fo fmall, but that it
may happen to be uſefull once in a year:
and, for all it is of fo little worth, it will
be very inconvenient to be without it.
Every one ſpeaks of the object according
to his paffion.
!
MAXIME CCXXVII.
Not to be a man of the first impreſſion.
Some eſpouſe the firſt information, ſo
that all others are but Concubines. And
as falfhood goes always firſt, ſo truth
finds no place after. Neither the mind,
nor the will, ought ever to be filled nei-
ther with the first propofition, nor the
firſt object which is the fign of a poor
ftock. Some reſemble a new pot that
retains always the ſmell of the firft liquour
good or bad, that hath been put into it.
When that weakneſs comes to be known
it is pernicious, becauſe it gives advantage
to the artifices of malice. They who
have
2
}
The Art of Prudence.
207
have bad intentions, haften to give their
tincture to credulity. A void ſpace muft
be left then for revifion. Let Alexander
keep the other ear for the adverſe party.
Let a door be open for a fecond and third
information. It's a ſign of incapacity to
ſtick to the firſt, nay, and a fault that
borders upon head-ſtrongneſs.
MAXIME CCXXVIII.
To have neither the report, nor reputation
of being a bad Tongue.
For that's to be reckoned a general
fcourge. Be not ingenious at the coft of
another : which is more odious than pain-
full. All men revenge themſelves of an
evil Speaker, by fpeaking evil of him:
and ſeeing he is alone, he'll be fooner
overcome than the others, who are nu-
merous, can be convicted. Evil ought
never to be the fubject of contentment
nor commentary. A detractor is eter-
nally hated, and if fometimes great men
converfe with him, it is more out of plea-
fure to hear his Satyres, than for any
eſteem they have of him. He that ſpeaks
ill, cauſes always more to be faid of him-
felf.
MAX-
288 The Courtiers Manual Oracle, or,
}
MAXIME CCXXIX.
1
To know how to divide ones life, like a man
of Parts.
Not according as occafions prefent, but
by forefight and choice. A life that hath
no intermiffion, is painfull, like a long
way, where there is no Inn. Variety
well underſtood makes it happy. The
first period ought to be ſpent in fpeaking
with the dead. We are born to know,
and to know our felves: and it is by
Books that we truly learn that, and be-
come complete men. The ſecond ſtation
is to be allotted for the living, that's to
fay, that we ought to ſee what is beſt in
the World, and keep a regiſter of it. All
is not to be found in one place. The uni-
verfal Father hath diftributed his gifts,
and ſometimes it hath pleafed him to
give a largeſs to the moſt miſerable Coun-
trey. The third paufe ought to be all
for our felves. The chief happineſs is to
Philofophize.
This Maxime is taken out of the last
Chapter of his Diſcreet, an abſtract where-
of it is fit to ſubjoin as a Commentary to it.
The Wife Man, ſays he, meaſures his
life, as one that hath little and much to
live.
The Art of Prudence.
209
live. A life without refts is a long way
without Inns. Nature hath proportio-
ned the life of man according to the
courſe of the Sun; and the four ages of
life according to the four feafons of the
year. The Spring of man begins in his
Infancy. The flowers of it are tender,
and the hopes frail. It is followed by
the hot and exceffive Summer of Youth,
every way dangerous, becauſe of the
boyling bloud, and the frequent erup-
tions of paffions. The Autumn of Man-
ly Age comes next, crowned with the
ripe fruits of mind and will: and then at
length the Winter of old Age, wherein
the leaves of vigour fall; when the rivu-
lets of the veins freeze; Snow covers the
Head, when the Hair and Teeth are gone;
and when life trembles at the approaches
of death. And a page after. It was a
piece of celebrated wit in that gallant
Perſon, who divided the Comedy into
three days, and the voyage of life into
three ſtations. The first he employed in
ſpeaking with the dead; the fecond in
converfing with the living; and the third
in entertaining ones felf. Let us explain
the riddle. I ſay, he gave the firſt term
of life to Books. He read them, and
that was rather a pleaſure than a toil.
For if one be the more a man, the more
P
he
210 The Courtiers Manual Oracle, or,
}
he knows, the nobleft employment will
be to learn. He devoured Books, which
are the food of the Soul, and the delights
of the mind. It's great happineſs to
meet with the beſt on every ſubject. He
learn't the two univerfal Languages, La-
fine and Spaniſh, which are now a-days
the Keys of the World; and the five par-
ticular, to wit, the Greek, the Italian,
the French, the Engliſh, and the Dutch;
that he might make his profit of all the
good that is celebrated in them. After
that, he bequeathed himſelf to that
Grand-mother of life, the Wife of the
Mind, and the Daughter of Experience,
plaufible Hiſtory, I mean that which de-
lights and inftructs moft. He began
with the Ancients, and ended with the
Modern, though others take the contrary
courſe, chufing his Authours, and diftin-
guiſhing the Times, the Dates, Centuries,
and Ages; ſearching into the cauſes of
the growth, fall, and revolution of Mo-
narchies, and Re-publicks; the number,
order, and qualities of their Princes, their
Actions in Peace and War. He walked
in the delicious Gardens of Poetry, not
ſo much to exerciſe himſelf as to play
there. Yet he was not fo ignorant, but
that he knew how to make a verfe; nor
fo unadviſed, as to make two. Amongst
all
1
The Art of Prudence.
211
all the Poets he gave his heart to ſenten-
tious Horace, and his hand to fubtile
Martial: which was to give him the
Laurel. To Poefie he joined favoury
Humanity. Then he proceeded to Phi-
lofophy, and beginning with Natural, he
acquired the structure of the Univerſe,
of the marvellous being of Man, of the
properties of Animals, and Plants, and
in fine, of the qualities of pretious Stones.
But he took more pleaſure in Moral Phi-
lofophy, which is the food of real men,
as that which gives life to Prudence: and
he ſtudied it in the Books of the Wife
and Philofophers, who have compiled it to
us in Sentences, Apophthegms, Emblems
and Apologues. He knew both Coſmo-
graphies, the material and formal, mea-
furing the Earth and the Sea; diftingui-
thing the Elevations and Climates, the
four parts of the world, and in them,
Provinces and Nations: that he might
not be one of thoſe Ignorants and half
Beaſts, who have never known what it is
they tread upon. Of Aftrology he knew
as much as Wifedom fuffers to be known,
&c. In fine, he crowned his Studies by
a long and ſerious application to the rea-
ding of Holy Scriptures, which is the
moſt uſefull, univerfal and pleaſant ſtudy
for men of judgment. So that Moral
P 2
Phi
212
The Courtiers Manual Oracle, or,
Philofophy rendred him Prudent; Na-
tural, Knowing; Hiſtory, Diſcreet; Poe-
try, Ingenious; Rhetorick, Eloquent;
Humanity, Polite; Cofmography, Intel-
ligent; and the ſtudy of Holy Scripture,
Pious and Devote.
He employed the fecond part of his
life in Travelling, which is the ſecond
happineſs of a man that's curious, and ca-
pable of making good uſe of it. He
fought and found all that was beſt in the
world. For when we fee not things, we
enjoy them not fully. There is a great
deal to be faid betwixt what one imagines,
and what he fees. He takes more plea-
fure in objects who fees them but once,
than he that fees them often. The firſt
time one is contented, at all others he is
tired. The firſt day, a pretty thing is
the pleaſure of him who is the maſter of
it; but after that, it affects him no more
than that of a ftranger. He ſaw the
Courts of greateſt Princes, and by con-
fequent the Prodigies of Nature and Art
in Picture, Sculpture, Tapeſtry, Jewels,
&c. He converfed with the excellenteſt
men of the World, either in learning, or
any thing else, whereby he had the means
of obſerving, cenfuring, confronting, and
putting the juſt value upon all things.
He ſpent the third part of fo fine a
life
The Art of Prudence.
213
1
life in meditating upon the much which he
had read; and the more which he had
ſeen. All that enters by the door of the
fenfes into this Haven of the Soul, is un-
loaded at the Cuſtom-houſe of the mind,
where every thing is Regiftred. There
it is that things are weighed, judged, exa-
mined, and the quinteffences of truths
drawn. Ripe age is defigned for contem-
plation. For the more ftrength the Body
loſes, the more the Soul acquires. The
balance of the fuperiour part riſes as
much, as that of the inferiour falls. At
that time men judge of things in a far
different manner. Maturity of age fea-
fons Reaſon, and tempers the Paffions.
From ſeeing, one becomes intelligent;
from contemplating wife. The Crown
of a Prudent Man is to be a Philofopher,
by drawing from all things, in imitation
of the laborious Bee, either the honey of
pleaſant profit, or the wax that may ferve
to make a Torch to undeceive him. Phi-
lofophy is nothing elſe but a meditation
on death. It is good to think on it many
times before, that one may fucceed in it
at the laft.
P 3
MAX-
214
The Courtiers Manual Oracle, or,
To
MAXIME CCXXX.
open ones Eyes when it is time.
;
All who fee, have not their Eyes open;
nor do all that look fee. To reflect too
late, is not a remedy, but a vexation.
Some begin to ſee when there is no more
to be ſeen. They have undone their
houſes, and fquandered away their for-
tunes, before they made any thing of
themſelves. It's hard to give underſtan-
ding to him that has no mind to have it
and harder ftill to give the will to him.
that has no underſtanding. They who
are about them, play with them, as with
blind men, and they are a diverſion for
all the company. And feeing they are
deaf to hear, they never open their Eyes
to fee. Nevertheleſs there are ſome who
foment that infenfibility, becauſe their
well-being confifts in procuring others to
be nothing. Unhappy the Horſe, whoſe
Maſter has no Eyes! He will hardly ever
be fat,
1
}
MAX-
The Art of Prudence.
215
1
MAXIME CCXXXI.
Never to shew things before they be finished.
All beginnings are defective, and the
imagination is always prejudiced. The
remembring to have feen a thing imper-
fect, takes from one the liberty of think-
ing it pretty when it is finiſhed. To have
a full view at once of a great object, is a
hindrance to judge of every part of it;
but it is alſo a pleaſure that fills the whole
imagination. A thing is nothing, till it
be all: and when a thing begins to be, it
is farther from being any thing. To fee
the moſt exquifite Difhes dreft, provokes
more difguft than Appetite. Let every
skilfull Mafter then, have a care not to
let his works be ſeen in embrio. Let him
learn of Nature not to expofe them, till
they be in a condition of appearing.
MAXIME CCXXXII.
To understand the Commerce of life a little-
All muſt not be Theory, let there be
fome Practice alfo. The wifeft are eaſily
deceived. For though they underſtand
the extraordinary, yet they are ignorant
*
ધ
P 4
of
216 The Courtiers Manual Oracle, or,
of the ordinary way of living; which is
the moſt neceſſary. The contemplation
of high things, fuffers them not to think
of thoſe which are common: and ſeeing
they are ignorant of what they ought
first to know, that's to ſay, of what eve-
ry one doth, they are lookt upon with
wonder, or eſteemed ignorant by the vul-
gar, who confider onely the ſurface. Let
a wife man then take care to know as
much of the Commerce of life, as may
ſerve to keep him from being the fop, or
laughing stock of others. Let him be a
man of management. For though that
be not the higheſt point of life, it is ne-
vertheleſs the moſt uſefull. What is
knowledge good for, if it be not put into
practice? To know how to live, is now
a days the true knowledge.
MAXIME CCXXXIII.
To find out the palate of others.
Elfe you'll difpleafe, instead of plea-
fing. Some for want of underſtanding
the tempers of people, vex when they
thought to oblige. There are actions
that are flattery for fome, and an offence
for others: and many times that which
was believed to be a good Office, hath
proved
The Art of Prudence.
217
proved a differvice. It hath fometimes
coft more to doe a difpleaſure, than to
doe a pleaſure. How can we pleaſe other
men, if we know not their humour?
Hence it is that ſome have cenfured,think-
ing they praiſed: a puniſhment which
they well deſerved. Others think to di-
vert by their Eloquence, and cloy the
mindby their babling.
MAXIME CCXXXIV.
Never to engage ones Reputation without
good affurances of the honour and inte-
grity of others.
:
:
To follow the way of filence, is the
way to profit but to lofe, facility will
doe the work. As to the concerns of
Honour, it is good always to make one
in company fo that ones own Reputa-
tion be obliged to take care of the Repu-
tation of another. One must never be
furety but if that fometimes happen, let
it be done fo difcreetly, that Prudence
may yield to Circumfpection. Let the
risque be common, and the Cauſe reci-
procal, to the end that he who is the
Accomplice, may not fet up for an Evi-
dence.
MAX-
218 The Courtiers Manual Oracle, or,
MAXIME CCXXXV.
To know how to ask.
There is nothing eaſier for fome, nor
more difficult for others. Some there
are, who cannot refufe, and by confe-
quent there's no need of a hook to draw
from them what one would have. There
are others again, whofe firft word is al-
ways no with thoſe there is need of
cunning. But of whomfoever we have
any thing to ask, we ought to nick our
time; as, for inftance, at the concluſion
of a good Meal, or of fome other re-
freſhment, that hath put them in a
good humour: in cafe the Prudence of
him that is addreſſed to, prevent not the
Artifice of him who defires. Days of
rejoycing are the days of favour, becauſe
the joy within ſpreads it ſelf abroad. We
are not to preſent our felves, when we
fee another denied, feeing then the fear
of faying no, is furmounted. When there
is melancholly within doors, nothing is
to be done. To oblige before hand, is a
bill of Exchange, when the Correfpon-
dent is a civil mah.
1
A
MAX.
The Art of Prudence.
219
1
MAXIME CCXXXVI.
2
To make that a favour, which would have
been afterwards but a reward.
That's the art of greateſt Politicians.
Favours, which go before Merits, are the
touch-ftone of Gentlemen. An antici-
pated favour hath two perfections: one
is, the promptitude, which obliges the
receiver to greater gratitude: and the
other, becauſe the fame gift, which co-
ming later would be a debt, by anticipa-
tion is a pure favour. A cunning way
of transforming obligations, fince he,
who would have deferved to be rewar-
ded, is obliged to a thankfull acknow-
ledgment. I fpeak of men of honour.
For, as to others, it would rather be a
curb than a ſpur, to give them an honou
rary before hand.
MAXIME CCXXXVII.
Never to be privy to the fecrets of Supe-
riours.
You may think to fhare in the Plums,
but it is onely in the Stones. To have
been confidents, hath been the undoing
of
2
I
220 The Courtiers Manual Oracle, or,
A
of many. It is with confidents, as with
the cruft of bread, that is ufed inſtead of
a ſpoon, which runs the risque of being
fwallowed down with the broth. Confi-
dence is not the favour, but the impoſt
of the Prince. Many break their Look-
ing-glafs, becauſe it fhews them their ug-
lineſs. A Prince cannot abide to ſee the
man, who may have ſeen him and the
witneſs of an ill act, is always ill lookt
upon. One ought never to be too much
obliged to any body, and far lefs to great
Services rendred, ftand better
with them than favours received. But
above all things,the confidences of Friend-
fhip are dangerous. He that hath entru-
fted his fecret to another, hath made him-
felf his flave and in Sovereigns, it is a
violence that cannot laft long. For they
are impatient to redeem their loft liberty:
and for fucceeding in that, they'll overturn
every thing, nay, and reafon it felf. It's
a Maxime for fecrets, Neither to hear
them, nor tell them.
men.
MAXIME CCXXXVIII.
To know the piece that we want.
Several men would be great, if they
wanted not a ſomewhat, without which
they
{
The Art of Prudence.
221
they never attain to the height of
per-
fection. It's to be obſerved in fome, that
they might be worth much, if they
would ſupply a little defect. To fome,
ſeriouſneſs is wanting, for fault of which
great qualities have no luftre in them. To
others, ſweetneſs of carriage: a defect,
which thoſe that frequent their company,
foon diſcover, and efpecially in dignified
perfons. In fome more briskneſs is defi-
red; and in others more reſervedneſs. It
were eafie to fupply all theſe defects, if
one minded them. For reflexion may
turn Cuſtome into a ſecond Nature.
MAXIME CCXXXIX.
Not to be too quaint.
It's better to be referved. To know
more than is needfull, is to blunt the
edge of wit, ſeeing fubtilties, commonly,
are eaſily crackt. Truth well authorized
is furer. It is good to have underſtan-
ding, but not a flux at the mouth. Too
much reaſoning looks like jangling. A
folid judgment that reaſons no more than
what is fit, is much better.
:
MAX-
*222
The Courtiers Manual Oracle, or,
}
t
MAXIME CCXL.
To know how to play the Ignorant.
The ableft man fometimes acts this
part and there are occafions, when the
beſt knowledge is to pretend not to
know. One must not be ignorant
but onely pretend to be fo. It fig-
nifies little to be knowing with Fops,
and Prudent with Fools. We are to ſpeak
to every man according to his Character.
He is not the ignorant who pretends to be
fuch, but he that is catch'd by fuch. Not
he that counterfeits, but he that really is
fo. The onely way to be beloved, is to
put on the skin of the fillieſt of Animals.
MAXIME CCXLI.
To fuffer raillery, but not to use it.
3
The one is a kind of Gallantry; the
other a fort of Engagement. He that
is off of the hinges when people are re-
joycing, has much, and fhews ftill more of
the nature of a Beaft. Jocofenefs is di-
verting. He that can fuffer it, paſſes for
a man of great ftock: whereas he that
is netled at it, provokes others to nettle
him
The Art of Prudence.
223
him the more. The beft way is to let it
pafs without making too much on't. The
greateſt truths have always come from
raillery. There is nothing that demands
more circumfpection nor skill. Before
one begin, he ought to know the reach
of him, with whom he intends to make
himſelf merry.
•
MAXIME CCXLII.
To purſue ones point.
*
There are ſome onely good for begin-
ning, who never bring any thing to an
end. They invent, but they profecute
not, ſo inconſtant is their mind. They
never acquire Reputation, becauſe they
never proceed to a period. Theſe always
end by ſtopping fhort. In others, that
comes from impatience, and it is the fault
of the Spaniards, as patience is the vertue
of the Flemings. Theſe fee the end of
affairs, and affairs fee the end of thoſe.
They sweat till they have overcome the
difficulty, and then reft content that they
have weathered it. They know not how
to make the beſt of their victory. They
ſhew that they can,but that they will not.
But after all, it is ſtill a fault either of
inability, or levity. If the defign be good,
why
224 The Courtiers Manual Oracle, or,
why ſhould it not be accompliſhed? if it
be bad, why begun? let a man of parts
then, kill his game, and let him not ſtop
at ſtarting of it.
MAXIME CCXLIII.
Not to be a Dove in all things.
Let the cunning of the Serpent go in
courſe with the fimplicity of the Dove.
There is nothing eafier than to deceive a
good man. He that never lies, eaſily be-
lieves; and he that never deceives, confides
much. To be deceived is not always a
fign of brutiſhneſs: For goodneſs is fome-
times the cauſe of it. There are two forts
of people that well knew how to prevent
a miſchief, the one, becauſe they have
learnt what it is at their own coſt; and
the others, becauſe they have learnt it at
the expence of others. Prudence ought
then to be as carefull to caution it felf, as
cunning is to cheat. Have a care not to
be ſo good a man, that others may take
occafion from it of being bad. Be a
compofition of the Dove and Serpent;
not a Monſter, but a Prodigy.
MAX-
}
'
1
225
The Art of Prudence.
MAXIME CCXLIV.
To know how to oblige.
Some fo well metamorphofe favours,
that it ſeems they doe them, even when
they receive them. There are men of
ſuch parts, that they oblige by asking,
becauſe they transform their own intereſt
into anothers honour. They fo adjuſt
matters, that one would fay, others dif-
charged their duty, when they grant
them what they ask, ſo dextrous they are
in inverting the order of obligations by
a fingular knack of Policy. At leaſt they
make it doubtfull who it is that obliges.
They buy the beſt thing with praiſes:
and when they infinuate a defire to have
it, it is thought an honour to beſtow it.
For they ingage Civility by making that
a debt, which ought to be the cauſe of
their thankfulneſs. Thus they change
the obligation from paffive to active, be-
ing better Politicians than Grammarians.
That, in reality, is a great dexterity:
but it would be a greater ftill to fee into
it, and to baulk fuch a foolish bargain, by
giving them back their Civilities, and
every one re-taking his own.
Q
MAX-
226 The Courtiers Manual Oracle, or,
MAXIME CCXLV.
To reaſon fometimes quite contrary to the
mobile.
That fhews a high mind. A great
Genius ought not to eſteem thofe who
never contradict him. For that's no
mark of their affection to him, but of
their love to themfelves. Let him have
a care of being the fop to flattery by an-
fwering it any otherwife, than with the
contempt which it deferves. Let him
even take it. for an honour to be cenfu-
red by fome people, and particularly by
thofe, who fpeak ill of all good men.
Let it vex him, if his actions pleaſe all
forts of men, feeing that's a fign that
they are not fuch as they ought to be:
what is perfect being obferved but of a
very few.
MAXIME CCXLVI.
Never to give fatisfaction to those who
demand none.
}
To give even too much to thoſe who
demand it, is a blameable action. To
make an excufe before it be time, is to
accufe
The Art of Pradence.
227
1
accuſe ones felf. To be let bloud, when
one is in health, is a fignal for a fickneſs
to come. An anticipated excufe awakens
a diſcontent that flept. A Prudent Man
ought not to feem fenfible of another's
fufpicion, becauſe that is to court his re-
fentment. He ought onely endeavour to
cure that fufpicion by a fincere and civil
deportment.
MAXIME CCXLVII.
4
To know a little more, and to live a little
lefs.
Others on the contrary fay, that ho-
neft leiſure is better than much bufinefs.
Nothing is ours, but time, which even
they, who have no fixt habitation enjoy.
It is an equal misfortune to employ the
pretious time of life in mechanical exer-
cifes, or in the hurry of great affairs.
One is not to load himſelf neither with.
buſineſs, nor envy. That's to live, and¨
yet be choak't in a Croud. Some extend
this precept even to Sciences. But not to
know, is not to live. See Maxime 4.
;
Q:
MAX-
228 The Courtiers Manual Oracle, or,
}
MAXIME CCXLVIII.
Not to put off to the laſt.
There are men of a laft impreffion,
(for impertinence runs always upon ex-
tremes.) They have a mind and a will
of wax. The laſt applies the Seal, and
effaces all the others. Theſe men are ne-
ver gained, becauſe with the fame facility
they are loft. Every body gives them a
tincture. They are the worſt confidents
in the world. They are Children as
long as they live and as fuch, they onely
flote in the ebb and flood of their opini-
ons and paffions, always lame both in
will and judgment, becauſe they tofs
themſelves now to one fide, and by and
by again to the other.
MAXIME CCXLIX.
Not to begin to live, where we ſhould leave
off.
Some take their eaſe in the beginning,
and leave the pains to the latter end.
What is fubftantial ought to go firſt, and
the acceffory after, if there be place for
that. Others would triumph, before
they
The Art of Prudence.
229
they fight. Some again begin their know-
ledge by what leaſt concerns them, de-
laying the ſtudy of things that might
prove uſefull and honourable unto them,
till life is like to fail. Hardly hath fuch
a man begun to make his fortune,but he is
gone, or going. The method is equally
neceffary both for knowing and living.
MAXIME CCL.
When must one reaſon the contrary way.
When men ſpeak to us with a deſign
to furprize us. With fome people every
thing ought to be taken in a contrary
fenfe. The yea is the no, and the no the
yea. To undervalue a thing is a fign one
eſteems it ſeeing he that would have it
for himſelf, depretiates it to others. To
praiſe is not always to fpeak good: for
fome, that they may not praiſe the good,
affect to commend the bad. He that
thinks no body bad, will think no maņ
good.
MAX-
Q3
230 The Courtiers Manual Oracle, or,
MAXIME CCLI.
We are to use Humane means, as if there
were none Divine; and Divine means,
as if there were none Humane.
It is the precept of a great Mafter, and
needs no Commentary.
MAXIME CCLII.
طلبه
Not altogether for thy felf, nor altogether
for others neither.
Both the one and the other is an infup-
portable Tyranny. To be altogether for
ones felf, infers neceffarily,that one would
have all to himfelf. Thefe men cannot
part with an ace of any thing that's con-
venient for them. They oblige little,
they trust to their Fortune, but com.
monly that fupport fails them. It is good
fometimes to forfake our felves for the
fake of others, to the end others may doe
fo for us. Whoever is in publick place,
is by duty a publick Servant. Otherwife
it will be faid to him, what the old Wo-
man faid once to Adrian the Emperour:
Renounce then thy place, as thou doft thy
duty. On the contrary, others are al-
together
The Art of Prudence.
231
par-
together for others. For folly runs always
to exceſs, and is very unlucky in that
ticular. They have not a day, nor fo
much as an hour for themſelves, and they
are fo little their own men, that there was
one who was called Every bodies man.
They are not themselves even in the un-
derſtanding For they know for all, and
are ignorant for themſelves. Let a man
of fenfe confider, that it is not he who is
courted, but an intereft that is in him, or
depends upon him.
MAXIME CCLIH.
Not to be too intelligible.
Moſt part do not esteem what they
conceive, but admire what they under-
ſtand not. Things muft coft fomewhat,
that they may be valued. One will paſs
for an able man, when he is not under-
ftood. He is to appear always more pru-
dent, and intelligent than is needfull,with
him to whom he fpeaks; but with pro-
portion rather than excefs. And though
good fenfe be of great weight amongſt
knowing men, yet fublimity is neceffary
to pleaſe the moſt part. We must take
from them the means of cenfuring, by
bufying their minds in conceiving, Ma-
ny
232
The Courtiers Manual Oracle, or,
ny praiſe that which they can give no
reafon for, when it is asked them: be-
cauſe they reverence as a myſtery all that
is hard to be comprehended, and extoll it,
by reaſon they hear it extolled.
MAXIME CCLIV.
Not to flight the evil, because it is little.
For an evil never comes all alone. Evils,
as well as bleffings hang together as by
links. Happineſs and mifery attend thoſe
commonly who have moſt of either and
thence it is, that all avoid the unhappy,
and court the fortunate. Doves them-
felves, for all their fimplicity, reft on the
faireſt Pidgeon Houfe. Every thing goes
wrong with the unfortunate man, he is
wanting to himſelf, in lofing the favoura-
ble gale. Misfortune, when afleep, is not
to be awakened. A flippery ſtep is no
great matter, and yet it hath occafioned
a fatal fall, from which one could not tell
how to recover. For as no good is per-
fect, fo is there no evil neither at its high-
eft pitch. That which proceeds from
Heaven above, requires patience; and
that which ariſes from the world below,
Prudence.
MAX-
The Art of Prudence.
233
MAXIME CCLV.
To doe ſmall kindneſſes at a time, but often.
Engagement ſhould never exceed Abili-
ty. Whoever gives much, does not give
but fell. Gratitude is not to be overloa-
ded. For he that finds himſelf in an im-
poffibility to make fatisfaction, will break
off the Correſpondence. The way to
lofe many Friends, is exceffively to oblige
them. Being unable to re-pay, they with-
draw,and from being obliged,turnEnemies.
A ftatue would be willing never to fee its
maker, nor the obliged his benefactour.
The beſt method in giving, is to order
things fo, that it coft but little, and that
that little be earneſtly deſired, to the end
it may be the more eſteemed.
MAXIME CCLVI.
To be always in a readiness to ward the
blows of Clowns, Opiniatours, proud Per-
fons, and of all other Impertinents.
There are a great many fuch to be met
with, and it is Prudence never to come
to a brush with them: Let a wife man
dayly look in the glass of reflexion, that
he
234 The Courtiers Manual Oracle, or,
S
he may fee the need he hath of arming
himſelf with refolution, and by that
means he will diſappoint all the jirks of
folly. If he think forioufly on that, he'll
never expofe himfelf to the ordinary
risques that men run into, by engaging
with Fools. A man armed with Pru-
dence, will never be baffled by imperti-
nence. The Navigation of civil life is
dangerous, becauſe it is full of Rocks, on
which Reputation fplits. The fureſt way
is to turn aſide, taking leffons of cunning
from Vlyffes. Here an artificious defeat
does great fervice. But above all, fave
thy felf by thy wit. For that's the flor-
teſt way of making the beſt of a bad bar-
gain.
•
MAXIME CCLVII.
Never to come to a Rupture.
For Reputation by fo doing comes al-
ways off fhattered. Any man is fuffici-
ent to be an Enemy, but not a Friend.
Few are in a condition of doing good, but
all almoſt can doe miſchief. The Eagle
is not fecure in the armes of Jupiter him-
felf, if it offend the Beetle. Secret Ene-
mies that lie upon the watch, blow the
fire, when they fee the War declared.
*
Friends
The Art of Prudence.
235
Z
Friends that quarrel, become the worſt
Enemies. They reckon their own choice
amongst other mens faults. Spectatours
of the rupture fpeak feverally of it, as
they think, and think what they defire.
They condemn both parties either for
want of forefight in the beginning, or of
patience in the end, but always of Pru-
dence. If the rupture be inevitable, it
ought at leaſt to be excufable. An indiffe-
rence would doe better than a violent de-
claration. On this occafion, a handfome
retreat is honourable.
4
MAXIME CCLVIII:
To look out for one that may help to carry
the burthen of adverfity.
Be never alone, eſpecially in dangers.
Elfe thou wilt charge thy felf with all
the hatred. Some think to raife them-
felves by taking upon them the whole
overfight of bufineffes, and they attrac
to themſelves all the envy: whereas with
a companion one fecures himſelf againſt
the evil, or at leaſt bears but part of it.
Neither fortune nor the whimfey of the
people can play fo eafily upon two. The
skilfull Phyſician, who hath not fucceeded
in the cure of his Patient, never fails to
take
I
3..
3
236 The Courtiers Manual Oracle, or,
take the affiftence of another, who un-
der the name of confultation, helps him
to bear up the Pall. Divide then the
office and trouble of it: for it is intolera-
ble to fuffer alone.
MAXIME CCLIX.
To prevent offences, and turn them into
favours.
There is more dexterity in fhunning,
than in revenging them.It is great addreſs
to make a confident of him, who might
have been an Adverfary; and to transform
thoſe into buttereffes of Reputation, who
threatned to ruine the fame. It is of great
uſe to know how to oblige. To prevent
an injury by a favour, is to intercept its
courſe: and it is great skill in living, to
change that which was like to cauſe no-
thing but difcontent into pleaſure. Place
then thy confidence in malevolence it ſelf,
MAXIME CCLX.
Thou shalt never be wholly at the devotion
of any one, nor any one at thine.
Neither is bloud, friendship, nor the
ftrictest obligation fufficient for that. For
2
it
The Art of Prudence.
237
it muſt be another gueſs intereft that can
oblige one to abandon his heart and will.
The greateſt union admits of exception,
and without prejudice too to the laws of
moſt intimate Friendship. The Friend al-
ways referves fome fecret, and the Son
conceals fomewhat even from the Father.
Some things are made myfteries to fome,
and yet communicated to others; and
contrariwife: ſo that a man reſigns or re-
fufes himſelf wholly, according to the
diſtinction he makes of thofe of his Cor-
refpondence.
MAXIME CCLXI.
Not to continue a Foppery.
Some make an engagement of their
miſtakes: when they have once be-
gun to fail, they think they are concer-
ned in honour to continue. Their
heart accuſes their fault, and their mouth
defends it. Whence it happens, that if
they have been taxed for inadvertency,
when they began the foppery, they paſs
for fools, when they continue it. An im-
prudent proneneſs, and a rafh refolution,
impoſe no obligation. Thus, fome con-
tinue their firſt foolery, and make their
filliness
238 The Courtiers Manual Oracle, or,
}
filliness the more remarkable, by a vani-
in appearing.conftant impertinents. See
the Maxime 214.
ty
MAXIME CCLXII.
To know how to forget.
That's a happineſs rather than an art.
Thoſe things are beft remembred which
ought moſt to be forgotten. The memo-
ry hath not onely the incivility to fail one
in time of need, but alfo the imper-
tinence, to be unfeaſonably officious. In
all that's like to be troubleſome, it is pro-
digal; and barren in every thing that
might give pleaſure. Sometimes the re-
medy of the evil confifts in forgetting it,
and we forget the remedy. Memory
then muſt be accuſtomed to take another
courſe, becauſe it is it that can give us ei-
ther a Paradiſe or a Hell. I except thoſe
who live contentedly. For in their ſtate
of Innocence they enjoy the felicity of
Idiots.
1
1
MAX-
The Art of Prudence.
239
Cy
MAXIME CCLXIII.
Many things that ſerve for pleaſure, ought
not to be peculiar.
ག
One enjoys more of what is another's,
than of what belongs to himſelf. The
first day is for the Mafter, and all the
reft for Strangers. One doubly enjoys
what belongs to others, that's to fay, not
onely without fear of lofs, but alſo with
the pleaſure of Novelty. Privation
makes every thing better. The water
of another man's Well is as delicious as
Nectar. Befides that poffeffion leffens
the pleaſure of enjoyment, it augments
the trouble, whether in lending, or in
not lending. It ferves onely to preſerve
things for another: and over and above,
the number of the diſcontented is always
greater, than of the thankfull.
MAXIME CCLXIV.
To be at no time careless.
Lot takes pleaſure in furprize. It will
let flip a thouſand occafions to take its
men one day napping. Wit, Prudence
and Courage ought to be upon the guard,
and
240 The Courtiers Manual Oracle, or,
and¶n like manner beauty, inaſmuch as
the day of its confidence, will be that of
the loſs of its credit. The Who thought
on't is the trip that turns up the heels.
Befides, it is an ordinary trick of others
malice to lay a fnare for good qualities,
that they may be more rigorously fifted.
The days of oftentation are well known,
and cunning pretends not to mind it: but
it chufes the day when one leaft expects,
to make a tryal of what one is able to
doe.
MAXIME CCLXV.
To know how to engage ones Dependents.
A pat engagement hath put a great ma-
ny men in credit, juft as a fhip wreck
makes good ſwimmers. By that, many
have difplayed their induſtry and abili-
ty, which would have lain buried in their
retirement, if occafion had not preſen-
ted. Difficulties and dangers are the
cauſes and ſpurs of Reputation. A great
courage, in the occafions of honour, does
as much ſervice as a thouſand others.
Queen Isabelle of Caftile, knew eminent-
ly that leffon of engaging, as well as all
others: and the great Captain Gonfalvo
owed all his Reputation to that politick.
Addrefs,
The Art of Prudence.
241
ļ
Addrefs, which was the cauſe alfo, that
many others became great men.
MAXIME CCLXVI.
To be too good, is to be naught.·
He is fo, who is never angry. Infen-
fible men are ſcarcely men. That quali-
ty proceeds not always from indolency,
but often from incapacity. To reſent
when it is proper, is the action of a com-
plete man. Birds at firſt fight ſcorn your
carved figures. To mingle the fharp
with the ſweet, is the fign of a good
reliſh. Sweetneſs alone is onely for Chil-
dren and Idiots. It's a great misfortune
to fall into that infenfibility, by being too
good natured.
That man, Says he, in the feventh Cri-
tick of the third part of his Criticon, is
one of thoſe who are called inſenſible';
of thoſe people, whom nothing can alter,
and who are not concerned at any thing;
not ſo much as at the greateſt reverſe of
fortune, nor the imperfection of their
own nature, nor yet the home-thrufts of
malice. The whole world may confpire
againſt them,it's all one to them; it will nei-
ther fpoil their Appetite, nor break their
fleep. And that they call indolence, nay,
great courage too.
R
MAX-
242 - The Courtiers Manual Oracle, or,
MAXIME CCLXVII.
Silken words.
Arrows pierce the body, and bad words
the foul. A good humour makes a good
tongue.It's a great art in life to know how
to fell air. Words anfwer almoſt every
thing, and nothing is impoffible for them.
Men negotiate in the air, and with the air :
and a ſtrong breath lafts long. The mouth
muſt always be full of fugar to fweeten
the words. For Enemies themſelves can
then reliſh them. The onely way to be
amiable is to be affable. See the end of
the Commentary of the Maxime 14.
MAXIME CCLXVIII.
The Wife Man ought to doe in the begin-
ning, what the Fool does in the end.
Both doe the fame thing: the diffe-
rence is that the one does it in feaſon,and
the other out of feafon. He, who in
the beginning has his mind wrong ſet,
continues to be fo in all the reft. He
draws with his foot what he ſhould carry
on his head; he makes his right hand his
left: fo that he is left-handed in all his
Conduct. After all, it always happens,
that they doe by force what they might
have
The Art of Prudence.
243
緊
​have done of their own accord : whereas
the wife man fees what is to be done time-
ly and at leiſure, and puts it in execution
with pleaſure and Reputation.
MAXIME CCLXIX.
To make the best of ones being new.
So long as it lafts, one will be eſtee-
med. It generally takes becauſe of va-
riety, which pleaſes the palate. An or-
dinary thing, but fpick and ſpan new, is
more valued, than a rarity that is feen of
ten. Excellences wear out and foon grow
old. That glory of Novelty will not
laft long, it's but a nine days' wonder.
Make uſe then of the first fruits of E-
fteem, by gaining fpeedily all that
thou can't pretend to from a tranfi-
ent complaifance. For if once the freſh
glofs be gone, the paffion will cool, and
that which pleaſed as being new, will
cloy as being common. Every thing hath
had its time, and then been flighted.
MAXIME CCLXX.
Not to condemn fingly what pleaſeth many.
For there muſt be fome good in it,when
:
R 2
fo
244 The Courtiers Manual Oracle, or,
1
fo many are content with it: and though
it be not told what it is, yet it is known
and enjoyed. Singularity is always odi-
ous, and when ill grounded, ridiculous.
It diſgraces rather the perſon than the ob-
ject. So that one will be left alone with
his whimfical palate. Let him that is not
able to difcern the good conceal the weak-
nefs of his judgment, and not meddle in
condemning at random. For a bad dif-
cerning fprings from ignorance.
all men fay, is, or would be fo.
MAXIME CCLXXI.
What
Let him that knows but little in his pro-
feffion, stick to what he knows best.
For if he be not reckoned quaint, at
leaſt he'll be reckoned folid. He that
knows, may engage, and doe at his plea-
fure: but to know little, and to run a
risque, is a voluntary precipice. Hold
always to the furer fide. What is au-
thorized cannot fail. For a weak know-
ledge a beaten path: and befides, ſecuri-
ty is better than fingularity, not onely
for the knowing, but alſo for the igno-
rant.
MAX-
The Art of Prudence.
245
MAXIME CCLXXII.
To fell things as Courtefie thinks fit to va-
lue them.
That's the way to oblige the more.
The ſelfiſh demand of the intereſted man
will never equal the good grace of a ge-
nerous obliged heart in giving. Courte-
fie does not give, but engage; and the
gallant way of it renders the obligation
the greater. Nothing costs an honeſt
man dearer, than what is frankly given
him. It is to fell it to him twice, and at
two different rates, the one at the worth
of the thing, and the other at the value
of the Generoſity. It's true, however,
that Gallantry is not a Commodity for
the uſe of ſneaking beggarly fellows, be-
cauſe they know not what it is to live like
men.
MAXIME CCLXXIII.
Thoroughly to know the temper of those
with whom we have to doe.
The effect is foon known, when once
the cauſe is known. It is known firſt ia
it felf, and then its motive. The melan-
R 3
choly
246 The Courtiers Manual Oracle, or,
choly perfon always prefages misfor-
tunes, and the back-biter faults. The
worſt runs always in their heads; and as
they fee not the prefent good, fo they
denounce future evils that may or may
not happen. A man prepoffeffed with
paffion, ſpeaks always in a ftyle different
to what things are.
Paffion and not rea-
fon ſpeaks in him; every one judges ac-
cording to his caprice or humour, and no
body according to truth. Learn then to
unmask a counterfeit fhew, and to fpell
out the characters of the heart. Study
with thy felt to know him that always
laughs without reaſon; and him that ne-
ver laughs but when he ſhould. Diſtruſt
an asker of many queſtions as an imperti-
nent, or a ſpy. "Seldom expect good
from thoſe who have any natural defor-
mity in body. For it is ufual with them
to be revenged of Nature in doing her as
little honour as fhe hath done to them.
Commonly fillineſs bears proportion to
beauty.
MAXIME CCLXXIV.
To have the gift of pleaſing.
Civility is a ſtrong political magick. It
is a gentile hook, to be uſed rather for at-
1
tracting
The Art of Prudence.
247
1
tracting hearts, than drawing in of pro-
fit; or rather, indeed, for all things.
Merit will not doe the work, if it be not
feconded by agreeableneſs, on which de-
pends all the plaufibility of actions. This
agreeableneſs is the moſt efficacious in-
ftrument of Sovereignty. There is a
luck in't to put others into appetite: yet
Artifice contributes to that alſo. In all
things where there is much of Nature,
Art always fucceeds beft. From thence
fprings that unaccountable fomewhat,
which gains univerſal favour.
MAXIME CCLXXV.
To conform to common Custome, but not to
common Folly.
Be not always ftarched in thy gravity,
it's part of Gallantry to difpence with a
little decorum for gaining the common
good will. Sometimes we may doe as
others have done, and ftill without in-
decency. He that is taken for a fool in
publick, will never be reckoned a Wiſe
Man in private. There is more loft in
one day of liberty, than gained by a long
courſe of ſeriouſneſs. But one must not
always be for exception neither. To be
fingular is to condemn others. And it's
worfe
Ꭱ 4
248 The Courtiers Manual Oracle, or,
worſe ſtill to affect fanctified looks. That's
to be left to the Women. Nay, fome-
times your Godly render themfelves ridi-
culous. It is the beſt of a man to appear
like a man. A Woman may with grace-
fullness affect a manly air, but a Man
cannot without difparagement take upon
him that of a Woman.
MAXIME CCLXXVI,
To be able to retrieve ones Genius by Na-
ture and by Art.
Man, they fay,
changes his temper
once in ſeven years. In a good time, if
it be for the better. In the first feven
years reaſon comes to him. Let him fo
order things, that at every change he
may acquire fome new perfection. He
ought to obferve that natural revolution,
that he may ſecond it, and advance ftill
farther and farther in the fequel. Thus
many have changed their Conduct, as
well in their condition, as employment.
And ſometimes it is not perceived, till the
greatness of the alteration be obferved.
At twenty years of age a Peacock; at
thirty a Lion; at fourty a Camel; at fifty
a Serpent; at fixty a Dog; at ſeventy
an Ape; at fourſcore nothing at all.
#
This
The Art of Prudence.
249
}
This Allegory is explained in the dif
courfe 56 of the Authour's Agudeza, in
theſe terms.
Man, becauſe of the dignity of his
Nature, thinking that he ought to be im-
mortal, ask't Jupiter, how long he was
to live, Jupiter made anfwer, That when
he refolved to create all Animals, and
then man, he had propoſed to allow eve-
ry one of them thirty years of life. Man
was furprized to hear that ſo wonderfull a
piece of Workmanſhip, as he was, had
been made to laft fo fhort a time, and
that his life muſt paſs like a flower. He
thought it ftrange, that being fcarcely
come out of his Mother's Womb, he was
to enter into that of the Earth, without
enjoying the pleaſant ſtate, wherein he
was created. I beseech thee then, faid
he, O Jupiter, (if it be fo that my defire
be not contrary to thy Decrees), that fince
all the Animals unworthy of thy favours,
have refuſed twenty years of the term of
life, which thou haft given them, being
ignorant of the good thou didst them, as
being deſtitute of reaſon: it would pleaſe
thee to grant them to me, that I may live
them in their ftead, and that thou mayſt
be better ſerved by me. Jupiter finding the
defire reaſonable, allowed it: fo that ha-
ving lived his own thirty years, he should
begin
250 The Courtiers Manual Oracle, or,
begin to live, firft, the twenty years, that
the Afs yielded, on condition that he
fhould perform all its duties, in labou-
ring, carting, drawing, and carrying to
the Houſe all that was neceflary for Huf-
bandry. That from fifty to feventy years
of
age he ſhould live the twenty years of
the Dog, barking, and growling, as ha-
ving many troubles, and no pleaſure in
any thing. And that at length from fe-
venty to ninety he fhould accomplish the
years of the Ape, in imitating the defects
of Nature. So we fee that they who
come to that age, are accuſtomed, as old
as they are, to affect to feem young, to
drefs and fpruce up themſelves, and to
ufe the exerciſes of Youth, that they
may ſeem to be what they are not; as
alfo to play with Children, as Apes doe.
He fays the very fame thing almoſt in
the laſt Chapter of his Difcreet. Thirty
years, fays he, were given to man for
enjoyment and rejoycing; twenty were
lent him upon his word, for labouring;
twenty more of the Dog for barking;
and the laſt twenty to play and fool with
little Children, like Apes.
MAX-
The Art of Prudence.
25x
1
MAXIME CCLXXVII.
The man of true Oftentation.
That Talent gives lufter to all others,
every thing hath its time, and that time
is to be watched. For every day is not
a day of triumph. There are fome men
of a particular Character, in whom little
appears to be much, and the much makes
them admired. When excellence concurs
with ftallage, it paffes for a Prodigy.
There are oftentative Nations, and the
Spaniſh with the firſt. The fhew ſtands
in ftead of much, and particularly, if
reality vouch for it. Heaven, which
gives perfection, befpeaks oftentation;
for without it all perfection would be un-
der constraint. Art muſt goe along with
Oftentation. The excellenteft things
depend on circumſtances, and by confe-
quent are not always in feafon." When-
ever Oftentation comes unfeafonably, it
fucceeds ill. Nothing admits lefs of af-
fectation, and that's the rock that Oflen-
tation always ſplits upon, becauſe it bor-
ders near upon vanity, and vanity is very
fubject to contempt. It hath need of
great moderation, that it may not be
offenfive. For the too much of it hath
already
252 The Courtiers Manual Oracle, or,
already difcredited it amongſt men of parts.
Sometimes it confifts in a dumb Elo-
quence, and in fhewing perfection with-
out defign. For a
For a wife diffimulation
makes a plaufible Parade; the fame pri-
vation exciting curiofity the more. Its
greateſt art is, not to fhew all its perfecti-
on at once, but by degrees, and as if one
were a-painting of it, to difcover it the
more. A lovely pattern ought to oblige
men to fhew fomewhat ftill more lovely,
and the applauſe given to the firſt piece,
makes the Spectatours impatient to fee
the rest.
This Maxime is taken from the Au-
thour's Apologue, entituled, Hombre de
Oftentation, the Abstract whereof shall
Serve for a Commentary.
What is not feen, faith he, is as if it
were not in being. All knowledge is no-
thing, if others are ignorant of that thou
knoweft, faid a great Satyrift.
Scire tuum nihil eft, nifi te fcire hoc fciat
(alter. Perf.
Things go not for what they are, but
for what they appear to be. There are
many more fops than men of wit. Thole
are fatisfied with appearance; and though
theſe ſtick to the fubftance, yet deceit.
pre-
The Art of Prudence.
253
prevails, and makes all things to be va-
lued according to the outfide. And a
page after. Know, ſaid the Ambaſſadours
of the other Birds, to the Peacock, that
all our Re-publick is offended at thy in-
fupportable Pride. For it is an odious
piece of fingularity in thee, that thou
alone muſt ſpread thy vain tail before the
Sun, which no other Bird dares to doe,
though there be many that have better
right to doe it than thou haft. And there-
fore thou art commanded by an irrevo-
cable fentence, to abftain for the future
from fignalizing thy felf, &c. To which
the Peacock made anfwer: Why do you
condemn in me the Oftentation, and not
the Beauty? Heaven that hath beſtowed
this upon me, hath in like manner com-
plemented me with the other. What
would reality fignifie to me without fhew?
Politicians now a-days moot nothing elſe,
but that the greateſt Wiſedom confiſts in
making it appear. To know, and to
know how to fet it off, is doubly to
know. For my own part, I would ſay
of Oftentation, what others fay of good
fortune, that an ounce of Oftentation is
better than pounds of capacity without
it. What fignifies it, though a thing be
excellent, if it appear not? And two
pages after. It is a politick Probleme,
whe-
254 The Courtiers Manual Oracle, or,
whether or not reality be better than ap-
pearance. There are things great in
themſelves, which appear not, and others
that are inconfiderable, which appear
much. So great effect produces the ha-
ving or wanting Oftentation. There are
men in whom the little makes a great
fhew, and whoſe much is a ſubject of ad-
miration. Theſe are men of Parade ;
for when excellence and appearance con-
cur, they form a Prodigy. On the con-
trary, we have ſeen eminent perfons
who have not appeared to be one half of
what they were, for want of the dexte-
rity of Oftentation. It is not long fince,
that a great Man, who in the field drove
all before him, being called to a Council
of War, was afraid of every body. He,
that was ſo proper for action, was not at
all for fpeaking. Oftentation gives a
true luftre to Heroick Qualities, and, as
it were, a fecond being to all things:
that's to ſay, if reality vouch for it. For
without merit, it is but a vulgar cheat :
it ferves onely to manifeft defects, and by
confequent to beget contempt inſtead of
applauſe. Some make a great buſtle to
get out and appear upon the Theatre of
the World, and all they doe is to publiſh
the ignorance, which retirement civily
concealed. But that is not to make Often-
tation
1
The Art of Prudence.
255
tation of Talents, but foppifhly to de-
clare ones faults.
A
MAXIME CCLXXVIII.
In all things to avoid being remarkable.
By being ſo too much, perfections
themſelves will be defects. This comes
of fingularity, and fingularity hath al-
ways been cenfured,. Whoever affects to
be fingular, muft live by himſelf. Po-
liteneſs it felf is ridiculous, if it be excef
five; it offends, when it glares too much
to the Eye. Upon much stronger reafon
ought extravagant fingularities to be nau-
feous. Nevertheleſs fome would be
known even by their vices to that de-
gree, that they feek out Novelty in wick-
edneſs, and glory in having fo bad a Re-
putation. Nay, in the matter of ability
it felf, the too much degenerates into quack-
ing.
MAXIME CCLXXIX.
To fuffer Contradiction without Gain-faying.
It is to be diftinguiſhed when Contra-
diction proceeds from Cunning or Clow-
niſhneſs. For it is not always an Opinio-
native-
*
256 The Courtiers Manual Oracle, or,
nativeneſs, ſometimes it is Artifice. Take
heed then not to engage into the one, nor
to ſtumble into the other. There is no
pains better beſtowed than in fpying: nor no
better counter-battery againſt thofe, who
would pick the lock of the heart, than to
put the key of reſerve in the inſide. See
the Maxime 179.
MAXIME CCLXXX.
The man of good ſtuff.
Honeſty and integrity are gone: obli-
gations are forgotten. There are but few
good Correſpondences. The beſt ſervice
has the worst reward. This is the guiſe
of the World now a days. There are
whole Nations enclined to evil. Of the
one, the treachery is always to be feared;
of others the inconftancy; and of fome
the cheating. Make uſe then of the bad
Correſpondence of others, not as an exam-
ple to be imitated; but as a warning to
be upon thy guard. Integrity runs a
risque of being warped at the fight of a
difhoneft procedure; but a good man
never forgets what he himſelf is, becauſe
of what others are.
1
MAX-
The Art of Prudence.
257
MAXIME CCLXXXI.
The approbation of knowing Men.
An indifferent yea of a great man is morè
to be valued than the applauſe of a multi-
tude.When there is a bone in the wind-pipe,
to fnuffle is not to breath. The wife
fpeak with judgment, and by confequent,
their approbation gives complete fatisfac
tion. Prudent Antigonus placed his whole
Renown in the fingle teftimony of Zeno.
And Plato called Ariftotle his whole
School. Some mind onely the filling of
their Bellies, without minding that the
Commons are but ordinary. Sovereigns
themſelves ſtand in need of good Writers,
whoſe Pens are more to be feared by
them,than a Picture to the life,by the ugly.
MAXIME CCLXXXII.
To make abſence an expedient, for being
respected, or esteemed.
If preſence leffen Reputation, abfence
encreaſes it. He who being abfent is ta-
ken for a Lion, appears but a Mouſe,
when preſent.
luftre, if they be
Perfections loſe their
lookt upon at too near
S
diftance:
258 The Courtiers Manual Oracle, or,
diſtance: becauſe men look more upon
the back of the outfide,than the fubftance
and infide of the mind. Imagination
goes much farther than the fight: and the
miſtake that commonly enters by the
Ears, goes out by the Eyes. He that
refts in the centre of the good Opinion,
that People have of him, preferves his Re-
putation. The Phoenix it felf makes uſe
of retirement and defire, to make it felf
to be the more efteemed and regrated.
MAXIME CCLXXXIII.
The Man of good invention.
Invention marks a fruitfulneſs of wit.
But where is it to be found without a
grain of folly? Invention is the fhare of
quick wits,and the good choice that of fo-
lid judgments. The former is rarer, and
more eſteemed, inafinuch as many have
fucceeded in chufing well, and very few
in inventing well, and in having the pre-
cedency of excellence, as well as that of
time. Novelty is infinuant, and if it be
happy, it fets a double value upon what
is good. In matters that concern judg-
ment, it is dangerous, becauſe it runs up-
on Paradoxes; in knacks of fubtilty it is
laudable and if Novelty and invention
jump
The Art of Prudence.
259
jump well together, they are plaufible.
MAXIME CCLXXXIV.
Meddle not in other mens business, and
thine own will до well.
Esteem thy felf, if thou wouldst be
eſteemed. Be rather covetous than pro-
digal of thy felf. Make thy felf to be
defired, and thou fhalt be well received.
Never come till thou be called, and never
go till thou be fent. He that engages of
his own head, incurs all the hatred, if he
fucceed not; and though he fucceed, he
is not liked the better for it. A man that
is too intrigueing, is the But of contempt:
and as he introduces himſelf without
fhame, he is repulfed with confufion.
MAXIME CCLXXXV.
Not to lose ones felf with another.
}
Know, that he who is in the mire, calls
thee not, but to comfort himſelf at thy
coft, when thou art bemired with him.
The unfortunate look out for fome body
to help them to bear their affliction. He
who in profperity turned his back, will
in adverſity ſtretch forth his hand. Con-
Sz
fider
260 The Courtiers Manual Oracle, or,
fider well that thou mayft not be drow-
'ned, by endeavouring to help thoſe who
are a-drowning.
MAXIME CCLXXXVI.
Suffer not thy felf to be obliged, nor by all
forts of People.
:
For that would be to become a com-
mon flave. Some are born to be more
happy than others; the firſt for doing of
good, and the others for receiving it. Li-
berty is more pretious than all gifts and
to receive, is to lofe it. It is better to
keep others in dependance, than to de-
pend upon one alone. The onely advan-
tage of Sovereignty is, that it can doe
more good. Above all, have a care not
to reckon any obligation as a favour. Be
perfuaded, that men moſt commonly
feek to oblige, that they may engage.
MAXIME CCLXXXVII.
Never to act in paffion.
Otherwife, all will be fpoil'd. Let
him that is not himſelf, have a care not
to doe any thing by himſelf. For paffion
always banishes reafon. Let him then
fubfti-
The Art of Prudence.
261
ſubſtitute a prudent Mediatour, who will
be fo, if he be without paffion. Standers-
by judge better than the Gameſters, be-
cauſe they fall not into paſſion. When
one finds himſelf moved, retentiveneſs
fhould beat the retreat, left the choler
may be more heated. For then every
thing would be done violently, and by
fome minutes of fury, one would prepare
to himſelf a ſubject of long repentance,
and great repining.
MAXIME CCLXXXVIII.
To live according to occafion.
Whether it be action, or diſcourſe, all
ought to be ſquared according to the
time. We muſt reſolve; when we can,
for Time and Tide ſtays for no man. Re-
gulate not thy life by general Maximes,
unleſs it be in favour of Vertue. Pre-
fcribe no pofitive laws to thy will: for
thou wilt be forced next day to drink of
the fame water which thou deſpiſeſt to
day. Some mens impertinence is fo
whimſical, that they would have all the
circumſtances of a project quadrate to
their madneſs, inſtead of accommodating
themſelves to circumstances. But a Wife
Man knoweth that to conform to the
S 3
times
3
262 The Courtiers Manual Oracle, or,
times, is the North Star of Prudence.
MAXIME CCLXXXIX.
What most difcredits a Man, is to ſhew
that he is man.
He is no longer reckoned Divine, fo
foon as he is known to have much in him
of man. Levity is the greateſt counter-
poife of Reputation. As a grave man
paſſes for more than man, fo a light fhit-
tlecock is hardly reckoned a man. No
vice difcredits ſo much as levity, inafmuch
as it is diametrically oppofed to gravity.
A light man cannot be fubftantial, and
efpecially if he be old, feeing his age re-
quires more Prudence. And though this
fault be very common, yet it is ftrangely
derived in every particular perfon that
has it..
MAXIME CCXC.
It's a happiness to join eſteem with affection.
To be refpected, there is no need to be
too much beloved. Love is bolder than
hatred. Affection and veneration fel-
dom agree together. And though it is
not fit to be too much feared, yet neither
is
The Art of Prudence.
263
is it good to be too much beloved.
Love begets familiarity, and as faſt as this
comes in, eſteem goes out. It is better
to be loved with reſpect,than with tender-
nefs. That is the love which great men
require.
man.
MAXIME CCXCI.
To know how to make an eſſay.
Let the addrefs of a Judicious man coun-
terbalance the refervednefs of a cunning
A great Judgment is rèquired to
meaſure the capacity of another. It's far
better to know the character of minds,
than the virtue of herbs and ſtones. That
is one of the greateft fecrets of life.
Metals are known by their found, and
Men by their talk. Integrity is known
by words, but much more by deeds. In
this, much penetration, circumfpection
and caution is required.
MAXIME CCXCII.
To be above, and not below ones Employ-
ment.
How great foever the ſtation be, he
who holds it, fhould fhew himſelf ſtill to
1
S 4
be
264 The Courtiers Manual Oracle, or,
be greater. A man that hath wherewith,
is ftill growing, and fignalizes himſelf
more and more in his employments
whereas he that hath a narrow heart, is
foon at a ſtand, and is at length reduced
to an inability of performing his obliga-
tions, and maintaining his Reputation.
Auguſtus made it his honour to be a grea-
ter Man than Prince. A great heart, and
a reaſonable confidence in ones felf are of
great uſe here.
great
MAXIME CCXCIII.
Of Maturity.
It's confpicuous in the garb, but much
more in the manners. Material gravity
makes Gold pretious, and Moral the Man.
That gravity is the ornament of Quali-
ties, through the veneration that it attracts
to them. The outſide of Man is the fron-
tifpiece of the Soul. Maturity is not a
dull look, nor an affectation of demure
geftures, as Dunces fay; but a well
weighed Authority. It fpeaks by fenten-
ces, and acts always to the purpoſe. Ic
fuppofes a complete man, that's to fay,
who is as much a great perfon, as a ma-
Lure man. So foon as a man ceaſes to be
a Child, he begins to be grave, and to
fhew his value.
MAX-
The Art of Prudence.
265
MAXIME CCXCIV.
To be moderate in ones Opinions.
All judge according to their intereſts,
and abound in their own ſenſe. Moſt
men make reafon give way to paffion.
Let two be of a contradictory Opinion,
yet each prefumes to have reafon on his
fide. But reaſon that hath always been
faithfull, hath never had two faces. A
Wife Man is to reflect upon fo nice a
point and thereby, his doubting will
correct the head-ftrongneſs of others.
Let him ſometimes go to his adverſaries
fide,that he may examine what he grounds
upon, and that will hinder him from con-
demning him, and fo eafily arrogating
to himſelf the victory.
:
MAXIME CCXCV.
To be, and not ſeem to be a man of buſineſs.
+
Thoſe who have leaſt to doe, would ap-
pear to be loaded with affairs. They
make a myſtery of every thing, and that
with the greatest fillinefs imaginable.
Theſe are Cameleons of applaufe, but
are heartily laughed at by every body.
Vanity
266 The Courtiers Manual Oracle, or,
Vanity is infupportable every where, but
here it is flouted at. Thefe little Pifmires
of honour go a-begging the glory of great
exploits. Shew as little as thou canst
thy moſt eminent qualities. Reft fatis-
fied to doe, and leave it to others to talk
of it. Give thy good actions, but fell
them not.
Golden Pens must never be
hired to write upon dirt; which is an
Eye-fore to all men of fenfe. Strive ra-
ther to be a Heroe, than to fhew it.
Thoſe, (fays he in the Chapter of his
Difcreet, entituled Hazafleria) pretend to
moſt buſineſs, who have leaft, becauſe
they go a-hunting after occafions, and
magnifie them. They fet a great value
upon things that are worth less than no-
thing. They make a myſtery of every
thing, and the ſmalleſt matter is to them
a Prodigy. All their affairs are the prime
tranfactions of the world, and all their
actions exploits. Their whole life is a
train of Miracles, to be publiſhed by the
Trumpet of Fame. They have nothing
that's common, every thing is fingular in
them, whether it be Valour, Knowledge,
or Fortune. All vanity is juſtly recko-
ned foppiſh, but bragging is intolerable.
Wife Men make it more their honour to
be great, than to appear fo. But thefe
men reft fatisfied with the bare appea-
rance,
`The Art of Prudence.
267
rance. To love to appear is fo far from
being a mark of ſublimity in them, that
on the contrary it is a demonſtration of a
low mind, fince the leaſt thing appears
as much to them as the greateſt. Pride is
offenfive every where, but chiefly here.
They meet with contempt where they
look for eſteem. When they fanfie to
themſelves that they will be admired,
they find themſelves expofed to the de-
rifion of all men. Their vanity proceeds
not at all from the greatnefs of Soul, but
from the lowness of Heart, feeing they
afpire not to true honour, but onely to
fhews; not to real exploits, but to brag
of them, without doing them. There
are others, who would feem to be migh-
ty Minifters, great men for magnifying
objects, there is no buſineſs fmall as to
them, of Atomes they make a great duſt,
and of a little a great noife. They give
themſelves out for men overwhelmed in
buſineſs, and by confequent, defirous of
epofe and leifure. They fpeak onely by
myſtery, their leaft gefture is a fubject
of Divination. They make
They make great excla-
mations, and then, that they may the
more furprize, ftop fhort, like to the Ma-
chines of Granello della Torre, of as great
noife, and as little profit. There is a
great deal of difference, nay, and con-
tra-
268 -The Courtiers Manual Oracle, or,
1
trariety betwixt great Doers, and great
Talkers. For the more brave actions the
former doe, the leſs they affect to ſpeak
of them. They are fatisfied to doe, and
leave it to others to tell what they have
done; and though others fhould be filent,
yet the things themſelves would fufficient-
ly ſpeak. The fecond fell at a dear rate,
what others give gratis. They publish it
with found of Trumpet: and for want of
Pens enough amongſt thofe of Fame,
they hire golden Pens, (that's to fay mer-
cenary Pens) to make them write dirty
Characters. And then he concludes in
thefe terms. The Pens of Fame are not
of Gold, becauſe they are neither to be
fold nor hired: but they have a better
found than the fineſt Silver; they are of
no value; but they beftow it upon merit.
To this may be added what Diogenes
faid one day to a young bragadocio, who
alledged to him the multitude of his
buſineſs: That it became him well to ape
the Woman,
MAXIME CCXCVI.
The man of value, and majeſtick qualities.
The great qualities make the great
One of thefe alone is equivalent
men.
to
The Art of Prudence.
269
to all the indifferent put together. Here-
tofore a man made it his honour to have
nothing but what was great in his houſe,
even to the moſt common utenfils. By
much ſtronger reafon ought a great man
to endeavour that all the qualities of his
mind be great. As every thing is im-
menſe and infinite in God, ſo ought all
things to be great and majeſtick in a He-
roe. So that all his actions, nay, and all
his words fhould be cloathed with a tran-
fcendent majeſty.
MAXIME CCXCVII.
To doe all things, as in the prefence of wit-
nelles.
That is a man worthy of confidera-
tion, who confiders that men behold him,
or will behold him. He knows that the
walls hear,and that wicked actions would
rather burſt than not get out. Even then
when he is alone, he acts as if he were
in the prefence of all men, becauſe he
knows that all things will be known. He
looks upon theſe as prefent witneffes, who
by their diſcovery will be fo afterwards.
That man was not afraid that his Neigh-
bours fhould keep a Regiſter of all he did
in his houſe, who defired that all men
might fee it.
MAX-
270 The Courtiers Manual Oracle, or,
MAXIME CCXCVIII.
The ready Wit, the profound Judgment,
and the quaint Difcerning.
រ
Theſe three things make a Prodigy,
and are the greateſt gift of Divine boun
ty. It is a great advantage to conceive
well, a greater to reafon well, and above
all to have a good underſtanding. Wit
ought not to be in the back-bone, which
would render it more painfull than fharp.
To think well is the fruit of being ratio-
nal. At twenty years of age the Will
reigns; at thirty the Wit; at fourty, the
Judgment. There are Wits, which, like
the eyes of the Lynx, of themſelves ſend
forth light, and are moſt intelligent, when
the obfcurity is greateft. There are o-
thers, who are extemporary, and hit al-
ways upon that which is pattest to the
purpoſe. They are always ready furni-
ihed, and with what is good too. A moſt
happy fecundity. But a difcerning judg-
ment ſeaſons the whole life.
*
MAX:
The Art of Prudence.
271
MAXIME CCXCIX.
To leave with an Appetite.
up-
Men are to be left with the Nectar
on their lips. Defire is the ſtandard of
eſteem. Even in bodily thirſt, it is a skil-
full management to provoke it, and not
to fatisfie it wholly. The good is doubly
good, when there is but little of it. The
abatement is great at the fecond bout.
Too full an enjoyment is dangerous. For
it cauſes the higheſt perfection to be de-
fpifed. The onely rule to pleaſe is to find
an appetite left with a defire. If it be to
be provoked, let it rather be by the im
patience of longing, than the glut of en-
joyment. A felicity that cofts pains,
gives double contentment.
MAXIME CCC.
In a word, to be Holy.
Vertue is
That is to fay all at once.
the chain of all perfections, and the cen-
tre of all felicity. It renders a man pru-
dent, attentive, circumfpect, wife, valiant,
reſerved, fincere, fortunate, plauſible, true,
and a Heroe in all things. Three things
make
272 The Courtiers Manual Oracle, or,
make him happy, Health, Wiſedom, and
Holiness. Vertue is the Sun of the Mi-
crocofme, and a good Confcience is its
Hemiſphere. It is fo lovely, that it gains
the favour both of Heaven and Earth.
Nothing but it is amiable, and nothing
hatefull but Vice. Vertue is a thing in
good earneſt, every thing elſe is but
mockery. Capacity and Grandure are
to be meaſured by Vertue, and not
by fortune. Vertue ftands in need of
nothing but it felf. It renders man
amiable in this life, and memorable af-
ter death.
Principibus placuiffe viris non ultima laus
eft.
Non cuivis homini contingit adire Corin-
thum.
Hor. Ep. 17. lib. 1. Epift.
THE END.
1
J
1
bell,
10
Muerd
From
1
music alt
!