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Essay VI: Of Simulation And Dissimulation
Essay VI: Of Simulation And Dissimulation
Dissimulation is but a faint kind of policy or wisdom; for it asketh a
strong wit and a strong heart to know when to tell truth, and to do it.
Therefore it is the weaker sort of politics that are the great dissemblers.
Tacitus saith, Livia sorted well with the arts of her husband and
dissimulation of her son; attributing arts or policy to Augustus, and
dissimulation to Tiberius. And again, when Mucianus encourageth Vespasian to
take arms against Vitellius, he saith, We rise not against the piercing
judgment of Augustus, nor the extreme caution or closeness of Tiberius. These
properties, of arts or policy and dissimulation or closeness, are indeed
habits and faculties several, and to be distinguished. For if a man have that
penetration of judgment as he can discern what things are to be laid open, and
what to be secreted, and what to be showed at half lights, and to whom and
when (which indeed are arts of state and arts of life, as Tacitus well calleth
them), to him a habit of dissimulation is a hinderance and a poorness. But if
a man cannot obtain to that judgment, then it is left to him generally to be
close, and a dissembler. For where a man cannot choose or vary in particulars,
there it is good to take the safest and wariest way in general; like the going
softly by one that cannot well see. Certainly the ablest men that ever were
have had all an openness and frankness of dealing; and a name of certainty and
veracity; but then they were like horses well managed; ^1 for they could tell
passing well when to stop or turn; and at such times when they thought the
case indeed required dissimulation, if then they used it, it came to pass that
the former opinion spread abroad of their good faith and clearness of dealing
made them almost invisible.
[Footnote 1: Trained.]
There be three degrees of this hiding and veiling of a man`s self.
The first, closeness, reservation, and secrecy; when a man leaveth himself
without observation, or without hold to be taken, what he is. The second,
dissimulation, in the negative; when a man lets fall signs and arguments,
that he is not that he is. And the third, simulation in the affirmative; when
a man industriously and expressly feigns and pretends to be that he is not.
For the first of these, secrecy; it is indeed the virtue of a confessor.
And assuredly the secret man heareth many confessions. For who will open
himself to a blab or a babbler? But if a man be thought secret, it inviteth
discovery; as the more close air sucketh in the more open; and as in
confession the revealing is not for worldly use, but for the ease of a man`s
heart, so secret men come to the knowledge of many things in that kind; while
men rather discharge their minds than impart their minds. In few words,
mysteries are due to secrecy. Besides (to say truth) nakedness is uncomely, as
well in mind as body; and it addeth no small reverence to men`s manners and
actions, if they be not altogether open. As for talkers and futile ^2 persons,
they are commonly vain and credulous withal. For he that talketh what he
knoweth, will also talk what he knoweth not. Therefore set it down, that an
habit of secrecy is both politic and moral. And in this part it is good that a
man`s face give his tongue leave to speak. For the discovery of a man`s self
by the tracts ^3 of his countenance is a great weakness and betraying; by how
much it is many times more marked and believed than a man`s words.
[Footnote 2: Babbling.]
[Footnote 3: Lines, expression.]
For the second, which is dissimulation; it followeth many times upon
secrecy by a necessity; so that he that will be secret must be a dissembler
in some degree. For men are too cunning to suffer a man to keep an indifferent
carriage between both, and to be secret, without swaying the balance on either
side. They will so beset a man with questions, and draw him on, and pick it
out of him, that, without an absurd silence, he must show an inclination one
way; or if he do not, they will gather as much by his silence as by his
speech. As for equivocations, or oraculous speeches, they cannot hold out
long. So that no man can be secret, except he give himself a little scope of
dissimulation; which is, as it were, but the skirts or train of secrecy.
But for the third degree, which is simulation and false profession; that
I hold more culpable, and less politic; except it be in great and rare
matters. And therefore a general custom of simulation (which is this last
degree) is a vice, rising either of a natural falseness of fearfulness, or of
a mind that hath some main faults, which because a man must needs disguise,
it maketh him practise simulation in other things, lest his hand should be out
of ure. ^4
[Footnote 4: Practise.]
The great advantages of simulation and dissimulation are three. First, to
lay asleep opposition, and to surprise. For where a man`s intentions are
published, it is an alarum to call up all that are against them. The second
is, to reserve to a man`s self a fair retreat. For if a man engage himself by
a manifest declaration, he must go through or take a fall. The third is, the
better to discover the mind of another. For to him that opens himself men will
hardly show themselves adverse; but will (fair ^5) let him go on, and turn
their freedom of speech to freedom of thought. And therefore it is a good
shrewd proverb of the Spaniard, Tell a lie and find a troth. As if there were
no way of discovery but by simulation. There be also three disadvantages, to
set it even. The first, that simulation and dissimulation commonly carry with
them a show of fearfulness, which in any business doth spoil the feathers of
round ^6 flying up to the mark. The second, that it puzzleth and perplexeth
the conceits of many, that perhaps would otherwise co-operate with him; and
makes a man walk almost alone to his own ends. The third and greatest is, that
it depriveth a man of one of the most principal instruments for action; which
is trust and belief. The best composition and temperature ^7 is to have
openness in fame and opinion; secrecy in habit; dissimulation in seasonable
use; and a power to feign, if there be no remedy.
[Footnote 5: Rather.]
[Footnote 6: Straight.]
[Footnote 7: Combination of qualities, temperament.]
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