CHAP. II. Of Reservation or Dissimulation.

DIssimulation is part of the essence of Complaisance, without which 'tis impossible that a Courtier or any other person should be able to con­duct himself with safety amidst the malice and contrivances of men, for he who knows not [Page 9] how to conceal his game, gives great advantage to those he plays with, not onely against himself, but against his friends whose affairs and interests are twisted with his. Like those gamesters who shewing their Cards occasions their own loss, and also that of their Compani­ons whose friends likewise parti­cipate of the damage.

Besides, who can have any great confidence in him, who dis­covers himself so easily, from whence it oft happens that those kind of Persons see themselves abandon'd without advice in the necessity of their affairs.

But such with whom we ought principally to make use of this dissimulation, are those, who to draw some secret from us, employ themselves to spy out occasions in which they may in­sinuate themselves into some [Page 10] credit with us: Either by the communication of some affair which oftentimes imports little or nothing, with intent to create in us a confidence in them, and to draw from us something more Important; sometimes feign­ing to hate one and to love an­other, though their minds and affections are disposed quite contrary; This dissimulation, though it be necessary to all sorts of Persons, yet more espe­cially to the Courtier for the better conduct of his ambition.

Yet it is always to be practi­sed with this caution, that it be seasonable and mixt like anti­dotes in the Composition of Medicines, which administred seasonably, profits the patient, but out of season proves too oft destructive, dissimulation or sub­tilty once discovered, not only becomes unserviceable to us, [Page 11] but renders us suspected to those whose confidence is necessary to the prosperity of our designs.

The practice of it consists in three things, in silence, in our words, and in our actions and outward appearances.

In silence, by keeping secret what may prejudice our friends and our designs which depend on the not disclosing the secret.

But especially in hiding the affronts and offences which are done; not only for to give us the better means of revenge; if the matter deserve it, but also that we may not provoke him, who hath offended us to heap greater upon us, the better to prevent the execution of our vengeance; This dissimulation which is practised by silence has always, and in all occasions, met with approbation: And it was thus, that the Senatours de­meaned [Page 12] themselves to Tiberius, counterfeiting when they could not approve, not to understand his designs, Ne dissimulans suspe­ctior fieret, says Tacitus.

There are always some occa­sions; wherein silence would be suspected, and 'tis sometime fit that we express our displeasure, but yet it must be in such a man­ner, that after a light complaint we make it believed that we would not remember it, or re­sent it.

But it sometimes happens that there is necessity to dis­semble in our words, this re­quires more caution and artifice, there are some who with a won­derful agility break from the subject, and leap to another, but that way cannot be practised at all times with equal happiness, nor is it always answered with success.

[Page 13]For this reason our answers in such occasions, ought like a retreat, be made without flying and without Combating, obser­ving these three things: First, Not to enter into a denial of what is affirmed for an absolute truth; The Second, Not to speak any thing that may prove injurious. The Third, To leave the Spirit of him to whom we speak in doubt, by terms ambi­guous; and the more reserved the Answer is, the more lau­dable. Yet it is permitted to us to dissemble with exteriour ap­pearances, as in concealing our joy, sorrow, hope, desire, fear, choler, or other passions; always seeming not to see or hear, either what is done, or said; If we find any difficulty in returning of a reply, or if it bring no fruit or advantage to us.

CHAP. III. Of Dexterity.

THere is one other part of Complaisance, which is so joyned with it, that it is impos­sible to be Complaisant without it, this I will call dexterity, since we usually call those dexterous, who are nimble, proper and fit for all kind of motions, and who know easily to surmount the most painful and unexpected traverses.

From this similitude we may call that power dexterity, by means whereof we dispatch our affairs with most happiness, ren­dring that which is difficult, easie and pleasant, receiving and representing all things without gall or bitterness.

On the contrary there are some persons so unapt, that the [Page 15] least things they make mighty, representing the most easie dif­ficult, and always aggravating to insupportable those that are greivous, ever wanting a capa­city to manage their affairs, but in a ver ill manner, rendring them lame, imperfect, and some­times Impossible, in which they imitate those unskilful Chirur­geons, who in lieu of healing render the wound incurable.

But on the contrary, the prudent and judicious, sweeten the ill, and mittigate the pain by lenitive Unctions, or if they make Incisions they cast the Pa­tient into such a sleep, as makes him insensible; after their ex­ample we must represent things which appear difficult and grei­vous, by Insinuating them sweet­ly into the spirit of those to whom we speak, without vi­olence or constraint; dispo­sing [Page 16] them by little and little, to enter into consideration of our reasons, serving our selves of these means, principally with them who are of a nature rough, eager, and impatient, or by some other passion or interest, show themselves in supportable, using words full of arrogance, and such as seem rather to defie us to the Combat then amicably to treat with us; 'tis from the impetuous assault of these, (who like Bulls chafed & enraged, bow their rugged fronts to the earth in a posture to overturn their enragers.) That the dextrous person saves himself by his agili­ty, nimbly diverting to another side, and by a light leap passing to a subject more agreeable, not appearing disturbed or the least discomposed by extravagant or words full of passion. It is not as some unjustly think, an act so [Page 17] servile, for a man who continues reason his Companion, to answer sometimes pleasantly and with­out anger, to those who are in Choler or speak in passion, but on the contrary I esteem it a thing worthy of a well tempered mind, & a spirit replenish'd with prudence, and yet, more sutable to persons of the highest qua­lity then to those of lowest con­dition, it being as much their duty, and a greater subject of triumph, to subdue their own af­fections.

In this dexterity then, we ought to do as they who play at Tennis, who regard not onely to toss back the ball dextrously, but also to do it so, that they may be ready to receive it in place, from whence they may re­turn it where it may be most ad­vantagious for the game.

Thus in treating or conver­sing [Page 18] we ought to have the same considerations, and then we should seldom be unprovided of a seasonable reply.

With this Artifice, we may sometime dissemble honestly and seem not to understand, or not to know something that im­ports the discourse which is made us, to the end that we may gain time to answer, and to secure us from surprise, or replying in confusion.

But if we adventure to de­clare our judgement or reso­lutions, let it be in such a man­ner, that let the success be what it will we may still rest upon our feet, and find a door still open behind, imitating Mucianus in his answer to Anto­nius primus, who demanded his advice if he should attend Vespa­tian, and attack Rome, Tacitus lib. 3. of his histories.

[Page 19]But above all we must care­fully shun the occasion to break abruptly from the question, but with all imaginary caution ex­cuse us upon the long and im­portunate pressing of our af­fairs, remitting it to another time, or by remonstrating that the quality of that affair, is not to be treated on at that time, and in that place, or by alledg­ing the Impossibility of it.

There is not a more nice, and difficult point in conversation, then the art of refusal, since every one perswades himself that his demand is just; for this reason, there are some who grant and promise all things, which either lie not in their power, or what is worse, they at the same Instant determined not to obsere, hoping that be­fore the time of execution, many things might arrive to hinder or [Page 20] trouble the effect of their pro­mise, and deliver them from their bonds, or at least they hope that they may find excuses, & defeats, having in the mean time given content to the importunate.

But these manner of actings seldom are good or successful above once; for if the deceit be discovered, the practiser draws upon himself the hate and clamour of the disappoint­ed: no better do they succeed who feed their dependants with hopes, only to content their own vanity by encreasing there number of their followers and Petitioners.

The most sure way in my opi­nion is, not to grant or promise what we cannot, ought not, or will not effect; If what is de­manded of us, is not of this quality, let us defer our answer as long as we can, under various [Page 21] pretexts, or labour to change the designs of those who press us, in proposing a way to their de­mands in which we are better able assist to them, or if those means we propose are not suffi­cient to obtain the end, yet they may at least make known our kind intentions, or let us form our promises in terms so general as may not precisely ob­lige us.

This last manner of proceed­ing is at some distance from an easie freedom, but yet the in­justice of the demand may render it excusable, though even the refusal proceed rather from our want of power, then want of good will, of whose effects we would give all assurance at another time, and in another subject, which depend more up­on us; to those whom we are forced to deny: Thus awaken­ing [Page 22] by this means their courage, and giving them hopes that the door is not so wholly shut a­gainst them, and that they may arrive to their desires by ano­ther way, we not only sweeten the refusal, but even that refusal shall be taken by the more mo­derate for an extraordinary grace and favour. Minus deci­pitur Cui negatur Celeriter.

CHAP. IV. Of Patience and Humility.

THese two qualities are ve­ry necessary to the com­position of a Complaisant man, a reverend Courtier being ask­ed by what he had lived so long and so firm in favour at Court, answered that it was by patient­ly supporting injuries, and by [Page 23] repaying thanks in lieu of re­venge, patience as 'tis said being the cause of Augustus's love to Agrippa and secrecy of his affecti­on to Moecenas.

But the patience of the Court does not lie onely in supporting and dissembling of Injuries, but also (as I have before observed) the defects and Imperfections of another, there being nothing so odious or distastful, as to be re­prehended and censured by us, yet so great is the vanity of some, as to think they cannot be esteemed if they controul not the actions of another.

Such persons are usually ad­mired onely by ignorants, and their conversation not supporta­ble to any but such, as are much their inferiours; and if they have not a great sufficiency, they render themselves most oft ri­diculous, even to those who [Page 24] seem to hold them in most ad­miration. The Courtier then ought to take care of tart or bit­ter speeches, even of things w^ch are true, for the sting is felt a long time after, and especially by persons of highest rank.

A second kind of patience, is, to be diligent & not to abandon our designs, whatsoever repulse or disgrace we meet, never rest­ing our selves on one single e­vent, nothing being more subject to change then the will of Prin­ces, and of Grandees, which is in perpetual flux and reflux, but above all keep us near our Ma­sters and Patrons, and that with the greatest assiduity imagina­ble, not onely to avoid calum­nies, which are usually fixed up­on us in absence, but also be­cause such an occasion may hap­pen, wherein the diligence of our attendance may be particu­larly [Page 25] be observed, and hence concluded our affection to his service; Then we are thought worthy to execute his particu­lar Commands, and in these op­pertunities, If we acquit us hap­pily, the praisses of our Patron prepares that way to the Prin­ces favour, where the continu­ance of our diligence and good conduct must establish us.

There is in the Court, as there is said to be in Love, one Critical minute, and a Prince having sometimes need of so many kind of persons, that he who is thought the most unpro­fitable may once meet with such a fortunate occasion, which may render him serviceable and agreeable.

Another effect of patience, is that, when we, enterprise any affair with hopes well conceived and founded upon reason, we [Page 26] pursue it with all perseverance, and against all opposition, being always cautious that we preci­pitate nothing, but always at­tend occasion.

Many Gentlemen, who in time might hope to see them­selves elevated to the highest dignities, striving to prevent their hopes, not onely find a check, but their ruine from an unfortunate precipitation.

Humility is no less apart of Complaisance, and necessary vertue in the Court, which be­ing for the most part composed of vain and ambitious persons, who commonly having nothing of commendable in them, seek for these outward appearances and submissions from others to make themselves to be valued. And by so much more they re­gard them, by how much they are conscious of the smallness [Page 27] of their own merit.

Yet humility does not alone consist in this, for it appears in us either by the opinion that we make known to have of our selves, or by the will and desire we express, of enterprising above our power, or by our outward behaviour and deportment.

The opinion that a humble spirit has of himself consists in the small value he sets upon himself, believing that he is unprofitable, and in always ac­knowledging his own weakness to the end to enterprise nothing above his forces.

Though Divines tell us that it is our duty to possess this vertue inwardly, yet it is sufficient o­bedience to the Rules of this Art, not to boast our selves of the things we cannot effect, and not knowing the extent of our own power that we do it in [Page 28] silence and without ostenta­tion.

The humility which consists in the will, hath two parts, obe­dience to the Commands of those on whom we depend, and the moderation of our desires, when humility appears in our outward behaviour it is remark­ed in our Countenance, gestures, words and Actions.

In the Countenance, by a mo­dest regard, not too lofty, nor too bold, by a sweet and mode­rate laughter, not loud, nor jeering, and by respectful car­riage, as salutations, reverences, and such like Ceremonies.

In the words, as by offers of services, and the like Comple­ments, as also by speaking so­berly, to the purpose, and with respect, keeping silence till we are questioned, and in yielding a willing attention to what is said to us.

[Page 29]In our Actions there are three degrees of humility, to abase our selves to the great ones, not endeavouring to make our selves believed their equals; to descend below our equals, and to submit even to those who are beneath us.

Many think it sufficient to a Courtier to hold himself in the first degree, for fear an humili­ty too low render him despised; but since the Court is so compo­sed that oft-times the great stand in need of the least; there being some Offices onely to be done by the meaner sort, a Courtier is constrained to gain them by Ca­resses and countenances full of humility; Coesar who lived in a Republick in wch that humility was no less necessary to an ambi­tious man, then in the Court of a Monarch; Caressed and flat­tered the vilest of the people.

[Page 30]Yet in this we must be careful to observe a mediocrity, always demeaning our selves according to the quality of the persons, never debasing us too low, but restraining our humility within the bounds of Courtesie and de­cent affability, some persons of a mean descent, seeing them­selves high advanced in Credit in a very short time, (thinking they cannot surmount the con­tempt of their former condi­tion and extraction, if they bear not themselves haughtily, and make not themselves feared), re­mit the moderation of their lofty procedure, and the re­suming a sweet and courteous be­haviour, till by the continuance of their prosperity and great fortune, that contempt (with the remembrance of their first condition) is effaced: but it is to be feared that this change does [Page 31] but difficultly, or too late hap­pen, a man who is accustomed to pride, being not able, easily, to devest himself of it.

CHAP. V. Of Civility and Affability.

THere remains these two qualities, to perfect the composition of a Complaisant person: Civility consists principal­ly of two parts, to render it ac­complish'd, one is a certain de­cency or sweet behaviour to which we ought to conform our selves as much as possible, the other is an agreeable affabi­lity, which renders us not onely accessable to all those, who would address themselves to us, but also make our society and conversation desirable.

[Page 32]Decency is chiefly to be obser­ved in three things, our speech, countenance, and cloaths; In the speech the voice must be fine, not rough, nor too loud, nor too low, but distinct, the terms honest, ordinary, Intelligible and Common, not mean or af­fected, but proper to the thing.

2. In the countenance, herein we must be careful, that all our looks be full of sweetness, kind­ness and modesty, not affected, and without grimaces; the car­riage of the body decent, with­out extraordinary or apish ge­stures in all our ordinary actions, be it in eating, drinking, or the like, we must show modesty, and follow that which is most received, amongst those with whom we converse, for that Courtier is but over punctual, who in a Country Gentlemans house will strictly practice all [Page 33] his forms of new breeding, and will not be content to express his thanks, and esteem to others, in the same manner, and with the same ceremony that he receives the respects of others, his pra­ctise shows, like a correction of the other, and oft puts the mo­dest Company into a bashful confusion, and constrained di­strustful behaviour and conver­sation.

3. Our Cloaths ought to be proper and sutable, not super­fluous; and according to the fashion then in use, without be­ing fantastick, in too much af­fecting new, or counterfeiting gravity in obstinately follow­ing the old: the best rule in this age is to consider the fashion, and countenance of those who possess the reputation of this decent mediocrity, that we may conform and prepare [Page 34] our selves to an Imitation.

Affability consists in many things, but principally in the knowledge to give an obliging reception to all persons, to enter­tain them with freedom and kindness, to salute, honour and respect them, in short, by all outward signs, and Caresses that may assure them of our Cour­tesie and good will, giving them by these attractive ways, all the assurance and confidence that may be.

It is not enough for to con­firm entirely the spirit of men, and to establish and believe that they are beloved by us, to have a good will towards them, and a great desire to aid them, but we must with an agrreable Vi­sage, and a sweet courteous en­tertainment encourage and in­vite them to be familiar with us.

And having by these means [Page 35] drawn them thus far, to hearken to 'em with signs of content­ment, and patience, for he who will not yield attention to what is said, cannot be named affable, no more then he who constantly and harshly interrupts the dis­course of another, or who con­tradicts, or devines what another would say, the last being onely a foolish vanity, to be admired for a nimble conception, and a vast and comprehensive under­standing; and it ordinarily falls out that such persons themselves are ridiculous, and confused with the loss of time; and thus to interrupt, or interpret without infinite modesty, the conceptions of him who speaks, or not to be attentive, is an offence and a te­stimony of contempt; Now this attention is principally shown by answering to the purpose, and with judgement and mild­ness, [Page 36] flying as much as possible rude and eager reparties, crea­ting a hope in those who speak to us, that they may easily ap­proach us, and speak what and as oft as they please.

But though this facility is ne­cessary to all sorts of persons and on all occasions; yet it is most necessary to persons of the highest rank in the manage­ment of their affairs.

For their inferiours entertain­ing an opinion, that those who use this affability, descend e­qual to them, they become so assured that they fear not to discover openly their thoughts and all their designs, as if it were to their companions and friends, insomuch that those that practise this Art, seem to keep a key to unlock mens hearts at plea­sure.

But as the honour that we re­ceive [Page 37] from a person of quality is not agreeable onely, in regard of his person, but also because his countenance and Caresses obtains us credit with others, so the contempt which a great per­son shews, is not onely grie­vous in regard of himself, but becomes insupportable to us, when we find our esteem lessen'd with those who were spectators of our ill treatment.

Though this affability ought always to be accompanied with sweetness, I do not intend that ought not to be attended with gravity, and decency sutable to our condition and estate.

In short affability ought to be mixt with sweetness & severity; or to speak better, it ought to be as a mean betwixt these two extremities, so that the one may not render us a terrour to those who have any affair with us or [Page 38] the other too much debase us, and subject us to the contempt which too great familiarity ge­nerally produces, but that it may be full of dignity, and agreeable, according to the qua­lity of affairs, persons, and other circumstances; For so much of these as concerns our outward behaviour I shall omit, there having been (a particular dis­course of that subject, Called the rules of Civility,) Writ Origi­nally in the French, and Transla­ted into our own Tongue, in which you may learn the Mode of France, and are taught upon the Authours grounds, to make of the usuage of our own nation, a perpetual Rule.

I have here the occasion to speak of raillery as a part of af­fability, which serves to season our discourse, nature having given laughter to men, as a re­lease [Page 39] of those sad and melan­chollique humours, which usu­ally attend us in our serious affairs.

There must be used in the practise of it, great judgement and discretion, for those who use it licentiously, and on all occasions, instead of being e­steemed affable gain onely the names of Buffoons.

We must use it then with so­briety, and intersperse it as a ray of light, amidst the obscurity of a grave discourse, in such a man­ner as may not detract from the dignity of the person, or of the affair of which we treat; for as a little water cast upon a great fire inflames it more, which a greater quantity would extinguish, so railery too frequent, looses its grace, and ruines the dignity of him who serves himself of it, but intermixt and sprinkled [Page 40] with judgement, it strangely revives and animates the faint­ing conversation, so that we ought to use it as delicious sawce, and not as food, least in lieu of giving us pleasure by its agreeable relish, it cause satiety and disgust.

The quality of this raillery ought to be innocent, and in no part odious, that is to say too tart, or bitter, and that it turn not into mockery, slander, or reproach of some truth, which may bring shame or a just con­fusion on him with whom we discourse, for this instead of gaining affection, commonly pro­vokes to contempt, disdain or enmity, and creates particularly in great men, a long, if not an immortal resentment, and though it seem our due, to be allowed some reply (to those who attack us) after the same [Page 41] manner, yet the most prudent and modest counsel we can take, is to rebate the points of such words, either with a grae si­lence or a negligent smile, rather then with a biting reply hazard the loss of our friend, it is a kind of acknowledging the truth of a jest to seem stung and offended at it, whereas on the contrary seeming to slight it, we make others believe there is nothing in it, and so it passes without lea­ving any ill or disadvantagious impression of us in the minds of the hearers.

We ought also to shun such jests as are usually observed in the mouths of persons of the vi­lest condition, and which have in them something, I know not what, of servile and abject, and also those which arise from equi­vocations and words of a double intent, because they are com­monly [Page 42] foolish, constrained and ill taken; but above all, let us beware they be not accompanied with grimaces or (Sueton. Histri­onem & Philoso­phum nihil amplius quam urbe; Itali­ [...] (que) summovit, vel contemptu omnis insamioe vel ne fa­ciendo dolorem ir­ritaret ingenia.) disagreeable gestures, after the manner of Play­ers, Mimicks, and Buffoons. I have known some gen­tlemen who have not wanted either wit, goodness, or good nature; yet by their dis­agreeable meens, and manner of expression, even of what in it self has been innocent enough, have unhappily gained as many ene­mies as new acquaintance.

Whensoever we have an occa­sion to make a facetious repartie, it must not seem affected or pre­mediated, but as if it were born without pain or thought.

We must also avoid those which tend to our own praise or [Page 43] advantage, or which verge upon pride or presumption, nor ought our raillery bite so sharply as to engage the enmity or hate of another, this would be too dear a purchase of a light, and shame­ful satisfaction.

It behoves us no less to be cautious in reproaching another, for the same thing, for which we stand reproachable, nor ought we to scoff at the miserable and unhappy, as being a thing too cruel and barbarous, nor at our friends or Parents, as a thing un­natural, full of malignity, and inhumanity. In short, he who gives himself liberty to jest or rally, must do it with great con­sideration of the quality of the Person, place, time, and other Circumstances.

As to the several sorts of jests, the number is great and various some consist in a rencounter of [Page 44] words, which is now accounted the lowest kind, others in the conception and Intent of him who speaks, and some in a certain manner of answering, as when we answer what is least expected from us, or when we reply cold­ly and without emotion to a de­mand made with a pressing ardure, and Impatience, of which several kinds, though I could bring many examples of the An­cients, and of witty men of this age, yet because they are better learned by practice and conver­sation, I shall here omit them, they being also for the most cold in the recital if the words be not animated with the grace wherewith they were at first pronounced.

Complements also make a part of affability, we call a Com­plement a short expression of love, a declaration or demon­stration [Page 45] of honour, and of obli­gation to those whom we desire to induce to a confidence and as­surance that they are beloved with an extraordinary and reci­procal affection.

These kind of Offices as all other have their means, and ex­tremities, so that to observe a mediocrity, it is necessary to en­ter into a consideration of cir­cumstances, as of the person, place, time, thing, and of the cause, because another manner of speaking is requisite to a per­son of an illustrious rank, then to our equals or inferiours, so one manner of speaking is re­quired when 'tis onely to express our good will, & an other when it is to manifest our obligations and respects.

But we ought especially to take heed that we suffer not our selves to be transported with [Page 46] beautiful words, least, we engage our selves in terms from the purpose, or in replies unde­cent, or too far constrained; so amongst persons which are our familiars, we must use common terms and expessions not re­searched, or too affected; brief­ly we ought to take care that the tongue and judgement walk together, accompayning our dis­course with such gestures, coun­tenances and actions, as are expressive of the same will and affections, giving to know in short the causes which induce us to love and honour, and to think our selves obliged.

Amongst w^ch we must choose, such as are most proper to the subject and such as are least re­mote or best known to him, to whom we address our Comple­ment.

And if we have any pledge of [Page 47] his amity, either from some good Office we have received from him, or from expressions of his readiness to serve us, we must oft show our remembrance of it, attributing all to his nature full of affection and courtesie, to which he will give so much more credit, by how much eve­ry one is apt to be deceived with the love of himself, and too easily to perswade himself, that others believe he possesses those qualities which render him agreeable and esteemed of all.

These means, if managed with Artifice, and discretion have a certain occult power to move and dispose the mind to give faith and credit, to him who serves himself of them.

I have said discretion, because we may sometimes meet with persons of that nature, though [Page 48] they are very rare at Court, which are at such a distance from that ordinary vanity, that they look with too much suspi­tion and distrust on this kind of procedure.

For this reason, with such per­sons as are free from affectation, we must venture upon such complements, onely in such occasions where custom renders them necessary, or at least when we are moved to it in the pur­suit of our discourse, or affairs, testifying in us rather the con­stancy and firm resolution of our inclinations then the violence of a vehement affection which may be suspected either of in­constancy, flattery, or design.

In the answers that we make to such Complements, let us go­vern our selves with the same measure and temperament, but particularly in our answer to [Page 49] the acknowledgements of obli­gations, or benefits received from us, we must extenuate them, without diminishing them more then is convenient, which some as vainly, as imprudently do, because that lessening them too much, as by saying, that they are but such common Courtesies as we shew to any other, we accuse the judgement of him, who is pleased to set another value upon them, and who believes he has a pledge of our good will more then Common; which we diminish in diminishing the be­nefit, and by this means we debase him, who thinks himself numbered amongst our friends equal with those who are not.

For this reason though indeed it was our duty alone which moved us to do him this plea­sure, we may show as if a par­ticular affection contributed [Page 50] something, provided it be al­ways done without vanity.

This is all that I shall say in general of these kind of affairs which if practised with prudence serve very much to gain us credit and esteem, whereas on the contrary, If they be not accom­panied with discretion become ridiculous, and being omitted, attend those who expect them of us.

After I have spoken so largely of Complaisance, and the several parts and kinds of it, in the next place I think convenient to speak something of Con­versation and the several species of it.

CHAP. VI. Of Conversation.

ALL the world must ac­knowledge, that it is Conversation which contributes to render men sociable and makes up the greatest commerce of our life, so that we may say, that 'tis impossible to take too much care to render our dis­course pleasing and profitable.

Memory may furnish us with matter to maintain it, but it can give us nothing but what we have treasured up before, so that it is necessary that we labor to in­rich it with a great number of the choicest things, that it may make us restitution when we have occasion for them, yet how ne­cessary soever its succours may [Page 52] be, it alone suffices not to make us successful in Conversation since it is required that judge­ment be joyned with it, to regulate what we have to speak, and to engage us to view with circumspection, what we are obliged to observe; it forbids us to speak gallantries to an old and austere Doctor, and to en­tertain young Ladies with dis­courses of Geometry, for though a man should speak admirably of both these things, yet he would not fail to be thought very tedious to those whose humours are at enmity with such conversation, so that it is not onely necessary to speak excellently of things, but it is also necessary that those dis­courses be well timed and pla­ced, for the eyes, which exceed in lustre the other parts of the face, would render us monstrous [Page 53] if they were not placed where nature design'd them.

It is then necessary to observe well, all the Circumstances which regard those persons to whom we speak, the place where they are, and the subject wherewith we entertain them, for when the subject should be great and elevated, we must not speak with a light and wanton air, and how knowing so ere we are we may happily testifie a too great concernment to make ap­pear our knowledge; on the contrary, we must give to the rest of the Company time to speak their thoughts, that we may not draw upon our selves, the same reproach, that a Lady very pleasantly made to one of her friends, that friend, who was a Gentleman, doubtless of very great learning, so deeply plung'd himself one day into a discourse [Page 54] of politicks, speaking of the Conduct of Philip the second, that forced the Lady I speak of, to interrupt him, after she had thus patiently heard him a very long time; Why, Sir, said she to him, will you be wise from morn­ing night?

We ought always in our dis­course to have regard to Truth, as the ground of Conversation, but to avoid involving my self in those great questions concern­ing truth, I shall content my self to say, that it is a conformity of our words with our thoughts, without determining whether there ought to be a precise simi­litude of the thoughts we ex­press to the thing we have in our mind.

This vertue is so extensive, that it is of general profit, upon which all the commerce of this life, might be very solidly esta­blish'd; [Page 55] If men loved it so much as they are enemies to it. The most flourishing nations, have always had truth in a particular veneration, the Persians, accord­ing to Herodotus, instructed their Children to speak it very exact­ly, and endebted persons were onely held in such contempt a­mongst them; because they pre­sumed they were constrained to lie often, when they convers'd with their Creditors: we see by our own experience, that our own nation show themselves such friends to Truth, that they think nothing more offensive then when any gives another the lie.

Yet many persons Imagine that none can prosper in their designs at Court, without a con­tinual dissimulation, and making a particular profession, never to speak their true thoughts, that [Page 56] errour is almost general, yet a reasonable distinction may draw us out of it, I confess that a man to whom one hath Intrusted a secret, is obliged to be faithful, and not to discover, what is im­portant to be conceal'd; it is not necessary that a Courtier who aspires to some employ­ment, proclaim his pretentions, or discover the means he in­tends to make use of, since his Competitour, may draw from thence an advantage to his pre­judice; but in the ordinary course of a mans life, for what reason is he bound to lie perpe­tually, and to make a vertue of so great a vice.

Can it be believed, that a man who Caresses indifferently all the world, and who promises all those who make any address to him to serve them, without any such Intention, can make [Page 57] himself many friends, or esta­blish himself in a reputation of being civil and obliging; on the contrary, though he blind them at present by such procedure, it will not be long before they be disabused, and so far will they be from building upon what he says, that they will scarce ever give ear to him af­ter, regarding him onely as a Comaedian, who says what he thinks [...]ot, and whose onely care is to acquit himself well of the part he hath undertaken to Act.

I should be taxed of contra­diction, should I dissalow a pru­dent dissimulation of some dan­gerous truth, when the effects of it will be onely an unseasonable exasperation, and perhaps draw upon our selves envy, hate, or contempt. On the contrary I esteem it wisdom, in such who [Page 58] practise it in such manner as I have before prescribed.

I am here again invited to speak something of Raillery, though I have made some par­ticular reflection of it before, since it is manifest nothing so much animates discourse, provi­ded it be honest and pleasant, and it ought to be so far from being banished from conversa­tion, that we may say 'tis that alone which seasons discourse, and preserves it from growing faint and languishing; some have said that it made the principal part of what the Romans called Urbanity, saying, that Urbanity, as the word in some measure signifies, was properly the man­ner of behaviour, and conver­sation of persons of the City, who are so different in all things from the most consi­derable persons of the Coun­trey, [Page 59] who for that cause we call Rusticks.

Others have conceived that Raillery was that Attick-salt, so renowned in the writings of the Antients, as well as moderns, that, producing in conversation the same effect which salt does in a ragoust, so that we may say, excessive raillery displeases and stimulates the spirit, as victuals too salt disgust and of­fend the pallat.

Raillery then must be fine and delicate, and such as rather serves to heighten Conversation which begins to fall, then to offend the persons which com­pose the assembly, but when we would rally, to excite laughter 'tis best to speak in a cold and serious manner, that the Compa­ny be may pleasantly surprised, in seeing us serious in the midst of persons, who rend the air with laughters.

[Page 60]Nothing contributes so much to the design we have to divert those who hearken to us, then a happy natural disposition to fur­nish us with quick, and facetious returns, nothing is so pleasant or makes so great an Impression, as these suprizing repartees.

And we must agree, that there is something very extraordinary in those genius's, who have this gift to please; Yet such persons must be cautious against whom they permit themselves to exert their talent, for they ought never to attack the unhappy, or Criminal, because if the for­mer be more worthy to draw from them Compassion, rather then this kind of Raillery; a Malefactour on the other side deserves a more severe chastise­ment, and we ought to have so much horrour of his crimes, as not to make them a matter of [Page 61] divertisement; they must also spare men of a remarkable pro­bity, and the reputations of vertuous women, and 'tis pro­perly against the vain-glorious that they are permitted to sport themselves, and divert others, because vanity is usually odious to all the world, and worthily deserves to be scoffed at.

The excellency of these repar­tees, consist in being short, acute and clear, and not onely spoken with a grace; but so much to the purpose, that it may not be suspected that we have prepared them in our studies.

To obtain this Excellent fa­culty, it would be in vain to read ancient Authours, since we have many Collections of the Moderns, whose happiness in this kind has made great noise in the world, yet how pleasant soe're those repartees have [Page 62] been when they were spoken, they lose much of their grace when we come to r [...]late them, because we have not the same passions they had in the Com­pany where they were first spo­ken; for this reason I shall not amuse my self to give you any examples of them, and indeed I do scarce think this knack can be attained by study or immitation, nor succeed happily, except they result from extem­porary thoughts.

Before I proceed any further, I will give you a description of the Conversation of those places where 'tis presumed to be of most perfection.

CHAP. VII. Of the Conversation of the Court.

THe two great subjects which make up the Con­versation of the Court, are Love and War. If the thoughts of the more brave and active Spirits, are taken up with Sieges, in­gagements, and the acquisition of glory, those of the vain effe­minate and impertinent, are no less busied in the Conduct of an Amarous Intreague. If chance or any other respect cast you into the Company of one of the latter sort, you must be content to hear him relate his Conquest of the Lady of some decrepit Knight, in terms as Martial, as an old Souldier would the ta­king the best Fort in Flanders. [Page 64] First, by a studied description he exalts her virtue, her wit and her modesty, and having ren­der'd his beauteous enemy thus formidable, and thus guarded, he attacks her, is repulsed, then charges again, and again forced to retreat; once more, supposing her a Fort, he gives the assault, storms and enters, and in spight of all resistance, enjoys the fruit of this glorious victory, now! he expects his triumph should be attended by the acclamations of all who are present, and that you should praise and admire at the efforts of his irresistable gallantry, as if in one conti­nued minute of fury, he had taken in three parts of the Ne­therlands.

According to these, do some vitious and Mercenary Poets fashion the Characters of their compleat Gentlemen; for half [Page 65] an hour after I had seen a late new Play, whilst the Impression continued, I wished nothing so much as to be like the two tear­ing fellows, which the Poet had designed for the Characters of Gentlemen, nor in that mood would I have exchanged their abilities, in drinking and whore­ing, for all the old fashioned, vertues in the world, and I dare swear that three parts of the men then present, would have prefer'd the honour of commit­ting a thousand rapes and adul­teries, to the practise of all those sullen vertues which un­der that name they are taught to abhor.

How deplorable a thing is it! that a man who wants wit to paint the true image of vertue, should be suffer'd to make the Stage the seat of Atheism, & the throne of all impiety, by giving [Page 66] the publick onely a representati­on of a filthy life, & a debauched conversation! and are they to be esteemed much more Impu­dent, and regardless of the Ho­nour of this Renowned King­dom, who say they write to please the humour of the age, as if nothing could be agreeable to us, but the seeing the most horrid vices, of the most wretch­ed of men, render'd amiable under the name of vertues, and by discourses full of tottenness and bawdery.

If you would please such a brutish creature, as I have de­scrib'd, you must seem by your words and behaviour, that in such an adventure he ought to esteem himself the happiest of men, you may in a short manner accuse your own imperfection, or your fortune, for the ill suc­cess of your own amours, and [Page 67] you must carefully avoid as dis­obligeing to ascribe his victory to chance, or to the weakness of the vanquished, leaving him always in the opinion that you attribute all to the power of his wit and eloquence, this you may do, if you be constrained to indulge your self this flattery, and by feigning a relation of another, who succeeded in the like attempt, and on this ima­ginary person fix without su­spition, what commendations you please, which the others self-admiration will quickly ap­ply, and love you for it.

Those who make profession of a severe vertue will think it perhaps a thing too pain­ful, or dishonest, to comply with these persons, and indeed those who take not their mea­sure from their ability to serve him, in his designs of In­terest [Page 68] or glory submits himself to the meanest vassalage.

CHAP. VIII. Of the Conversation of the Inns of Court.

AS these are the places to which there is the most general confluence of young gen­try, from all the parts of these three Kingdoms, so there are here to be found a great number of the finest Spirits, Considerable as well for their learning as their external accomplishments, yet these are not without a mixture of a number of dull, sottish and vain persons with others as pedantick, trifling, and debau­ched, here it is that you may see in a Winter term at dinner time in their halls a drowsie company [Page 69] of formal Fellows stand pur­ring over a fire; who after a long and painful study of thirty years, have attained to the won­derful, and gainful Art of speaking non-sence, with the greatest confidence in the world, and when they walk, to carry their eyes and noses directly before them, not daring to turn their weighty noddles, on either side, for fear of forfeiting their gravity, these are commonly a brood of men, who start from a desk and snatch up the gown, and having first in their infancy been swadled and nursed up in rags of paper, are at riper years, sometimes out of poverty, (instead of having a free and generous education, which in­spires us with those Noble thoughts, which after become as planted in our natures) put Clerks to Attorneys; from [Page 70] whence without the least taste of University learning they ad­vance, swell'd with presumption, and full of ignorance and Impu­pudence, to the Bar; profit and lucre them becomes the onely subject of their Conversation, gain gives motion to all their Actions, and that also, is the end of all their Arguments, whilst reason and honesty, are too oft made factours to their avarice, if ever you have occa­sions that force you to make use of these persons, or to seek any favour from them upon any account (except for reward, and then you shall even blush to see, how base and servile they appear in their flatteries) they expect you from the greatest sub­missions and attendance, to this how repugnant so ere it is, you must dispose your self, and when your thoughts are at strife about [Page 71] it, call it a submission to necessi­ty and occasion: how necessary attendance and importunity is at these season, hear Juvenal to this effect.

To Conclude, Epict. jun. says, It is one of the pleasant humours in the world to see two men to­gether, the one to receive ad­vice, the other to give it, the one demeans himself with a re­spectful, and complaint indiffe­rence to receive directions, and to submit his sentiments to the other, on the contrary he who [Page 72] is consulted seems to requite the sincerity of his Client with an earnest and disinterest zeal to serve him, and in the mean time examines his own concerns, for rules whereby to advise him, so that his Counsel becomes more advantageous to himself then to him who receives it.

There are a second sort, who as soon as they arrive at the bar. Throw off the gallant, and fa­shion themselves according to the mode and form of the other, all their actions, words and ge­stures grow stiff, and affectedly constrained, their Conversation obstinate, and full of a petulant contradiction.

A third sort is a Company of raw mopish youths, who come to town burthen'd with the wary precepts of their Parents, who having a little breath'd the freedom of the Town make a [Page 73] loose into all manner of vanity and debaucheries, let fear of Ca­lumny, move you to a little Com­plaisance to these, as the con­templation of interest to o­thers.

Yet after all, I desire to be un­derstood to speak of the smallest number, or a species of them; for I would not be thought of a na­ture so venomous, as to seek to throw disgrace upon that glori­ous Profession, which has raised in all ages, so many eminent persons, to the first Honours of the Realm, and who have left their posterities ingrafted in the Nobility, but these were the effects of real merit and virtue, which still sheds a luster on the rest, and not of indirection.

I shall omit the conversation of the City, which consisting of Merchants, and Tradesmen, use no discourse but what tends to [Page 74] Traffick, and accumulating ri­ches. Considering them in ge­neral, as they have the same pas­sions with other men.

In the next Chapter there­fore, I shall give some general Rules to be observed, and of use in all Conversations.

CHAP. IX. Some general Rules to be obser­ved in Conversation.

WE ought to be careful in regulating our dis­course and our silence, preser­ving modesty, and studying bre­vity without obscurity, and with all the decency which our quality requires, and also suta­ble to the quality of those with whom we converse, weighing all the Circumstances which oc­cur; [Page 75] principally flying impor­tunity, lying and vanity.

‘1. Importunity, in speaking nothing that may be tedious or from the purpose, not repeating oft the same thing, nor offering to speak or interrupt another when he speaks, but always gi­ving the same attention that you expect in Civility from others, for can there be any thing so blameable, as that, which oft e­ven persons of the greatest abi­lities & Complaisance content themselves with; that is, to make a show of attention in their Countenances, even when there may be observed in their looks and apprehen­sions, a certain distraction and a precipitancy of returning to what they would say, not considering that it is an un­likely method of pleasing or perswading others to be so [Page 76] attentive to please themselves, and that to hearken attentive­ly, and to answer pertinently, is one of the greatest perfecti­ons a man can be master of.Epict. jun.’

I must here take the liberty to add something to what I have already said of lying.

I shall here therefore consider it, According to the belief of him who speaks, for he who speaks onely what he believes, cannot be called a lyar, yet he commits a fault, who assures any thing of which he knows no Certainty, and how great soe're his own Confidence of it is, it would be greater wisdom to be silent in such a subject.

But he who speaks and believes the Contrary is truly a lyar, and such persons are as little esteem­ed in Conversation as they deserve, for this in effect is to [Page 77] betray the Commerce of men, which consists in the mutual credit we give to each other, and there cannot be any thing more wretched then to contradict our own knowledge.

Secondly, According to the subject of which we speak, as where we speak of our selves or of others, speaking of our selves, if we say any thing untrue to our own advantage, we cannot escape being accounted both vain and lyars; and the lye will render us odious, and the vanity ridiculous.

When we speak of others, we must be careful that we speak not of them to their disadvan­tage, for if truth it self be odious in such discourse, a lye must be much more, as accompanied with malice, yet there is a kind of malignity in most men, that disposes them (out of a desire [Page 78] to appear more understanding then their Companions) too freely to blame, and reprehend those whom they ought to be more inclined to praise, or to conceal their Imperfections, for if he of whom we speak be our inferiour or equal, that for which we praise him, we not onely render him more esteem'd of others, but also tacitely teach our superiours to place a greater value upon our selves.

But if he of whom we speak ill, be known to excel us, we thereby render our selves fool­ish and ridiculous, and the more we labour to diminish him, the greater disesteem we derive upon our selves, when the Company has leisure to make a sober Com­parison.

It is then much better to speak to the advantage of another, then to his disadvantage, for [Page 79] though some may impute it to flattery, that we speak much good of another, yet I think those who do so, extend flattery very far, or if they will call such praises flatteries, I may say there are some flatteries excusa­ble as well as some inexcusable.

For when we praise one with an intention onely to please, without any other ill design, to divert some mischief, or to ob­tain some good without the damage of another, this flattery I presume to say is excusable amongst men, thus we may also judge the quality of a lye, for where a man lies out of a sportive humour, or for mirth alone, which appertains rather to Buffoons then to persons who make any profession of honour, in such kind of lies, there is less danger, and maligni­ty, but those which are made [Page 80] with design to do an injury, though the success fall out against the speakers intentions, ought especially to be eschewd, as destructive to scociety, whose union is preserved by good, not by ill offices. But if the lye bring damage to none, and is of profit to some one, it may perhaps be dispenced with, provided the nature of the subject do not for­bid it.

Vanity which is the other vice which we ought to fly in conversation, hath two principal branches, boasting and presump­tion.

The ridiculousness of boast­ing may be discovered, in those who boast of things they have never done. He who relates and praises what he has done, is something more excuseable, but even in that he shows himself not a little vain and indiscreet [Page 81] for in lieu of making himself the more esteemed, he lessens his own value with others, for those praises which issue from our own mouthes cannot be well recei­ved, this alone possibly has done the greatest injury to one of the greatest wits of this age.

For this reason, when we have occasion to speak of our selves, we must do it with much reserve and modesty. It being no less vanity to praise then after the manner of some foolish persons, to dispraise our selves, with a design to engage others in our Commendation.

‘There are some kind of poi­sonous praises which may be cautiously used of our ene­mies, which by an unexpected cast discover those imperfecti­ons in them which we cannot safely divulge otherwise, this [Page 82] indeed is the most refined way of dispraising, since there are few who are arrived to that degree of wisdom, as to prefer the discommendation, which is advantageous to them, before the praise which betrays them.Epict. jun.’

As to presumption, it extends it self further then discourse, omitting therefore what re­gards our actions, I shall onely speak of it as it regards our dis­course, which is in two manners, 1. When we will not yield to the opinion of another from whence comes obstinacy. 2. When we too passionately strive to Impose our opinions upon others, from whence pro­ceeds an odious and Injurious contradiction, to the end that we may seem to know and understand more then they, and to be thought above them in [Page 83] every thing, we ought especially to fly in Conversation these two follies.

We ought likewise as a spe­cies of presumption, to avoid being obstinate in any argu­ment in a matter which touches the profession of him we con­verse with, for in presuming that we are in the right, we make a secret reflection upon him, which is always taken as very injurious.

But especially when we have reason to Contradict any, we must be careful that we do it not with too much roughness, sharpness or obstinacy, but let us sweeten it as much as we can by humble terms and expressi­ons, seeming as if we desired ra­ther to be Instructed then to Instruct, proposing our thoughts by way of doubt, and difficulty, and not as an affirmative, or ne­gative [Page 84] resolution, and that it may be the better taken, we must take care that it touch not at all the person, but onely the matter we discourse of; on the contrary, 'tis good sometime to cast in a word of praise of the person, we are forced to contra­dict, sometime confessing our doubt, and our ignorance, never standing out obstinately, but yielding, when the argument cannot be maintained without begetting a displeasure in him whom we oppose.

But above all there are two kind of persons whom I advise ne­ver to Contradict, to wit, those to whom we owe much respect, least we offend them; and those who are inferiour to us, least engaging our selves too far, we seem by our contestation to admit them equal to our selves, there always arising a greater [Page 85] shame and confusion in being surmounted by them, then honor in a victory from a Combat so unequal.

Neither ought we to shew our selves astonished, or offend­ed at the opinions of another, though they seem very extrava­gant to us, nor ought we to seem displeased at the little follies, indiscretions, and levities they commit in our presence, but always considering wherein they may be profitable to us, whe­ther for our entertainment, or for the accomplishment of any other design, let us make of them our best, so it be an inno­cent advantage.

To conclude, touching the Ornaments, we are to use in our common discourse, I have ob­served it to be the common pra­ctise of most Gentlemen to en­deavour even in common Con­versation, [Page 86] to make choice of the most polish'd words, but in my opinion as we ought not to aban­don our selves to a careless neg­lect, so we ought not to discover too much care in their election, avoiding a more grave or formal way, then is natural to us.

Indeed I know a Gentleman, the possessour of no Indifferent qualities, who to avoid an errour on this hand, has betrayed himself into an habitual affecta­tion on the other; this person has been long esteemed a perfect master of beautiful words, and indeed I never heard him at a loss for words, very apt and very expressive in any subject, yet to avoid the censure of be­ing affected, in a scrupulous choice of words, and to show his absolute Command of that science, he constrains himself to speak with all imagineable [Page 87] swiftness, pattering over all he says, & out-runing the Imagina­tions as well as conceptions of those who attend; others accuse him of a fault (which indeed is exceeding ridiculous, and to which vanity the confidence of his skill may easily betray) that is, a clogging each material word with half a score redundant Epi­thites, this last is a fault of which I cannot accuse him, but for the former, I always thought it as great a fault as the contrary extream of affected gravity, which makes us drag out our expressions, and in every word of three syllables to make as many pawses.

When I have been in this Gentlemans Company I have shun'd with much care all Orna­ments in my discourse, and sometime rejected what was both proper and beautiful, least [Page 88] I should seem to contend with him for victory, and this must be acknowledged very painful; for as it is natural and easie to fly what is displeasing, so it is difficult to avoid what on the contrary appears full of beauty and charm; I propose not my ex­ample as a thing to be imitated by others, yet I think that he who possesses any talent in speaking cannot show it in com­pany where it will be less agreeable or more unseason­ble.

With these few general consi­derations I shall content my self in this place, and descend to the more particular rules of this art, and as meriting the first place. I will speak next how a Courtier must behave himself in his acti­ons and conversation to gain the favour of his Prince or Sove­raign.

CHAP. X. How we must demean our selves to gain the favour of our Prince or Soveraign.

SInce it is the liberality of the King or Soveraign Power alone, which can shower upon us benefits so considerable, as to raise and establish our for­tunes in a day, and that his favors are the onely But, that we pro­pose in being near his per­son, how important does the practise of these Arts appear, in which I observe some difference from what we are bound to Act out of our duty and loyalty: and what perhaps men of a blunt integrity will hardly be perswa­ded to practice or allow.

Let those therefore who re­solve [Page 90] by this to raise their for­tunes consider, (to engage him to practise this Art with the greater caution) if he be a person born in obscurity, that persons of a more illustrious extraction have con­siderable advantages above him, when they first enter into the Court, and that he is obliged to supply by an extraordinary merit the defect of Nobleness of blood, and to pretend by the vertue of his services, what the former believe they may attain in repose, as a recompence due to the glorious actions of their Ancestours.

Diligence is the first and most necessary quality, for besides that by it our presence speaks continually for us, when discre­tion forbids us to do it, in any other manner, it is certain that a man who is diligent, finds himself (as I have somewhere [Page 91] before said) in a condition to render some peculiar service, and to receive his reward, yet dili­gence must not go to importu­nity, and when he is not arrived to a near familiarity with his Prince, he ought prudently to avoid being near his person du­ring those times which he desires to enjoy in private; for how unhappy would the condition of Princes be, if they might not have some times free, as well for their more important affairs, as for their divertisements, which they would not take before per­sons in whom they have not pro­posed an intire Confidence.

We read upon this subject, that Philip King of Macedon, was in a strange Confusion, when one day Antigonus entring unexpectedly into his Chamber, surprised him playing at a trivial game, that Prince imagined, out [Page 92] of a nicity too great, that it was a shame for him to abase himself to that amusement, and I do not know whether he did not resent some despite for the future against Antigonus, in the thoughts he had that it might abate that great Captains esteem of him.

Besides, the diligence whereof I have spoken, we ought to show much zeal & concernment in all those occurrences, where we may do it to purpose, but especially we ought to prepare our selves to endure all manner of wearines in his service, and that we be always armed with extream pa­tience, otherwise we shall find our selves in danger to lose in one minute the recompences which we expect from the ser­vice of many years.

When by a long diligence, and great pains, a Courtier has [Page 93] raised himself to favour, and has gained himself an Interest in the secrets of his Prince, he must observe very strict measures, he must always speak with an extra­ordinary reservedness, he must consider that the resolutions which his Soveraign takes from his Council, have consequences so Importent, that he cannot too much examine matters of so great weight, nor give his ad­vice with too much circumspe­ction, and this he almost does with all Imaginable humility, and modesty, for boldness in these occasions, is a mark of presumption which will not fail to draw upon him ill Conse­quences.

The chief thing that a Cour­tier is to consider (to maintain him in the favour of his Prince) is his inclination and manner of procedure which is usually con­formable [Page 94] to his humour, which though the greatest part of politick Princes endeavour to disguise, yet nevertheless it is difficult to do without discove­ry, because all their actions are so much in view of all the world, that it is easie to judge whither they tend, and the im­portance of their affairs some­time disturbs them so much that its impossible but to disco­ver by the motions of their Spirits, what their nature is, and Tiberius the most crafty, and covert of all men, with all his artifice, could not conceal his designs from the meanest of his Subjects.

The Inclinations of Princes are various, and almost infinite, in that diversity, as those of other men, but they may all be reduced to those which either serve their grandeur or their pleasures.

[Page 95]Grandeur consists either in reputation or riches, or in the obedience of their subjects, or in the valour, and fidelity of their men of war, as the Prince inclines to one side more then to another, so those who are most proper to serve him (having no other parts that are suspected, and disagreeable to him) are most acceptable to him.

So if the Prince be voluptu­ous, he makes choice of those who are best able to serve his pleasures: a Prince suspicious and fearful, as Tiberius was, loves a bold Calumniator, who fears not the envy of the great, and is prompt and resolute to execute his commands, as Tacitus paints Sejanus to have been.

If he be addicted to drunken debauchery, he will advance near him persons of the same hu­mour, as the same Tiberius did [Page 96] Pomponius Flaccus and Lucius Piso, with whom he sometimes passed two whole days and the following night in drinking, calling them always his friends recompensing one with the go­vernment of Syria, and the other with the Praefecture of the City of Rome: the same Emperour preferr'd a man of a base condi­tion, and little known, before a great many Noble Persons who stood in Competition for the Questure, because he had done him reason, to use the terms of that admirable Art, in pledg­îng him a whole Amphora of Wine.

The unchastity of Nero made him choose Tigelinus amongst those who served him in his pleasures, and kept Petronius near him to be the Arbiter of the elegance of his Luxury. Co­modus, and Heliogabalus fill'd [Page 97] all the charges of the Empire with persons as Salacious as themselves, and Mulcianus was not so much esteemed for his Fidelity and Conduct, as because he proper to content the Ava­rice of Vespastan his Master.

But I need not multiply ex­amples to establish this maxime, which is so well known, by those who are dependants on the Courts, viz. that he who would be in favour of his Prince must second his inclinations and pas­sions.

Here men of a severe vertue will think that it is better to banish our selves from Court, then to follow, or flatter the In­clinations of Princes, which ex­ceed so much the terms of reason and prudence.

In truth I must avow, that he who desires to lead a life wholly Innocent 'tis best to sequester [Page 98] himself, Yet thus far these com­plyances are innocent, when he cannot hinder the disorders, or evil designs of his Master, for hereby he may gain the power and opportunity to devert by sweetness, what he could not possibly do by a rough opposi­tion.

And a mean may be preserved betwixt a contradiction of the will of the Prince, and a giving up our selves to a vile and abject servitude which makes us parta­kers of his excesses, imitating in this Lepidus under Tiberius, which Tacitus represents as a good man and a wise Courtier.

The same Tacitus commends Labeo and Capito, the former of which discreetly maintained his liberty at Court, and was e­steemed of all, and the latter render'd himself agreeable to his Prince by his obedience.

[Page 99]With these I may recommend the example of Vibius Crispus, of whom Juvenal speaks, in his fourth Satyre, he was a rich, wise, and smooth old man, who main­tained himself in favour with many Emperors of several dispo­sitions. When Nero said to him, Crispus, hast thou enjoyed thy sister, he answer'd, Not yet Sir, not willing to confess an un­truth, nor daring to deny it, lest the Emperour should think himself touched, who had pra­ctised with his own sister.

So that I may conclude, that though it is a thing more pain­ful to a good man, then to a per­son of wicked disposition, yet he shall gain, a contentment in his soul, if he govern himself in not resisting his Prince only in things he cannot change or re­medy.

But above all a good man in [Page 100] his speech must govern himself w^th abundance of caution, for evil Princes do very seldom approve too severe speeches from such persons. Plato experienced the effects of his freedom to Dennis Prince of Syracuse, having been by him remitted into the hands of a Master of a ship, to be sold into Candy, where after he was bought by some Philosophers, who gave him this lesson against another time, Either not to fre­quent the Courts of Princes, or to learn to speak according to their inclinations.

The like Counsel was given by Aristotle to Chalisthenes, who followed the Court of Alexan­der, to speak seldom, according to the pleasure of him, who had power of his life.

There is no remedy, but we must indulge our selves some kind of flattery, but not in all [Page 101] the kinds of it, for that base and crouching manner displeased Ti­berius himself, who coming from the Senate made complaints, that the Senatours were of spirits too poor, and too disposed to ser­vitude.

And sometimes too great flatteries succeed worse, then if we used none at all, for he who is so flatter'd, enters oft­times into an opinion that we intend to deceive, we must, says Eschenes and Plutarch, have something free in appearance, mixed with our flattery, not onely to perswade the Prince, that we believe what we say, but to make it believed by others, and the better to maintain our reputation.

I could produce many ex­amples, but shall content my­self to advertise those, who must be constrained to make use of [Page 102] these flatteries, not to employ them to the damage of the publick, nor of any particular person, but onely to content themselves to practise them, to satisfie the vanity of their Sove­raign, having thus declared my opinion, how far we may extend our Complaisance.

I shall next speak of the different humours of a Prince and our particular Conduct in such Cases.

CHAP. XI. Considerations upon the humours of Princes.

THe humours of the Prince differ not much from those of Common-persons, if not that as Princes are more puissant in all other things, so they are not [Page 103] so able to moderate their passi­ons and humours, they are more violent and less restrainable by reason.

So that the Cholerick will be prompt in all his actions, proud and imperious, desiring that all should bow under his com­mands, enemy of the least diso­bedience, impatient in the exe­cution of his enterprises, preci­pitate in his Counsels and Reso­lutions, and careless to take advice of any other, if it be not to find some who will joyn with, and undertake the exe­cution of his will, he is injuri­ous, offending lightly, but suddenly returning to himself; provided that we seem to trea­sure up the offence he has done, otherwise he becomes vindica­tive, and perpetually hates him whom he has offended.

To one of this humour a [Page 104] Courtier ought to have his eye and ear open, and his foot in the air, that he may readily see, hear, speak and do, what his So­veraign shall desire without re­ply, pawse or difficulty, for fear he make his master believe that he thinks himself more wise then him, rending himself hum­ble and obedient to all his Commands even though they be beneath his dignity, patient in supporting injuries, and ready to forget them, redoubling his service and obedience, after he has been offended, never re­counting his services, least he seem to reproach, but in conti­nuing them, awake gratitude, and acknowledgment in the mind of his Prince, amidst the most violent transports of his Choler, at which time he must carefully shun to meet him, for then all things displease him, [Page 105] and even those whom he loves the most, can do nothing pleasing to him whilst he continues in that passion, Princes of this humour interpret all familiarity, contempt, insomuch that though themselves invite us to that freedom, we ought not to en­gage our selves therein, but treat with them with grand re­spect and humi­lity, Publius Minus. Fulmen est ubi cum [...] ­testate habetat ira [...]un­di [...]. Agreeing with what Sen [...]ca the Tragedian, says in Medea. Gravi [...] est ira regum semper. they are Lions which seem tame and gentle for a time, but in the end de­vours him who thinks he knows how to govern them best.

The Courtier must on all occasions make known his thoughts in a fearful and sub­missive manner, rather as if he proposed a doubt, then in a decisive tone, by this conduct, [Page 106] he may save himself from those reproaches, which he may fear from ill success, and it is manifest we have always more com­plaints to sustain, when our Counsels succeed not so happily as were expected, then acknow­ledgements to pretend, when the event is conformable to the hopes we have raised; yet we must not fail to Counsel our Prince with all fidelity, and propose nothing which may not turn to his advantage.

The Sanguine is usually of a joyful nature, loving pleasures, pastime and drollery, enemy of sadness and melancholly, flying affairs that are tedious and burthensome, desirous of peace, leaving voluntarily the disposi­tion of affairs to those who are under him, loving those who discharge them without giving subject of Complaints, which [Page 107] he hears very unwillingly. He is Courteous, gracious, and diffi­cultly can dispose himself to do injury to any one, or if he does, it will rather be with words than otherwise, forgetting as freely what is done to him, as what he does himself; he pleases himself in distributing favours, and is usually liberal, and of a bounti­ful soul.

With such kind of Princes, we must discourse seriously the least we can, yet nevertheless we ought to preserve the respect we owe him.

And those who have the most important affairs of state to manage, must not represent them to him, when they are not called, or at least are assured not to find them in their plea­sures or taking their pastime, for besides that they interrupt the Prince, in what pleases him [Page 108] most, they raise a shame in him to be surprised in such diversions, which he believes, that in their hearts they do not approve.

As then, these persons have a great advantage in the ma­nagement of affairs, the Prince referring all things to their Conduct, so they have a great disadvantage in approaching him, or in familiarising them­selves with him, who flies those serious humours as Contrary to his nature.

But those who are of a jovial humour and equally capable of affairs, usually best succeed near such Princes, provided, that be­ing out of the Princes presence, they preserve a gravity sutable to their dignity, for if they do not they make themselves despised, and from contempt rises the confidence to complain under other pretexts, which [Page 109] complaints coming to the Prin­ces ear, is forced to appease them by sacrificing him who gave the cause.

A Melanchollick Prince, is gentle, and slow in his resolu­tions, contemplative, distrustful, suspicious, ingenious, and most commonly malitious, of few words, which he most oft im­ploys before the execution of a design, to sound those who at­tend on him, rendring them am­biguous, and of a double signi­fication, even in the most knotty affairs he is secret, and uses the greatest dissimulation, an ob­stinate enemy of too free jestings, he is retired, loves solitude, is uneasie of access and uncommunicative, loving few persons, and that but coldly, easily hating for little cause, by reason of the distrust which always accompanies him, he is [Page 110] Courteous, and fears the earth will not be enough to content his avarice, as much an enemy of those whom he has offended, as of them who has offended him, vindicatif and irreconcile­able, and in whose reconcilia­tions there is little assurance to be reposed.

He who would please a Prince of this humour, must always march with the bridle in his hand, be very reserved, weigh all that he says, say nothing but what is useful, and what he judges will be well received; and the most sure way is, not to speak, when he is not requested; in all his deportments to express a grand respect and circumspe­ction, to shun contradiction, and not to press him too much in his resolutions, for fear his Melan­cholly should be inflamed into Choler, and his Choler into [Page 111] hate, and lastly, to beware of importunity for what he may be refused.

For besides, that it is always dangerous to accustome the Prince, to give us denials, the Melancholick being speculative, holds the refusal for an offence that he has done you, and be­lieves that you will think your self offended, and become his enemy, we must almost do mi­racles to take from him that opinion, for as he forgets not injuries, so he believes we will not forget the refusal he made us.

In short, his humour is the most unquiet, troublesome, and unequal of all others, because of the diversity and strangeness of the objects it produces in the imagination, and for that 'tis most painful to govern ourselves well with such kind of persons.

[Page 112]There is a fourth temperament wherein Flegm is predominate, persons of this cold temper are slow in their resolutions like the Melancholike, but they nei­ther are so ingenious, nor so violent in their hate no more then in their amity; If they appear suspicious, it is rather out of their own weakness, then any distrust they have of others, they frame no great designs fearing the want of power to ex­ecute them, so that a man that desires to please a Prince of this cold nature, ought to appear bold and adventurous, and especially to endeavour to suc­ceed in some enterprise, the execution of which his Prince apprehends exceeding difficult, or Impossible.

Whilst he acts in this manner, he attracts his esteem, confidence and admiration, he must be ab­sent [Page 113] from him as little as he can, for his master being weak may in his absence have recourse to some of his competitors, and it cannot be very strange, that the last having served him with success, make him forget the services which the first hath render'd him; indeed this maxime, that we must not be long absent from the person whose affections we would gain, ought to be general for all those who would omit nothing that tends to their establish­ment, since a man who absents himself gives opportunity to another to be employed, whom he seems to have left to supply his place.

Of these four humours Prin­ces are composed as well as other men, and are thereby in­clined in their affections, accord­ing to the degree of the humour [Page 114] which is most predominant in them; Yet we must not make a perpetual judgement thereupon, for as their humour changes according to their age, affairs, and conversations, so our manner of procedure should change, and answer the Inclinations of the Prince.

In the time of War we see a Prince Caress, and endear his Captains and Men of War, of whom in times of peace, the necessity being pass'd, he makes very little account, and change­ging his martial inclinations into those of pleasure, he trans­fers favour and affection to the Ministers of his Content.

Tiberius was one under Au­gustus, another during the life of Germanicus and Drusus, ano­ther during the life of Livia his mother, when he loved and feared Sejanus, he very much [Page 115] differ'd from what he was when his fear was removed, according to the saying of Passienus, he never saw a better servant then Caligula in the times of Tiberius, nor a worse master when he ar­rived to the Empire.

Plutarch speaking of the change of the manners of Ma­rius and Sylla, makes a doubt whether it was their fortune which changed their natures, or which discovered that which was concealed before for cer­tain respects.

Euripides makes one to re­proach Agamemnon, because of a humble man that he was, and ac­costable, before he was elected chief General of the Greeks, he was now become an enemy of his friends, difficult of access, and had shut himself up in his house.

But the most great and most [Page 116] ordinary Imperfections of Prin­ces come from presumption, which oft times accompany power, which renders them dif­ficult to receive Counsel, ma­king them believe that as they are superiour in power to their subjects, they are so also in suf­ficiency, and some believe that they cannot submit to Laws, and to reason, without diminish­ing their authority, and that when they cannot do all they would, they are no longer So­veraigns, and that it would be to abase themselves, and to be no more then the Common peo­ple, if they should regulate themselves, according to that onely which is permitted to the Common multitude, for whom they think, that the rules of Piety, Honour and Ju­stice have been prepared, and not for them.

[Page 117]If these tirannick opinions enter'd onely into Common Spirits, it would be a less won­der, but we have likewise seen the wisest men drunk with power; for amongst all antiqui­ty, more have left better pre­cepts of moderation, then those who were call'd the seven wise men of Greece, and yet in their times there were no tyrants more unjust and cruel then those who possess'd the power.

Now that I have spoken how we should demean our selves with our Soveraign, let us see what we owe to another spe­cies of power, which common­ly is but too absolute upon our wills.

CHAP. XII. Of Conversation with Ladies.

FRequenting of the compa­ny of Ladies acquire us, that air of the world, and that politeness, which no Counsel nor Lecture can give us; a war­riour, who is simply a man of War, who hath never sweeten'd his manners in the entertain­ment of Ladies, would rather make people afraid, then give them any desire to seek his con­versation, his head is onely full of Armies, and Assaults, he speaks of nothing but of Sieges, or of Battels, and how terrible soever his discourse is, I do not know whether it be not less then the savageness of his visage. If this Brave, a little too dreadful, [Page 119] had enter'd into a Ladies Cham­ber, when he was not obliged to remain in the Camp, he had soon ceased to be a man of fire and sword, to become sociable, he would neither have spoken of Arms nor Combates, and his mo­desty which would have shut his mouth upon his own va­lour, would have opened a thou­sand others in his commenda­tion.

A Doctor newly come from the University, where he has been confined, must needs be very troublesome in those com­panies which are constrained to receive him, he proves all things by infallible Arguments, and scarce can even forbear to interrupt every minute the dis­course of the persons who speak, to tell them their dis­course observes not at all the forms of Sylogisms, but for [Page 120] fear that Greek and Latine cor­rupt not in this sort, a spirit which gives it self too absolutely to it, and least these wise men appear not strangers in their own Countrey, and finally that they may not see themselves constrained the second time to learn the language which their nurses speak, would they not do well to visit the world some­time to render their Doctrine more humane, and as Ladies are naturally enemies of all kind of rudeness, it is hard that a man who frequents their company should continually resolve to offend the delicateness of their Spirit; on the contrary he would accustome himself Insensibly to the desire to please them, and to accommodate (to the sweetness of their entertainment, and of their manner of behaviour,) whatsoever he has offensive or [Page 121] disagreeable in his language or in his countenance.

Yet notwithstanding we must observe very strict rules in a commerce, in which we have much more to fear then hope; for, certain it is, we ought to regard the entertainment of Ladies, onely as a pleasing a­musement, or a School of polite­ness, a man who makes it his whole business, renders himself contemptible, even to those persons whom he visits with so much assiduity; what is the object of his greatest cares, but to choose well a Perriwig, or a point of France? and if he strive at higher conversation, perhaps he gives well his judge­ment upon a Madrigal, or some piece of the Stage, pro­vided always that he has heard some person speak of it before who knew how to [Page 122] judge of it better then him­self.

But if it be a pitiful life to go from Chamber to Chamber, without other design then to relate and hear trifles, I think a passionate and conceited lo­ver is not less ridiculous, when instead of fixing himself to what decency requires, in a great company, he onely dreams on his particular engagement; he is hardly placed according to his design, but he begins to speak and fool with the Lady he loves, as if he was not obser­ved; whilst the persons who compose the Assembly are con­tinually casting their eyes upon him to find matter of laughter at his looks and countenance. Also there is nothing to be seen more pleasant or extravagant then a man who having onely regard to his own thoughts [Page 123] and passions, expresseth his joy and his sorrow at unseasonable times, he laughs at a place where all the Company is seri­ous or sorrowful, he sighs or appears pensive when we hear the Company laugh from every side, and see no marks but of rejoycing.

We must visit Ladies after another manner and with a dif­ferent intention; It is not only permitted us, to pretend to a general esteem or to a place amongst their particular friends, but I may say, even that the design to render our selves be­loved, may produce very good effects, to aspire to this advan­tage, we must acquire all the qualities of a truly accomplish'd man, we must have wit, sweet­ness, and complaisance; we must be brave, civil, honest, liberal, and have something of free, [Page 124] gallant, and noble in our action and discourse.

Above all, it is necessary to have a kind and open air, to shun all sort of equivocations, we must not be too obstinate in our opinions, never contradict­ing nor continuing to speak too long of a matter unpleasing, or of little importance. Is there any thing more importunate then a Lawyer, who relates the particularities of a long process, or more tedious and offensive to those who are not concerned; what a charming diversion is it to a Lady to hear them speak of contempts, and forclusions, and estoppels, and to cite a thousand other terms as barbarous? where­of notwithstanding they make but too often use of in those af­fairs where they are not requi­red: a sick man who complains continually of his indisposition, [Page 125] is in my opinion yet more in­supportable, he is not content to disturb the company by the relation of his Colick and Me­grim, but he goes further, and tells them all the remedies he is prescribed. Those persons who have collected Tales and Hy­stories to be ready to relate on every occasion, weary in a strange manner, those persons who hearken to them; they re­late upon every subject, with a thousand unprofitable and lan­guishing circumstances, what they have prepared in an Alphabetick order, and they lie in ambush for any common place, which may furnish them plentiful matter for a long dis­course.

I should fall into the fault which I reprehend, if I should number all the species of these great talkers, and what distur­bances [Page 126] they cause every minute in a Civil Society. Besides it is in vain to enlarge upon a sub­ject, against which so many Modern Authors have made such pleasant Satyrs in Verse and Prose. I only say, that we may upon occasion speak of all these things, so that our relati­ons be not too long: we must speak in a manner unperplexed, succinct and pleasant. It is per­mitted (when we are asked the question) to speak in a few words, in wha [...] consists a malady; and it is not forbidden [...] to speak of a suit in Law, which hinders us from paying some duty of Civility, or which oblies us to some extraordinary atten­dance and solicitation, we may speak sometime of Stuffs, or points, and it is always good to know so much in both, as may keep us as well from being de­ceived [Page 127] when we have occasion to buy, as to be able to give our Judgement, when it is the subject of the conversation which often happens amongst Ladies: but in all these sub­jects, we must pass presently to others, and re animate the entertainment, when we see it languish.

This Art of varying the dis­course we owe to Ladies, be­cause they have ordinarily more of delicateness then knowledge, so that they take only the flower of things, being not willing to penetrate too far: we are also indebted to them for one part of the reputation we obtain, for since every one hath Com­plaisance for their sentiments, and as they praise us with more freedom then persons of the same Sex and Profession, the good opinion they give of us, [Page 128] spreads insensibly, and establi­shes it self in our favour.

To what I have already said, These few Maxims may yet be added: It is necessary that a man who visits Ladies wear always good cloathes, even to magnificence, if he may do it without impairing his fortune: the expence we make in habits bears us through all, as an Ingenious man once said, it opens all doors to us, and always procures us an obligeing reception, and as the exteriour part striking first the sight, is that which makes the first Im­pression in our Spirits, doubt­less we ought to take some care to render that Impression fa­vourable. Yet we must not ima­gine that we are best-habited when our cloathes are rich above the mode: on the Con­trary, we cannot any way exceed [Page 129] it without being guilty of ex­travagance, and if we judge of the humour of a man, (as we of­ten do) by the manner of wear­ing his cloathes, what esteem can we have for those persons, who by this kind of folly, appear to be men of another Country, and age, amongst those persons who have seen their birth.

The most Important thing which regards the entertain­ment of Ladies, is to shun all manner of equivocations, since it is certain they very seldome please, I speak even of words which have no certain significa­tion, yet wound the Imagination; for as for those words which conceal a dishonest sence, they are only for Rusticks and De­bauched persons, not tha [...] they are entirely banished from con­versation, many of our moderns have happily made use of them, [Page 130] in conversation, & in their wri­tings. Cicero, who without doubt was the greatest master of beau­tiful words, hath not always disdained to use them.

When he had upbraided a man with the baseness of his extraction, and the man had told him that he understood him not, yet thou hast thy ears pierced, replyed Cicero, signifying by that repartee, that he was of a servile condition, because the Romanes use to pierce the ears of their slaves.

Finally, it is necessary, that those who frequent the compa­ny of Ladies, know how to per­form with a good grace, all the exercises sutable to persons of their age and profession, especi­ally to dance, and to ride the horse well, always taking heed, not to apply themselves so ab­solutely, to acquire one of [Page 131] those qualities, as to neglect all the other, it is better that a Gentleman possess all equally, then to pass simply for a good horseman, or a fine dancer. If one of these qualities be so pre­heminent as to eclipse the lustre of the other, the gallant who possesses it, would be oftentimes exposed to repent himself of his skill, for if he gave himself too much to dancing, none would speak to him but of a Corant or a Mask; and if in the other he spent the greatest part of his life, none would ask his opinion but upon a B [...]rb or some Spanish horse. Our nation loves better, that a person of quality be indifferently accomplished in many things, then extreamly skilful in one alone.

This is not my particular opinion, we may observe it is conformable to what the An­tient [Page 132] Romans had in the flou­rishing estate of their Repub­lick.

To conclude, in the Comoe­dies of Terence, a father speaking of the conduct of his son, says that till then, he had had no cause to complain, having taken care, that the young man had onely given himself to the chace, to prepare his horses, or to other honest exercises, without apply­ing himself to any of those occupations with too much attention, and without affecting to gain more skill in one then in another.

Yet it is necessary to conclude with this important distinction, that we cannot apply our selves too much to things which regard the profession we have embraced, since it is to this labour, and particular diligence, we are indebted for those [Page 133] famous men, which we have in all the Arts and Sciences.

There are three sorts of per­sons, who possess different different degrees in the favour of Ladies, the witty man, the aery and conversable fop, and the sober and prudent man.

The first place for the humour of ingenious women, I assign to the witty man, though it is a very difficult thing to determine what wit is, (those who having had the greatest pretentions to it, finding themselves at a loss when they fought to define it) yet 'tis observed that those men who have that reputation, are generally men of a nimble and volatile spirit, such are impa­tient of laborious studies, and whose active thoughts run over a thousand several objects in a minute, esteeming it a thing too painful, to fix long upon one, [Page 134] this renders them more capable to please, and to raise diversion out of every small occurrence, and when in one scene he has given you all the delight he can, he shifts into another, never continuing any discourse so long till it become disgustful, 'tis this humour (so conformable to the humour of that Sex) which makes his visits never unac­ceptable, and his departure never without regret.

The Conversable Fop, is such a one who can indifferently discourse of what he has heard or seen, but if he venture to wade farther into any discourse, 'tis always found very shallow; he's a man of an amarous and flexible disposition, and has always leisure enough to give a fair Lady a treat, to wait on her to a Play, to a Ball, or to the Park; all which please the Ladies [Page 135] very much, giving them the opportunity of making ostenta­tion of their beauty and gallan­try; This pretty gossiping humour in women, the French call by the name of Coquetrie, and indeed so great a part is this of the essence of those Ladies, who have any pretence to beauty, that he who cannot Comply with them in it, must not expect to be very agreeable to'em.

Besides, the Fop obliges the Ladies to no constraint or vigilance over their words and actions, having a full [...]berty to say what they please, without being thought vain, or foolish, by a man who knows not what it is in himself or in others, 'tis enough for him to be laugh'd at, and to laugh for Company; and perhaps renders his Compa­ny every whit as desireable [Page 136] as that of the wittiest man on earth.

The sober and prudent man has the least portion in the esteem of Ladies, for being a person thoughtful, and his head busied with other affairs, then with stratagems to Conquer a Mistriss, accosts the Ladies with a countenance that shows the distraction of his thoughts, not being able to banish the last thought that pleased him, to assume those which are more gallant and fit for the present entertainment; Nay though he does not condemn those little Complaisances, which are usu­ally paid to women, and allows that a man may show himself ingenious enough in discoursing of trivial things; yet notwith­standing some repugnancy, con­trouls the freedom, and aier with which such things should [Page 137] be spoken; those Ladies who are acquainted with his reputation, though they entertain no mean opinion of him for this behavi­our, yet they presently find themselves infected with the like constraint, and by conse­quence, his Company cannot be pleasing to'em, since it obliges them to stand too much upon their guard, who of all creatures in the world are least able to be confined.

I shall conclude this Chapter with this general Rule, That the readiest way to become a­greeable in any Conversation, is to banish all distrust, and to be confident that we are al­ready so.

CHAP. XIII. Of Conversation with great men.

‘IN our Conversations with persons eminent for their dignity or fortune, nothing gains so much upon them as Complaisance and respect; to­wards these all inferiours ought to be disposed to de­mean themselves with all hu­mility and submission, and to manifest it in all their words, and actions, they must not onely in all entertainments use a sweet mildness & Complacen­tial address, but also reverence, being neither rough, servile, or flattering, for nothing more engages the affections of men, then a handsome address and graceful language, the first and [Page 139] greatest caution then that is to be observed, is that their language be not only full of submission and humility, but of such a difference as approach­eth to the abasing of our selves, for we are born in an age extravagantly Comple­mental, nor ought we to be asham'd of an errour so uni­versally received; Custome renders our Complyance legi­timate, and to repine were malepertness, and to condemn it, too great an arrogance; yet this Complyance ought not to be totally eloigned from the regards of honesty and justice, though I do not bind him up to the rules of that exact and Imaginary vertue which are only to be found in the books of Philosophers and harangues of male-contents, but there is a certain vulgar morality [Page 140] which I would not have them to abandon, nor for any profit to render themselves base and unworthy.’

‘Touching his actions, let him take heed that all his carriage, every motion of his, whether he walk, stand, sit, or eat, that his hands, his eyes, his voice, all have nothing that is boyish, affected, or distastful, but on the contrary, that he manage all his actions, with such a meen and grace, as may evince, that he reverenceth, and almost adores his superiour, no profuse laughters, no out-cries or pierceing acclamations, no rude or Antick postures, no yawning or frequent spitting, nothing that carries with it indecency, neglect or excessive freedom, is to be tollerated, all that liberty, and negligence of garb which some use when [Page 141] they would be debonair, and divert themselves from serious cogitations, is to be confined to the Conversations of men of equal rank, and quality, too great intimacy in this case is offensive, not but that at some times, and for some moments, with some persons, a pleasant familiarity, nay even a blunt freedom, may succeed well, but no man ever miscarried through excess of respect, nor was disgraced for retaining a constant and proportionate sense of the quality or merit of his superiour;’these are the sentiments, and almost the very words, of Johannes Casa the Archbishop of Benevento, whose discourse on this subject is ve­ry well render'd in English under the title of the Arts of Grandeur and Submission, to which I commend the Reader. [Page 142] In which discourse the secret paths and method of that Art is so well explained, that I dare not venture to make any greater excursion into his pro­vince.

I shall only add a few means how to remedy and support the injuries of great men.

The first remedy to prevent the effects of their enmity, is to treat with them with all respect, without presuming to too much familiarity, or too much impor­tuning them with our Company or Intrusion.

The second is to dissemble with patience the resentment that we have; we act not safely or wisely to present our selves with defiance in our mouth, or casting out menaces in quarrels so disproportionate, the power of those who have done us wrong without cause, excusing [Page 143] in this our dissimulation.

I know that some think, that the threats we make them who have offended us, may affright them to seek a reconciliation with us, and that indeed may move men of poor spirits to a feigned reconciliation, but not a true; for they w'ont cease un­derhand to offend us, when they have the means, or a secret op­portunity; so that it being much more difficult to secure us from a Clandestine then an open enemy, it seems more safe and advantageous for us to continue them our enemies then to com­pel them to reconciliation by terrour, but this I intend should hold place only amongst equals, from whose Company we may sequester our selves without pre­judice to our Credit or interest.

For where the opinion of our being hated by our superiours [Page 144] may bring any damage to our affairs or any diminution to our credit, a feigned reconciliation is to be prefer'd before an open enmity.

If we find our selves hated for an offence we have committed to another, as the ill proceeds from us, so we ought to think our selves obliged to repair it, either by our selves or the means and intermise of our frinds.

But to judge which of our enemies may most obstruct us, after we have considered their power, we must also take care by what passion (besides hate) they are moved to oppose us.

For the hate of some spring from the thirst of vengeance, others from fear that if we ob­tain what we pursue, we should be render'd more capable to oppress them. Now though the desire of vengeance be very [Page 145] violent yet fear pushes on our enemy to oppose us with a greater passion, and it is much more difficult to effect a change upon him who is thrust on by the former, then on him who is precipitated by the latter.

We may vanquish the one by good Offices services and satis­faction, but he who fears and distrusts, cannot without much difficulty be perswaded that he is secure.

The only means is to reconcile our selves to them, and by many expressions of a sincere change and friendship, revive their con­fidence of us, in which every man must manage his several oc­casions, there being nothing cer­tain which can be prescrib'd.

With these few considerati­ons I content my self, and pass on to discourse of Complaisance in Conversation practicable to [Page 146] our superiours, equals and in­feriours, and to persons of all ages, qualities and fortunes, in which general manner I princi­pally intended to treat of this subject.

CHAP. XIV. How to be Complaisant to persons of all humors, ages, & conditions.

'TIs the general practise for men to proportion their respects according to the quali­ty, wealth or merit of those to whom they address them, but since amongst those who pre­tend to no more then being Gentlemen, there appears no difference of quality, for every one is not presumed so much a Herald, as to know how antient every mans family is with whom he converses, and indeed there [Page 147] are few who will not take it as an affront, that any should pre­tend to be better Gentle­men then themselves; and since mens estates or fortunes are oft conceal'd, and those of lesser fortunes desire their hopes should be thought to ballance the possessions of the others: and lastly since every man has some pretentions, to wit and merit, none being willing to yield precedence to his Compe­titor. I cannot approve their procedure, who thus too strictly give to every one what is their due, as a practise capable to raise more enemies then friends.

I shall therefore once more lay down this Rule, that he who would be Complaisant, and oblige in Conversation, must perfectly learn the inclinations, and the various motions of the will of man, and as much as he [Page 148] can conform or accommodate himself to all his affections; for this reason I shall endeavour to expose these different mo­tions, beginning first with Cho­ler.

The Person which is agitated with this passion, openly com­plains of an injury received, amplifies it, and has a spirit full of vengeance, he is prompt in his enterprises, fearless of dan­ger, seeks rather the means to execute, then to enter into con­sideration of what he is about to do, he pursues his rash designs with precipitation, speaks ill of him who has offended him, raises him all the enemies he can, and by his Countenance mainfests that passion in various and dif­ferent forms, his face changes colour, he speaks with impetuo­sity and confusion, looking sometimes wildly, casting his [Page 149] inflamed eyes, sometimes here and sometimes there.

He who would accommo­date himself to him who is transported with this passion, must imitate him in some of his actions, and seem as if his anger proceeded from the same cause, blaming the person who has done it, praising vengeance, ap­proving his promptitude, bold­ness, and resolution to revenge, and the like.

In short, in all those hasty and violent resolutions which choler may produce, we must seek to defer the execution, by the most specious pretexts we can found­ing that delay, (if possible) up­on such considerations, that we see already embraced by the passionate man.

It is charity in this occasion to deceive our friend, when 'tis to divert him from designs full of [Page 150] violence and hazard, and Com­plaisance to act after such a manner, that we seem not to ac­cuse or reproach him by avowing contrary sentiments to his.

With a person of a sweet na­ture, and contrary disposition to Choler, we must take the contrary method, for such per­sons are usually free from thoughts of vengeance, speaking with much humanity even of those who have offended them, diminishing in excusing the in­jury received, considering the difficulties, and the dangers they may meet with in their re­venge, they grant they ought not to suffer themselves to be vanquished by that passion, but that they ought to proceed with reason, and with Counsel, and are content with any mode­rate satisfaction.

If we would accommodate [Page 151] our selves to such persons, we may promise the resistance they make to the impetuosity of cho­ler and to the desire of revenge. And their wisdom, in poising the injury with the qualities of him who hath done it, and of him who hath received it.

The fearful man takes into consideration all kinds of dan­gers, how small so ere they are, the evil seems to approach nearer then it does, he is afraid and al­larmed at all things, his hopes are feeble, and he is distrustful even of things that are certain, he oft changes his advice and Counsel, and always slotes in irresolution, turning himself on that side where there appears least danger, though it be less honourable, aggravates the pre­sent danger, forgetful of him­self and those persons which are most dear to him, preferring [Page 152] alwayes before them his own security; he betrays his fear by many gestures and countenan­ces, changing oft his visage, growing pale, speaking confused­ly, inconstantly, and with many interruptions.

To accommodate our selves to this passion, we must en­deavour to justifie his fears by reason, calling wisdom and providence the mother of se­curity, blaming the resolution which founds it self upon vain hopes, and calling it temerity to act otherwise, and sometimes shewing as if we were struck wth fear; we may excuse what we cannot praise without some kind of shame.

On the contrary if we have any affair with a man full of confidence, who enters not into consideration of any thing which may bring fear or dam­mage [Page 153] & who thinks he is able to defend himself from misfortunes, amplifying the means that he hath, & diminishing the evil and the danger; being prompt to ha­zard and to put his designs in execution; accompanying all his actions with a Countenance full of joy, & a speech bold, constant and resolute; we may remember him of his condition, quality, power and credit, which gives us all assurance, that he will obtain what he enterprises, di­minishing the peril and hazard, exalting his providence, and the means that he has in his hands; let us also praise the promptness of his resolutions, the constancy of his pursuit, and his courage to execute, and if occasion present, let us show that we have (in our own affairs) followed his me­thod of procedure.

But if we would accommo­date [Page 154] our selves to a person who is touched with some shame, considering that such persons (who complain, and are grie­ved when there falls out any thing which gives them shame, and strive to conceal it or ex­cuse themselves, confessing their fault (being discovered), and showing by their penitence, that they are jealous of their ho­nour, or reputation,) take no pleasure to have the remem­brance of the cause of their shame revived.

With these kind of persons, therefore let us seem as if we were grieved at the displeasure they resent, & that we unwilling­ly enter into the discourse of it, and tell him such shame proceeds from a nature very commenda­ble, and jealous of honor, & that there is no man, who is not sub­ject to such accidents, whereof [Page 155] in the end, time, or some con­trary action will efface the me­mory.

But if we encounter with per­sons shameless, and Impudent, considering that such persons suffer not any displeasure, shame or repentance, from any thing they commit, how dishonest so e're it be, but on the contrary, praise and excuse their actions, & sometimes speak of them with pleasure, having no regard to the injury such things do to their reputation, hating and contemning those who do con­trary or find fault with their a­ctions.

If we cannot disingage our selves from such Lind of persons we must, as the saying is, howl with the Wolves, and with them, blame, and contemn that too great regard that is given to the opinion and censure of men, to [Page 156] which those who subject them­selves are slaves, and are depri­ved of an infinite of pleasures and conveniencies, accusing those (who regulate themselves by that measure) of too great severity and simplicity.

To accommodate our selves to him, who has a particular af­fection to another, (knowing that such persons praise, openly, honour, respect, defend, and ex­cuse whom they love) we must show that we approve the choice and the election he hath made, and praise the constancy of his affections, and the Offices done to them he loves.

But to him who hates ano­ther, If we are forced in that to comply with him, we may blame the person hated, aggra­vate the actions and ill offices he has done him, and seeming as if we should rejoyce at any ill [Page 157] which should befal him, and be troubled at the good, charging the fault upon him, and amplifie the injury he has done to the other.

But because our good will or affection appears not but by the effects, which are comprised under the name of Courtesie, we must know, persons which are thus disposed are ready to do a pleasure, rejoycing when occasion is presented, watching the time, place, and conditions of the persons, which may in­vite and give them the means to an act of kindness, they are pleased that they are the first in doing of Courtesies, and blaming those who do contrary; are very joyful to be accounted such, and to be beloved, che­rish'd, honoured, praised and re­spected for this reason; with such persons, we must praise [Page 158] their readiness to do Courtesies; let us show our selves very much contented when they present to us any occasion to imitate their example, and let us be careful to acknowledg, either by way of thanks, or by other benefits, that which we have received.

If we have to do with un­grateful persons, (whose Com­pany I shall always Counsel to fly, as much as it shall be possi­ble), we may diminish the plea­sure received, blame the in­tention of him who did it, re­monstrating, that it is hard that he should be charged with an obligation without just cause, and that wise men know very well how to make a distinction betwixt a real favour, and what are feigned or but counterfeit.

Those who are of a kind and loving nature, are also accom­panied [Page 159] with pity and compas­sion towards others, commise­rating, and lamenting the ills of the person afflicted, shewing not only themselves sensible, how unworthy such persons (whom they lament) are of the ills they sustain, but also that they have cause to fear, that as much may arrive to them, or to those whom they love, praising oft the patience, courage, condi­tions and qualities of the afflict­ed, condoling and comforting them, and offering them their assistance and succor, and some­times with sighes & tears giving signs of their compassion; in the same manner we may demean our selves, according as the qua­lity of the ill, and decency re­quires.

Those who are transported with indignation for the good which arrives to any one with­out [Page 160] merit, are accustomed to debase and diminish his qualifi­cations and desert, and to cast out complaints of the condition of humane affairs, and of the blindness of fortune.

The envious almost demean themselves after the same fashi­on, but to gratifie him the more, we may enter into a Comparison of him who envies, with him who is envied, exalting the merit of the envious, and lessening that of the person envied, summoning together all the ill actions of the last, which are most worthy of hate or contempt.

But men of these dispositions, being such as a Gentleman ought to shun, he will not need to engage himself in these Com­plaisances, but when he is forced by some grand considera­tion, and then, with such discre­tion, [Page 161] as honesty and prudence demands.

As to joy and sorrow, they govern differently, for joy admits not willingly sorrow into its company, but sorrow may be in such a degree, that the sorrowful will freely admit a joyful and pleasant man, provi­ded that he know how to insi­nuate sweetly; for if in the midst of a deep sorrow, any one come to play the Buffoon, he renders himself disagreeable and importunate, but if suffering to pass over the violence of the grief, and accommodating him­self for a time, some discourse may happen, that from thence we may slide to another, and by degrees enter into a discourse which may prove pleasing to the afflicted person, and asswage his sorrow.

For the nature of man, being [Page 162] more inclined to pleasure then to things irksome, the former being presented with address, he embraces it more willingly.

But indeed, this rather regards divertisement than Complai­sance, which amongst persons in sorrow obliges us to silence, when we cannot in decency imitate the Countenances of those who are in affliction.

As to joy, every one knows how to counterfeit it, and he who intermixes some praises of him with whom we would com­ply, shall be yet more welcome. I should be too long to represent all the different manners of be­haviour, which proceed from our interiour motions, and that would not only be tedious, but also unprofitable, this being suf­ficient to comprehend how we ought to govern our selves upon all other occasions.

[Page 163]I shall only give this advice, by the way, not to Ape foolish and ridiculous countenances, as did the Courtiers of Alexander, who carried their heads more inclined to one side than ano­ther, because Alexander carried his after that manner.

It is true, that sometimes we are constrained to imitate the vices and debauches, as well as the vertues of those with whom we converse. Alcibiades being at Athens, was both Orator and Philosopher; amongst the Lace­demonians, he shewed himself au­stere and severe in his life; with the Thracians, he not only used to make himself spruce, but to drink lustily; with the Ionians, he was voluptuous, jovial and fantastick; and with the Persians, sumptuous and splendid in his habit and other accoutrements, according to the humour of [Page 164] that luxurious Nation.

Such spirits are very proper in the Court, where we must comply and render our selves easie to conform to all kind of humours and manners, without being perceived to be guilty of constraint.

This shall suffice, touching the difference of persons, which proceeds from the diversity of our interiour conditions. Next I pass to the exteriour, which being also infinite, I shall only take notice of those, which may serve to know the interiour, or such which are most remarkable in conversation.

CHAP. XV. Of the difference of persons, in their outward Conditions, pro­ceeding from their Age.

THose exteriour conditions of persons, which may serve us to make a judgement of their interiour, proceed either from their age, or from their fortune. The age of man may be divided into different parts, but those in which the differ­ence of manners are principally to be remarked, are youth, man­hood, and old age.

In youth we are usually lead by our wills, prompt to execute our desires, ardent and incon­tinent in the pleasures of the body, oft changing, and easily glutted and distasted, even [Page 166] with our pleasures, which can­not endure long, no more then all other things that are violent; we are easily transported to rage, and for small things we abandon our selves to the impe­tuosity of Choler, because that in this age, we being more passi­onate for honour, can less en­dure contempt, but we are withal less covetous, not having yet proved what want is, which is the reason that in this age, we are commonly superfluous and profuse in our expences.

There is also in youth less of malignity, and more of simpli­city, then in another state, be­cause of their want of experi­ence and consideration of the world.

From hence it comes, that yong men because they have not been oft deceived, are so swel'd with hope, that they promise [Page 167] themselves all they desire, and also because their hopes are greater then the memory of things past, for hope regards what is to come, which is much greater in youth, then the re­membrance of past objects, they being also Cholerick, and full of hopes, Choler is the cause they enterprise all things promptly, and the hope they have to compass their affairs makes them afraid of nothing, and to enter easily into a confi­dence of themselves.

But they are also modest and respectuous, out of a reflection of their own want of knowledge or experience, following ra­ther splendid vanities than what is profitable, and commonly friendship and love are more strong in that age then in any other, because the consideration of profit, which sometimes dis­solves [Page 168] those amities, has less possession in the thoughts of young persons.

Yet though they are usual­ly ignorant of many things, they ha [...] nothing the less of presump [...], and thinking they know all, they stick not to assure all, from whence it comes that they sometimes run beyond their bounds in their designments, and in their opini­ons, inclining in all their affecti­ons towards the extremities, whether it be in love or hate.

They always do injury rather by their insolence and petu­lance, then by malice, they are easily moved to compassion, ha­ving a good opinion of all men, and believing them better then they are, because the frequent practice of vice, in regard of their age, is not so well known to them; this is the cause also [Page 169] that having more innocence in them, they condemn vice by their judgements with more se­verity, and the sanguine com­plexion ruling usually in that age, they are sportive, de­lighting in mirth and gayety.

But old men, as they are of a contrary temperament, so their manners, and their humours, are directly contrary to those of young people.

For having been long ac­quainted with the world, and oft disappointed and deceived, they assure nothing, nor pro­mise themselves any thing, shew­ing that they hold all things as opinion & doubt, and nothing of science or certainty, their cou­rage and resolution of mind is weak, because in their lives they have had many cross rencoun­ters and repulses, speaking al­ways doubtfully, interpreting [Page 170] all things to the worst, and always representing to them­selves the ill side, and sometimes construe ill, things done with a good intention: they are suspi­cious and distrustful, the effects of that fear which freezes their hearts, and of the experience they have of the infidelity of men, they neither love, nor hate with vehemence: they desire to live more then young men, because that desire is commonly of things farthest re­moved from us, so that life being a thing which daily retires from them, and having but a little to enjoy, they desire what they want, that consideration in part, renders them more covetous, because plenty is the means to preserve life, & in part the pain they have sustained in the ac­cumulation, the little hope they have to be able to do it, in the [Page 171] short time which remains, and the easiness to lose the riches they have already got.

The remembrance of what is past, renders them extreme talkative & sometimes vain and Importunate, they grow easily angry, & very crabbed, but with­al that anger is always feeble.

As for the appetites common to men, part have abandoned them, and those few which re­main, have little force, from whence it comes that they suf­fer themselves to be guided by their wills, measuring all by their gain and profit; The in­juries they do are with intenti­ons to hurt, and not out of bravado; they are full of com­passion like the young, but that in them is weakness, and not the goodness or bounty of their nature, or the effects of that innocence, which ordi­narily [Page 172] accompanies youth:

From these two extremities, 'tis easie to devine the humor of those who are in their age of manhood which is equally eloigned from that confidence, and presumption common to the young, and from the fear and distrust of the old: thus using moderation in their man­ners, and in their judgement of affairs, they deport themselves with circumspection, joyning the profitable with the honest, and assembling all the advan­tages which are separate from youth and old age, the defects and excesses of both ages be­come more moderate in them.

CHAP. XVI. Of the difference of persons accord­ing to the condition of their fortune.

WE now come to the dif­ference which proceeds from the divers conditions of mens fortunes.

The four principal advanta­ges which we receive from for­tune, are Nobility, Riches, Power & Happiness, to which, four dis­advantages are opposed, which may diversifie and change our manners of proceeding, by how much therefore that our know­ledge of the contrary, may illu­strate the knowledge of what is opposed to it, I shall content my self to represent here the inclina­tions, and manners of those who possess these four advantages.

[Page 174]Men who are of Noble-birth, are more ambitious & more thir­sty of honour then others, it be­ing the usual nature of men who possess any good, to endeavour to increase it, and pride ordina­rily accompanying those of this condition, they not only con­temn men of a base condition, but also those who are not so an­cient in their nobility as them­selves.

The Rich are insolent and lof­ty, taking their confidence and courage from their wealth, which they esteem to be the price of all things, and by consequence, all things to be in their power, they are curious and delicate, as well because these are the ordinary product of abundance, as to make ostentation of their Grandeur.

They are ingrateful, arrogant, vindicative, boasters & vain; and because men please themselves in [Page 175] thinking and speaking of what they love and admire, the rich admiring and loving nothing so much as their riches, they speak ordinarily of it, and glory them­selves in it, believing that every one takes as much pleasure in such things as themselves, so that in effect they are happy in their folly.

But there is a very great dif­ference between those who have been long rich & descended from wealthy ancestors, & those who have attained to estates on a sudden, these last being more imprudent, more avaricious, and more Insolent.

As to the injuries that the rich do, they are committed more out of insolence and bravado, then with intentions to hurt.

Those who are powerful, and in some great authority, are al­most of the like humour: but [Page 176] they are more couragious and desirous of honour, and are not so supine as the rich, for power being subject to surprise, and in perpetual action, they had need be more vigilant and distrustful: their countenance has something rather great then disdainful, and is much more modest then those who are rich, being also accompanied with a moderate severity.

As to their injuries, they are great, according to their power, difficultly reconciling themselves with those they distrust, and who shew they resent them­selves offended by them.

Those who in all their actions have been attended with happi­ness, and success, have all the hu­mours of the Noble, Rich, and of men in Power, but they are yet more arrogant, cholerick and inconsiderate, expecting [Page 177] that all things should wait upon their wishes, without controul or opposition.

Besides, these differences which proceed, the differences of age, or the various conditions of for­tune, we must consider in Con­versation, if the person with whom we have any affair, be our Domestick, or a strange, ror our confident; our equal, or unequal; inferior, or superior to us; of a good, or ill nature; one that has a regard to speak truth, or a lyar; whether pleasant, gay & modest, or severe; haughty and interes­sed, or disinteressed: every one of these qualities requiring a par­ticular manner of address, for with our Domesticks and Confi­dents we must be free, with strangers distrustful, and more reserved, we must honour Supe­riours, respect our equals, and towards our Inferiours use [Page 178] Courtesie and sweetness.

We may also proceed with all security and confidence towards men of sincerity and unsuspected integrity, but never give any credit to those who are accu­stomed to lying, or who have not much reputation.

Towards those who are of agreeable Conversation, we must demean our selves with much familiarity, with those who are severe, let us be more reserved and treat with fewer words.

To the ambitious and haugh­ty, let us pay all the honour they desire of us, and seem to esteem them much, but with those who are humble and mo­dest, let us live without con­straint, or any affectation; to the malevolent and malicious, let us not give an ear, but in such a manner that they may not suspect that we take them for [Page 179] such, and those who are full of good will and affection, let us render all the testimonies of amity we can; with interessed persons, 'tis good to demean our selves as wisely in what concerns their interest, and not believe lightly what they say; on the contrary to those who are not interessed, we need not be scru­pulous in giving our credit. Having thus shown what mea­sures we are to observe from the difference of persons and their Conditions, there remains lit­tle to be added to render us pleasing in the most diffi­cult Conversation. And there­fore thus I conclude this small Treatise with this note, That the practise of this Art is of a pub­lick as well as private advan­tage, for by its influence on pri­vate dispositions, it allays the heat, and those unquiet passions [Page 180] of hate and envy amongst Gran­dees, which very oft makes such dreadful eruptions, to the disturbance of the publick peace and tranquility, like sparks thrown amongst Combustible matter, which too oft are in­flamed into an universal con­flagration; Besides, it will rescue us from the imputation of being people of sullen and morose di­spositions, and uneasie of access.