Dissimulation1 is but a faint kind of policy, or wisdom; for it asketh a strong wit, and a strong heart, to know when to tell truth, and to do it. Therefore it is the weaker sort of politics, that are the great dissemblers.
Tacitus saith, Livia sorted well with the arts of her husband, and dissimulation of her son; attributing arts or policy to Augustus, and dissimulation to Tiberius. And again, when Mucianus encourageth Vespasian, to take arms against Vitellius, he saith, We rise not against the piercing judgment3 of Augustus, nor the extreme caution or closeness of Tiberius. These properties, of arts or policy, and dissimulation or closeness, are indeed habits and faculties4 several, and to be distinguished5. For if a man have that penetration6 of judgment, as he can discern what things are to be laid open, and what to be secreted7, and what to be showed at half lights, and to whom and when (which indeed are arts of state, and arts of life, as Tacitus well calleth them), to him, a habit of dissimulation is a hinderance and a poorness. But if a man cannot obtain to that judgment, then it is left to him generally, to be close, and a dissembler. For where a man cannot choose, or vary in particulars, there it is good to take the safest, and wariest8 way, in general; like the going softly, by one that cannot well see. Certainly the ablest men that ever were, have had all an openness, and frankness, of dealing9; and a name of certainty and veracity10; but then they were like horses well managed; for they could tell passing well, when to stop or turn; and at such times, when they thought the case indeed required dissimulation, if then they used it, it came to pass that the former opinion, spread abroad, of their good faith and clearness of dealing, made them almost invisible.
There be three degrees of this hiding and veiling of a man’s self. The first, closeness, reservation, and secrecy11; when a man leaveth himself without observation, or without hold to be taken, what he is. The second, dissimulation, in the negative; when a man lets fall signs and arguments, that he is not, that he is. And the third, simulation, in the affirmative; when a man industriously12 and expressly feigns14 and pretends to be, that he is not.
For the first of these, secrecy; it is indeed the virtue15 of a confessor. And assuredly, the secret man heareth many confessions16. For who will open himself, to a blab or a babbler? But if a man be thought secret, it inviteth discovery; as the more close air sucketh in the more open; and as in confession17, the revealing is not for worldly use, but for the ease of a man’s heart, so secret men come to the knowledge of many things in that kind; while men rather discharge their minds, than impart their minds. In few words, mysteries are due to secrecy. Besides (to say truth) nakedness is uncomely, as well in mind as body; and it addeth no small reverence18, to men’s manners and actions, if they be not altogether open. As for talkers and futile19 persons, they are commonly vain and credulous20 withal. For he that talketh what he knoweth, will also talk what he knoweth not. Therefore set it down, that an habit of secrecy, is both politic2 and moral. And in this part, it is good that a man’s face give his tongue leave to speak. For the discovery of a man’s self, by the tracts21 of his countenance22, is a great weakness and betraying; by how much it is many times more marked, and believed, than a man’s words.
For the second, which is dissimulation; it followeth many times upon secrecy, by a necessity; so that he that will be secret, must be a dissembler in some degree. For men are too cunning, to suffer a man to keep an indifferent carriage between both, and to be secret, without swaying the balance on either side. They will so beset23 a man with questions, and draw him on, and pick it out of him, that, without an absurd silence, he must show an inclination24 one way; or if he do not, they will gather as much by his silence, as by his speech. As for equivocations, or oraculous speeches, they cannot hold out long. So that no man can be secret, except he give himself a little scope of dissimulation; which is, as it were, but the skirts or train of secrecy.
But for the third degree, which is simulation, and false profession; that I hold more culpable25, and less politic; except it be in great and rare matters. And therefore a general custom of simulation (which is this last degree) is a vice26, rising either of a natural falseness or fearfulness, or of a mind that hath some main faults, which because a man must needs disguise, it maketh him practise simulation in other things, lest his hand should be out of use.
The great advantages of simulation and dissimulation are three. First, to lay asleep opposition27, and to surprise. For where a man’s intentions are published, it is an alarum, to call up all that are against them. The second is, to reserve to a man’s self a fair retreat. For if a man engage himself by a manifest declaration, he must go through or take a fall. The third is, the better to discover the mind of another. For to him that opens himself, men will hardly show themselves adverse28; but will fair let him go on, and turn their freedom of speech, to freedom of thought. And therefore it is a good shrewd proverb of the Spaniard, Tell a lie and find a troth. As if there were no way of discovery, but by simulation. There be also three disadvantages, to set it even. The first, that simulation and dissimulation commonly carry with them a show of fearfulness, which in any business, doth spoil the feathers, of round flying up to the mark. The second, that it puzzleth and perplexeth the conceits29 of many, that perhaps would otherwise co-operate with him; and makes a man walk almost alone, to his own ends. The third and greatest is, that it depriveth a man of one of the most principal instruments for action; which is trust and belief. The best composition and temperature, is to have openness in fame and opinion; secrecy in habit; dissimulation in seasonable use; and a power to feign13, if there be no remedy.
1 dissimulation | |
n.掩饰,虚伪,装糊涂 | |
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2 politic | |
adj.有智虑的;精明的;v.从政 | |
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3 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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4 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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5 distinguished | |
adj.卓越的,杰出的,著名的 | |
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6 penetration | |
n.穿透,穿人,渗透 | |
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7 secreted | |
v.(尤指动物或植物器官)分泌( secrete的过去式和过去分词 );隐匿,隐藏 | |
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8 wariest | |
谨慎的,小心翼翼的( wary的最高级 ) | |
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9 dealing | |
n.经商方法,待人态度 | |
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10 veracity | |
n.诚实 | |
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11 secrecy | |
n.秘密,保密,隐蔽 | |
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12 industriously | |
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13 feign | |
vt.假装,佯作 | |
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14 feigns | |
假装,伪装( feign的第三人称单数 ); 捏造(借口、理由等) | |
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15 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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16 confessions | |
n.承认( confession的名词复数 );自首;声明;(向神父的)忏悔 | |
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17 confession | |
n.自白,供认,承认 | |
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18 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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19 futile | |
adj.无效的,无用的,无希望的 | |
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20 credulous | |
adj.轻信的,易信的 | |
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21 tracts | |
大片土地( tract的名词复数 ); 地带; (体内的)道; (尤指宣扬宗教、伦理或政治的)短文 | |
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22 countenance | |
n.脸色,面容;面部表情;vt.支持,赞同 | |
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23 beset | |
v.镶嵌;困扰,包围 | |
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24 inclination | |
n.倾斜;点头;弯腰;斜坡;倾度;倾向;爱好 | |
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25 culpable | |
adj.有罪的,该受谴责的 | |
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26 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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27 opposition | |
n.反对,敌对 | |
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28 adverse | |
adj.不利的;有害的;敌对的,不友好的 | |
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29 conceits | |
高傲( conceit的名词复数 ); 自以为; 巧妙的词语; 别出心裁的比喻 | |
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