II-l ADVANCEMENT OF LEARNING. 219 



follow:&quot; so in that respect moral philosophy is more difficile than 

 policy. Again, moral philosophy propoundeth to itself the framing 

 of internal goodness ; but civil knowledge rcquireth only an ex 

 ternal goodness ; for that as to society sufficed). And therefore it 

 cometh oft to pass that there be evil times in good governments : for 

 so we find in the holy story, when the kings were good ; yet it is added, 

 U 3cd adhuc populus non direxerat cor suum ad Dominum Deum 

 patrum suorum. Again, states, as great engines, move slowly, and 

 are not so soon put out of frame : for as in Egypt the seven good years 

 sustained the seven bad, so governments for a time well grounded, do 

 bear out errors following, lint the resolution of particular persons is 

 more suddenly subverted. These respects do somewhat qualify the 

 extreme difficulty of civil knowledge. 



This knowledge hath three parts, according to the three summary 

 actions of society, which are, Conversation, Negotiation, and Govern 

 ment. For man seekcth in society comfort, use, and protection : and 

 they be three wisdoms of divers natures, which do often sever ; wisdom 

 of behaviour, wisdom of business, and wisdom of state. 



The wisdom of conversation ought not to be over much affected, 

 but much less despised : for it hath not only an honour in itself, but 

 an influence also into business and government. The poet saith, 

 &quot; Nee vultu destruc verba tuo.&quot; A man may destroy the force of his 

 words with his countenance : so may he of his deeds, saith Cicero, 

 recommending to his brother affability and easy access, &quot; Nil interest 

 habcrc ostium apertum, vultum clausum.&quot; It is nothing won to admit 

 men with an open door, and to receive them with a shut and reserved 

 countenance. So, we sec, Atticus, before the first interview between 

 Ca?sar and Cicero, the war depending, did seriously advise Cicero 

 touching the composing and ordering of his countenance and gesture. 

 And if the government of the countenance be of such effect, much 

 more is that of the speech, and other carriage appertaining to conver 

 sation ; the true model whereof seemeth to me well expressed by Livy, 

 though not meant for this purpose ; &quot; Ne aut arrogans videar, aut 

 obnoxius ; quorum altcrum est alicnnc libcrtatis obliti, altcrum siuu:&quot; 

 &quot;The sum of behaviour is to retain a man s own dignity, without 

 intruding upon the liberty of others.&quot; On the other side, if behaviour 

 and outward carriage be intended too much, first it may pass into 

 affectation, and then &quot; Quid deformius quam sccnam in vitam trans- 

 fcrre,&quot; to act a man s life? But although it proceed not to that 

 extreme, yet it consumeth time, and cmploycth the mind too much. 

 And therefore as we use to advise young students from company keep 

 ing, by saying, &quot; Amici, fures tcmporis ;&quot; so certainly the intending of 

 the discretion of behaviour is a great thief of meditation. Again, such 

 as are accomplished in that form of urbanity, please themselves in it, 

 and seldom aspire to higher virtue ; whereas those that have defect in 

 it, do seek comeliness by reputation ; for where reputation is, almos*. 

 everything bccomcth ; but where that is not, it must be supplied by 

 puntos and compliments. Again, there is no greater impediment of 

 action, than an over-curious observance of decency, and the guide of 



