SOME, in their discourse, desire rather com-
mendation of wit, in being able to hold all
arguments, than of judgment, in discerning what
is true; as if it were a praise, to know what might
be said, and not, what should be thought. Some
have certain common places, and themes, wherein
they are good and want variety; which kind of
poverty is for the most part tedious, and when it is
once perceived, ridiculous. The honorablest part of
talk, is to give the occasion; and again to moderate,
and pass to somewhat else; for then a man leads the
dance. It is good, in discourse and speech of con-
versation, to vary and intermingle speech of the
present occasion, with arguments, tales with rea-
sons, asking of questions, with telling of opinions,
and jest with earnest: for it is a dull thing to tire,
and, as we say now, to jade, any thing too far. As
for jest, there be certain things, which ought to be
privileged from it; namely, religion, matters of
state, great persons, any man's present business of
importance, and any case that deserveth pity. Yet
there be some, that think their wits have been
asleep, except they dart out somewhat that is
piquant, and to the quick. That is a vein which
would be bridled:
Parce, puer, stimulis, et fortius utere loris.
And generally, men ought to find the difference,
between saltness and bitterness. Certainly, he that
hath a satirical vein, as he maketh others afraid of
his wit, so he had need be afraid of others' memory.
He that questioneth much, shall learn much, and
content much; but especially, if he apply his ques-
tions to the skill of the persons whom he asketh; for
he shall give them occasion, to please themselves
in speaking, and himself shall continually gather
knowledge. But let his questions not be trouble-
some; for that is fit for a poser. And let him be sure
to leave other men, their turns to speak. Nay, if
there be any, that would reign and take up all
the time, let him find means to take them off,
and to bring others on; as musicians use to do, with
those that dance too long galliards. If you dis-
semble, sometimes, your knowledge of that you
are thought to know, you shall be thought, another
time, to know that you know not. Speech of a
man's self ought to be seldom, and well chosen. I
knew one, was wont to say in scorn, He must needs
be a wise man, he speaks so much of himself: and
there is but one case, wherein a man may com-
mend himself with good grace; and that is in
commending virtue in another; especially if it be
such a virtue, whereunto himself pretendeth.
Speech of touch towards others, should be spar-
ingly used; for discourse ought to be as a field,
without coming home to any man. I knew two
noblemen, of the west part of England, whereof
the one was given to scoff, but kept ever royal cheer
in his house; the other would ask, of those that had
been at the other's table, Tell truly, was there never
a flout or dry blow given? To which the guest
would answer, Such and such a thing passed.
The lord would say, I thought, he would mar a
good dinner. Discretion of speech, is more than
eloquence; and to speak agreeably to him, with
whom we deal, is more than to speak in good
words, or in good order. A good continued speech,
without a good speech of interlocution, shows
slowness: and a good reply or second speech, with-
out a good settled speech, showeth shallowness
and weakness. As we see in beasts, that those that
are weakest in the course, are yet nimblest in the
turn; as it is betwixt the greyhound and the hare.
To use too many circumstances, ere one come to
the matter, is wearisome; to use none at all, is
blunt.
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