Of Discourse

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.