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• Of Simulation and Dissimulation

Read below our complete notes on the essay “Of Simulation and Dissimulation” by Francis Bacon. Our notes cover Of Simulation and Dissimulation Summary & Analysis.

Of Simulation and Dissimulation by Francis Bacon Summary

In the essay, bacon talks about the strategy of deceit, an act of deceiving someone, when to apply and when to avoid. Bacon discusses that simulation and dissimulation, both, are convenient and advantageous but the fruitful use of them obliges brainpower and a strong heart. Bacon starts the essay by saying that dissimulation is a shadowy sort of strategy as it not only requires a strong humor/ intelligence but a strong heart as well. He argues that if a person is smart enough to recognize what to speak, whom to speak and when to speak, moreover, not to communicate more than required, then double-dealing will only get into his way. Bacon gives two options that one should either hold his tongue or should learn how to lie. For instance, if you can’t afford to be that discriminating the “be evasive” than “telling falsehoods.

Bacon argues that in order to hide the real self of a person, there are three degrees of concealment. The first degree is closeness or reservation in which a man doesn’t denounce his feelings and emotions where anyone can get hold of him. The second degree is dissimulation that he called a negative degree. In this, a man lets other to misinterpret what he is thinking or doing. The third degree of concealment is the simulation, a positive one, in which a man pretends himself to the world what he is not.

Bacon explains all the three degrees of concealment in detail. Firstly he deeply argues about the secrecy and reservation of a person. He thinks that reservation is the most supreme virtue of a man. He claims that a reserved man hears more secrets from others than he reveals. He points out that the man who makes himself secret and not tells the secrets to everyone is often told secrets by others. A reserved person, with the passage of time, knows how and to whom he should open himself. This openness is not for the worldly use but to discharge his mind. He argues that all the mysteries in the world are due to secrets. While, on the other hand, the nakedness is not attractive. One who reveals himself to the world is not of that significance than the one which is veiled. This case implies both to the mind of a person as well as to his body. A person loses his respect for his actions and manners by being too much open to the world. The talkative people, to Bacon, are mostly ineffective and useless. As they not only talk what they know but also talk about what they don’t know. Therefore, Bacon advice to set out the habit of secrecy in both public and private life as the man’s facial expression is of more importance and believable than of his words.

The second degree of concealment is dissimulation, which is necessarily followed by secrecy. Bacon argues that a person for his secrecy should be a dissembler, a person who pretends something that he is not, to some extent. The men around us are too sly that they won’t let a person to discreet. They will trouble a person with questions and if one doesn’t answer them, they will assume it by his silence than his speech. So one cannot stance saying nothing. So for avoidance, Bacon says, that one should give himself a little scope of dissimulation in order to be secret, as one cannot hold his silence for too long.

The third degree of concealment is the simulation that he thinks as a false profession and less political. Bacon considers the use of simulation as a vice as it symbolizes the habitual deception and lying. He argues that such people have some mental disorders that they practice simulation in general.

Bacon speaks of the three advantages of simulation and dissimulation. The first advantage is ambiguous yourself and intention, one can surprise is adversaries. As when one’s intentions are denounced, the opponents are alarmed. Be unclear and surprise opponents. The second advantage is that one won’t be ashamed of any failure, by keeping one’s intentions hidden. Once a man declares his goals, he has to achieve them, in case if he is not capable of achieving, he will face the fall. The third advantage is that by keeping oneself quiet, one can discover the minds of others. Bacon argues that the one who opens himself, other would hardly show themselves and it will turn his freedom of speech to the freedom of thought of others. He quotes the shrewd proverb of Spaniard: “Tell the lie and find the troth”

Bacon, now, speaks of three disadvantages of simulation and dissimulation. The first disadvantage he mentions is it makes a person week and fearful. The second one is such attitudes makes the people riddle and confused and they don’t want to work with that man anymore and will leave him alone. The third and the last one is it deprives a man from one of the most fundamental principle of life which is trust and belief.

Bacon, in the end, advice that the best composition that a man should have is openness in fame and opinion, reservation in the habits, dissimulation for a particular use, and a strength to pretend (in necessary condition).

Of Simulation and Dissimulation Literary Analysis

Of Simulation and Dissimulation is Bacon’s argumentative essay to guide the men actions in their public, personal and business lives.

Of Simulation and Dissimulation Literary Analysis:

Simulation and dissimulation are the words that are normally considered as antonyms. However, they are synonyms. Simulation and dissimulation are one and the same things with a minute difference in them. A Dissimulation is an act of letting people misunderstand you and you don’t correct them. While simulation is the act of misguiding people of one’s real self by one’s actions or talks.

Bacon, in the essay, argues three degrees by which one can conceal his real self. These are reservation, dissimulation, and simulation, respectively. Bacon discusses that simulation and dissimulation, both, are convenient and advantageous but the fruitful use of them obliges brainpower and a strong heart. He defines dissimulation as when a person let false sign and opinions about him/her without correction. So dissimulation permits others to misinterpret one about his behavior and actions. On the other hand, bacon defines simulation as a person who lies about himself to hide his real self. In both the cases people are misguided but in different ways. In first people misguide themselves while in the other they are misguided. These two, simulation and Dissimulation are the two degrees of concealing oneself. The third level that Bacon mentions at the first is the most highly ranked virtue to conceal oneself by closeness or reservation. Reservation is to veil oneself necessarily that no one notices his/her actions. Bacon claims secrecy to be most requisite and it can be both, morally and publically. Secrecy is just like a mystery whom everyone reveals himself, while the talkative person losses his effectiveness by taking sense and nonsense both.

Secrecy, simulation, and dissimulation, all are important in one’s public, private, business and political life. But the excessive practice of any one of these three could be treacherous. Bacon advised that the best composition that a man could have is openness in fame and opinion, reservation in the habits, dissimulation for a particular use, and a strength to pretend (in necessary condition).

Of Simulation and Dissimulation Themes:

Following is the main only theme of the essay Of Simulation and Dissimulation:

Fairness and Modesty in Public and Private Lives:

Of Simulation and Dissimulation, by Francis Bacon, is the best description of how one should live his life. Secrecy, simulation, and dissimulation, no matter are most of the times necessary but one should not practice them in excess. Each of these three has their own uses. It is best described by Bacon that how to use them and when to use. In political career, a person is always troubled by many opinion and argument. If one doesn’t correct them and let them misinterpret things, then dissimilation here is very dangerous. Even, sometimes, a person is considered as weak who practices dissimilation as they don’t have the strength of telling the truth. Similarly, a person should not always practice simulation as it will deprive one from the fundamental principle of one life which is trust and belief.

To live a happy life one should be modest in dealing with people. Bacon advised that the best composition that a man could have is openness in fame and opinion, reservation in the habits, dissimulation for a particular use, and a strength to pretend (in necessary condition).

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Francis Bacon

Of simulation and dissimulation

Dissimulation 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 judgment of Augustus, nor the extreme caution or closeness of Tiberius. These properties, of arts or policy, and dissimulation or closeness, are indeed habits and faculties several, and to be distinguished. For if a man have that penetration of judgment, as he can discern what things are to be laid open, and what to be secreted, 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 wariest 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 dealing; and a name of certainty and veracity; 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 secrecy; 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 industriously and expressly feigns and pretends to be, that he is not.

For the first of these, secrecy; it is indeed the virtue of a confessor. And assuredly, the secret man heareth many confessions. 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 confession, 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 reverence, to men’s manners and actions, if they be not altogether open. As for talkers and futile persons, they are commonly vain and credulous 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 politic 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 tracts of his countenance, 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 beset a man with questions, and draw him on, and pick it out of him, that, without an absurd silence, he must show an inclination 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 culpable, 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 vice, 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 opposition, 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 adverse; 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 conceits 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 feign, if there be no remedy.

MLA Citation

Bacon, Francis. “Of simulation and dissimulation.” 1601. Quotidiana. Ed. Patrick Madden. 29 Sep 2006. 20 Apr 2024 <http://essays.quotidiana.org/bacon/simulation_and_dissimulatio/>.

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The Essays of Francis Bacon/VI Of Simulation and Dissimulation

VI. Of Simulation [1] and Dissimulation. [2]

Dissimulation 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; [3] attributing arts or policy to Augustus, and dissimulation to Tiberius. And again, when Mucianus encourageth Vespasian to take arms against Vitellius, [4] he saith, We rise not against the piercing judgment of Augustus, nor the extreme caution or closeness of Tiberius. [5] These properties, of arts or policy and dissimulation or closeness, are indeed habits and faculties several, and to be distinguished. For if a man have that penetration of judgment as [6] he can discern what things are to be laid open, and what to be secreted, and what to be shewed 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 [7] 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 wariest 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 dealing; and a name of certainty and veracity; ​ 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 Secrecy; when a man leaveth himself without observation, or without hold to be taken, what he is. [8] The second, Dissimulation, in the negative; when a man lets fall signs and arguments, that he is not that [9] he is. And the third, Simulation, in the affirmative; when a man industriously and expressly feigns and pretends to be that he is not.

For the first of these, Secrecy; it is indeed the virtue of a confessor. And assuredly the secret man heareth many confessions. For who will open himself to a blab or babbler? But if a man be thought secret, it inviteth discovery; as the more close air sucketh in the more open; and as in confession 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. [10] Besides (to say truth) nakedness is uncomely, as well in mind as body; and it addeth no small reverence to men's manners and actions, if they be not altogether open. As for talkers and futile [11] persons, they are commonly vain and credulous 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 politic 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 tracts [12] of his countenance 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 [13] carriage between both, and to be secret, without swaying the balance on either side. They will so beset a man with questions, and draw him on, and pick it out of him, that, without an absurd silence, he must show an inclination one way; or if he do not, they will gather as much by his silence as by his speech. As for equivocations, or oraculous [14] ​ 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 culpable, 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 vice, 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 opposition, 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. [15] The third is, the better to discover the mind of another. For to him that opens himself men will hardly shew themselves adverse; but will (fair) [16] 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. [17] 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 shew of fearfulness, which in any business doth spoil the feathers of round [18] flying up to the mark. The second, that it puzzleth and perplexeth the conceits [19] 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 [20] is to have openness in fame and opinion; secrecy in habit; dissimulation in seasonable use; and a power to feign, if there be no remedy.

• ↑ Simulation. The act of simulating or feigning; pretense, usually for the purpose of deceiving.
• ↑ Dissimulation. Deceit, hypocrisy.
• ↑ Mater impotens, uxor facilis et cum artibus mariti, simulatione filii bene composita, as a mother imperious, as a wife compliant and well matched with the subtlety of her husband and the dissimulation of her son. P. Cornelii Taciti Annalium Liber V. Fragmentum. Caput 1. Cf. Advancement of Learning. II. xxiii. 36.
• ↑ Aulus Vitellius, 15–69 A.D. , Roman emperor immediately before Vespasian.
• ↑ Non adversus divi Augusti acerrimam mentem, nec adversus cautissimam Tiberii senectutem, ne contra Gai quidem aut Claudii vel Neronis fundatam longo imperio domum exsurgimus. Cornelii Taciti Historiarum Liber II. Caput 76.
• ↑ As. That.
• ↑ Obtain. To attain to; to reach; to gain; intransitive, with 'to' or 'unto.'
• ↑ Before Milton set out on his Italian journey, he received a letter of advice from Sir Henry Wotton, then Provost of Eton. Wotton said that in Siena he had been "tabled in the house of one Alberto Scipioni, an old Roman courtier in dangerous times . . . . and at my departure toward Rome (which had been the centre of his experience) I had won his confidence enough to beg his advice how I might carry myself there without offence of others or of mine own conscience. 'Signor Arrigo mio,' says he, ' I pensieri stretti ed il viso sciolto ' [honest thoughts and an open countenance] will go safely over the whole world.'"
• ↑ That. What.
• ↑ "A proper secrecy is the only mystery of able men: mystery the only secrecy of weak and cunning ones." Maxims: Enclosed in Letter of January 15, 1753. The Letters of Philip Dormer Stanhope, Earl of Chesterfield, with the Characters. Edited with Introduction, Notes, and Index, by John Bradshaw. II. 572.
• ↑ Futile. Talkative.
• ↑ Tract. Trait, lineament, feature.
• ↑ Indifferent. Impartial, neutral.
• ↑ Oraculous. Oracular.
• ↑ Fall. A bout at wrestling; to ' take a fall' is to be tripped, to be thrown.
• ↑ The Latin translation renders fair by potius, rather; the adverb fairly preserves the sense in the phrase fairly well = rather well .
• ↑ This Spanish proverb will be found in the Advancement of Learning, II. xxiii. 18: "Di mentira, y sacaras verdad."
• ↑ Round. Direct.

"Is it not monstrous, that this player here, But in a fiction, in a dream of passion, Could force his soul so to his own conceit , That from her working all his visage wann'd; Tears in his eyes, distraction in 's aspect, A broken voice, and his whole function suiting With forms to his conceit ?"

• ↑ Temperature. Temperament, constitution. Bacon uses the word 'temperature,' as also 'temper,' in the essay Of Empire , in the old physiological sense. A person's 'temperature' or 'temperament' was his 'mixture,' or, to put the idea in another way, his 'complexion' was his 'combination,' that is, of the four liquids or humors .

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INDEX OF THE PROJECT GUTENBERG WORKS OF FRANCIS BACON

Compiled by david widger.

Simulation And Dissimulation

6 minutes  • 1100 words

DISSIMULATION is but a faint kind of policy, or wisdom. It asks a strong wit and 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 said that Livia sorted well with the arts of her husband, and dissimulation of her son

He attributed arts or policy to Augustus, and dissimulation to Tiberius.

When Mucianus encouraged Vespasian to take arms against Vitellius, he said: “We rise not against the piercing judgment of Augustus, nor the extreme caution or closeness of Tiberius”.

These properties, of arts or policy, and dissimulation or closeness, are habits and faculties several, and to be distinguished.

For if a man have that penetration of judgment, as he can discern what things are to be laid open, and what to be secreted, 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 wariest 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 dealing; and a name of certainty and veracity; 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 secrecy; 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 industriously and expressly feigns and pretends to be, that he is not.

For the first of these, secrecy; it is indeed the virtue of a confessor. And assuredly, the secret man heareth many confessions. 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 confession, 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 reverence, to men’s manners and actions, if they be not altogether open. As for talkers and futile persons, they are commonly vain and credulous 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 politic 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 tracts of his countenance, 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 beset a man with questions, and draw him on, and pick it out of him, that, without an absurd silence, he must show an inclination 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 culpable, 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 vice, using 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 opposition, 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 adverse; 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 conceits 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 feign, if there be no remedy.

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Francis Bacon

Of Simulation and Dissimulation

DISSIMULATION 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 judgment of Augustus, nor the extreme caution or closeness of Tiberius. These properties, of arts or policy, and dissimulation or closeness, are indeed habits and faculties several, and to be distinguished. For if a man have that penetration of judgment, as he can discern what things are to be laid open, and what to be secreted, 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 bim 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 wariest 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 dealing; and a name of certainty and veracity; 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 secrecy; 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 industriously and expressly feigns and pretends to be, that he is not.

For the first of these, secrecy; it is indeed the virtue of a confessor. And assuredly, the secret man heareth many confessions. 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 confession, 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 reverence, to men's manners and actions, if they be not altogether open. As for talkers and futile persons, they are commonly vain and credulous 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 politic 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 tracts of his countenance, 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 beset a man with questions, and draw him on, and pick it out of him, that, without an absurd silence, he must show an inclination 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 culpable, 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 vice, using 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 opposition, 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 adverse; 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 conceits 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 feign, if there be no remedy.

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The Essays by Francis Bacon .

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Francis Bacon

Although Bacon considered the Essays "but as recreation of my other studies", he was given high praise by his contemporaries, even to the point of crediting him with having invented the essay form. Bacon's genius as a phrase-maker appears to great advantage in the later essays. In "Of Boldness" he wrote, "If the Hill will not come to Mahomet, Mahomet will go to the hill", which is the earliest known appearance of that proverb in print. The phrase "hostages to fortune" appears in the essay "Of Marriage and Single Life" - again the earliest known usage. The 1999 edition of The Oxford Dictionary of Quotations includes no fewer than 91 quotations from the Essays.

Pick Chapter:

OF UNITY IN RELIGION

OF ADVERSITY

OF SIMULATION AND DISSIMULATION

OF PARENTS AND CHILDREN

OF MARRIAGE AND SINGLE LIFE

OF GREAT PLACE

OF BOLDNESS

OF GOODNESS & GOODNESS OF NATURE

OF NOBILITY

OF SEDITIONS AND TROUBLES

OF SUPERSTITION

OF WISDOM FOR A MAN'S SELF

OF INNOVATIONS

OF DISPATCH

OF SEEMING WISE

OF FRIENDSHIP

OF THE TRUE GREATNESS OF KINGDOMS AND ESTATES

OF REGIMENT OF HEALTH

OF SUSPICION

OF DISCOURSE

OF PLANTATIONS

OF PROPHECIES

OF AMBITION

OF MASQUES AND TRIUMPHS

OF NATURE IN MEN

OF CUSTOM AND EDUCATION

OF YOUTH AND AGE

OF DEFORMITY

OF BUILDING

OF NEGOTIATING

OF FOLLOWERS AND FRIENDS

OF CEREMONIES AND RESPECT

OF VAIN-GLORY

OF HONOR AND REPUTATION

OF JUDICATURE

OF VICISSITUDE OF THINGS

A GLOSSARY OF ARCHAIC WORDS AND PHRASES

Dissimulation 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 judgment of Augustus, nor the extreme caution or closeness of Tiberius. These properties, of arts or policy, and dissimulation or closeness, are indeed habits and faculties several, and to be distinguished. For if a man have that penetration of judgment, as he can discern what things are to be laid open, and what to be secreted, 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 wariest 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 dealing; and a name of certainty and veracity; 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 secrecy; 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 industriously and expressly feigns and pretends to be, that he is not.

For the first of these, secrecy; it is indeed the virtue of a confessor. And assuredly, the secret man heareth many confessions. 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 confession, 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 reverence, to men's manners and actions, if they be not altogether open. As for talkers and futile persons, they are commonly vain and credulous 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 politic 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 tracts of his countenance, 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 beset a man with questions, and draw him on, and pick it out of him, that, without an absurd silence, he must show an inclination 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 culpable, 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 vice, 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 opposition, 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 adverse; 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 conceits 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 feign, if there be no remedy.

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Francis Bacon (1561-1626) was an English philosopher, statesman, scientist, jurist, orator, essayist and author. He served both as Attorney General and Lord Chancellor of England. After his death, he remained extremely influential through his works, especially as philosophical advocate and practitioner of the scientific method during the scientific revolution. Bacon has been called the father of empiricism.

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Essays of Francis Bacon The Essays or Counsels, Civil and Moral, of Francis Ld. Verulam Viscount St. Albans

Of simulation and dissimulation.

DISSIMULATION 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 judgment of Augustus, nor the extreme caution or closeness of Tiberius. These properties, of arts or policy, and dissimulation or closeness, are indeed habits and faculties several, and to be distinguished. For if a man have that penetration of judgment, as he can discern what things are to be laid open, and what to be secreted, 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 bim 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 wariest 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 dealing; and a name of certainty and veracity; 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 secrecy; 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 industriously and expressly feigns and pretends to be, that he is not.

For the first of these, secrecy; it is indeed the virtue of a confessor. And assuredly, the secret man heareth many confessions. 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 confession, 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 reverence, to men’s manners and actions, if they be not altogether open. As for talkers and futile persons, they are commonly vain and credulous 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 politic 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 tracts of his countenance, 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 beset a man with questions, and draw him on, and pick it out of him, that, without an absurd silence, he must show an inclination 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 culpable, 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 vice, using 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 opposition, 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 adverse; 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 conceits 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 feign, if there be no remedy.

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