IT HATH been an opinion, that the French are wiser than they seem, and the Spaniards seem wiser than they are. But howsoever it be between nations, certainly it is so between man and man. For as the Apostle saith of godliness, Having a show of godliness, but denying the power thereof; so certainly there are, in point of wisdom and sufficiency, that do nothing or little very solemnly: magno conatu nugas. It is a ridiculous thing, and fit for a satire to persons of judgment, to see what shifts these formalists have, and what prospectives to make superficies to seem body, that hath depth and bulk. Some are so close and reserved, as they will not show their wares, but by a dark light; and seem always to keep back somewhat; and when they know within themselves, they speak of that they do not well know, would nevertheless seem to others, to know of that which they may not well speak. Some help themselves with countenance and gesture, and are wise by signs; as Cicero saith of Piso, that when he answered him, he fetched one of his brows up to his forehead, and bent the other down to his chin; Respondes, altero ad frontem sublato, altero ad mentum depresso supercilio, crudelitatem tibi non placere. Some think to bear it by speaking a great word, and being peremptory; and go on, and take by admittance, that which they cannot make good. Some, whatsoever is beyond their reach, will seem to despise, or make light of it, as impertinent or curious; and so would have their ignorance seem judgment. Some are never without a difference, and commonly by amusing men with a subtilty, blanch the matter; of whom A. Gellius saith, Hominem delirum, qui verborum minutiis rerum frangit pondera. Of which kind also, Plato, in his Protagoras, bringeth in Prodicus in scorn, and maketh him make a speech, that consisteth of distinction from the beginning to the end. Generally, such men in all deliberations find ease to be of the negative side, and affect a credit to object and foretell difficulties; for when propositions are denied, there is an end of them; but if they be allowed, it requireth a new work; which false point of wisdom is the bane of business. To conclude, there is no decaying merchant, or inward beggar, hath so many tricks to uphold the credit of their wealth, as these empty persons have, to maintain the credit of their sufficiency. Seeming wise men may make shift to get opinion; but let no man choose them for employment; for certainly you were better take for business, a man somewhat absurd, than over-formal.
People have said that the French are wiser than they seem, while the Spaniards seem wiser than they are. Whatever the truth about nations, this is certainly true of individuals. As the Apostle says of godliness, some have the appearance of godliness but deny its power. Likewise, some people do little or nothing with great solemnity, making an enormous effort over trifles. To anyone with judgment, these pretentious people are ridiculous and deserve satire. Look at their tricks and the optical devices they use to make a surface seem solid and substantial. Some are so secretive and reserved that they display their goods only in dim light. They always seem to be holding something back. They know they are speaking about something they do not understand well. Yet they want others to think they know something they are not free to discuss. Some rely on facial expressions and gestures, appearing wise through signs. Cicero says of Piso, “You reply, with one eyebrow raised toward your forehead and the other lowered toward your chin, that cruelty displeases you.” Some think they can carry the day with grand language and dogmatic assertions. They press ahead, treating as accepted what they cannot prove. Some pretend to despise whatever lies beyond their understanding. They dismiss it as irrelevant or needlessly intricate, hoping to make their ignorance look like judgment. Some always have a distinction to draw. They commonly distract people with some subtle point and evade the real issue. Aulus Gellius describes such a person as “a fool who breaks the weight of matters into tiny points about words.” Plato also mocks this type through Prodicus in his Protagoras. He gives him a speech made up of distinctions from beginning to end. Generally, such men find it easier to oppose proposals in every discussion. They seek a reputation for wisdom by raising objections and predicting difficulties. Once proposals are rejected, that is the end of them. If they are accepted, further work is needed. This false kind of wisdom is the ruin of practical affairs. In short, no failing merchant or secretly penniless person has so many tricks for maintaining an appearance of wealth. These empty people have even more tricks for maintaining an appearance of competence. People who seem wise may manage to gain a reputation. But let no one choose them for a job. For practical work, you would certainly do better with someone a little foolish than someone excessively concerned with appearances.