XXXII. There are different degrees of low policy, some of which, are worse than others. The first, is that of dissimulation and craft. The second, is that of false appearances and lying. The third, is that of wickedness and insolence. The first, if it does not come in contact with the line of the second, is in the moral indifferent; but it is very difficult to pursue a course of craft and reserve, without being under the occasional necessity of telling many lies; because if a man is pressed with questions, silence, by being unfavourably interpreted with respect to the person questioned, is equivalent to, or makes as much against him, as a positive answer; and the gift of being ready in these streights with an ingenious come off, is bestowed on very few people. XXXIII. An habitual dissimulation proceeds, partly from a defect in the understanding, and partly from the natural talents being vitiated. Those who cannot distinguish when it is proper to observe silence, nor when it is requisite, and when hazardous, to be open and explicit; upon a short reflection, either decide upon keeping silence totally; or else on all occasions, never to venture more than a very diminutive explanation; like blind people, who even when they are walking on plain ground, for fear of slipping, proceed with great caution. This in some, is more the effect of pusillanimity than the want of reflection, although they always mix one with the other; but be that as it will, they lead but a weary and unpleasant life; for wearing a padlock continually on the lips, is the same thing, as living with a heart which is ever imprisoned. Such people, are ever in dread that the secrets of their breasts should be laid open, or else, that some words which they have made use of, have already discovered them. They are destitute of the comfort of unbosoming to a friend, because all pusillanimous people are distrustful and suspicious; they scarce think any man sincere in friendship, or safe to put confidence in; they also make themselves unpleasant and disgusting companions, because they make a mystery of every thing; and the reciprocal communication of souls, being the sweetest correspondence among men, they are unhappy, because they cannot taste of this bliss; and they are disagreeable, because as far as it depends on them, they deprive other people of that happiness. We may add to this; that no prudent person confides in him who has confidence in no one; because such a man, is ever suspected of judging other people by himself. It also happens, that in consequence of his not communicating his designs to any one, those afford him no assistance, who might either be disposed, or have it in their power to serve him, for want of being acquainted with what he aims at. This was the case of Pompey, who although a daring warrior, was a timid politician. His intention was the same as Cæsar’s, that is, to rule the republic with an absolute sway. Cæsar succeeded in his scheme, because