not entire and ingenuous; which as in friendship it is want of
integrity, so towards princes or superiors is want of duty. For the
custom of the Levant, which is that subjects do forbear to gaze or
fix their eyes upon princes, is in the outward ceremony barbarous,
but the moral is good; for men ought not, by cunning and bent
observations, to pierce and penetrate into the hearts of kings,
which the Scripture hath declared to be inscrutable.

(8) There is yet another fault (with which I will conclude this
part) which is often noted in learned men, that they do many times
fail to observe decency and discretion in their behaviour and
carriage, and commit errors in small and ordinary points of action,
so as the vulgar sort of capacities do make a judgment of them in
greater matters by that which they find wanting in them in smaller.
But this consequence doth oft deceive men, for which I do refer them
over to that which was said by Themistocles, arrogantly and
uncivilly being applied to himself out of his own mouth, but, being
applied to the general state of this question, pertinently and
justly, when, being invited to touch a lute, he said, "He could not
fiddle, but he could make a small town a great state." So no doubt
many may be well seen in the passages of government and policy which
are to seek in little and punctual occasions. I refer them also to
that which Plato said of his master Socrates, whom he compared to
the gallipots of apothecaries, which on the outside had apes and
owls and antiques, but contained within sovereign and precious
liquors and confections; acknowledging that, to an external report,
he was not without superficial levities and deformities, but was
inwardly replenished with excellent virtues and powers. And so much
touching the point of manners of learned men.