(3) The wisdom of conversation ought not to be over much affected, but much less despised; for it hath not only an honour in itself, but an influence also into business and government.  The poet saith, Nec vultu destrue verba tuo:  a man may destroy the force of his words with his countenance; so may he of his deeds, saith Cicero, recommending to his brother affability and easy access; Nil interest habere ostium apertum, vultum clausum:  it is nothing won to admit men with an open door, and to receive them with a shut and reserved countenance.  So we see Atticus, before the first interview between Caesar and Cicero, the war depending, did seriously advise Cicero touching the composing and ordering of his countenance and gesture.  And if the government of the countenance be of such effect, much more is that of the speech, and other carriage appertaining to conversation; the true model whereof seemeth to me well expressed by Livy, though not meant for this purpose:  Ne aut arrogans videar, aut obnoxius; quorum alterum est alienae libertatis obliti, alterum suae:  the sum of behaviour is to retain a man’s own dignity, without intruding upon the liberty of others.  On the other side, if behaviour and outward carriage be intended too much, first it may pass into affectation, and then Quid deformius quam scenam in vitam transferre—­to act a man’s life?  But although it proceed not to that extreme, yet it consumeth time, and employeth the mind too much.  And therefore as we use to advise young students from company keeping, by saying, Amici fures temporis:  so certainly the intending of the discretion of behaviour is a great thief of meditation.  Again, such as are accomplished in that form of urbanity please themselves in it, and seldom aspire to higher virtue; whereas those that have defect in it do seek comeliness by reputation; for where reputation is, almost everything becometh; but where that is not, it must be supplied by puntos and compliments.  Again, there is no greater impediment of action than an over-curious observance of decency, and the guide of decency, which is time and season.  For as Solomon saith, Qui respicit ad ventos, non seminat; et qui respicit ad nubes, non metet:  a man must make his opportunity, as oft as find it.  To conclude, behaviour seemeth to me as a garment of the mind, and to have the conditions of a garment.  For it ought to be made in fashion; it ought not to be too curious; it ought to be shaped so as to set forth any good making of the mind and hide any deformity; and above all, it ought not to be too strait or restrained for exercise or motion.  But this part of civil knowledge hath been elegantly handled, and therefore I cannot report it for deficient.