Solemn Dissertation on the Philosophy of Silence

than by much speech. It is confirmed by the example of the vices of luxury. Machiavelli is noted on this account, and the popular objection is dissipated. §. XVII. In the same part of philosophy, taciturnity is considered, whose companions are (1.) modesty: the age of the youth and the sex of women admonish silence. (2.) prudence: where the innocent is to be protected and danger is to be averted from us. (3.) faithfulness, which is illustrated by the example of a friend’s hidden crime, with the added distinction between what is past and what is future to be perpetrated. §. XIIX. Regarding those among whom silence has become custom or punishment, it is treated at length. §. XIX. Silence is also referred to among the signs of anger in moral semiotics, and the objection from Seneca is declined, having shown the degrees of anger according to the variety of temperaments. §. XX. That politics is dedicated to silence is proven from the prudence (a) of those conversing, where those things which are committed under the pledge of silence in conversation are called under examination. §. XXI. (b) of those ruling, whose secrets it is proven that private individuals should not scrutinize, unless it is joined with danger. And for that reason, it is commemorated that the Pope closes the mouths of Cardinals and Princes exact a sworn promise of silence from their ministers. §. XXII. The silence of the ancient natural philosophers is treated, and it is rejected, with the method of the moderns praised, which uses both artificial and inartificial experiments. §. XXIII. Concerning the manner, however, in which the soul is united with the body, it is better to maintain silence in natural philosophy. The opinion of Wesenfeld on this matter, just as that of Helmont, is adduced and removed. §. XXIV. Likewise, regarding the manner in which the world arose, it is treated dismissively; concerning how it is about to perish, it is treated in such a way that, with the doubts dissected, it is answered partly from the nature of the destruction and partly from the opinion of Hippasus, a pagan philosopher; yet judgment is suspended. §. XXV. It is proven that regarding prodigies, presages, and omens, the safest path is to abstain from judgment. §. XXVI. From pneumatics, with the power or speech of Angels adduced, the suspension of judgment is again inculcated. §. XXVII. Garrulity is opposed to the philosophy of silence in excess, an example of which is represented in Hippias of Elis, and it is laboriously demonstrated that it is to be avoided by Princes and Philosophers alike. §. XXVIII. In defect, there is lazy silence. By which persons it is committed, and by what reason it is to be refuted, is exhibited along with the example of innocence in Cato the Younger. §. XXIX.