c A Man without Illusions, a wise Christian, a philosophic Courtier.
Be all these, not merely seem to be them, still less affect to be them. Philosophy is nowadays discredited, but yet it was always the chiefest concern of the wise. The art of thinking has lost all its former repute. Seneca introduced it at Rome: it went to court for some time, but now it is considered out of place there. And yet the discovery of deceit was always thought the true nourishment of a thoughtful mind, the true delight of a virtuous soul.
ci One half of the World laughs at the other, and Fools are they all.
Everything is good or everything is bad according to the votes they gain. What one pursues another persecutes. He is an in-sufferable ass that would regulate everything according to his ideas. Excellences do not depend on a single man's pleasure. So many men, so many tastes, all different. There is no defect which is not affected by some, nor need we lose heart if things please not some, for others will appreciate them. Nor need their applause turn our head, for there will surely be others to condemn. The real test of praise is the approbation of famous men and of experts in the matter. You should aim to be independent of any one vote, of any one fashion, of any one century.
cii Be able to stomach big slices of Luck.
In the body of wisdom not the least important organ is a big stomach, for great capacity implies great parts. Big bits of luck do not embarrass one who can digest still bigger ones. What is a surfeit for one may be hunger for another. Many are troubled as it were with weak digestion, owing to their small capacity
being neither born nor trained for great employment. Their actions turn sour, and the humours that arise from their undeserved honours turn their head and they incur great risks in high place: they do not find their proper place, for luck finds no proper place in them. A man of talent therefore should show that he has more room for even greater enterprises, and above all avoid showing signs of a little heart.
viii Let each keep up his Dignity.
Let each deed of a man in its degree, though he be not a king, be worthy of a prince, and let his action be princely within due limits. Sublime in action, lofty in thought, in all things like a king, at least in merit if not in might. For true kingship lies in spotless rectitude, and he need not envy greatness who can serve as a model of it. Especially should those near the throne aim at true superiority, and prefer to share the true qualities of royalty rather than take parts in its mere ceremonies, yet without affecting its imperfections but sharing in its true dignity.
civ Try your hand at Office.
It requires varied qualities, and to know which is needed taxes attention and calls for masterly
discernment. Some demand courage, others tact. Those that merely require rectitude are the easiest, the most difficult those requiring cleverness. For the former all that is necessary is character; for the latter all one's attention and zeal may not suffice. ’Tis a troublesome business to rule men, still more fools or blockheads: double sense is needed with those who have none. It is intolerable when an office engrosses a man with fixed hours and a settled routine. Those are better that leave a man free to follow his own devices, combining variety with importance, for the change refreshes the mind. The most in repute are those that have least or most distant dependence on others; the worst is that which worries us both here and hereafter.
cv Don't be a Bore.
The man of one business or of one topic is apt to be heavy. Brevity flatters and does better business; it gains by courtesy what it loses by curtness. Good things, when short, are twice as good. The quintessence of the matter is more effective than a whole farrago of details. It is a well-known truth that talkative folk rarely have much sense whether in dealing with the matter itself or its formal
treatment. There are that serve more for stumbling-stones than centrepieces, useless lumber in every one's way. The wise avoid being bores, especially to the great, who are fully occupied: it is worse to disturb one of them than all the rest. Well said is soon said.
cvi Do not parade your Position.
To outshine in dignity is more offensive than in personal attractions. To pose as a personage is to be hated: envy is surely enough. The more you seek esteem the less you obtain it, for it depends on the opinion of others. You cannot take it, but must earn and receive it from others. Great positions require an amount of authority sufficient to make them efficient: without it they cannot be adequately filled. Preserve therefore enough dignity to carry on the duties of the office. Do not enforce respect, but try and create it. Those who insist on the dignity of their office, show they have not deserved it, and that it is too much for them. If you wish to be valued, be valued for your talents, not for anything adventitious. Even kings prefer to be honoured for their personal qualifications rather than for their station.
cvii Show no Self-satisfaction.
You must neither be discontented with yourself—and that were poor-spirited—nor self-satisfied—and that is folly. Self-satisfaction arises mostly from ignorance: it would be a happy ignorance not without its advantages if it did not injure our credit. Because a man cannot achieve the superlative perfections of others, he contents himself with any mediocre talent of his own. Distrust is wise, and even useful, either to evade mishaps or to afford consolation when they come, for a misfortune cannot surprise a man who has already feared it. Even Homer nods at times, and Alexander fell from his lofty state and out of his illusions. Things depend on many circumstances: what constitutes triumph in one set may cause a defeat in another. In the midst of all incorrigible folly remains the same with empty self-satisfaction, blossoming, flowering, and running all to seed.
cviii The Path to Greatness is along with Others.
Intercourse works well: manners and taste are shared: good sense and even talent grow insensibly. Let the sanguine man then make a comrade of the lymphatic, and so with the other
temperaments, so that without any forcing the golden mean is obtained. It is a great art to agree with others. The alternation of contraries beautifies and sustains the world: if it can cause harmony in the physical world, still more can it do so in the moral. Adopt this policy in the choice of friends and defendants; by joining extremes the more effective middle way is found.
cix Be not Censorious.
There are men of gloomy character who regard everything as faulty, not from any evil motive but because it is their nature to. They condemn all: these for what they have done, those for what they will do. This indicates a nature worse than cruel, vile Indeed. They accuse with such exaggeration that they make out of motes beams wherewith to force out the eyes. They are always taskmasters who could turn a paradise into a prison; if passion intervenes they drive matters to the extreme. A noble nature, on the contrary, always knows how to find an excuse for failings, if not in the intention, at least from oversight.
cx Do not wait till you are a Sinking Sun.
’Tis a maxim of the wise to leave things
before things leave them. One should be able to snatch a triumph at the end, just as the sun even at its brightest often retires behind a cloud so as not to be seen sinking, and to leave in doubt whether he has sunk or no. Wisely withdraw from the chance of mishaps, lest you have to do so from the reality Do not wait till they turn you the cold shoulder and carry you to the grave, alive in feeling but dead in esteem. Wise trainers put racers to grass before they arouse derision by falling on the course. A beauty should break her mirror early, lest she do so later with open eyes.
cxi Have Friends.
’Tis a second existence. Every friend is good and wise for his friend: among them all everything turns to good. Every one is as others wish him; that they may wish him well, he must win their hearts and so their tongues. There is no magic like a good turn, and the way to gain friendly feelings is to do friendly acts. The most and best of us depend on others; we have to live either among friends or among enemies. Seek some one every day to be a well-wisher if not a friend; by and by after trial some of these will become intimate.
cxii Gain Good-will.
For thus the first and highest cause foresees and furthers the greatest objects. By gaining their good-will you gain men's good opinion. Some trust so much to merit that they neglect grace, but wise men know that Service Road without a lift from favour is a long way indeed. Good-will facilitates and supplies everything: is supposes gifts or even supplies them, as courage, zeal, knowledge, or even discretion; whereas defects it will not see because it does not search for them. It arises from some common interest, either material, as disposition, nationality, relationship, fatherland, office; or formal, which is of a higher kind of communion, in capacity, obligation, reputation, or merit. The whole difficulty is to gain good-will; to keep it is easy. It has, however, to be sought for, and, when found, to be utilised.
cxiii In Prosperity prepare for Adversity.
It is both wiser and easier to collect winter stores in summer. In prosperity favours are cheap and friends are many. ’Tis well therefore to keep them for more unlucky days, for adversity costs dear and has no helpers. Retain a store of friendly and obliged persons; the
day may come when their price will go up. Low minds never have friends; in luck they will not recognise them: in misfortune they will not be recognised by them.
cxiv Never Compete.
Every competition damages the credit: our rivals seize occasion to obscure us so as to out-shine us. Few wage honourable war. Rivalry discloses faults which courtesy would hide. Many have lived in good repute while they had no rivals. The heat of conflict gives life, or even new life, to dead scandals, and digs up long-buried skeletons. Competition begins with belittling, and seeks aid wherever it can, not only where it ought. And when the weapons of abuse do not effect their purpose, as often or mostly happens, our opponents use them for revenge, and use them at least for beating away the dust of oblivion from anything to our discredit. Men of good-will are always at peace; men of good repute and dignity are men of good-will.
cxv Get used to the Failings of your Familiars,
as you do to ugly faces. It is indispensable if they depend on us, or we on them. There
are wretched characters with whom one cannot live, nor yet without them. Therefore clever folk get used to them, as to ugly faces, so that they are not obliged to do so suddenly under the pressure of necessity. At first they arouse disgust, but gradually they lose this influence, and reflection provides for disgust or puts up with it.
cxvi Only act with Honourable Men.
You can trust them and they you. Their honour is the best surety of their behaviour even in misunderstandings, for they always act having regard to what they are. Hence ’tis better to have a dispute with honourable people than to have a victory over dishonourable ones. You cannot treat with the ruined, for they have no hostages for rectitude. With them there is no true friendship, and their agreements are not binding, however stringent they may appear, because they have no feeling of honour. Never have to do with such men, for if honour does not restrain a man, virtue will not, since honour is the throne of rectitude.
cxvii Never talk of Yourself.
You must either praise yourself, which is vain, or blame yourself, which is little-minded:
it ill beseems him that speaks, and ill pleases him that hears. And if you should avoid this in ordinary conversation, how much more in official matters, and above all, in public speaking, where every appearance of unwisdom really is unwise. The same want of tact lies in speaking of a man in his presence, owing to the danger of going to one of two extremes: flattery or censure.
cxviii Acquire the Reputation of Courtesy;
for it is enough to make you liked. Politeness is the main ingredient of culture,—a kind of witchery that wins the regard of all as surely as discourtesy gains their disfavour and opposition; if this latter springs from pride, it is abominable; if from bad breeding, it is despicable. Better too much courtesy than too little, provided it be not the same for all, which degenerates into injustice. Between opponents it is especially due as a proof of valour. It costs little and helps much: every one is honoured who gives honour. Politeness and honour have this advantage, that they remain with him who displays them to others.
cxix Avoid becoming Disliked.
There is no occasion to seek dislike: it comes without seeking quickly enough. There are many who hate of their own accord without knowing the why or the how. Their ill-will outruns our readiness to please. Their ill-nature is more prone to do others harm than their cupidity is eager to gain advantage for themselves. Some manage to be on bad terms with all, because they always either produce or experience vexation of spirit. Once hate has taken root it is, like bad repute, difficult to eradicate. Wise men are feared, the malevolent are abhorred, the arrogant are regarded with disdain, buffoons with contempt, eccentrics with neglect. Therefore pay respect that you may be respected, and know that to be esteemed you must show esteem.
cxx Live Practically.
Even knowledge has to be in the fashion, and where it is not it is wise to affect ignorance. Thought and taste change with the times. Do not be old-fashioned in your ways of thinking, and let your taste be in the modern style. In everything the taste of the many carries the votes; for the time being
one must follow it in the hope of leading it to higher things. In the adornment of the body as of the mind adapt yourself to the present, even though the past appear better. But this rule does not apply to kindness, for goodness is for all time. It is neglected nowadays and seems out of date. Truth-speaking, keeping your word, and so too good people, seem to come from the good old times: yet they are liked for all that, but in such a way that even when they all exist they are not in the fashion and are not imitated. What a misfortune for our age that it regards virtue as a stranger and vice as a matter of course! If you are wise, live as you can, if you cannot live as you would. Think more highly of what fate has given you than of what it has denied.
cxxi Do not make a Business of what is no Business.
As some make gossip out of everything, so others business. They always talk big, take everything in earnest, and turn it into a dispute or a secret. Troublesome things must not be taken too seriously if they can be avoided. It is preposterous to take to heart that which you should throw over your shoulders. Much that would be something has become nothing by
being left alone, and what was nothing has become of consequence by being made much of. At the outset things can be easily settled, but not afterwards. Often the remedy causes the disease. ’Tis by no means the least of life's rules: to let things alone.
cxxii Distinction in Speech and Action.
By this you gain a position in many places and carry esteem beforehand. It shows itself in everything, in talk, in look, even in gait. It is a great victory to conquer men's hearts: it does not arise from any foolish presumption or pompous talk, but in a becoming tone of authority born of superior talent combined with true merit.
cxxiii Avoid Affectation.
The more merit, the less affectation, which gives a vulgar flavour to all. It is wearisome to others and troublesome to the one affected, for he becomes a martyr to care and tortures himself with attention. The most eminent merits lose most by it, for they appear proud and artificial instead of being the product of nature, and the natural is always more pleasing than the artificial. One always feels sure that
the man who affects a virtue has it not. The more pains you take with a thing, the more should you conceal them, so that it may appear to arise spontaneously from your own natural character. Do not, however, in avoiding affectation fall into it by affecting to be unaffected. The sage never seems to know his own merits, for only by not noticing them can you call others' attention to them. He is twice great who has all the perfections in the opinion of all except of himself; he attains applause by two opposite paths.
cxxiv Get Yourself missed.
Few reach such favour with the many; if with the wise ’tis the height of happiness. When one has finished one's work, coldness is the general rule. But there are ways of earning this reward of goodwill. The sure way is to excel in your office and talents: add to this agreeable manner and you reach the point where you become necessary to your office, not your office to you. Some do honour to their post, with others ’tis the other way. It is no great gain if a poor successor makes the predecessor seem good, for this does not imply that the one is missed, but that the other is wished away.
cxxv Do not be a Black List.
It is a sign of having a tarnished name to concern oneself with the ill-fame of others. Some wish to hide their own stains with those of others, or at least wash them away: or they seek consolation therein—’tis the consolation of fools. They must have bad breath who form the sewers of scandal for the whole town. The more one grubs about in such matters, the more one befouls oneself. There are few without stain somewhere or other, but it is of little known people that the failings are little known. Be careful then to avoid being a registrar of faults. That is to be an abominable thing, a man that lives without a heart.
cxxvi Folly consists not in committing Folly, but in not hiding it when committed.
You should keep your desires sealed up, still more your defects. All go wrong sometimes, but the wise try to hide the errors, but fools boast of them. Reputation depends more on what is hidden than on what is done; if a man does not live chastely, he must live cautiously. The errors of great men are like the eclipses of the greater lights. Even in friendship it is rare to expose one's failings
to one's friend. Nay, one should conceal them from oneself if one can. But here one can help with that other great rule of life: learn to forget.
cxxvii Grace in Everything.
’Tis the life of talents, the breath of speech, the soul of action, and the ornament of ornament. Perfections are the adornment of our nature, but this is the adornment of perfection itself. It shows itself even in the thoughts. ’Tis most a gift of nature and owes least to education; it even triumphs over training. It is more than ease, approaches the free and easy, gets over embarrassment, and adds the finishing touch to perfection. Without it beauty is lifeless, graciousness ungraceful: it surpasses valour, discretion, prudence, even majesty it-self. ’Tis a short way to dispatch and an easy escape from embarrassment.
cxxviii Highmindedness.
One of the principal qualifications for a gentleman, for it spurs on to all kinds of nobility. It improves the taste, ennobles the heart, elevates the mind, refines the feelings, and intensifies dignity. It raises him in whom
it is found, and at times remedies the bad turns of Fortune, which only raises by striking. It can find full scope in the will when it cannot be exercised in act. Magnanimity, generosity, and all heroic qualities recognise in it their source.
cxxix Never complain.
To complain always brings discredit. Better be a model of self-reliance opposed to the passion of others than an object of their compassion. For it opens the way for the hearer to what we are complaining of, and to disclose one insult forms an excuse for another. By complaining of past offences we give occasion for future ones, and in seeking aid or counsel we only obtain indifference or contempt. It is much more politic to praise one man's favours, so that others may feel obliged to follow suit. To recount the favours we owe the absent is to demand similar ones from the present, and thus we sell our credit with the one to the other. The shrewd will therefore never publish to the world his failures or his defects, but only those marks of consideration which serve to keep friendship alive and enmity silent.
cxxx Do and be seen Doing.
Things do not pass for what they are but for what they seem. To be of use and to know how to show yourself of use, is to be twice as useful. What is not seen is as if it was not. Even the Right does not receive proper consideration if it does not seem right. The observant are far fewer in number than those who are deceived by appearances. Deceit rules the roast, and things are judged by their jackets, and many things are other than they seem. A good exterior is the best recommendation of the inner perfection.
cxxxi Nobility of Feeling.
There is a certain distinction of the soul, a highmindedness prompting to gallant acts, that gives an air of grace to the whole character. It is not found often, for it presupposes great magnanimity. Its chief characteristic is to speak well of an enemy, and to act even better to-wards him. It shines brightest when a chance comes of revenge: not alone does it let the occasion pass, but it improves it by using a complete victory in order to display unexpected generosity. ’Tis a fine stroke of policy, nay, the very acme of statecraft. It makes no pretence
to victory, for it pretends to nothing, and while obtaining its deserts it conceals its merits.
cxxxii Revise your Judgments.
To appeal to an inner Court of Revision makes things safe. Especially when the course of action is not clear, you gain time either to confirm or improve your decision. It affords new grounds for strengthening or corroborating your judgment. And if it is a matter of giving, the gift is the more valued from its being evidently well considered than for being promptly bestowed: long expected is highest prized. And if you have to deny, you gain time to decide how and when to mature the No that it may be made palatable. Besides, after the first heat of desire is passed the repulse of refusal is felt less keenly in cold blood. But especially when men press for a reply is it best to defer it, for as often as not that is only a feint to disarm attention.
cxxxiii Better Mad with the rest of the World than Wise alone.
So say politicians. If all are so, one is no worse off than the rest, whereas solitary wisdom passes for folly. So important is it to sail with
the stream. The greatest wisdom often consists in ignorance, or the pretence of it. One has to live with others, and others are mostly ignorant. "To live entirely alone one must be very like a god or quite like a wild beast," but I would turn the aphorism by saying: Better be wise with the many than a fool all alone. There be some too who seek to be original by seeking chimeras.
cxxxiv Double your Resources.
You thereby double your life. One must not depend on one thing or trust to only one resource, however pre-eminent. Everything should be kept double, especially the causes of success, of favour, or of esteem. The moon's mutability transcends everything and gives a limit to all existence, especially of things dependent on human will, the most brittle of all things. To guard against this inconstancy should be the sage's care, and for this the chief rule of life is to keep a double store of good and useful qualities. Thus as Nature gives us in duplicate the most important of our limbs and those most exposed to risk, so Art should deal with the qualities on which we depend for success.
cxxxv Do not nourish the Spirit of Contradiction.
It only proves you foolish or peevish, and prudence should guard against this strenuously. To find difficulties in everything may prove you clever, but such wrangling writes you down a fool. Such folk make a mimic war out of the most pleasant conversation, and in this way act as enemies towards their associates rather than towards those with whom they do not consort. Grit grates most in delicacies, and so does contradiction in amusement. They are both foolish and cruel who yoke together the wild beast and the tame.
cxxxvi Post Yourself in the Centre of Things.
So you feel the pulse of affairs. Many lose their way either in the ramifications of useless discussion or in the brushwood of wearisome verbosity without ever realising the real matter at issue. They go over a single point a hundred times, wearying themselves and others, and yet never touch the all-important centre of affairs. This comes from a confusion of mind from which they cannot extricate themselves. They waste time and patience on matters they should leave alone, and cannot spare them afterwards for what they have left alone.
cxxxvii The Sage should be Self-sufficing.
He that was all in all to himself carried all with him when he carried himself. If a universal friend can represent to us Rome and the rest of the world, let a man be his own universal friend, and then he is in a position to live alone. Whom could such a man want if there is no clearer intellect or finer taste than his own? He would then depend on himself alone, which is the highest happiness and like the Supreme Being. He that can live alone resembles the brute beast in nothing, the sage in much and God in everything.
cxxxviii The Art of letting Things alone.
The more so the wilder the waves of public or of private life. There are hurricanes in human affairs, tempests of passion, when it is wise to retire to a harbour and ride at anchor. Remedies often make diseases worse: in such cases one has to leave them to their natural course and the moral suasion of time. It takes a wise doctor to know when not to prescribe, and at times the greater skill consists in not applying remedies. The proper way to still the storms of the vulgar is to hold your hand and let them calm down of themselves. To
give way now is to conquer by and by. A fountain gets muddy with but little stirring up, and does not get clear by our meddling with it but by our leaving it alone. The best remedy for disturbances is to let them run their course, for so they quiet down.
cxxxix Recognise unlucky Days.
They exist: nothing goes well on them; even though the game may be changed the ill-luck remains. Two tries should be enough to tell if one is in luck to-day or not. Everything is in process of change, even the mind, and no one is always wise: chance has something to say, even how to write a good letter. All perfection turns on the time; even beauty has its hours. Even wisdom fails at times by doing too much or too little. To turn out well a thing must be done on its own day. This is why with some everything turns out ill, with others all goes well, even with less trouble. They find everything ready, their wit prompt, their presiding genius favourable, their lucky star in the ascendant. At such times one must seize the occasion and not throw away the slightest chance. But a shrewd person will not decide on the day's
luck by a single piece of good or bad fortune, for the one may be only a lucky chance and the other only a slight annoyance.
cxl Find the Good in a Thing at once.
’Tis the advantage of good taste. The bee goes to the honey for her comb, the serpent to the gall for its venom. So with taste: some seek the good, others the ill. There is nothing that has no good in it, especially in books, as giving food for thought. But many have such a scent that amid a thousand excellences they fix upon a single defect, and single it out for blame as if they were scavengers of men's minds and hearts. So they draw up a balance sheet of defects which does more credit to their bad taste than to their intelligence. They lead a sad life, nourishing themselves on bitters and battening on garbage. They have the luckier taste who midst a thousand defects seize upon a single beauty they may have hit upon by chance.
cxli Do not listen to Yourself.
It is no use pleasing yourself if you do not please others, and as a rule general contempt is the punishment for self-satisfaction. The
attention you pay to yourself you probably owe to others. To speak and at the same time listen to yourself cannot turn out well. If to talk to oneself when alone is folly, it must be doubly unwise to listen to oneself in the presence of others. It is a weakness of the great to talk with a recurrent "as I was saying" and "eh?" which bewilders their hearers. At every sentence they look for applause or flattery, taxing the patience of the wise. So too the pompous speak with an echo, and as their talk can only totter on with the aid of stilts, at every word they need the support of a stupid "bravo!"
cxlii Never from Obstinacy take the Wrong Side because your Opponent has anticipated you in taking the Right One.
You begin the fight already beaten and must soon take to flight in disgrace. With bad weapons one can never win. It was astute in the opponent to seize the better side first: it would be folly to come lagging after with the worst. Such obstinacy is more dangerous in actions than in words, for action encounters more risk than talk. ’Tis the common failing of the obstinate that they lose the true by contradicting it, and the useful by
quarrelling with it. The sage never places himself on the side of passion, but espouses the cause of right, either discovering it first or improving it later. If the enemy is a fool, he will in such a case turn round to follow the opposite and worse way. Thus the only way to drive him from the better course is to take it yourself, for his folly will cause him to desert it, and his obstinacy be punished for so doing.
cxliii Never become Paradoxical in order to avoid the Trite.
Both extremes damage our reputation. Every undertaking which differs from the reasonable approaches foolishness. The paradox is a cheat: it wins applause at first by its novelty and piquancy, but afterwards it becomes discredited when the deceit is fore-seen and its emptiness becomes apparent. It is a species of jugglery, and in matters political would be the ruin of states. Those who cannot or dare not reach great deeds on the direct road of excellence go round by way of Paradox, admired by fools but making wise men true prophets. It argues an unbalanced judgment, and if it is not
altogether based on the false, it is certainly founded on the uncertain, and risks the weightier matters of life.
cxliv Begin with Another's to end with your Own.
’Tis a politic means to your end. Even in heavenly matters Christian teachers lay stress on this holy cunning. It is a weighty piece of dissimulation, for the foreseen advantages serve as a lure to influence the other's will. His affair seems to be in train when it is really only leading the way for another's. One should never advance unless under cover, especially where the ground is dangerous. Likewise with persons who always say No at first, it is useful to ward off this blow, because the difficulty of conceding much more does not occur to them when your version is presented to them. This advice belongs to the rule about second thoughts [xiii], which covers the most subtle manœuvres of life.
cxlv Do not show your wounded Finger,
for everything will knock up against it; nor complain about it, for malice always aims where weakness can be injured. It is no use to be vexed: being the butt of the talk will only vex
you the more. Ill-will searches for wounds to irritate, aims darts to try the temper, and tries a thousand ways to sting to the quick. The wise never own to being hit, or disclose any evil, whether personal or hereditary. For even Fate sometimes likes to wound us where we are most tender. It always mortifies wounded flesh. Never therefore disclose the source of mortification or of joy, if you wish the one to cease, the other to endure.
cxlvi Look into the Interior of Things.
Things are generally other than they seem, and ignorance that never looks beneath the rind becomes disabused when you show the kernel. Lies always come first, dragging fools along by their irreparable vulgarity. Truth always lags last, limping along on the arm of Time. The wise therefore reserve for it the other half of that power which the common mother has wisely given in duplicate. Deceit is very superficial, and the superficial therefore easily fall into it. Prudence lives retired within its recesses, visited only by sages and wise men.
cxlvii Do not be Inaccessible.
None is so perfect that he does not need
at times the advice of others. He is an in-corrigible ass who will never listen to any one. Even the most surpassing intellect should find a place for friendly counsel. Sovereignty itself must learn to lean. There are some that are incorrigible simply because they are inaccessible: they fall to ruin because none dares to extricate them. The highest should have the door open for friendship; it may prove the gate of help. A friend must be free to advise, and even to upbraid, without feeling embarrassed. Our satisfaction in him and our trust in his steadfast faith give him that power. One need not pay respect or give credit to every one, but in the innermost of his precaution man has a true mirror of a confidant to whom he owes the correction of his errors, and has to thank for it.
cxlviii Have the Art of Conversation.
That is where the real personality shows itself. No act in life requires more attention, though it be the commonest thing in life. You must either lose or gain by it. If it needs care to write a letter which is but a deliberate and written conversation, how much more the ordinary kind in which there
is occasion for a prompt display of intelligence? Experts feel the pulse of the soul in the tongue, wherefore the sage said, "Speak, that I may know thee." Some hold that the art of conversation is to be without art—that it should be neat, not gaudy, like the garments. This holds good for talk between friends. But when held with persons to whom one would show respect, it should be more dignified to answer to the dignity of the person addressed. To be appropriate it should adapt itself to the mind and tone of the interlocutor. And do not be a critic of words, or you will be taken for a pedant; nor a taxgatherer of ideas, or men will avoid you, or at least sell their thoughts dear. in conversation discretion is more important than eloquence.
cxlix Know how to put off Ills on Others.
To have a shield against ill-will is a great piece of skill in a ruler. It is not the resort of incapacity, as ill-wishers imagine, but is due to the higher policy of having some one to receive the censure of the disaffected and the punishment of universal detestation. Everything cannot turn out well, nor can every one be satisfied: it is well therefore, even at the
cost of our pride, to have such a scapegoat, such a target for unlucky undertakings.
