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Baltasar Gracián: Painted portraitPainted portraitAnonymous artist; restored reproduction · Public domain

Baltasar Gracián

Life dates: 1601 AD — 1658 AD

Spanish Jesuit writer whose compact reflections explore prudence, character and social power. Read the complete heading and argument in the historical Jacobs translation.

▷ Play this voiceSearch these words ↗Place in time ↗wisdomfriendshiphappinesscharactertimemindjusticecourage

Life and writing

Baltasar Gracián (1601–1658) was a Spanish Jesuit writer. The scholarly biography documents his life in the religious order and the use of his brother Lorenzo’s name for much of his published work. That publication history is a reason to check the work and edition before interpreting a name on a title page. The historical English translation linked here credits Baltasar Gracián and Joseph Jacobs in distinct roles; no new author aliases are inferred from a single heading.

In Jacobs’s 1892 translation, maxim ii places intellect beside character, while maxim iv connects knowledge with courage. Both include an explanatory argument after the heading. Reading that full unit makes their account of capacity more specific than a slogan about intelligence or bravery. Nearby maxims also discuss secrecy, dependence and superiors. Those passages expose a historical concern with status and advantage; they invite scrutiny rather than a general endorsement of manipulation.

Reading this voice

Read maxims ii and iv with their explanations, then compare iii, v and vii to see how the surrounding advice treats power. The selected complete passages retain the Jacobs translation and numbered references. This profile supplies context for 312 associated entries, including thirty contributor records that remain independently unverified. Neither the seventeenth-century lifetime midpoint used in the archive nor the 1892 translation year is the composition date of every maxim.

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Profile sources and editorial notes

Agent-assisted editorial profile, updated 2026-10-05. A human reviewer is not recorded. Biographical context does not independently authenticate every quotation attributed to this person.

Quotations and sayings

02c. 1630 AD
Know how to Ask. With some nothing easier: with others nothing so difficult. For there are men who cannot refuse: with them no skill is required. But with others their first word at all times is No; with them great art is required, and with all the propitious moment. Surprise them when in a pleasant mood, when a repast of body or soul has just left them refreshed, if only their shrewdness has not anticipated the cunning of the applicant. The days of joy are the days of favour, for joy overflows from the inner man into the outward creation. It is no use applying when another has been refused, since the objection to a No has just been overcome. Nor is it a good time after sorrow. To oblige a person beforehand is a sure way, unless he is mean.
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03c. 1630 AD
Make an Obligation beforehand of what would have to be a Reward afterwards. This is a stroke of subtle policy; to grant favours before they are deserved is a proof of being obliging. Favours thus granted beforehand have two great advantages: the promptness of the gift obliges the recipient the more strongly; and the same gift which would afterwards be merely a reward is beforehand an obligation. This is a subtle means of transforming obligations, since that which would have forced the superior to reward is changed into one that obliges the one obliged to satisfy the obligation. But this is only suitable for men who have the feeling of obligation, since with men of lower stamp the honorarium paid beforehand acts rather as a bit than as a spur.
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04c. 1630 AD
Never share the Secrets of your Superiors. You may think you will share pears, but you will only share parings. Many have been ruined by being confidants: they are like sops of bread used as forks, they run the same risk of being eaten up afterwards. It is no favour in a prince to share a secret: it is only a relief. Many break the mirror that reminds them of their ugliness. We do not like seeing those who have seen us as we are: nor is he seen In a favourable light who has seen us in an unfavourable one. None ought to be too much beholden to us, least of all one of the great, unless it be for benefits done him rather than for such favours received from him. Especially dangerous are secrets entrusted to friends. He that communicates his secret to another makes himself that other's slave. With a prince this is an intolerable position which cannot last. He will desire to recover his lost liberty, and to gain it will overturn everything, including right and reason. Accordingly neither tell secrets nor listen to them.
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05c. 1630 AD
Know what is wanting in Yourself. Many would have been great personages if they had not had something wanting without which they could not rise to the height of perfection. It is remarkable with some that they could be much better if they could he better in something. They do not perhaps take themselves seriously enough to do justice to their great abilities; some are wanting in geniality of disposition, a quality which their entourage soon find the want of, especially if they are in high office. Some are without organising ability, others lack moderation. In all such cases a careful man may make of habit a second nature.
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07c. 1630 AD
Make use of Folly. The wisest play this card at times, and there are times when the greatest wisdom lies in seeming not to be wise. You need not be unwise, but merely affect unwisdom. To be wise with fools and foolish with the wise were of little use. Speak to each in his own language. He is no fool who affects folly, but he is who suffers from it. Ingenuous folly rather than the pretended is the true foolishness, since cleverness has arrived at such a pitch. To be well liked one must dress in the skin of the simplest of animals.
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08c. 1630 AD
Put up with Raillery, but do not practise it. The first is a form of courtesy, the second may lead to embarrassment. To snarl at play has something of the beast and seems to have more. Audacious raillery is delightful: to stand it proves power. To show oneself annoyed causes the other to be annoyed. Best leave it alone; the surest way not to put on the cap that might fit. The most serious matters have arisen out of jests. Nothing requires more tact and attention. Before you begin to joke know how far the subject of your joke is able to bear it.
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09c. 1630 AD
Push Advantages. Some put all their strength in the commencement and never carry a thing to a conclusion. They invent but never execute. These be paltering spirits. They obtain no fame, for they sustain no game to the end. Everything stops at a single stop. This arises in some from impatience, which is the failing of the Spaniard, as patience is the virtue of the Belgian. The latter bring things to an end, the former come to an end with things. They sweat away till the obstacle is surmounted, but content themselves with surmounting it: they do not know how to push the victory home. They prove that they can but will not: but this proves always that they cannot, or have no stability. If the undertaking is good, why not finish it? If it is bad, why undertake it? Strike down your quarry, if you are wise; be not content to flush it.
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10c. 1630 AD
Do not be too much of a Dove. Alternate the cunning of the serpent with the candour of the dove. Nothing is easier than to deceive an honest man. He believes in much who lies in naught; who does no deceit, has much confidence. To be deceived is not always due to stupidity, it may arise from sheer goodness. There are two sets of men who can guard themselves from injury: those who have experienced it at their own cost, and those who have observed it at the cost of others. Prudence should use as much suspicion as subtlety uses snares, and none need be so good as to enable others to do him ill. Combine in yourself the dove and the serpent, not as a monster but as a prodigy.
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11c. 1630 AD
Create a feeling of Obligation. Some transform favours received into favours bestowed, and seem, or let it be thought, that they are doing a favour when receiving one. There are some so astute that they get honour by asking, and buy their own advantage with applause from others. They manage matters so cleverly that they seem to be doing others a service when receiving one from them. They transpose the order of obligation with extraordinary skill, or at least render it doubtful who has obliged whom. They buy the best by praising it, and make a flattering honour out of the pleasure they express. They oblige by their courtesy, and thus make men beholden for what they themselves should be beholden. In this way they conjugate "to oblige" in the active instead of in the passive voice, thereby proving themselves better politicians than grammarians. This is a subtle piece of finesse; a still greater is to perceive it, and to retaliate on such fools' bargains by paying in their own coin, and so coming by your own again.
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12c. 1630 AD
Original and out-of-the-way Views are signs of superior ability. We do not think much of a man who never contradicts us that is no sign he loves us, but rather that he loves himself. Do not be deceived by flattery, and thereby have to pay for it: rather condemn it. Besides you may take credit for being censured by some, especially if they are those of whom the good speak ill. On the contrary, it should disturb us if our affairs please every one, for that is a sign that they are of little worth. Perfection is for the few.
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13c. 1630 AD
Never offer Satisfaction unless it is demanded. And if they do demand it, it is a kind of crime to give more than necessary. To excuse oneself before there is occasion is to accuse oneself. To draw blood in full health gives the hint to ill-will. An excuse unexpected arouses suspicion from its slumbers. Nor need a shrewd person show himself aware of another's suspicion, which is equivalent to seeking out offence. He had best disarm distrust by the integrity of his conduct.
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14c. 1630 AD
Know a little more, live a little less. Some say the opposite. To be at ease is better than to be at business. Nothing really belongs to us but time, which even he has who has nothing else. It is equally unfortunate to waste your precious life in mechanical tasks or in a profusion of important work. Do not heap up occupation and thereby envy: otherwise you complicate life and exhaust your mind. Some wish to apply the same principle to knowledge, but unless one knows one does not truly live.
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15c. 1630 AD
Do not go with the last Speaker. There are persons who go by the latest edition, and thereby go to irrational extremes. Their feelings and desires are of wax: the last comer stamps them with his seal and obliterates all previous impressions. These never gain anything, for they lose everything so soon. Every one dyes them with his own colour. They are of no use as confidants; they remain children their whole life. Owing to this instability of feeling and volition, they halt along cripples in will and thought, and totter from one side of the road to the other.
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16c. 1630 AD
Never begin Life with what should end it. Many take their amusement at the beginning, putting off anxiety to the end; but the essential should come first and accessories afterwards if there is room. Others wish to triumph before they have fought. Others again begin with learning things of little consequence and leave studies that would bring them fame and gain to the end of life. Another is just about to make his fortune when he disappears from the scene. Method is essential for knowledge and for life.
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19c. 1630 AD
Neither belong entirely to Yourself nor entirely to Others. Both are mean forms of tyranny. To desire to be all for oneself is the same as desiring to have all for oneself. Such persons will not yield a jot or lose a tittle of their comfort. They are rarely beholden, lean on their own luck, and their crutch generally breaks. It is convenient at times to belong to others, that others may belong to us. And he that holds public office is no more nor less than a public slave, or let a man give up both berth and burthen, as the old woman said to Hadrian. On the other hand, others are all for others, which is folly, that always flies to extremes, in this case in a most unfortunate manner. No day, no hour, is their own, but they have so much too much of others that they may be called the slaves of all. This applies even to knowledge, where a man may know everything for others and nothing for himself. A shrewd man knows that others when they seek him do not seek him, but their advantage in him and by him.
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20c. 1630 AD
Do not Explain overmuch. Most men do not esteem what they understand, and venerate what they do not see. To be valued things should cost dear: what is not understood becomes overrated. You have to appear wiser and more prudent than he requires with whom you deal, if you desire to give him a high opinion of you: yet in this there should be moderation and no excess. And though with sensible people common sense holds its own, with most men a little elaboration is necessary. Give them no time for blame: occupy them with understanding your drift. Many praise a thing without being able to tell why, if asked. The reason is that they venerate the unknown as a mystery, and praise it because they hear it praised.
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21c. 1630 AD
Never despise an Evil, however small, for they never come alone: they are linked together like pieces of good fortune. Fortune and misfortune generally go to find their fellows. Hence all avoid the unlucky and associate with the fortunate. Even the doves with all their innocence resort to the whitest walls. Everything fails with the unfortunate—himself, his words, and his luck. Do not wake Misfortune when she sleeps. One slip is a little thing: yet some fatal loss may follow it till you do not know where it will end. For just as no happiness is perfect, so no ill-luck is complete. Patience serves with what comes from above; prudence with that from below.
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22c. 1630 AD
Do Good a little at a time, but often. One should never give beyond the possibility of return. Who gives much does not give but sells. Nor drain gratitude to the dregs, for when the recipient sees all return is impossible he breaks off correspondence. With many persons it is not necessary to do more than overburden them with favours to lose them altogether: they cannot repay you, and so they retire, preferring rather to be enemies than perpetual debtors. The idol never wishes to see before him the sculptor who shaped him, nor does the benefited wish to see his benefactor always before his eyes. There is a great subtlety in giving what costs little yet is much desired, so that it is esteemed the more.
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23c. 1630 AD
Go armed against Discourtesy, and against perfidy, presumption, and all other kinds of folly. There is much of it in the world, and prudence lies in avoiding a meeting with it. Arm yourself each day before the mirror of attention with the weapons of defence. Thus you will beat down the attacks of folly. Be prepared for the occasion, and do not expose your reputation to vulgar contingencies. Armed with prudence, a man cannot be disarmed by impertinence. The road of human intercourse is difficult, for it is full of ruts which may jolt our credit. Best to take a byway, taking Ulysses as a model of shrewdness. Feigned misunderstanding is of great value in such matters. Aided by politeness it helps us over all, and is often the only way out of difficulties.
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24c. 1630 AD
Never let Matters come to a Rupture, for our reputation always comes injured out of the encounter. Every one may be of importance as an enemy if not as a friend. Few can do us good, almost any can do us harm. In Jove's bosom itself even his eagle never nestles securely from the day he has quarrelled with a beetle. Hidden foes use the paw of the declared enemy to stir up the fire, and meanwhile they lie in ambush for such an occasion. Friends provoked become the bitterest of enemies. They cover their own failings with the faults of others. Every one speaks as things seem to him, and things seem as he wishes them to appear. All blame us at the beginning for want of foresight, at the end for lack of patience, at all times for imprudence. If, however, a breach is inevitable, let it be rather excused as a slackening of friendship than by an outburst of wrath: here is a good application of the saying about a good retreat.
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