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Baltasar Gracián

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.

Author and source reference ↗
▷ Play this voiceSearch within this voice ↗Place in time ↗wisdomfriendshiphappinesscharactertimemindjusticecourage
Works identified in the source

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.

Biblioteca Virtual Miguel de Cervantes — Biografía de Baltasar Gracián ↗ BVMC biography by Sánchez Laílla and Laplana Gil: lifetime, Jesuit career and publication names

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.

Historical edition — The Art of Worldly Wisdom ↗ Jacobs 1892 translation: complete maxims ii–v and vii, pages 1–4

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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Editorial reading connections, distinct from the archive’s word matching.

A work to read

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Editorial starting points from this author’s existing entries.

Profile sources and editorial status

Original agent-assisted editorial profile, checked 2026-10-05. No human review is recorded. Life dates are recorded to the year; they do not date individual quotations.

Archive entries

01c. 1630 AD
Know how to take a Hint. ’Twas once the art of arts to be able to discourse; now ’tis no longer sufficient. We must know how to take a hint, especially in disabusing ourselves. He cannot make himself understood who does not himself easily understand. But on the other hand there are pretended diviners of the heart and lynxes of the intentions. The very truths which concern us most can only be half spoken, but with attention we can grasp the whole meaning. When you hear anything favourable keep a tight rein on your credulity; if unfavourable, give it the spur.
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02c. 1630 AD
Find out each Man's Thumbscrew. ’Tis the art of setting their wills in action. It needs more skill than resolution. You must know where to get at any one. Every volition has a special motive which varies according to taste. All men are idolaters, some of fame, others of self-interest, most of pleasure. Skill consists in knowing these idols in order to bring them into play. Knowing any man's mainspring of motive you have as it were the key to his will. Have resort to primary motors, which are not always the highest but more often the lowest part of his nature: there are more dispositions badly organised than well. First guess a man's ruling passion, appeal to it by a word, set it in motion by temptation, and you will infallibly give checkmate to his freedom of will.
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03c. 1630 AD
Prize Intensity more than Extent. Excellence resides in quality not in quantity. The best is always few and rare: much lowers value. Even among men giants are commonly the real dwarfs. Some reckon books by the thickness, as if they were written to try the brawn more than the brain. Extent alone never rises above mediocrity: it is the misfortune of universal geniuses that in attempting to be at home everywhere, are so nowhere. Intensity gives eminence, and rises to the heroic in matters sublime.
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04c. 1630 AD
Common in Nothing. First, not in taste. O great and wise, to be ill at ease when your deeds please the mob! The excesses of popular applause never satisfy the sensible. Some there are such chameleons of popularity that they find enjoyment not in the sweet savours of Apollo but in the breath of the mob. Secondly, not in intelligence. Take no pleasure in the wonder of the mob, for ignorance never gets beyond wonder. While vulgar folly wonders wisdom watches for the trick.
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05c. 1630 AD
A Man of Rectitude clings to the sect of right with such tenacity of purpose that neither the passions of the mob nor the violence of the tyrant can ever cause him to transgress the bounds of right. But who shall be such a Phœnix of equity? What a scanty following has rectitude! Many praise it indeed, but—for others. Others follow it till danger threatens; then the false deny it, the politic conceal it. For it cares not if it fights with friendship, power, or even self-interest: then comes the danger of desertion. Then astute men make plausible distinctions so as not to stand in the way of their superiors or of reasons of state. But the straightforward and constant regard dissimulation as a kind of treason, and set more store on tenacity than on sagacity. Such are always to be found on the side of truth, and if they desert a party, they do not change from fickleness, but because the others have first deserted truth.
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06c. 1630 AD
Have naught to do with Occupations of Ill-repute, still less with fads that bring more notoriety than repute. There are many fanciful sects, and from all the prudent man has to flee. There are bizarre tastes that always take to their heart all that wise men repudiate; they live in love with singularity. This may make them well known indeed, but more as objects of ridicule than of repute. A cautious man does not even make profession of his wisdom, still less of those matters that make their followers ridiculous. These need not be specified, for common contempt has sufficiently singled them out.
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07c. 1630 AD
Select the Lucky and avoid the Unlucky. Ill-luck is generally the penalty of folly, and there is no disease so contagious to those who share in it. Never open the door to a lesser evil, for other and greater ones invariably slink in after it. The greatest skill at cards is to know when to discard; the smallest of current trumps is worth more than the ace of trumps of the last game. When in doubt, follow the suit of the wise and prudent; sooner or later they will win the odd trick.
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08c. 1630 AD
Have the Reputation of being Gracious. ’Tis the chief glory of the high and mighty to be gracious, a prerogative of kings to conquer universal goodwill. That is the great advantage of a commanding position—to be able to do more good than others. Those make friends who do friendly acts. On the other hand, there are some who lay themselves out for not being gracious, not on account of the difficulty, but from a bad disposition. In all things they are the opposite of Divine grace.
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09c. 1630 AD
Know how to Withdraw. If it is a great lesson in life to know how to deny, it is a still greater to know how to deny oneself as regards both affairs and persons. There are extraneous occupations which eat away precious time. To be occupied in what does not concern you is worse than doing nothing. It is not enough for a careful man not to interfere with others, he must see that they do not interfere with him. One is not obliged to belong so much to all as not to belong at all to oneself. So with friends, their help should not be abused or more demanded from them than they themselves will grant. All excess is a failing, but above all in personal intercourse. A wise moderation in this best preserves the goodwill and esteem of all, for by this means that precious boon of courtesy is not gradually worn away. Thus you preserve your genius free to select the elect, and never sin against the unwritten laws of good taste.
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11c. 1630 AD
In Acting or Refraining, weigh your Luck. More depends on that than on noticing your temperament. If he is a fool who at forty applies to Hippocrates for health, still more is he one who then first applies to Seneca for wisdom. It is a great piece of skill to know how to guide your luck even while waiting for it. For something is to be done with it by waiting so as to use it at the proper moment, since it has periods and offers opportunities, though one cannot calculate its path, its steps are so irregular. When you find Fortune favourable, stride boldly forward, for she favours the bold and, being a woman, the young. But if you have bad luck, keep retired so as not to redouble the influence of your unlucky star.
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12c. 1630 AD
Keep a Store of Sarcasms, and know how to use them. This is the point of greatest tact in human intercourse. Such sarcasms are often thrown out to test men's moods, and by their means one often obtains the most subtle and penetrating touchstone of the heart. Other sarcasms are malicious, insolent, poisoned by envy or envenomed by passion, unexpected flashes which destroy at once all favour and esteem. Struck by the slightest word of this kind, many fall away from the closest intimacy with superiors or inferiors which could not be the slightest shaken by a whole conspiracy of popular insinuation or private malevolence. Other sarcasms, on the other hand, work favourably, confirming and assisting one's reputation. But the greater the skill with which they are launched, the greater the caution with which they should be received and the foresight with which they should he foreseen. For here a knowledge of the evil is in itself a means of defence, and a shot foreseen always misses its mark.
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13c. 1630 AD
Leave your Luck while Winning. All the best players do it. A fine retreat is as good as a gallant attack. Bring your exploits under cover when there are enough, or even when there are many of them. Luck long lasting was ever suspicious; interrupted seems safer, and is even sweeter to the taste for a little infusion of bitter-sweet. The higher the heap of luck, the greater the risk of a slip, and down comes all. Fortune pays you sometimes for the intensity of her favours by the shortness of their duration. She soon tires of carrying any one long on her shoulders.
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14c. 1630 AD
Recognise when Things are ripe, and then enjoy them. The works of nature all reach a certain point of maturity; up to that they improve, after that they degenerate. Few works of art reach such a point that they cannot be improved. It is an especial privilege of good taste to enjoy everything at its ripest. Not all can do this, nor do all who can know this. There is a ripening point too for fruits of intellect; it is well to know this both for their value in use and for their value in exchange.
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15c. 1630 AD
The Goodwill of People. ’Tis much to gain universal admiration; more, universal love. Something depends on natural disposition, more on practice: the first founds, the second then builds on that foundation. Brilliant parts suffice not, though they are presupposed; win good opinion and ’tis easy to win goodwill. Kindly acts besides are required to produce kindly feelings, doing good with both hands, good words and better deeds, loving so as to be loved. Courtesy is the politic witchery of great personages. First lay hand on deeds and then on pens; words follow swords; for there is goodwill to be won among writers, and it is eternal.
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16c. 1630 AD
Never Exaggerate. It is an important object of attention not to talk in superlatives, so as neither to offend against truth nor to give a mean idea of one's understanding. Exaggeration is a prodigality of the judgment which shows the narrowness of one's knowledge or one's taste. Praise arouses lively curiosity, begets desire, and if afterwards the value does not correspond to the price, as generally happens, expectation revolts against the deception, and revenges itself by under-estimating the thing recommended and the person recommending. A prudent man goes more cautiously to work, and prefers to err by omission than by commission. Extraordinary things are rare, therefore moderate ordinary valuation. Exaggeration is a branch of lying, and you lose by it the credit of good taste, which is much, and of good sense, which is more.
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17c. 1630 AD
Born to Command. It is a secret force of superiority not to have to get on by artful trickery but by an inborn power of rule. All submit to it without knowing why, recognising the secret vigour of connatural authority. Such magisterial spirits are kings by merit and lions by innate privilege. By the esteem which they inspire, they hold the hearts and minds of the rest. If their other qualities permit, such men are born to be the prime motors of the state. They per-form more by a gesture than others by a long harangue.
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18c. 1630 AD
Think with the Few and speak with the Many. By swimming against the stream it is impossible to remove error, easy to fall into danger; only a Socrates can undertake it. To dissent from others' views is regarded as an insult, because it is their condemnation. Disgust is doubled on account of the thing blamed and of the person who praised it. Truth is for the few, error is both common and vulgar. The wise man is not known by what he says on the house-tops, for there he speaks not with his own voice but with that of common folly, however much his inmost thoughts may gainsay it. The prudent avoid being contradicted as much as contradicting: though they have their censure ready they are not ready to publish it. Thought is free, force cannot and should not be used to it. The wise man therefore retires into silence, and if he allows himself to come out of it, he does so in the shade and before few and fit persons.
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19c. 1630 AD
Sympathy with great Minds. It is an heroic quality to agree with heroes. ’Tis like a miracle of nature for mystery and for use. There is a natural kinship of hearts and minds: its effects are such that vulgar ignorance scents witchcraft. Esteem established, goodwill follows, which at times reaches affection. It persuades without words and obtains without earning. This sympathy is sometimes active, sometimes passive, both alike felicific; the more so, the more sublime. ’Tis a great art to recognise, to distinguish and to utilise this gift. No amount of energy suffices without that favour of nature.
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20c. 1630 AD
Use, but do not abuse, Cunning. One ought not to delight in it, still less to boast of it. Everything artificial should be concealed, most of all cunning, which is hated. Deceit is much in use; therefore our caution has to be redoubled, but not so as to show itself, for it arouses distrust, causes much annoy, awakens revenge, and gives rise to more ills than you would imagine. To go to work with caution is of great advantage in action, and there is no greater proof of wisdom. The greatest skill in any deed consists in the sure mastery with which it is executed.
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22c. 1630 AD
Avoid "Affairs of Honour" —one of the chiefest aims of prudence. In men of great ability the extremes are kept far asunder, so that there is a long distance between them, and they always keep in the middle of their caution, so that they take time to break through it. It is easier to avoid such affairs than to come well out of them. They test our judgment; it is better to avoid them than to conquer in them. One affair of honour leads to another, and may lead to an affair of dishonour. There are men so constituted by nature or by nation that they easily enter upon such obligations. But for him that walks by the light of reason, such a matter requires long thinking over. There is more valour needed not to take up the affair than to conquer in it. When there is one fool ready for the occasion, one may excuse oneself from being the second.
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23c. 1630 AD
Be Thorough. How much depends on the person. The interior must be at least as much as the exterior. There are natures all frontage, like houses that for want of means have the portico of a palace leading to the rooms of a cottage. It is no use boring into such persons, although they bore you, for conversation flags after the first salutation. They prance through the first compliments like Sicilian barbs, but silence soon succeeds, for the flow of words soon ceases where there is no spring of thoughts. Others may be taken in by them because they themselves have but a view of the surface, but not the prudent, who look within them and find nothing there except material for scorn.
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