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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.

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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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Quotations and sayings

01c. 1630 AD
Reticence is the Seal of Capacity. A breast without a secret is an open letter. Where there is a solid foundation secrets can be kept profound: there are spacious cellars where things of moment may be hid. Reticence springs from self-control, and to control oneself in this is a true triumph. You must pay ransom to each you tell. The security of wisdom consists in temperance in the inner man. The risk that reticence runs lies in the cross-questioning of others, in the use of contradiction to worm out secrets, in the darts of irony: to avoid these the prudent become more reticent than before. What must be done need not be said, and what must be said need not be done.
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03c. 1630 AD
Do not hold your Views too firmly. Every fool is fully convinced, and every one fully persuaded is a fool: the more erroneous his judgment the more firmly he holds it. Even in cases of obvious certainty, it is fine to yield: our reasons for holding the view cannot escape notice, our courtesy in yielding must be the more recognised. Our obstinacy loses more than our victory yields: that is not to champion truth but rather rudeness. There be some heads of iron most difficult to turn: add caprice to obstinacy and the sum is a wearisome fool. Steadfastness should be for the will, not for the mind. Yet there are exceptions where one would fail twice, owning oneself wrong both in judgment and in the execution of it.
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04c. 1630 AD
Do not be Ceremonious. Even in a king affectation in this was renowned for its eccentricity. To be punctilious is to be a bore, yet whole nations have this peculiarity. The garb of folly is woven out of such things. Such folk are worshippers of their own dignity, yet show how little it is justified since they fear that the least thing can destroy it. It is right to demand respect, but not to be considered a master of ceremonies. Yet it is true that a man to do without ceremonies must possess supreme qualities. Neither affect nor despise etiquette: he cannot be great who is great at such little things.
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05c. 1630 AD
Never stake your Credit on a single Cast; for if it miscarries the damage is irreparable. It may easy happen that a man should fail once, especially at first: circumstances are not always favourable: hence they say, "Every dog has his day." Always connect your second attempt with your first: whether it succeed or fail, the first will redeem the second. Always have resort to better means and appeal to more resources. Things depend on all sorts of chances. That is why the satisfaction of success is so rare.
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06c. 1630 AD
Recognise Faults, however high placed. Integrity cannot mistake vice even when clothed in brocade or perchance crowned with gold, but will not be able to hide its character for all that. Slavery does not lose its vileness, however it vaunt the nobility of its lord and master. Vices may stand in high place, but are low for all that. Men can see that many a great man has great faults, yet they do not see that he is not great because of them. The example of the great is so specious that it even glosses over viciousness, till it may so affect those who flatter it that they do not notice that what they gloss over in the great they abominate in the lower classes.
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07c. 1630 AD
Do pleasant Things Yourself, unpleasant Things through Others. By the one course you gain goodwill, by the other you avoid hatred. A great man takes more pleasure in doing a favour than in receiving one: it is the privilege of his generous nature. One cannot easily cause pain to another without suffering pain either from sympathy or from remorse. In high place one can only work by means of rewards and punishment, so grant the first yourself, inflict the other through others. Have some one against whom the weapons of discontent, hatred, and slander may be directed. For the rage of the mob is like that of a dog: missing the cause of its pain it turns to bite the whip itself, and though this is not the real culprit, it has to pay the penalty.
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08c. 1630 AD
Be the Bearer of Praise. This increases our credit for good taste, since it shows that we have learnt elsewhere to know what is excellent, and hence how to prize it in the present company. It gives material for conversation and for imitation, and encourages praiseworthy exertions. We do homage besides in a very delicate way to the excellences before us. Others do the opposite; they accompany their talk with a sneer, and fancy they flatter those present by belittling the absent. This may serve them with superficial people, who do not notice how cunning it is to speak ill of every one to every one else. Many pursue the plan of valuing more highly the mediocrities of the day than the most distinguished exploits of the past. Let the cautious penetrate through these subtleties, and let him not be dismayed by the exaggerations of the one or made over-confident by the flatteries of the other; knowing that both act in the same way by different methods, adapting their talk to the company they are in.
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09c. 1630 AD
Utilise Another's Wants. The greater his wants the greater the turn of the screw. Philosophers say privation is non-existent, statesmen say it is all-embracing, and they are right. Many make ladders to attain their ends out of wants of others. They make use of the opportunity and tantalise the appetite by pointing out the difficulty of satisfaction. The energy of desire promises more than the inertia of possession. The passion of desire increases with every increase of opposition. It is a subtle point to satisfy the desire and yet preserve the dependence.
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10c. 1630 AD
Find Consolation in all Things. Even the useless may find it in being immortal. No trouble without compensation. Fools are held to be lucky, and the good-luck of the ugly is proverbial. Be worth little and you will live long: it is the cracked glass that never gets broken, but worries one with its durability. It seems that Fortune envies the great, so it equalises things by giving long life to the use-less, a short one to the important. Those who bear the burden come soon to grief, while those who are of no importance live on and on: in one case it appears so, in the other it is so. The unlucky thinks he has been for-gotten by both Death and Fortune.
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11c. 1630 AD
Do not take Payment in Politeness; for it is a kind of fraud. Some do not need the herbs of Thessaly for their magic, for they can enchant fools by the grace of their salute. Theirs is the Bank of Elegance, and they pay with the wind of fine words. To promise everything is to promise nothing: promises are the pitfalls of fools. The true courtesy is performance of duty: the spurious and especially the useless is deceit. It is not respect but rather a means to power. Obeisance is paid not to the man but to his means, and compliments are offered not to the qualities that are recognised but to the advantages that are desired.
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12c. 1630 AD
Peaceful Life, a long Life. To live, let live. Peacemakers not only live: they rule life. Hear, see, and be silent. A day without dispute brings sleep without dreams. Long life and a pleasant one is life enough for two: that is the fruit of peace. He has all that makes nothing of what is nothing to him. There is no greater perversity than to take everything to heart. There is equal folly in troubling our heart about what does not concern us and in not taking to heart what does.
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14c. 1630 AD
Have reasonable Views of Yourself and of your Affairs, especially in the beginning of life. Every one has a high opinion of himself, especially those who have least ground for it. Every one dreams of his good-luck and thinks himself a wonder. Hope gives rise to extravagant promises which experience does not fulfil. Such idle imaginations merely serve as a well-spring of annoyance when disillusion comes with the true reality. The wise man anticipates such errors: he may always hope for the best. but he always expects the worst, so as to receive what comes with equanimity. True, It is wise to aim high so as to hit your mark, but not so high that you miss your mission at the very beginning of life. This correction of the ideas is necessary, because before experience comes expectation is sure to soar too high. The best panacea against folly is prudence. If a man knows the true sphere of his activity and position, the can reconcile his ideals with reality.
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16c. 1630 AD
Know your ruling Star. None so helpless as not to have one; if he is unlucky, that is because he does not know it. Some stand high in the favour of princes and potentates without knowing why or wherefore, except that good luck itself has granted them favour on easy terms, merely requiring them to aid it with a little exertion. Others find favour with the wise. One man is better received by one nation than by another, or is more welcome in one city than in another. He finds more luck in one office or position than another, and all this though his qualifications are equal or even identical. Luck shuffles the cards how and when she will. Let each man know his luck as well as his talents, for on this depends whether he loses or wins. Follow your guiding star and help it without mistaking any other for it, for that would be to miss the North, though its neighbour (the polestar) calls us to it with a voice of thunder.
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17c. 1630 AD
Do not carry Fools on your Back. He that does not know a fool when he sees him is one himself: still more he that knows him but will not keep clear of him. They are dangerous company and ruinous confidants. Even though their own caution and others' care keeps them in bounds for a time, still at length they are sure to do or to say some foolishness which is all the greater for being kept so long in stock. They cannot help another's credit who have none of their own. They are most unlucky, which is the Nemesis of fools, and they have to pay for one thing or the other. There is only one thing which is not so bad about them, and this is that though they can be of no use to the wise, they can be of much use to them as signposts or as warnings.
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19c. 1630 AD
Leave Something to wish for, so as not to be miserable from very happiness. The body must respire and the soul aspire. If one possessed all, all would be disillusion and discontent. Even in knowledge there should be always something left to know in order to arouse curiosity and excite hope. Surfeits of happiness are fatal. In giving assistance it is a piece of policy not to satisfy entirely. If there is nothing left to desire, there is everything to fear, an unhappy state of happiness. When desire dies, fear is born.
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20c. 1630 AD
They are all Fools who seem so besides half the rest. Folly arose with the world, and if there be any wisdom it is folly compared with the divine. But the greatest fool is he who thinks he is not one and all others are. To be wise It is not enough to seem wise, least of all to oneself. He knows who does not think that he knows, and he does not see who does not see that others see. Though all the world is full of fools, there is none that thinks himself one, or even suspects the fact.
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21c. 1630 AD
Words and Deeds make the Perfect Man. One should speak well and act honourably: the one is an excellence of the head, the other of the heart, and both arise from nobility of soul. Words are the shadows of deeds; the former are feminine, the latter masculine. It is more important to be renowned than to convey renown. Speech is easy, action hard. Actions are the stuff of life, words its frippery. Eminent deeds endure, striking words pass away. Actions are the fruit of thought; if this is wise, they are effective.
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22c. 1630 AD
Know the great Men of your Age. They are not many. There is one Phœnix in the whole world, one great general, one perfect orator, one true philosopher in a century, a really illustrious king in several. Mediocrities are as numerous as they are worth-less: eminent greatness is rare in every respect, since it needs complete perfection, and the higher the species the more difficult is the highest rank in it. Many have claimed the title "Great," like Cæsar and Alexander, but in vain, for without great deeds the title is a mere breath of air. There have been few Senecas, and fame records but one Apelles.
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24c. 1630 AD
Know how to play the Card of Contempt. It is a shrewd way of getting things you want, by affecting to depreciate them: generally they are not to be had when sought for, but fall into one's hands when one is not looking for them. As all mundane things are but shadows of the things eternal, they share with shadows this quality, that they flee from him who follows them and follow him that flees from them. Contempt is besides the most subtle form of revenge. It is a fixed rule with the wise never to defend themselves with the pen. For such defence always leaves a stain, and does more to glorify one's opponent than to punish his offence. It is a trick of the worthless to stand forth as opponents of great men, so as to win notoriety by a roundabout way, which they would never do by the straight road of merit. There are many we would not have heard of if their eminent opponents had not taken notice of them. There is no revenge like oblivion, through which they are buried in the dust of their unworthiness. Audacious persons hope to make themselves eternally famous by setting fire to one of the wonders of the world and of the ages. The art of reproving scandal is to take no notice of it, to combat it damages our own case; even if credited it causes discredit, and is a source of satisfaction to our opponent, for this shadow of a stain dulls the lustre of our fame even if it cannot altogether deaden it.
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