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 bybeing 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 thatthe 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 failingsto 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.
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 whomit 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 pretenceto 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 withthe 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. Togive 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'sluck 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. Theattention 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 byquarrelling 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 notaltogether 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 vexyou 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 needat 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 thereis 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 thecost of our pride, to have such a scapegoat, such a target for unlucky undertakings.
cl Know to get your Price for Things.
Their intrinsic value is not sufficient; for all do not bite at the kernel or look into the interior. Most go with the crowd, and go because they see others go. It is a great stroke of art to bring things into repute; at times by praising them, for praise arouses desire at times by giving them a striking name, which is very useful for putting things at a premium, provided it is done without affectation. Again, it is generally an inducement to profess to supply only connoisseurs, for all think themselves such, and if not, the sense of want arouses the desire. Never call things easy or common: that makes them depreciated rather than made accessible. All rush after the unusual, which is more appetising both for the taste and for the intelligence.
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