151. Think beforehand. To-day for to-morrow, and even for many days hence. The greatest foresight consists in determining beforehand the time of trouble. For the provident there are no mischances and for the careful no narrow escapes. We must not put off thought till we are up to the chin in mire. Mature reflection can get over the most formidable difficulty. The pillow is a silent Sibyl, and it is better to sleep on things beforehand than lie awake about them afterwards. Many act first and then think afterwards—that is, they think less of consequences than of excuses: others think neither before nor after. The whole of life should be one course of thought how not to miss the right path. Rumination and foresight enable one to determine the line of life.
151. Think ahead. Plan for tomorrow and beyond. True foresight means anticipating problems before they arise. The prepared face no accidents, and the cautious avoid close calls. Don't wait until you're in deep trouble to start thinking. Careful consideration can overcome even the biggest challenges. Your pillow is a silent advisor; it's better to sleep on decisions than lose sleep over them later. Many people act first and think second, focusing more on excuses than consequences. Others don't think at all. Life should be a constant exercise in finding the right path. Reflection and foresight help you chart your course through life.
152. Never have a companion who casts you in the shade. The more he does so, the less desirable a companion he is. The more he excels in quality the more in repute: he will always play first fiddle and you second. If you get any consideration, it is only his leavings. The moon shines bright alone among the stars: when the sun rises she becomes either invisible or imperceptible. Never join one that eclipses you, but rather one who sets you in a brighter light. By this means the cunning Fabula in Martial was able to appear beautiful and brilliant, owing to the ugliness and disorder of her companions. But one should as little imperil oneself by an evil companion as pay honour to another at the cost of one's own credit. When you are on the way to fortune associate with the eminent; when arrived, with the mediocre.
152. Never have a companion who overshadows you. The more they do so, the less desirable they are as a companion. The more they excel, the more renowned they become; they'll always take center stage while you're left in the background. Any recognition you receive will be their leftovers. The moon shines brightly among the stars, but when the sun rises, it becomes invisible or unnoticeable. Don't associate with someone who eclipses you, but rather with someone who makes you shine brighter. This is how the clever Fabula in Martial's works appeared beautiful and brilliant, thanks to the ugliness and disarray of her companions. However, one should neither endanger oneself with a bad companion nor honor another at the expense of one's own reputation. When you're on the path to success, associate with the eminent; once you've arrived, mix with the average.
153. Beware of entering where there is a great gap to be filled. But if you do it be sure to surpass your predecessor; merely to equal him requires twice his worth. As it is a fine stroke to arrange that our successor shall cause us to be wished back, so it is policy to see that our predecessor does not eclipse us. To fill a great gap is difficult, for the past always seems best, and to equal the predecessor is not enough, since he has the right of first possession. You must therefore possess additional claims to oust the other from his hold on public opinion.
153. Be cautious when stepping into a role with big shoes to fill. If you do take on such a challenge, make sure you outshine your predecessor; merely matching their performance requires twice their talent. It's a clever move to ensure your successor makes people miss you, but it's equally important to prevent your predecessor from overshadowing you. Filling a significant void is challenging, as people tend to view the past favorably. Simply matching your predecessor's achievements isn't enough, since they have the advantage of being there first. To succeed, you must bring additional value that will displace your predecessor from public favor.
154. Do not believe, or like, lightly. Maturity of mind is best shown in slow belief. Lying is the usual thing; then let belief be unusual. He that is lightly led away, soon falls into contempt. At the same time there is no necessity to betray your doubts in the good faith of others, for this adds insult to discourtesy, since you make out your informant to be either deceiver or deceived. Nor is this the only evil: want of belief is the mark of the liar, who suffers from two failings: he neither believes nor is believed. Suspension of judgment is prudent in a hearer: the speaker can appeal to his original source of in-formation. There is a similar kind of imprudence in liking too easily, for lies may be told by deeds as well as in words, and this deceit is more dangerous for practical life.
154. Don't be quick to believe or like. A mature mind is cautious in forming opinions. Since lying is common, be skeptical. Those easily swayed lose respect. However, don't openly doubt others' sincerity, as this is both rude and insulting, implying they're either lying or gullible. Moreover, disbelief is a trait of liars, who neither trust nor are trusted. It's wise for listeners to reserve judgment; speakers can always cite their sources. Similarly, don't be too quick to like, as actions can deceive as much as words, posing greater risks in daily life.
155. The art of getting into a passion. If possible, oppose vulgar importunity with prudent reflection; it will not be difficult for a really prudent man. The first step towards getting into a passion is to announce that you are in a passion. By this means you begin the conflict with command over your temper, for one has to regulate one's passion to the exact point that is necessary and no further. This is the art of arts in falling into and getting out of a rage. You should know how and when best to come to a stop: it is most difficult to halt while running at the double. It is a great proof of wisdom to remain clear-sighted during paroxysms of rage. Every excess of passion is a digression from rational conduct. But by this masterly policy reason will never be transgressed, nor pass the bounds of its own synteresis. To keep control of passion one must hold firm the reins of attention: he who can do so will be the first man "wise on horseback," and probably the last.
155. The art of controlling your temper. When faced with vulgar persistence, respond with thoughtful consideration if possible. This shouldn't be difficult for a truly prudent person. The first step in managing your anger is to acknowledge it. By doing so, you begin the conflict with control over your emotions, as you must regulate your anger to the appropriate level and no further. This is the essential skill in both entering and exiting a state of anger. Know how and when to stop, as it's most challenging to halt when emotions are running high. Maintaining clear judgment during fits of rage is a significant sign of wisdom. Any excess of passion deviates from rational behavior. However, by mastering this approach, reason will never be transgressed, nor will it exceed the bounds of its own self-preservation instinct. To control passion, one must firmly grip the reins of attention. Those who can do so will be the first to be "wise on horseback," and likely the last as well.
156. Select your friends. Only after passing the matriculation of experience and the examination of fortune will they be graduates not alone in affection but in discernment. Though this is the most important thing in life, it is the one least cared for. Intelligence brings friends to some, chance to most. Yet a man is judged by his friends, for there was never agreement between wise men and fools. At the same time, to find pleasure in a man's society is no proof of near friendship: it may come from the pleasantness of his company more than from trust in his capacity. There are some friendships legitimate, others illicit; the latter for pleasure, the former for their fecundity of ideas and motives. Few are the friends of a man's self, most those of his circumstances. The insight of a true friend is more useful than the goodwill of others: therefore gain them by choice, not by chance. A wise friend wards off worries, a foolish one brings them about. But do not wish them too much luck, or you may lose them.
156. Choose your friends wisely. Only after they've been tested by experience and fortune will they prove themselves not just in affection, but in judgment. Though this is life's most crucial aspect, it's often the most neglected. Some find friends through intelligence, most through chance. Yet we're judged by the company we keep, as wise men and fools rarely mix. Enjoying someone's company doesn't necessarily indicate close friendship; it might stem from their pleasantness rather than trust in their abilities. Some friendships are genuine, others superficial—the latter for pleasure, the former for exchanging ideas and motivations. Few befriend us for who we are; most for what we represent. A true friend's insight is more valuable than others' goodwill, so choose friends deliberately, not by chance. A wise friend helps avoid problems, while a foolish one creates them. But be cautious—if your friends become too successful, you might lose them.
157. Do not make mistakes about character. That is the worst and yet easiest error. Better be cheated in the price than in the quality of goods. In dealing with men, more than with other things, it is necessary to look within. To know men is different from knowing things. It is profound philosophy to sound the depths of feeling and distinguish traits of character. Men must be studied as deeply as books.
157. Don't misjudge people's character. It's the worst and most common mistake you can make. It's better to overpay for something than to misjudge its quality. When dealing with people, more than anything else, you need to look beneath the surface. Understanding people is different from understanding objects. It takes deep insight to grasp emotions and identify personality traits. You should study people as thoroughly as you would study books.
158. Make use of your friends. This requires all the art of discretion. Some are good afar off, some when near. Many are no good at conversation but excellent as correspondents, for distance removes some failings which are unbearable in close proximity to them. Friends are for use even more than for pleasure, for they have the three qualities of the good, or, as some say, of being in general: unity, goodness, and truth. For a friend is all in all. Few are worthy to be good friends, and even these become fewer because men do not know how to pick them out. To keep is more important than to make friends. Select those that will wear well; if they are new at first, it is some consolation they will become old. Absolutely the best are those well salted, though they may require soaking in the testing. There is no desert like living without friends. Friendship multiplies the good of life and divides the evil. ’Tis the sole remedy against misfortune, the very ventilation of the soul.
158. Make the most of your friendships. This requires tact and discretion. Some friends are best at a distance, while others shine up close. Many struggle with face-to-face conversation but excel in written correspondence, as distance can mask certain irritating quirks. Friends are valuable for both practical and personal reasons, embodying the three virtues of unity, goodness, and truth. A true friend is everything. Few people are worthy of being close friends, and even fewer know how to choose them wisely. Maintaining friendships is more crucial than making new ones. Select friends who will stand the test of time; if they're new acquaintances, take comfort in knowing they may become lifelong companions. The best friendships are like well-seasoned dishes, though they may require patience to develop fully. There's no greater loneliness than living without friends. Friendship amplifies life's joys and lessens its sorrows. It's the ultimate remedy for misfortune and allows the soul to breathe freely.
159. Put up with fools. The wise are always impatient, for he that increases knowledge increase impatience of folly. Much knowledge is difficult to satisfy. The first great rule of life, according to Epictetus, is to put up with things: he makes that the moiety of wisdom. To put up with all the varieties of folly would need much patience. We often have to put up with most from those on whom we most depend: a useful lesson in self-control. Out of patience comes forth peace, the priceless boon which is the happiness of the world. But let him that bath no power of patience retire within himself, though even there he will have to put up with himself.
159. Tolerate fools. The wise often grow impatient, as increased knowledge leads to less tolerance for foolishness. Extensive knowledge is hard to satisfy. Epictetus considered accepting things as they are to be half of wisdom. Coping with all types of folly requires great patience. We often must endure the most from those we rely on most—a valuable lesson in self-control. Patience breeds peace, the priceless gift that brings happiness to the world. Those lacking patience should look inward, though even there they'll need to tolerate themselves.
160. Be careful in speaking. With your rivals from prudence; with others for the sake of appearance. There is always time to add a word, never to withdraw one. Talk as if you were making your will: the fewer words the less litigation. In trivial matters exercise yourself for the more weighty matters of speech. Profound secrecy has some of the lustre of the divine. He who speaks lightly soon falls or fails.
160. Be mindful of your words. Exercise caution when speaking to rivals, and be considerate of your image when talking to others. You can always add more words later, but you can't take them back. Speak as if you're writing your will: fewer words mean less potential for misunderstanding. Practice restraint in casual conversation to prepare for more important discussions. Deep secrecy carries an air of mystery. Those who speak carelessly are prone to stumble or fail.
161. Know your pet faults. The most perfect of men has them, and is either wedded to them or has illicit relations with them. They are often faults of intellect, and the greater this is, the greater they are, or at least the more conspicuous. It is not so much that their possessor does not know them: he loves them, which is a double evil: irrational affection for avoidable faults. They are spots on perfection; they displease the onlooker as much as they please the possessor. ’Tis a gallant thing to get clear of them, and so give play to one's other qualities. For all men hit upon such a failing, and on going over your qualifications they make a long stay at this blot, and blacken it as deeply as possible in order to cast your other talents into the shade.
161. Recognize your personal flaws. Even the most accomplished individuals have them, often deeply ingrained or unconsciously embraced. These are frequently intellectual shortcomings, and the more brilliant the mind, the more glaring they become. The issue isn't just acknowledging these faults; it's the tendency to cherish them, which compounds the problem. This irrational attachment to avoidable weaknesses mars an otherwise exemplary character. These flaws irritate observers as much as they delight their owners. It's admirable to overcome them, allowing your other qualities to shine. People tend to fixate on such shortcomings, dwelling on and exaggerating them to overshadow your other talents.
162. How to triumph over rivals and detractors. It is not enough to despise them, though this is often wise: a gallant bearing is the thing. One cannot praise a man too much who speaks well of them who speak ill of him. There is no more heroic vengeance than that of talents and services which at once conquer and torment the envious. Every success is a further twist of the cord round the neck of the ill-affected, and an enemy's glory is the rival's hell. The envious die not once, but as oft as the envied wins applause. The immortality of his fame is the measure of the other's torture: the one lives in endless honour, the other in endless pain. The clarion of Fame announces immortality to the one and death to the other, the slow death of envy long drawn out.
162. How to overcome rivals and critics: mere contempt isn't enough, though it's often wise. The key is to maintain a noble demeanor. Nothing is more praiseworthy than speaking well of those who speak ill of you. The most heroic revenge is to excel with talents and services that simultaneously impress and frustrate your detractors. Every success further tightens the noose around your ill-wishers' necks, and your glory becomes your rival's personal hell. The envious don't die just once, but with each round of applause you receive. Your lasting fame measures their ongoing torment: you live on in endless honor, while they endure endless pain. Fame's trumpet heralds your immortality and their demise—the slow, drawn-out death of prolonged envy.
163. Never, from sympathy with the unfortunate, involve yourself in his fate. One man's misfortune is another man's luck, for one cannot be lucky without many being unlucky. It is a peculiarity of the unfortunate to arouse people's goodwill who desire to compensate them for the blows of fortune with their useless favour, and it happens that one who was abhorred by all in prosperity is adored by all in adversity. Vengeance on the wing is exchanged for compassion afoot. Yet ’tis to be noticed how fate shuffles the cards. There are men who always consort with the unlucky, and he that yesterday flew high and happy stands to-day miserable at their side. That argues nobility of soul, but not worldly wisdom.
163. Never let sympathy for the unfortunate entangle you in their fate. One person's misfortune is often another's opportunity, as luck is rarely evenly distributed. The unfortunate tend to attract goodwill from others who want to make up for their bad luck with well-meaning but ineffective support. Ironically, someone despised during good times may find themselves adored when fortunes turn. Swift vengeance gives way to slow-moving compassion. Yet observe how fate can quickly reverse roles. Some people consistently associate with the unlucky, and those who were flying high yesterday may find themselves struggling alongside them today. While this may show a noble character, it's not always the wisest approach in practical terms.
164. Throw straws in the air, to find how things will be received, especially those whose reception or success is doubtful. One can thus be assured of its turning out well, and an opportunity is afforded for going on in earnest or withdrawing entirely. By trying men's intentions in this way, the wise man knows on what ground he stands. This is the great rule of foresight in asking, in desiring, and in ruling.
164. Test the waters before diving in, especially for ideas or proposals with uncertain outcomes. By floating trial balloons, you can gauge reactions and decide whether to proceed or pull back. This approach helps the wise person understand where they stand. It's a crucial strategy for making requests, expressing desires, and exercising leadership.
165. Wage war honourably. You may be obliged to wage war, but not to use poisoned arrows. Every one must needs act as he is, not as others would make him to be. Gallantry in the battle of life wins all men's praise: one should fight so as to conquer, not alone by force but by the way it is used. A mean victory brings no glory, but rather disgrace. Honour always has the upper hand. An honourable man never uses forbidden weapons, such as using a friendship that's ended for the purposes of a hatred just begun: a confidence must never be used for a vengeance. The slightest taint of treason tarnishes the good name. In men of honour the smallest trace of meanness repels: the noble and the ignoble should be miles apart. Be able to boast that if gallantry, generosity, and fidelity were lost in the world men would be able to find them again in your own breast.
165. Wage war honorably. You may be forced to fight, but don't resort to underhanded tactics. Stay true to yourself, not what others expect. Bravery in life's struggles earns universal respect: fight to win, not just with strength, but with integrity. A victory without honor brings shame, not glory. Honor always prevails. Never use forbidden weapons, like exploiting a former friendship for a new grudge: don't abuse trust for revenge. The slightest betrayal tarnishes one's reputation. In honorable people, even a hint of pettiness is repulsive: nobility and baseness should never mix. Be proud that if gallantry, generosity, and loyalty were lost to the world, they could be found again in you.
166. Distinguish the man of words from the man of deeds. Discrimination here is as important as in the case of friends, persons, and employments, which have all many varieties. Bad words even without bad deeds are bad enough: good words with bad deeds are worse. One cannot dine off words, which are wind, nor off politeness, which is but polite deceit. To catch birds with a mirror is the ideal snare. It is the vain alone who take their wages in windy words. Words should be the pledges of work, and, like pawn-tickets, have their market price. Trees that bear leaves but not fruit have usually no pith. Know them for what they are, of no use except for shade.
166. Recognize the difference between talkers and doers. This distinction is as crucial as discerning between friends, people, and jobs, all of which come in many types. Bad words alone are harmful enough, but good words paired with bad actions are even worse. You can't survive on empty promises or false politeness. Luring people with flattery is a classic trap. Only the vain are satisfied with hollow praise. Words should guarantee action and have real value, like promissory notes. People who talk big but produce nothing are often empty inside. See them for what they are: useless except for providing cover.
167. Know how to take your own part. In great crises there is no better companion than a bold heart, and if it becomes weak it must be strengthened from the neighbouring parts. Worries die away before a man who asserts himself. One must not surrender to misfortune, or else it would become intolerable. Many men do not help themselves in their troubles, and double their weight by not knowing how to bear them. He that knows himself knows how to strengthen his weakness, and the wise man conquers everything, even the stars in their courses.
167. Know how to stand up for yourself. In major crises, there's no better ally than courage, and if it falters, you must bolster it from within. Troubles fade when confronted with self-assertion. Don't give in to misfortune, or it will become unbearable. Many people fail to help themselves in difficult times, making their burdens twice as heavy by not knowing how to cope. Those who understand themselves know how to reinforce their weak points. A wise person overcomes all obstacles, even fate itself.
168. Do not indulge in the eccentricities of folly. Like vain, presumptuous, egotistical, untrustworthy, capricious, obstinate, fanciful, theatrical, whimsical, inquisitive, paradoxical, sectarian people and all kinds of one-sided persons: they are all monstrosities of impertinence. All deformity of mind is more obnoxious than that of the body, because it contravenes a higher beauty. Yet who can assist such a complete confusion of mind? Where self-control is wanting, there is no room for others' guidance. Instead of paying attention to other people's real derision, men of this kind blind themselves with the unfounded assumption of their imaginary applause.
168. Don't indulge in foolish eccentricities. Avoid vain, presumptuous, egotistical, untrustworthy, capricious, obstinate, fanciful, theatrical, whimsical, overly inquisitive, paradoxical, or sectarian people, as well as those with one-sided views. These are all forms of impertinence. Mental flaws are more offensive than physical ones because they violate a higher form of beauty. Yet, how can one help those with such confused minds? When self-control is lacking, there's no room for guidance from others. Instead of acknowledging real criticism, such people delude themselves with imaginary praise.
169. Be more careful not to miss once than to hit a hundred times. No one looks at the blazing sun; all gaze when he is eclipsed. The common talk does not reckon what goes right but what goes wrong. Evil report carries farther than any applause. Many men are not known to the world till they have left it. All the exploits of a man taken together are not enough to wipe out a single small blemish. Avoid therefore falling into error, seeing that ill-will notices every error and no success.
169. Be more concerned with avoiding mistakes than with achieving many successes. People don't pay attention to the sun when it shines brightly, but everyone notices during an eclipse. Public opinion focuses on what goes wrong, not what goes right. Bad news travels faster than praise. Many people only become well-known after they die. All of a person's accomplishments combined can't erase even a single small flaw. Therefore, strive to avoid errors, knowing that critics will notice every mistake and ignore your achievements.
170. In all things keep something in reserve. ’Tis a sure means of keeping up your importance. A man should not employ all his capacity and power at once and on every occasion. Even in knowledge there should be a rearguard, so that your resources are doubled. One must always have something to resort to when there is fear of a defeat. The reserve is of more importance than the attacking force: for it is distinguished for valour and reputation. Prudence always sets to work with assurance of safety: in this matter the piquant paradox holds good that the half is more than the whole.
170. Always keep something in reserve. This is a surefire way to maintain your importance. Don't use all your skills and power at once or in every situation. Even with knowledge, hold some back, effectively doubling your resources. Always have a backup plan when facing potential defeat. The reserve is more valuable than the initial force, as it represents courage and reputation. Prudence operates with a safety net. In this case, the paradox holds true: sometimes, less is more.
171. Waste not influence. The great as friends are for great occasions. One should not make use of great confidence for little things: for that is to waste a favour. The sheet anchor should be reserved for the last extremity. If you use up the great for little ends what remains afterwards? Nothing is more valuable than a protector, and nothing costs more nowadays than a favour. It can make or unmake a whole world. It can even give sense and take it away. As Nature and Fame are favourable to the wise, so Luck is generally envious of them. It is therefore more important to keep the favour of the mighty than goods and chattels.
171. Don't squander influence. Powerful friends are for important matters. Avoid using significant connections for trivial issues; it wastes goodwill. Save your strongest support for true emergencies. If you exhaust major resources on minor problems, what's left when you really need help? Nothing is more valuable than a protector, and favors are incredibly costly these days. They can create or destroy entire worlds, even grant or remove intelligence. While Nature and Fame favor the wise, Luck often resents them. Therefore, maintaining the goodwill of influential people is more crucial than preserving material possessions.
172. Never contend with a man who has nothing to lose; for thereby you enter into an unequal conflict. The other enters without anxiety; having lost everything, including shame, he has no further loss to fear. He therefore re-sorts to all kinds of insolence. One should never expose a valuable reputation to so terrible a risk, lest what has cost years to gain may be lost in a moment, since a single slight may wipe out much sweat. A man of honour and responsibility has a reputation, because he has much to lose. He balances his own and the other's reputation: he only enters into the contest with the greatest caution, and then goes to work with such circumspection that he gives time to prudence to retire in time and bring his reputation under cover. For even by victory he cannot gain what he has lost by exposing himself to the chances of loss.
172. Never argue with someone who has nothing to lose; it's an unfair fight. Such a person enters the conflict without worry, having already lost everything, including their sense of shame. They have no fear of further loss and will resort to any level of rudeness. Never risk your valuable reputation in such a dangerous situation. What took years to build can be destroyed in an instant, as a single insult can undo much hard work. A person of honor and responsibility has a reputation to protect and weighs both their own and their opponent's standing carefully. They enter conflicts cautiously, proceeding with such care that they allow wisdom to guide them and protect their reputation. Even in victory, they cannot gain as much as they might lose by exposing themselves to potential defeat.
173. Do not be glass in intercourse, still less in friendship. Some break very easily, and thereby show their want of consistency. They attribute to themselves imaginary offences and to others oppressive intentions. Their feelings are even more sensitive than the eye itself, and must not be touched in jest or in earnest. Motes offend them: they need not wait for beams. Those who consort with them must treat them with the greatest delicacy, have regard to their sensitiveness, and watch their demeanour, since the slightest slight arouses their annoyance. They are mostly very egoistic, slaves of their moods, for the sake of which they cast everything aside: they are the worshippers of punctilio. On the other hand, the disposition of the true lover is firm and enduring, so that it may be said that the arrant is half adamant.
173. Don't be fragile in relationships, especially in friendships. Some people break easily, revealing their lack of resilience. They imagine slights against themselves and assume others have harmful intentions. Their feelings are more sensitive than their eyes, and can't handle even playful teasing. They're offended by the smallest things, not just major issues. Those who interact with them must be extremely careful, considering their sensitivity and watching their reactions, as the slightest perceived insult upsets them. These people are often very self-centered, at the mercy of their emotions, which they prioritize above all else. They obsess over trivial matters of etiquette. In contrast, a genuine friend's disposition is strong and lasting, almost as unbreakable as diamond.
174. Do not live in a hurry. To know how to separate things is to know how to enjoy them. Many finish their fortune sooner than their life: they run through pleasures without enjoying them, and would like to go back when they find they have over-leaped the mark. Postilions of life, they increase the ordinary pace of life by the hurry of their own calling. They devour more in one day than they can digest in a whole life-time; they live in advance of pleasures, eat up the years beforehand, and by their hurry get through everything too soon. Even in the search for knowledge there should be moderation, lest we learn things better left unknown. We have more days to live through than pleasures. Be slow in enjoyment, quick at work, for men see work ended with pleasure, pleasure ended with regret.
174. Don't rush through life. Knowing how to separate experiences allows you to enjoy them fully. Many exhaust their resources before their time, racing through pleasures without savoring them, only to wish they could turn back when they realize they've gone too far. These "life couriers" accelerate the normal pace of living through their own impatience. They consume more in a day than they can process in a lifetime, living ahead of pleasures and devouring years prematurely. Their haste leads them to finish everything too quickly. Even in the pursuit of knowledge, moderation is key, lest we learn things better left unknown. We have more days to live than pleasures to enjoy. Take your time with enjoyment, but be quick with work. People view completed work with satisfaction, but ended pleasure with regret.
175. A solid man. One who is finds no satisfaction in those that are not. ’Tis a pitiable eminence that is not well founded. Not all are men that seem to be so. Some are sources of deceit; impregnated by chimeras they give birth to impositions. Others are like them so far that they take more pleasure in a lie, because it promises much, than in the truth, because it performs little. But in the end these caprices come to a bad end, for they have no solid foundation. Only truth can give true reputation: only reality can be of real profit. One deceit needs many others, and so the whole house is built in the air and must soon come to the ground. Unfounded things never reach old age. They promise too much to be much trusted, just as that cannot be true which proves too much.
175. A person of substance. One who finds no satisfaction in those who lack depth. It's a pitiful status that isn't well-grounded. Not all who appear to be substantial truly are. Some are fountains of deception; filled with fantasies, they produce falsehoods. Others are similar in that they prefer lies, which promise much, over truth, which delivers little. However, these whims eventually fail, lacking a solid foundation. Only truth can build genuine reputation; only reality can yield true benefit. One deception requires many more, and thus the entire structure is built on air and must collapse. Baseless things never endure. They promise too much to be trusted, just as an argument that proves too much cannot be true.