Speak evil of no one behind his back, unless you are likely to get anything by so doing.  On the contrary, have a good word to say, if you can, of everybody, provided that the person who is praised by you is likely to be informed of the circumstance.  And, the more to display the generosity of your disposition, never hesitate, on convenient occasions, to bestow the highest eulogies on those who do not deserve them.

Be abstemious—­in eating and drinking at your own expense; but when you feed at another person’s, consume as much as you can possibly digest.

Let your behaviour be always distinguished by modesty.  Never boast or brag, when you are likely to be disbelieved; and do not contradict your superiors—­that is to say, when you are in the presence of people who are richer than yourselves, never express an opinion of your own.

Live peaceably with all mankind, if you can; but, as you cannot, endeavor, as the next best thing, to settle all disputes as speedily as possible, by coming, without loss of time, to blows; provided always that the debate promises to be terminated, by reason of your superior strength, in your own favour, and that you are not likely to be taken up for knocking another person down.  It is very true that I, individually, never shun this kind of discussion, whatever may be the strength and pretensions of my opponent; but then, I enjoy a consciousness of superiority over the whole world, which you, perhaps, may not feel, and which might, in some cases, mislead you.  I think, however, that a supreme contempt for all but yourselves is a very proper sentiment to entertain; and, from what I observe of the conduct of certain teachers, I imagine that this is what is meant by the word humility.  You must, nevertheless, be careful how you display it; do so only when you see a probability of overawing and frightening those around you, so as to make them contributors to the great aim of your existence—­self-gratification.

Be firm, but not obstinate.  Never change your mind when the result of the alteration would be detrimental to your comfort and interest; but do not maintain an inconvenient inflexibility of purpose.  Do not, for instance, in affairs of the heart, simply because you have declared, perhaps with an oath or two, that you will be constant till death, think it necessary to make any effort to remain so.  The case stands thus:  you enter into an agreement with a being whose aggregate of perfections is expressible, we will say, by 20.  Now, if they would always keep at that point, there might be some reason for your remaining unaltered, namely, your not being able to help it.  But suppose that they dwindle down to 19-1/2, the person, that is, the whole sum of the qualities admired, no longer exists, and you, of course, are absolved from your engagement.  But mind, I do not say that you are justified in changing only in case of a change on the opposite side:  you may very possibly become simply tired.  In this case, your prior promise to yourself will absolve you from the performance of the one in question.