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diff --git a/9105-h/9105-h.htm b/9105-h/9105-h.htm new file mode 100644 index 0000000..0f68dae --- /dev/null +++ b/9105-h/9105-h.htm @@ -0,0 +1,6897 @@ +<?xml version="1.0" encoding="iso-8859-1"?> + +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" > + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <title> + Reflections; or Sentences and Moral Maxims by Francois Duc De La + Rochefoucauld + </title> + <style type="text/css" xml:space="preserve"> + + body { margin:5%; background:#faebd0; text-align:justify} + P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } + H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } + hr { width: 50%; text-align: center;} + .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; } + blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} + .mynote {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;} + .toc { margin-left: 10%; margin-bottom: .75em;} + .toc2 { margin-left: 20%;} + div.fig { display:block; margin:0 auto; text-align:center; } + div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; } + .figleft {float: left; margin-left: 0%; margin-right: 1%;} + .figright {float: right; margin-right: 0%; margin-left: 1%;} + .pagenum {display:inline; font-size: 70%; font-style:normal; + margin: 0; padding: 0; position: absolute; right: 1%; + text-align: right;} + pre { font-style: italic; font-size: 90%; margin-left: 10%;} + +</style> + </head> + <body> +<pre xml:space="preserve"> + +Project Gutenberg's Reflections, by Francois Duc De La Rochefoucauld + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Reflections + Or, Sentences and Moral Maxims + +Author: Francois Duc De La Rochefoucauld + +Release Date: October, 2005 [EBook #9105] +Last Updated: January 25, 2013 + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK REFLECTIONS *** + + + + +Produced by An Anonymous Volunteer, and David Widger + + + + + + +</pre> + <p> + <br /><br /> + </p> + <h1> + <big>Reflections;</big><br /> or <br /><i><b>Sentences and </b><br /><br /><b><big>Moral + Maxims</big></b></i> + </h1> + <h3> + By + </h3> + <h2> + Francois Duc De La Rochefoucauld, Prince de Marsillac. + </h2> + <p> + <br /><br /> + </p> + <h4> + Translated from the Editions of 1678 and 1827 with<br /> introduction, + notes, and some account of the author and his times. + </h4> + <h4> + By + </h4> + <h4> + J. W. Willis Bund, M.A. LL.B and J. Hain Friswell + </h4> + <h4> + Simpson Low, Son, and Marston, 188, Fleet Street. 1871. + </h4> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <div class="mynote"> + <p> + {TRANSCRIBERS NOTES: spelling variants are preserved (e.g. labour + instead of labor, criticise instead of criticize, etc.); the + translators' comments are in square brackets [...] as they are in the + text; footnotes are indicated by * and appear immediately following the + passage containing the note (in the text they appear at the bottom of + the page); and, finally, corrections and addenda are in curly brackets + {...}.} + </p> + </div> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h1> + ROCHEFOUCAULD + </h1> + <p> + <br /><br /> + </p> + <p> + "As Rochefoucauld his maxims drew From Nature—I believe them true. + They argue no corrupted mind In him; the fault is in mankind."—Swift. + </p> + <p> + "Les Maximes de la Rochefoucauld sont des proverbs des gens d'esprit."—Montesquieu. + </p> + <p> + "Maxims are the condensed good sense of nations."—Sir J. Mackintosh. + </p> + <p> + "Translators should not work alone; for good <i>Et Propria Verba</i> do + not always occur to one mind."—Luther's <i>Table Talk</i>, iii. + </p> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <blockquote> + <p class="toc"> + <big><b>CONTENTS</b></big> + </p> + <p> + <br /> <a href="#linkpreface">Preface (translator's)</a><br /> <a + href="#linkintroduction">Introduction (translator's)</a><br /> <a + href="#linkmaxims">Reflections and Moral Maxims</a><br /> <a + href="#linksup1">First Supplement</a><br /> <a href="#linksup2">Second + Supplement</a><br /> <a href="#linksup3">Third Supplement</a><br /> <a + href="#linkreflect">Reflections on Various Subjects</a><br /> <a + href="#linkindex">Index</a><br /> + </p> + </blockquote> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h2> + <a name="linkpreface" id="linkpreface">Translator's Preface.</a> + </h2> + <p> + Some apology must be made for an attempt "to translate the + untranslatable." Notwithstanding there are no less than eight English + translations of La Rochefoucauld, hardly any are readable, none are free + from faults, and all fail more or less to convey the author's meaning. + Though so often translated, there is not a complete English edition of the + Maxims and Reflections. All the translations are confined exclusively to + the Maxims, none include the Reflections. This may be accounted for, from + the fact that most of the translations are taken from the old editions of + the Maxims, in which the Reflections do not appear. Until M. Suard devoted + his attention to the text of Rochefoucauld, the various editions were but + reprints of the preceding ones, without any regard to the alterations made + by the author in the later editions published during his life-time. So + much was this the case, that Maxims which had been rejected by + Rochefoucauld in his last edition, were still retained in the body of the + work. To give but one example, the celebrated Maxim as to the misfortunes + of our friends, was omitted in the last edition of the book, published in + Rochefoucauld's life-time, yet in every English edition this Maxim appears + in the body of the work. + </p> + <p> + M. Aimé Martin in 1827 published an edition of the Maxims and + Reflections which has ever since been the standard text of Rochefoucauld + in France. The Maxims are printed from the edition of 1678, the last + published during the author's life, and the last which received his + corrections. To this edition were added two Supplements; the first + containing the Maxims which had appeared in the editions of 1665, 1666, + and 1675, and which were afterwards omitted; the second, some additional + Maxims found among various of the author's manuscripts in the Royal + Library at Paris. And a Series of Reflections which had been previously + published in a work called "Receuil de pièces d'histoire et de littérature." + Paris, 1731. They were first published with the Maxims in an edition by + Gabriel Brotier. + </p> + <p> + In an edition of Rochefoucauld entitled "Reflexions, ou Sentences et + Maximes Morales, augmentées de plus deux cent nouvelles Maximes et + Maximes et Pensées diverses suivant les copies Imprimées + à Paris, chez Claude Barbin, et Matre Cramoisy 1692,"* some fifty + Maxims were added, ascribed by the editor to Rochefoucauld, and as his + family allowed them to be published under his name, it seems probable they + were genuine. These fifty form the third supplement to this book. + </p> + <blockquote> + <blockquote> + <p> + *In all the French editions this book is spoken of as published in + 1693. The only copy I have seen is in the Cambridge University + Library, 47, 16, 81, and is called "Reflexions Morales." + </p> + </blockquote> + </blockquote> + <p> + The apology for the present edition of Rochefoucauld must therefore be + twofold: firstly, that it is an attempt to give the public a complete + English edition of Rochefoucauld's works as a moralist. The body of the + work comprises the Maxims as the author finally left them, the first + supplement, those published in former editions, and rejected by the author + in the later; the second, the unpublished Maxims taken from the author's + correspondence and manuscripts, and the third, the Maxims first published + in 1692. While the Reflections, in which the thoughts in the Maxims are + extended and elaborated, now appear in English for the first time. And + secondly, that it is an attempt (to quote the preface of the edition of + 1749) "to do the Duc de la Rochefoucauld the justice to make him speak + English." + </p> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h2> + <a name="linkintroduction" id="linkintroduction">Translator's Introduction</a> + </h2> + <p> + The description of the "ancien regime" in France, "a despotism tempered by + epigrams," like most epigrammatic sentences, contains some truth, with + much fiction. The society of the last half of the seventeenth, and the + whole of the eighteenth centuries, was doubtless greatly influenced by the + precise and terse mode in which the popular writers of that date expressed + their thoughts. To a people naturally inclined to think that every + possible view, every conceivable argument, upon a question is included in + a short aphorism, a shrug, and the word "voilà," truths expressed + in condensed sentences must always have a peculiar charm. It is, perhaps, + from this love of epigram, that we find so many eminent French writers of + maxims. Pascal, De Retz, La Rochefoucauld, La Bruyère, Montesquieu, + and Vauvenargues, each contributed to the rich stock of French epigrams. + No other country can show such a list of brilliant writers—in + England certainly we cannot. Our most celebrated, Lord Bacon, has, by his + other works, so surpassed his maxims, that their fame is, to a great + measure, obscured. The only Englishman who could have rivalled La + Rochefoucauld or La Bruyère was the Earl of Chesterfield, and he + only could have done so from his very intimate connexion with France; but + unfortunately his brilliant genius was spent in the impossible task of + trying to refine a boorish young Briton, in "cutting blocks with a razor." + </p> + <p> + Of all the French epigrammatic writers La Rochefoucauld is at once the + most widely known, and the most distinguished. Voltaire, whose opinion on + the century of Louis XIV. is entitled to the greatest weight, says, "One + of the works that most largely contributed to form the taste of the + nation, and to diffuse a spirit of justice and precision, is the + collection of maxims, by Francois Duc de la Rochefoucauld." + </p> + <p> + This Francois, the second Duc de la Rochefoucauld, Prince de Marsillac, + the author of the maxims, was one of the most illustrious members of the + most illustrious families among the French noblesse. Descended from the + ancient Dukes of Guienne, the founder of the Family Fulk or Foucauld, a + younger branch of the House of Lusignan, was at the commencement of the + eleventh century the Seigneur of a small town, La Roche, in the Angounois. + Our chief knowledge of this feudal lord is drawn from the monkish + chronicles. As the benefactor of the various abbeys and monasteries in his + province, he is naturally spoken of by them in terms of eulogy, and in the + charter of one of the abbeys of Angouleme he is called, "vir nobilissimus + Fulcaldus." His territorial power enabled him to adopt what was then, as + is still in Scotland, a common custom, to prefix the name of his estate to + his surname, and thus to create and transmit to his descendants the + illustrious surname of La Rochefoucauld. + </p> + <p> + From that time until that great crisis in the history of the French + aristocracy, the Revolution of 1789, the family of La Rochefoucauld have + been, "if not first, in the very first line" of that most illustrious + body. One Seigneur served under Philip Augustus against Richard Coeur de + Lion, and was made prisoner at the battle of Gisors. The eighth Seigneur + Guy performed a great tilt at Bordeaux, attended (according to Froissart) + to the Lists by some two hundred of his kindred and relations. The + sixteenth Seigneur Francais was chamberlain to Charles VIII. and Louis + XII., and stood at the font as sponsor, giving his name to that last light + of French chivalry, Francis I. In 1515 he was created a baron, and was + afterwards advanced to a count, on account of his great service to Francis + and his predecessors. + </p> + <p> + The second count pushed the family fortune still further by obtaining a + patent as the Prince de Marsillac. His widow, Anne de Polignac, + entertained Charles V. at the family chateau at Verteuil, in so princely a + manner that on leaving Charles observed, "He had never entered a house so + redolent of high virtue, uprightness, and lordliness as that mansion." + </p> + <p> + The third count, after serving with distinction under the Duke of Guise + against the Spaniards, was made prisoner at St. Quintin, and only regained + his liberty to fall a victim to the "bloody infamy" of St. Bartholomew. + His son, the fourth count, saved with difficulty from that massacre, after + serving with distinction in the religious wars, was taken prisoner in a + skirmish at St. Yriex la Perche, and murdered by the Leaguers in cold + blood. + </p> + <p> + The fifth count, one of the ministers of Louis XIII., after fighting + against the English and Buckingham at the Ile de Ré, was created a + duke. His son Francis, the second duke, by his writings has made the + family name a household word. + </p> + <p> + The third duke fought in many of the earlier campaigns of Louis XIV. at + Torcy, Lille, Cambray, and was dangerously wounded at the passage of the + Rhine. From his bravery he rose to high favour at Court, and was appointed + Master of the Horse (Grand Veneur) and Lord Chamberlain. His son, the + fourth duke, commanded the regiment of Navarre, and took part in storming + the village of Neerwinden on the day when William III. was defeated at + Landen. He was afterwards created Duc de la Rochequyon and Marquis de + Liancourt. + </p> + <p> + The fifth duke, banished from Court by Louis XV., became the friend of the + philosopher Voltaire. + </p> + <p> + The sixth duke, the friend of Condorcet, was the last of the long line of + noble lords who bore that distinguished name. In those terrible days of + September, 1792, when the French people were proclaiming universal + humanity, the duke was seized as an aristocrat by the mob at Gisors and + put to death behind his own carriage, in which sat his mother and his + wife, at the very place where, some six centuries previously, his ancestor + had been taken prisoner in a fair fight. A modern writer has spoken of + this murder "as an admirable reprisal upon the grandson for the writings + and conduct of the grandfather." But M. Sainte Beuve observes as to this, + he can see nothing admirable in the death of the duke, and if it proves + anything, it is only that the grandfather was not so wrong in his judgment + of men as is usually supposed. + </p> + <p> + Francis, the author, was born on the 15th December 1615. M. Sainte Beuve + divides his life into four periods, first, from his birth till he was + thirty-five, when he became mixed up in the war of the Fronde; the second + period, during the progress of that war; the third, the twelve years that + followed, while he recovered from his wounds, and wrote his maxims during + his retirement from society; and the last from that time till his death. + </p> + <p> + In the same way that Herodotus calls each book of his history by the name + of one of the muses, so each of these four periods of La Rochefoucauld's + life may be associated with the name of a woman who was for the time his + ruling passion. These four ladies are the Duchesse de Chevreuse, the + Duchesse de Longueville, Madame de Sablé, and Madame de La Fayette. + </p> + <p> + La Rochefoucauld's early education was neglected; his father, occupied in + the affairs of state, either had not, or did not devote any time to his + education. His natural talents and his habits of observation soon, + however, supplied all deficiencies. By birth and station placed in the + best society of the French Court, he soon became a most finished courtier. + Knowing how precarious Court favour then was, his father, when young + Rochefoucauld was only nine years old, sent him into the army. He was + subsequently attached to the regiment of Auvergne. Though but sixteen he + was present, and took part in the military operations at the siege of + Cassel. The Court of Louis XIII. was then ruled imperiously by Richelieu. + The Duke de la Rochefoucauld was strongly opposed to the Cardinal's party. + By joining in the plots of Gaston of Orleans, he gave Richelieu an + opportunity of ridding Paris of his opposition. When those plots were + discovered, the Duke was sent into a sort of banishment to Blois. His son, + who was then at Court with him, was, upon the pretext of a liaison with + Mdlle. d'Hautefort, one of the ladies in waiting on the Queen (Anne of + Austria), but in reality to prevent the Duke learning what was passing at + Paris, sent with his father. The result of the exile was Rochefoucauld's + marriage. With the exception that his wife's name was Mdlle. Vivonne, and + that she was the mother of five sons and three daughters, nothing is known + of her. While Rochefoucauld and his father were at Blois, the Duchesse de + Chevreuse, one of the beauties of the Court, and the mistress of Louis, + was banished to Tours. She and Rochefoucauld met, and soon became + intimate, and for a time she was destined to be the one motive of his + actions. The Duchesse was engaged in a correspondence with the Court of + Spain and the Queen. Into this plot Rochefoucauld threw himself with all + his energy; his connexion with the Queen brought him back to his old love + Mdlle. d'Hautefort, and led him to her party, which he afterwards + followed. The course he took shut him off from all chance of Court favour. + The King regarded him with coldness, the Cardinal with irritation. + Although the Bastile and the scaffold, the fate of Chalais and + Montmorency, were before his eyes, they failed to deter him from plotting. + He was about twenty-three; returning to Paris, he warmly sided with the + Queen. He says in his Memoirs that the only persons she could then trust + were himself and Mdlle. d'Hautefort, and it was proposed he should take + both of them from Paris to Brussels. Into this plan he entered with all + his youthful indiscretion, it being for several reasons the very one he + would wish to adopt, as it would strengthen his influence with Anne of + Austria, place Richelieu and his master in an uncomfortable position, and + save Mdlle. d'Hautefort from the attentions the King was showing her. + </p> + <p> + But Richelieu of course discovered this plot, and Rochefoucauld was, of + course, sent to the Bastile. He was liberated after a week's imprisonment, + but banished to his chateau at Verteuil. + </p> + <p> + The reason for this clemency was that the Cardinal desired to win + Rochefoucauld from the Queen's party. A command in the army was offered to + him, but by the Queen's orders refused. + </p> + <p> + For some three years Rochefoucauld remained at Verteuil, waiting the time + for his reckoning with Richelieu; speculating on the King's death, and the + favours he would then receive from the Queen. During this period he was + more or less engaged in plotting against his enemy the Cardinal, and + hatching treason with Cinq Mars and De Thou. + </p> + <p> + M. Sainte Beuve says, that unless we study this first part of + Rochefoucauld's life, we shall never understand his maxims. The bitter + disappointment of the passionate love, the high hopes then formed, the + deceit and treachery then witnessed, furnished the real key to their + meaning. The cutting cynicism of the morality was built on the ruins of + that chivalrous ambition and romantic affection. He saw his friend Cinq + Mars sent to the scaffold, himself betrayed by men whom he had trusted, + and the only reason he could assign for these actions was intense + selfishness. + </p> + <p> + Meanwhile, Richelieu died. Rochefoucauld returned to Court, and found Anne + of Austria regent, and Mazarin minister. The Queen's former friends + flocked there in numbers, expecting that now their time of prosperity had + come. They were bitterly disappointed. Mazarin relied on hope instead of + gratitude, to keep the Queen's adherents on his side. The most that any + received were promises that were never performed. In after years, + doubtless, Rochefoucauld's recollection of his disappointment led him to + write the maxim: "We promise according to our hopes, we perform according + to our fears." But he was not even to receive promises; he asked for the + Governorship of Havre, which was then vacant. He was flatly refused. + Disappointment gave rise to anger, and uniting with his old flame, the + Duchesse de Chevreuse, who had received the same treatment, and with the + Duke of Beaufort, they formed a conspiracy against the government. The + plot was, of course, discovered and crushed. Beaufort was arrested, the + Duchesse banished. Irritated and disgusted, Rochefoucauld went with the + Duc d'Enghein, who was then joining the army, on a campaign, and here he + found the one love of his life, the Duke's sister, Mdme. de Longueville. + This lady, young, beautiful, and accomplished, obtained a great ascendancy + over Rochefoucauld, and was the cause of his taking the side of Condé + in the subsequent civil war. Rochefoucauld did not stay long with the + army. He was badly wounded at the siege of Mardik, and returned from + thence to Paris. On recovering from his wounds, the war of the Fronde + broke out. This war is said to have been most ridiculous, as being carried + on without a definite object, a plan, or a leader. But this description is + hardly correct; it was the struggle of the French nobility against the + rule of the Court; an attempt, the final attempt, to recover their lost + influence over the state, and to save themselves from sinking under the + rule of cardinals and priests. + </p> + <p> + With the general history of that war we have nothing to do; it is far too + complicated and too confused to be stated here. The memoirs of + Rochefoucauld and De Retz will give the details to those who desire to + trace the contests of the factions—the course of the intrigues. We + may confine ourselves to its progress so far as it relates to the Duc de + la Rochefoucauld. + </p> + <p> + On the Cardinal causing the Princes de Condé and Conti, and the Duc + de Longueville, to be arrested, Rochefoucauld and the Duchess fled into + Normandy. Leaving her at Dieppe, he went into Poitou, of which province he + had some years previously bought the post of governor. He was there joined + by the Duc de Bouillon, and he and the Duke marched to, and occupied + Bordeaux. Cardinal Mazarin and Marechal de la Meilleraie advanced in force + on Bordeaux, and attacked the town. A bloody battle followed. + Rochefoucauld defended the town with the greatest bravery, and repulsed + the Cardinal. Notwithstanding the repulse, the burghers of Bordeaux were + anxious to make peace, and save the city from destruction. The Parliament + of Bordeaux compelled Rochefoucauld to surrender. He did so, and returned + nominally to Poitou, but in reality in secret to Paris. + </p> + <p> + There he found the Queen engaged in trying to maintain her position by + playing off the rival parties of the Prince Condé and the Cardinal + De Retz against each other. Rochefoucauld eagerly espoused his old party—that + of Condé. In August, 1651, the contending parties met in the Hall + of the Parliament of Paris, and it was with great difficulty they were + prevented from coming to blows even there. It is even said that + Rochefoucauld had ordered his followers to murder De Retz. + </p> + <p> + Rochefoucauld was soon to undergo a bitter disappointment. While occupied + with party strife and faction in Paris, Madame de Chevreuse left him, and + formed an alliance with the Duc de Nemours. Rochefoucauld still loved her. + It was, probably, thinking of this that he afterwards wrote, "Jealousy is + born with love, but does not die with it." He endeavoured to get Madame de + Chatillon, the old mistress of the Duc de Nemours, reinstated in favour, + but in this he did not succeed. The Duc de Nemours was soon after killed + in a duel. The war went on, and after several indecisive skirmishes, the + decisive battle was fought at Paris, in the Faubourg St. Antoine, where + the Parisians first learnt the use or the abuse of their favourite + defence, the barricade. In this battle, Rochefoucauld behaved with great + bravery. He was wounded in the head, a wound which for a time deprived him + of his sight. Before he recovered, the war was over, Louis XIV. had + attained his majority, the gold of Mazarin, the arms of Turenne, had been + successful, the French nobility were vanquished, the court supremacy + established. + </p> + <p> + This completed Rochefoucauld's active life. + </p> + <p> + When he recovered his health, he devoted himself to society. Madame de + Sablé assumed a hold over him. He lived a quiet life, and occupied + himself in composing an account of his early life, called his "Memoirs," + and his immortal "Maxims." + </p> + <p> + From the time he ceased to take part in public life, Rochefoucauld's real + glory began. Having acted the various parts of soldier, politician, and + lover with but small success, he now commenced the part of moralist, by + which he is known to the world. + </p> + <p> + Living in the most brilliant society that France possessed, famous from + his writings, distinguished from the part he had taken in public affairs, + he formed the centre of one of those remarkable French literary societies, + a society which numbered among its members La Fontaine, Racine, Boileau. + Among his most attached friends was Madame de La Fayette (the authoress of + the "Princess of Cleeves"), and this friendship continued until his death. + He was not, however, destined to pass away in that gay society without + some troubles. At the passage of the Rhine in 1672 two of his sons were + engaged; the one was killed, the other severely wounded. Rochefoucauld was + much affected by this, but perhaps still more by the death of the young + Duc de Longueville, who perished on the same occasion. + </p> + <p> + Sainte Beuve says that the cynical book and that young life were the only + fruits of the war of the Fronde. Madame de Sévigné, who was + with him when he heard the news of the death of so much that was dear to + him, says, "I saw his heart laid bare on that cruel occasion, and his + courage, his merit, his tenderness, and good sense surpassed all I ever + met with. I hold his wit and accomplishments as nothing in comparison." + The combined effect of his wounds and the gout caused the last years of + Rochefoucauld's life to be spent in great pain. Madame de Sévigné, + who was {with} him continually during his last illness, speaks of the + fortitude with which he bore his sufferings as something to be admired. + Writing to her daughter, she says, "Believe me, it is not for nothing he + has moralised all his life; he has thought so often on his last moments + that they are nothing new or unfamiliar to him." + </p> + <p> + In his last illness, the great moralist was attended by the great divine, + Bossuet. Whether that matchless eloquence or his own philosophic calm had, + in spite of his writings, brought him into the state Madame de Sévigné + describes, we know not; but one, or both, contributed to his passing away + in a manner that did not disgrace a French noble or a French philosopher. + On the 11th March, 1680, he ended his stormy life in peace after so much + strife, a loyal subject after so much treason. + </p> + <p> + One of his friends, Madame Deshoulières, shortly before he died + sent him an ode on death, which aptly describes his state— "Oui, + soyez alors plus ferme, Que ces vulgaires humains Qui, près de leur + dernier terme, De vaines terreurs sont pleins. En sage que rien n'offense, + Livrez-vous sans resistance A d'inévitables traits; Et, d'une + demarche égale, Passez cette onde fatal Qu'on ne repasse jamais." + </p> + <p> + Rochefoucauld left behind him only two works, the one, Memoirs of his own + time, the other the Maxims. The first described the scenes in which his + youth had been spent, and though written in a lively style, and giving + faithful pictures of the intrigues and the scandals of the court during + Louis XIV.'s minority, yet, except to the historian, has ceased at the + present day to be of much interest. It forms, perhaps, the true key to + understand the special as opposed to general application of the maxims. + </p> + <p> + Notwithstanding the assertion of Bayle, that "there are few people so + bigoted to antiquity as not to prefer the Memoirs of La Rochefoucauld to + the Commentaries of Caesar," or the statement of Voltaire, "that the + Memoirs are universally read and the Maxims are learnt by heart," few + persons at the present day ever heard of the Memoirs, and the knowledge of + most as to the Maxims is confined to that most celebrated of all, though + omitted from his last edition, "There is something in the misfortunes of + our best friends which does not wholly displease us." Yet it is difficult + to assign a cause for this; no book is perhaps oftener unwittingly quoted, + none certainly oftener unblushingly pillaged; upon none have so many + contradictory opinions been given. + </p> + <p> + "Few books," says Mr. Hallam, "have been more highly extolled, or more + severely blamed, than the maxims of the Duke of Rochefoucauld, and that + not only here, but also in France." Rousseau speaks of it as, "a sad and + melancholy book," though he goes on to say "it is usually so in youth when + we do not like seeing man as he is." Voltaire says of it, in the words + above quoted, "One of the works which most contributed to form the taste + of the (French) nation, and to give it a spirit of justness and precision, + was the collection of the maxims of Francois Duc de la Rochefoucauld, + though there is scarcely more than one truth running through the book—that + ‘self-love is the motive of everything'—yet this thought is + presented under so many varied aspects that it is nearly always striking. + It is not so much a book as it is materials for ornamenting a book. This + little collection was read with avidity, it taught people to think, and to + comprise their thoughts in a lively, precise, and delicate turn of + expression. This was a merit which, before him, no one in Europe had + attained since the revival of letters." + </p> + <p> + Dr. Johnson speaks of it as "the only book written by a man of fashion, of + which professed authors need be jealous." + </p> + <p> + Lord Chesterfield, in his letters to his son, says, "Till you come to know + mankind by your experience, I know no thing nor no man that can in the + meantime bring you so well acquainted with them as Le Duc de la + Rochefoucauld. His little book of maxims, which I would advise you to look + into for some moments at least every day of your life, is, I fear, too + like and too exact a picture of human nature. I own it seems to degrade + it, but yet my experience does not convince me that it degrades it + unjustly." + </p> + <p> + Bishop Butler, on the other hand, blames the book in no measured terms. + "There is a strange affectation," says the bishop, "in some people of + explaining away all particular affection, and representing the whole life + as nothing but one continued exercise of self-love. Hence arise that + surprising confusion and perplexity in the Epicureans of old, Hobbes, the + author of 'Reflexions Morales,' and the whole set of writers, of calling + actions interested which are done of the most manifest known interest, + merely for the gratification of a present passion." + </p> + <p> + The judgment the reader will be most inclined to adopt will perhaps be + either that of Mr. Hallam, "Concise and energetic in expression, reduced + to those short aphorisms which leave much to the reader's acuteness and + yet save his labour, not often obscure, and never wearisome, an evident + generalisation of long experience, without pedantry, without method, + without deductive reasonings, yet wearing an appearance at least of + profundity; they delight the intelligent though indolent man of the world, + and must be read with some admiration by the philosopher . . . . yet they + bear witness to the contracted observation and the precipitate inferences + which an intercourse with a single class of society scarcely fails to + generate." Or that of Addison, who speaks of Rochefoucauld "as the great + philosopher for administering consolation to the idle, the curious, and + the worthless part of mankind." + </p> + <p> + We are fortunately in possession of materials such as rarely exist to + enable us to form a judgment of Rochefoucauld's character. We have, with a + vanity that could only exist in a Frenchman, a description or portrait of + himself, of his own painting, and one of those inimitable living sketches + in which his great enemy, Cardinal De Retz, makes all the chief actors in + the court of the regency of Anne of Austria pass across the stage before + us. + </p> + <p> + We will first look on the portrait Rochefoucauld has left us of himself: + "I am," says he, "of a medium height, active, and well-proportioned. My + complexion dark, but uniform, a high forehead; and of moderate height, + black eyes, small, deep set, eyebrows black and thick but well placed. I + am rather embarrassed in talking of my nose, for it is neither flat nor + aquiline, nor large; nor pointed: but I believe, as far as I can say, it + is too large than too small, and comes down just a trifle too low. I have + a large mouth, lips generally red enough, neither shaped well nor badly. I + have white teeth, and fairly even. I have been told I have a little too + much chin. I have just looked at myself in the glass to ascertain the + fact, and I do not know how to decide. As to the shape of my face, it is + either square or oval, but which I should find it very difficult to say. I + have black hair, which curls by nature, and thick and long enough to + entitle me to lay claim to a fine head. I have in my countenance somewhat + of grief and pride, which gives many people an idea I despise them, + although I am not at all given to do so. My gestures are very free, rather + inclined to be too much so, for in speaking they make me use too much + action. Such, candidly, I believe I am in outward appearance, and I + believe it will be found that what I have said above of myself is not far + from the real case. I shall use the same truthfulness in the remainder of + my picture, for I have studied myself sufficiently to know myself well; + and I will lack neither boldness to speak as freely as I can of my good + qualities, nor sincerity to freely avow that I have faults. + </p> + <p> + "In the first place, to speak of my temper. I am melancholy, and I have + hardly been seen for the last three or four years to laugh above three or + four times. It seems to me that my melancholy would be even endurable and + pleasant if I had none but what belonged to me constitutionally; but it + arises from so many other causes, fills my imagination in such a way, and + possesses my mind so strongly that for the greater part of my time I + remain without speaking a word, or give no meaning to what I say. I am + extremely reserved to those I do not know, and I am not very open with the + greater part of those I do. It is a fault I know well, and I should + neglect no means to correct myself of it; but as a certain gloomy air I + have tends to make me seem more reserved than I am in fact, and as it is + not in our power to rid ourselves of a bad expression that arises from a + natural conformation of features, I think that even when I have cured + myself internally, externally some bad expression will always remain. + </p> + <p> + "I have ability. I have no hesitation in saying it, as for what purpose + should I pretend otherwise. So great circumvention, and so great + depreciation, in speaking of the gifts one has, seems to me to hide a + little vanity under an apparent modesty, and craftily to try to make + others believe in greater virtues than are imputed to us. On my part I am + content not to be considered better-looking than I am, nor of a better + temper than I describe, nor more witty and clever than I am. Once more, I + have ability, but a mind spoilt by melancholy, for though I know my own + language tolerably well, and have a good memory, a mode of thought not + particularly confused, I yet have so great a mixture of discontent that I + often say what I have to say very badly. + </p> + <p> + "The conversation of gentlemen is one of the pleasures that most amuses + me. I like it to be serious and morality to form the substance of it. Yet + I also know how to enjoy it when trifling; and if I do not make many witty + speeches, it is not because I do not appreciate the value of trifles well + said, and that I do not find great amusement in that manner of raillery in + which certain prompt and ready-witted persons excel so well. I write well + in prose; I do well in verse; and if I was envious of the glory that + springs from that quarter, I think with a little labour I could acquire + some reputation. I like reading, in general; but that in which one finds + something to polish the wit and strengthen the soul is what I like best. + But, above all, I have the greatest pleasure in reading with an + intelligent person, for then we reflect constantly upon what we read, and + the observations we make form the most pleasant and useful form of + conversation there is. + </p> + <p> + "I am a fair critic of the works in verse and prose that are shown me; but + perhaps I speak my opinion with almost too great freedom. Another fault in + me is that I have sometimes a spirit of delicacy far too scrupulous, and a + spirit of criticism far too severe. I do not dislike an argument, and I + often of my own free will engage in one; but I generally back my opinion + with too much warmth, and sometimes, when the wrong side is advocated + against me, from the strength of my zeal for reason, I become a little + unreasonable myself. + </p> + <p> + "I have virtuous sentiments, good inclinations, and so strong a desire to + be a wholly good man that my friend cannot afford me a greater pleasure + than candidly to show me my faults. Those who know me most intimately, and + those who have the goodness sometimes to give me the above advice, know + that I always receive it with all the joy that could be expected, and with + all reverence of mind that could be desired. + </p> + <p> + "I have all the passions pretty mildly, and pretty well under control. I + am hardly ever seen in a rage, and I never hated any one. I am not, + however, incapable of avenging myself if I have been offended, or if my + honour demanded I should resent an insult put upon me; on the contrary, I + feel clear that duty would so well discharge the office of hatred in me + that I should follow my revenge with even greater keenness than other + people. + </p> + <p> + "Ambition does not weary me. I fear but few things, and I do not fear + death in the least. I am but little given to pity, and I could wish I was + not so at all. Though there is nothing I would not do to comfort an + afflicted person, and I really believe that one should do all one can to + show great sympathy to him for his misfortune, for miserable people are so + foolish that this does them the greatest good in the world; yet I also + hold that we should be content with expressing sympathy, and carefully + avoid having any. It is a passion that is wholly worthless in a + well-regulated mind, which only serves to weaken the heart, and which + should be left to ordinary persons, who, as they never do anything from + reason, have need of passions to stimulate their actions. + </p> + <p> + "I love my friends; and I love them to such an extent that I would not for + a moment weigh my interest against theirs. I condescend to them, I + patiently endure their bad temper. But, also, I do not make much of their + caresses, and I do not feel great uneasiness in their absence. + </p> + <p> + "Naturally, I have but little curiosity about the majority of things that + stir up curiosity in other men. I am very secret, and I have less + difficulty than most men in holding my tongue as to what is told me in + confidence. I am most particular as to my word, and I would never fail, + whatever might be the consequence, to do what I had promised; and I have + made this an inflexible law during the whole of my life. + </p> + <p> + "I keep the most punctilious civility to women. I do not believe I have + ever said anything before them which could cause them annoyance. When + their intellect is cultivated, I prefer their society to that of men: one + there finds a mildness one does not meet with among ourselves, and it + seems to me beyond this that they express themselves with more neatness, + and give a more agreeable turn to the things they talk about. As for + flirtation, I formerly indulged in a little, now I shall do so no more, + though I am still young. I have renounced all flirtation, and I am simply + astonished that there are still so many sensible people who can occupy + their time with it. + </p> + <p> + "I wholly approve of real loves; they indicate greatness of soul, and + although, in the uneasiness they give rise to, there is a something + contrary to strict wisdom, they fit in so well with the most severe + virtue, that I believe they cannot be censured with justice. To me who + have known all that is fine and grand in the lofty aspirations of love, if + I ever fall in love, it will assuredly be in love of that nature. But in + accordance with the present turn of my mind, I do not believe that the + knowledge I have of it will ever change from my mind to my heart." + </p> + <p> + Such is his own description of himself. Let us now turn to the other + picture, delineated by the man who was his bitterest enemy, and whom (we + say it with regret) Rochefoucauld tried to murder. + </p> + <p> + Cardinal De Retz thus paints him:— "In M. de la Rochefoucauld there + was ever an indescribable something. From his infancy he always wanted to + be mixed up with plots, at a time when he could not understand even the + smallest interests (which has indeed never been his weak point,) or + comprehend greater ones, which in another sense has never been his strong + point. He was never fitted for any matter, and I really cannot tell the + reason. His glance was not sufficiently wide, and he could not take in at + once all that lay in his sight, but his good sense, perfect in theories, + combined with his gentleness, his winning ways, his pleasing manners, + which are perfect, should more than compensate for his lack of + penetration. He always had a natural irresoluteness, but I cannot say to + what this irresolution is to be attributed. It could not arise in him from + the wealth of his imagination, for that was anything but lively. I cannot + put it down to the barrenness of his judgment, for, although he was not + prompt in action, he had a good store of reason. We see the effects of + this irresolution, although we cannot assign a cause for it. He was never + a general, though a great soldier; never, naturally, a good courtier, + although he had always a good idea of being so. He was never a good + partizan, although all his life engaged in intrigues. That air of pride + and timidity which your see in his private life, is turned in business + into an apologetic manner. He always believed he had need of it; and this, + combined with his ‘Maxims,' which show little faith in virtue, and + his habitual custom, to give up matters with the same haste he undertook + them, leads me to the conclusion that he would have done far better to + have known his own mind, and have passed himself off, as he could have + done, for the most polished courtier, the most agreeable man in private + life that had appeared in his century." + </p> + <p> + It is but justice to the Cardinal to say, that the Duc is not painted in + such dark colours as we should have expected, judging from what we know of + the character of De Retz. With his marvellous power of depicting + character, a power unrivalled, except by St. Simon and perhaps by Lord + Clarendon, we should have expected the malignity of the priest would have + stamped the features of his great enemy with the impress of infamy, and + not have simply made him appear a courtier, weak, insincere, and nothing + more. Though rather beyond our subject, the character of Cardinal de Retz, + as delineated by Mdme. Sévigné, in one of her letters, will + help us to form a true conclusion on the different characters of the Duc + and the Cardinal. She says:— "Paul de Gondi Cardinal de Retz + possesses great elevation of character, a certain extent of intellect, and + more of the ostentation than of the true greatness of courage. He has an + extraordinary memory, more energy than polish in his words, an easy + humour, docility of character, and weakness in submitting to the + complaints and reproaches of his friends, a little piety, some appearances + of religion. He appears ambitious without being really so. Vanity and + those who have guided him, have made him undertake great things, almost + all opposed to his profession. He excited the greatest troubles in the + State without any design of turning them to account, and far from + declaring himself the enemy of Cardinal Mazarin with any view of occupying + his place, he thought of nothing but making himself an object of dread to + him, and flattering himself with the false vanity of being his rival. He + was clever enough, however, to take advantage of the public calamities to + get himself made Cardinal. He endured his imprisonment with firmness, and + owed his liberty solely to his own daring. In the obscurity of a life of + wandering and concealment, his indolence for many years supported him with + reputation. He preserved the Archbishopric of Paris against the power of + Cardinal Mazarin, but after the death of that minister, he resigned it + without knowing what he was doing, and without making use of the + opportunity to promote the interests of himself and his friends. He has + taken part in several conclaves, and his conduct has always increased his + reputation. + </p> + <p> + "His natural bent is to indolence, nevertheless he labours with activity + in pressing business, and reposes with indifference when it is concluded. + He has great presence of mind, and knows so well how to turn it to his own + advantage on all occasions presented him by fortune, that it would seem as + if he had foreseen and desired them. He loves to narrate, and seeks to + dazzle all his listeners indifferently by his extraordinary adventures, + and his imagination often supplies him with more than his memory. The + generality of his qualities are false, and what has most contributed to + his reputation is his power of throwing a good light on his faults. He is + insensible alike to hatred and to friendship, whatever pains he may be at + to appear taken up with the one or the other. He is incapable of envy or + avarice, whether from virtue or from carelessness. He has borrowed more + from his friends than a private person could ever hope to be able to + repay; he has felt the vanity of acquiring so much on credit, and of + undertaking to discharge it. He has neither taste nor refinement; he is + amused by everything and pleased by nothing. He avoids difficult matters + with considerable address, not allowing people to penetrate the slight + acquaintance he has with everything. The retreat he has just made from the + world is the most brilliant and the most unreal action of his life; it is + a sacrifice he has made to his pride under the pretence of devotion; he + quits the court to which he cannot attach himself, and retires from a + world which is retiring from him." + </p> + <p> + The Maxims were first published in 1665, with a preface by Segrais. This + preface was omitted in the subsequent editions. The first edition + contained 316 maxims, counting the last upon death, which was not + numbered. The second in 1666 contained only 102; the third in 1671, and + the fourth in 1675, 413. In this last edition we first meet with the + introductory maxim, "Our virtues are generally but disguised vices." The + edition of 1678, the fifth, increased the number to 504. This was the last + edition revised by the author, and published in his lifetime. The text of + that edition has been used for the present translation. The next edition, + the sixth, was published in 1693, about thirteen years after the author's + death. This edition included fifty new maxims, attributed by the editor to + Rochefoucauld. Most likely they were his writing, as the fact was never + denied by his family, through whose permission they were published. They + form the third supplement to the translation. This sixth edition was + published by Claude Barbin, and the French editions since that time have + been too numerous to be enumerated. The great popularity of the Maxims is + perhaps best shown from the numerous translations that have been made of + them. No less than eight English translations, or so-called translations, + have appeared; one American, a Swedish, and a Spanish translation, an + Italian imitation, with parallel passages, and an English imitation by + Hazlitt. The titles of the English editions are as follows:— i. + Seneca Unmasked. By Mrs. Aphara Behn. London, 1689. She calls the author + the Duke of Rushfucave. ii. Moral Maxims and Reflections, in four parts. + By the Duke de la Rochefoucauld. Now made English. London, 1694. 12 mo. + iii. Moral Maxims and Reflections of the Duke de la Rochefoucauld. Newly + made English. London, 1706. 12 mo. iv. Moral Maxims of the Duke de la + Rochefoucauld. Translated from the French. With notes. London, 1749. 12 + mo. v. Maxims and Moral Reflections of the Duke de la Rochefoucauld. + Revised and improved. London, 1775. 8 vo. vi. Maxims and Moral Reflections + of the Duke de la Rochefoucauld. A new edition, revised and improved, by + L. D. London, 1781. 8 vo. vii. The Gentleman's Library. La Rochefoucauld's + Maxims and Moral Reflections. London, 1813. 12 mo. viii. Moral + Reflections, Sentences, and Maxims of the Duke de la Rochefoucauld, newly + translated from the French; with an introduction and notes. London, 1850. + 16 mo. ix. Maxims and Moral Reflections of the Duke de la Rochefoucauld: + with a Memoir by the Chevalier de Chatelain. London, 1868. 12 mo. + </p> + <p> + The perusal of the Maxims will suggest to every reader to a greater or + less degree, in accordance with the extent of his reading, parallel + passages, and similar ideas. Of ancient writers Rochefoucauld most + strongly reminds us of Tacitus; of modern writers, Junius most strongly + reminds us of Rochefoucauld. Some examples from both are given in the + notes to this translation. It is curious to see how the expressions of the + bitterest writer of English political satire to a great extent express the + same ideas as the great French satirist of private life. Had space + permitted the parallel could have been drawn very closely, and much of the + invective of Junius traced to its source in Rochefoucauld. + </p> + <p> + One of the persons whom Rochefoucauld patronised and protected, was the + great French fabulist, La Fontaine. This patronage was repaid by La + Fontaine giving, in one of his fables, "L'Homme et son Image," an + elaborate defence of his patron. After there depicting a man who fancied + himself one of the most lovely in the world, and who complained he always + found all mirrors untrustworthy, at last discovered his real image + reflected in the water. He thus applies his fable:— "Je parle + à tous: et cette erreur extrême, Est un mal que chacun se + plait d'entretenir, Notre âme, c'est cet homme amoureux de lui même, + Tant de miroirs, ce sont les sottises d'autrui. Miroirs, de nos défauts + les peintres légitimes, Et quant au canal, c'est celui Qui chacun + sait, le livre des MAXIMES." + </p> + <p> + It is just this: the book is a mirror in which we all see ourselves. This + has made it so unpopular. It is too true. We dislike to be told of our + faults, while we only like to be told of our neighbour's. Notwithstanding + Rousseau's assertion, it is young men, who, before they know their own + faults and only know their neighbours', that read and thoroughly + appreciate Rochefoucauld. + </p> + <p> + After so many varied opinions he then pleases us more and seems far truer + than he is in reality, it is impossible to give any general conclusion of + such distinguished writers on the subject. Each reader will form his own + opinion of the merits of the author and his book. To some, both will seem + deserving of the highest praise; to others both will seem deserving of the + highest censure. The truest judgment as to the author will be found in the + remarks of a countryman of his own, as to the book in the remarks of a + countryman of ours. + </p> + <p> + As to the author, M. Sainte Beuve says:—"C'était un + misanthrope poli, insinuant, souriant, qui précédait de bien + peu et préparait avec charme l'autre MISANTHROPE." + </p> + <p> + As to the book, Mr. Hallam says:—"Among the books in ancient and + modern times which record the conclusions of observing men on the moral + qualities of their fellows, a high place should be reserved for the Maxims + of Rochefoucauld". + </p> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <div class="play"> + <a name="linkmaxims" id="linkmaxims"></a> <br /> + <h2> + REFLECTIONS;<br /> OR, SENTENCES AND MORAL MAXIMS + </h2> + <h4> + Our virtues are most frequently but vices disguised. + </h4> + <p> + [This epigraph which is the key to the system of La Rochefoucauld, is + found in another form as No. 179 of the maxims of the first edition, + 1665, it is omitted from the 2nd and 3rd, and reappears for the first + time in the 4th edition, in 1675, as at present, at the head of the + Reflections.—<i>Aimé Martin.</i> Its best answer is arrived + at by reversing the predicate and the subject, and you at once form a + contradictory maxim equally true, our vices are most frequently but + virtues disguised.] + </p> + <a name="link1" id="link1"></a><br /> + <p> + 1.—What we term virtue is often but a mass of various actions and + divers interests, which fortune, or our own industry, manage to arrange; + and it is not always from valour or from chastity that men are brave, + and women chaste. + </p> + <p> + "Who combats bravely is not therefore brave, He dreads a death-bed like + the meanest slave; Who reasons wisely is not therefore wise, His pride + in reasoning, not in acting, lies." Pope, <i>Moral Essays</i>, Ep. i. + line 115. + </p> + <a name="link2" id="link2"></a><br /> + <p> + 2.—Self-love is the greatest of flatterers. + </p> + <a name="link3" id="link3"></a><br /> + <p> + 3.—Whatever discoveries have been made in the region of self-love, + there remain many unexplored territories there. + </p> + <p> + [This is the first hint of the system the author tries to develope. He + wishes to find in vice a motive for all our actions, but this does not + suffice him; he is obliged to call other passions to the help of his + system and to confound pride, vanity, interest and egotism with self + love. This confusion destroys the unity of his principle.—<i>Aimé + Martin</i>.] + </p> + <a name="link4" id="link4"></a><br /> + <p> + 4.—Self love is more cunning than the most cunning man in the + world. + </p> + <a name="link5" id="link5"></a><br /> + <p> + 5.—The duration of our passions is no more dependant upon us than + the duration of our life. [Then what becomes of free will?—<i>Aimé</i>; + <i>Martin</i>] + </p> + <a name="link6" id="link6"></a><br /> + <p> + 6.—Passion often renders the most clever man a fool, and even + sometimes renders the most foolish man clever. + </p> + <a name="link7" id="link7"></a><br /> + <p> + 7.—Great and striking actions which dazzle the eyes are + represented by politicians as the effect of great designs, instead of + which they are commonly caused by the temper and the passions. Thus the + war between Augustus and Anthony, which is set down to the ambition they + entertained of making themselves masters of the world, was probably but + an effect of jealousy. + </p> + <a name="link8" id="link8"></a><br /> + <p> + 8.—The passions are the only advocates which always persuade. They + are a natural art, the rules of which are infallible; and the simplest + man with passion will be more persuasive than the most eloquent without. + </p> + <p> + [See Maxim 249 which is an illustration of this.] + </p> + <a name="link9" id="link9"></a><br /> + <p> + 9.—The passions possess a certain injustice and self interest + which makes it dangerous to follow them, and in reality we should + distrust them even when they appear most trustworthy. + </p> + <a name="link10" id="link10"></a><br /> + <p> + 10.—In the human heart there is a perpetual generation of + passions; so that the ruin of one is almost always the foundation of + another. + </p> + <a name="link11" id="link11"></a><br /> + <p> + 11.—Passions often produce their contraries: avarice sometimes + leads to prodigality, and prodigality to avarice; we are often obstinate + through weakness and daring though timidity. + </p> + <a name="link12" id="link12"></a><br /> + <p> + 12.—Whatever care we take to conceal our passions under the + appearances of piety and honour, they are always to be seen through + these veils. + </p> + <p> + [The 1st edition, 1665, preserves the image perhaps better—"however + we may conceal our passions under the veil, etc., there is always some + place where they peep out."] + </p> + <a name="link13" id="link13"></a><br /> + <p> + 13.—Our self love endures more impatiently the condemnation of our + tastes than of our opinions. + </p> + <a name="link14" id="link14"></a><br /> + <p> + 14.—Men are not only prone to forget benefits and injuries; they + even hate those who have obliged them, and cease to hate those who have + injured them. The necessity of revenging an injury or of recompensing a + benefit seems a slavery to which they are unwilling to submit. + </p> + <a name="link15" id="link15"></a><br /> + <p> + 15.—The clemency of Princes is often but policy to win the + affections of the people. + </p> + <p> + ["So many are the advantages which monarchs gain by clemency, so greatly + does it raise their fame and endear them to their subjects, that it is + generally happy for them to have an opportunity of displaying it."—Montesquieu, + <i>Esprit Des Lois, Lib. VI., C. 21.</i>] + </p> + <a name="link16" id="link16"></a><br /> + <p> + 16.—This clemency of which they make a merit, arises oftentimes + from vanity, sometimes from idleness, oftentimes from fear, and almost + always from all three combined. + </p> + <p> + [La Rochefoucauld is content to paint the age in which he lived. Here + the clemency spoken of is nothing more than an expression of the policy + of Anne of Austria. Rochefoucauld had sacrificed all to her; even the + favour of Cardinal Richelieu, but when she became regent she bestowed + her favours upon those she hated; her friends were forgotten.—<i>Aimé + Martin</i>. The reader will hereby see that the age in which the writer + lived best interprets his maxims.] + </p> + <a name="link17" id="link17"></a><br /> + <p> + 17.—The moderation of those who are happy arises from the calm + which good fortune bestows upon their temper. + </p> + <a name="link18" id="link18"></a><br /> + <p> + 18.—Moderation is caused by the fear of exciting the envy and + contempt which those merit who are intoxicated with their good fortune; + it is a vain display of our strength of mind, and in short the + moderation of men at their greatest height is only a desire to appear + greater than their fortune. + </p> + <a name="link19" id="link19"></a><br /> + <p> + 19.—We have all sufficient strength to support the misfortunes of + others. + </p> + <p> + [The strongest example of this is the passage in Lucretius, lib. ii., + line I:— "Suave mari magno turbantibus aequora ventis E terra + magnum alterius spectare laborem."] + </p> + <a name="link20" id="link20"></a><br /> + <p> + 20.—The constancy of the wise is only the talent of concealing the + agitation of their hearts. + </p> + <p> + [Thus wisdom is only hypocrisy, says a commentator. This definition of + constancy is a result of maxim 18.] + </p> + <a name="link21" id="link21"></a><br /> + <p> + 21.—Those who are condemned to death affect sometimes a constancy + and contempt for death which is only the fear of facing it; so that one + may say that this constancy and contempt are to their mind what the + bandage is to their eyes. + </p> + <p> + [See this thought elaborated in maxim 504.] + </p> + <a name="link22" id="link22"></a><br /> + <p> + 22.—Philosophy triumphs easily over past evils and future evils; + but present evils triumph over it. + </p> + <a name="link23" id="link23"></a><br /> + <p> + 23.—Few people know death, we only endure it, usually from + determination, and even from stupidity and custom; and most men only die + because they know not how to prevent dying. + </p> + <a name="link24" id="link24"></a><br /> + <p> + 24.—When great men permit themselves to be cast down by the + continuance of misfortune, they show us that they were only sustained by + ambition, and not by their mind; so that PLUS a great vanity, heroes are + made like other men. + </p> + <p> + [Both these maxims have been rewritten and made conciser by the author; + the variations are not worth quoting.] + </p> + <a name="link25" id="link25"></a><br /> + <p> + 25.—We need greater virtues to sustain good than evil fortune. + </p> + <p> + ["Prosperity do{th} best discover vice, but adversity do{th} best + discover virtue."—Lord Bacon, <i>Essays</i>{, (1625), "Of + Adversity"}.] + </p> + <p> + {The quotation wrongly had "does" for "doth".} + </p> + <a name="link26" id="link26"></a><br /> + <p> + 26.—Neither the sun nor death can be looked at without winking. + </p> + <a name="link27" id="link27"></a><br /> + <p> + 27.—People are often vain of their passions, even of the worst, + but envy is a passion so timid and shame-faced that no one ever dare + avow her. + </p> + <a name="link28" id="link28"></a><br /> + <p> + 28.—Jealousy is in a manner just and reasonable, as it tends to + preserve a good which belongs, or which we believe belongs to us, on the + other hand envy is a fury which cannot endure the happiness of others. + </p> + <a name="link29" id="link29"></a><br /> + <p> + 29.—The evil that we do does not attract to us so much persecution + and hatred as our good qualities. + </p> + <a name="link30" id="link30"></a><br /> + <p> + 30.—We have more strength than will; and it is often merely for an + excuse we say things are impossible. + </p> + <a name="link31" id="link31"></a><br /> + <p> + 31.—If we had no faults we should not take so much pleasure in + noting those of others. + </p> + <a name="link32" id="link32"></a><br /> + <p> + 32.—Jealousy lives upon doubt; and comes to an end or becomes a + fury as soon as it passes from doubt to certainty. + </p> + <a name="link33" id="link33"></a><br /> + <p> + 33.—Pride indemnifies itself and loses nothing even when it casts + away vanity. + </p> + <p> + [See maxim 450, where the author states, what we take from our other + faults we add to our pride.] + </p> + <a name="link34" id="link34"></a><br /> + <p> + 34.—If we had no pride we should not complain of that of others. + </p> + <p> + ["The proud are ever most provoked by pride."—Cowper, <i>Conversation</i> + 160.] + </p> + <a name="link35" id="link35"></a><br /> + <p> + 35.—Pride is much the same in all men, the only difference is the + method and manner of showing it. + </p> + <p> + ["Pride bestowed on all a common friend."—Pope, <i>Essay On Man, + Ep.</i> ii., line 273.] + </p> + <a name="link36" id="link36"></a><br /> + <p> + 36.—It would seem that nature, which has so wisely ordered the + organs of our body for our happiness, has also given us pride to spare + us the mortification of knowing our imperfections. + </p> + <a name="link37" id="link37"></a><br /> + <p> + 37.—Pride has a larger part than goodness in our remonstrances + with those who commit faults, and we reprove them not so much to correct + as to persuade them that we ourselves are free from faults. + </p> + <a name="link38" id="link38"></a><br /> + <p> + 38.—We promise according to our hopes; we perform according to our + fears. + </p> + <p> + ["The reason why the Cardinal (Mazarin) deferred so long to grant the + favours he had promised, was because he was persuaded that hope was much + more capable of keeping men to their duty than gratitude."—<i>Fragments + Historiques. Racine.</i>] + </p> + <a name="link39" id="link39"></a><br /> + <p> + 39.—Interest speaks all sorts of tongues and plays all sorts of + characters; even that of disinterestedness. + </p> + <a name="link40" id="link40"></a><br /> + <p> + 40.—Interest blinds some and makes some see. + </p> + <a name="link41" id="link41"></a><br /> + <p> + 41.—Those who apply themselves too closely to little things often + become incapable of great things. + </p> + <a name="link42" id="link42"></a><br /> + <p> + 42.—We have not enough strength to follow all our reason. + </p> + <a name="link43" id="link43"></a><br /> + <p> + 43.—A man often believes himself leader when he is led; as his + mind endeavours to reach one goal, his heart insensibly drags him + towards another. + </p> + <a name="link44" id="link44"></a><br /> + <p> + 44.—Strength and weakness of mind are mis-named; they are really + only the good or happy arrangement of our bodily organs. + </p> + <a name="link45" id="link45"></a><br /> + <p> + 45.—The caprice of our temper is even more whimsical than that of + Fortune. + </p> + <a name="link46" id="link46"></a><br /> + <p> + 46.—The attachment or indifference which philosophers have shown + to life is only the style of their self love, about which we can no more + dispute than of that of the palate or of the choice of colours. + </p> + <a name="link47" id="link47"></a><br /> + <p> + 47.—Our temper sets a price upon every gift that we receive from + fortune. + </p> + <a name="link48" id="link48"></a><br /> + <p> + 48.—Happiness is in the taste, and not in the things themselves; + we are happy from possessing what we like, not from possessing what + others like. + </p> + <a name="link49" id="link49"></a><br /> + <p> + 49.—We are never so happy or so unhappy as we suppose. + </p> + <a name="link50" id="link50"></a><br /> + <p> + 50.—Those who think they have merit persuade themselves that they + are honoured by being unhappy, in order to persuade others and + themselves that they are worthy to be the butt of fortune. + </p> + <p> + ["Ambition has been so strong as to make very miserable men take comfort + that they were supreme in misery; and certain it is{, that where} we + cannot distinguish ourselves by something excellent, we begin to take a + complacency in some singular infirmities, follies, or defects of one + kind or other." —Burke, {<i>On The Sublime And Beautiful,</i> + (1756), Part I, Sect. XVII}.] + </p> + <p> + {The translators' incorrectly cite <i>Speech On Conciliation With + America.</i> Also, Burke does not actually write "Ambition has been...", + he writes "It has been..." when speaking of ambition.} + </p> + <a name="link51" id="link51"></a><br /> + <p> + 51.—Nothing should so much diminish the satisfaction which we feel + with ourselves as seeing that we disapprove at one time of that which we + approve of at another. + </p> + <a name="link52" id="link52"></a><br /> + <p> + 52.—Whatever difference there appears in our fortunes, there is + nevertheless a certain compensation of good and evil which renders them + equal. + </p> + <a name="link53" id="link53"></a><br /> + <p> + 53.—Whatever great advantages nature may give, it is not she + alone, but fortune also that makes the hero. + </p> + <a name="link54" id="link54"></a><br /> + <p> + 54.—The contempt of riches in philosophers was only a hidden + desire to avenge their merit upon the injustice of fortune, by despising + the very goods of which fortune had deprived them; it was a secret to + guard themselves against the degradation of poverty, it was a back way + by which to arrive at that distinction which they could not gain by + riches. + </p> + <p> + ["It is always easy as well as agreeable for the inferior ranks of + mankind to claim merit from the contempt of that pomp and pleasure which + fortune has placed beyond their reach. The virtue of the primitive + Christians, like that of the first Romans, was very frequently guarded + by poverty and ignorance."—Gibbon, <i>Decline And Fall, Chap. 15</i>.] + </p> + <a name="link55" id="link55"></a><br /> + <p> + 55.—The hate of favourites is only a love of favour. The envy of + NOT possessing it, consoles and softens its regrets by the contempt it + evinces for those who possess it, and we refuse them our homage, not + being able to detract from them what attracts that of the rest of the + world. + </p> + <a name="link56" id="link56"></a><br /> + <p> + 56.—To establish ourselves in the world we do everything to appear + as if we were established. + </p> + <a name="link57" id="link57"></a><br /> + <p> + 57.—Although men flatter themselves with their great actions, they + are not so often the result of a great design as of chance. + </p> + <a name="link58" id="link58"></a><br /> + <p> + 58.—It would seem that our actions have lucky or unlucky stars to + which they owe a great part of the blame or praise which is given them. + </p> + <a name="link59" id="link59"></a><br /> + <p> + 59.—There are no accidents so unfortunate from which skilful men + will not draw some advantage, nor so fortunate that foolish men will not + turn them to their hurt. + </p> + <a name="link60" id="link60"></a><br /> + <p> + 60.—Fortune turns all things to the advantage of those on whom she + smiles. + </p> + <a name="link61" id="link61"></a><br /> + <p> + 61.—The happiness or unhappiness of men depends no less upon their + dispositions than their fortunes. + </p> + <p> + ["Still to ourselves in every place consigned Our own felicity we make + or find." Goldsmith, <i>Traveller</i>, 431.] + </p> + <a name="link62" id="link62"></a><br /> + <p> + 62.—Sincerity is an openness of heart; we find it in very few + people; what we usually see is only an artful dissimulation to win the + confidence of others. + </p> + <a name="link63" id="link63"></a><br /> + <p> + 63.—The aversion to lying is often a hidden ambition to render our + words credible and weighty, and to attach a religious aspect to our + conversation. + </p> + <a name="link64" id="link64"></a><br /> + <p> + 64.—Truth does not do as much good in the world, as its + counterfeits do evil. + </p> + <a name="link65" id="link65"></a><br /> + <p> + 65.—There is no praise we have not lavished upon Prudence; and yet + she cannot assure to us the most trifling event. + </p> + <p> + [The author corrected this maxim several times, in 1665 it is No. 75; + 1666, No. 66; 1671-5, No. 65; in the last edition it stands as at + present. In the first he quotes Juvenal, Sat. X., line 315. " Nullum + numen habes si sit Prudentia, nos te; Nos facimus, Fortuna, deam, + coeloque locamus." Applying to Prudence what Juvenal does to Fortune, + and with much greater force.] + </p> + <a name="link66" id="link66"></a><br /> + <p> + 66.—A clever man ought to so regulate his interests that each will + fall in due order. Our greediness so often troubles us, making us run + after so many things at the same time, that while we too eagerly look + after the least we miss the greatest. + </p> + <a name="link67" id="link67"></a><br /> + <p> + 67.—What grace is to the body good sense is to the mind. + </p> + <a name="link68" id="link68"></a><br /> + <p> + 68.—It is difficult to define love; all we can say is, that in the + soul it is a desire to rule, in the mind it is a sympathy, and in the + body it is a hidden and delicate wish to possess what we love—<i>Plus</i> + many mysteries. + </p> + <p> + ["Love is the love of one {singularly,} with desire to be singularly + beloved."—Hobbes{<i>Leviathan</i>, (1651), Part I, Chapter VI}.] + </p> + <p> + {Two notes about this quotation: (1) the translators' mistakenly have + "singularity" for the first "singularly" and (2) Hobbes does not + actually write "Love is the..."—he writes "Love of one..." under + the heading "The passion of Love."} + </p> + <a name="link69" id="link69"></a><br /> + <p> + 69.—If there is a pure love, exempt from the mixture of our other + passions, it is that which is concealed at the bottom of the heart and + of which even ourselves are ignorant. + </p> + <a name="link70" id="link70"></a><br /> + <p> + 70.—There is no disguise which can long hide love where it exists, + nor feign it where it does not. + </p> + <a name="link71" id="link71"></a><br /> + <p> + 71.—There are few people who would not be ashamed of being beloved + when they love no longer. + </p> + <a name="link72" id="link72"></a><br /> + <p> + 72.—If we judge of love by the majority of its results it rather + resembles hatred than friendship. + </p> + <a name="link73" id="link73"></a><br /> + <p> + 73.—We may find women who have never indulged in an intrigue, but + it is rare to find those who have intrigued but once. + </p> + <p> + ["Yet there are some, they say, who have had {<i>None</i>}; But those + who have, ne'er end with only one}." {—Lord Byron, }<i>Don Juan,</i> + {Canto} iii., stanza 4.] + </p> + <a name="link74" id="link74"></a><br /> + <p> + 74.—There is only one sort of love, but there are a thousand + different copies. + </p> + <a name="link75" id="link75"></a><br /> + <p> + 75.—Neither love nor fire can subsist without perpetual motion; + both cease to live so soon as they cease to hope, or to fear. + </p> + <p> + [So Lord Byron{<i>Stanzas</i>, (1819), stanza 3} says of Love— + "Like chiefs of faction, His life is action."] + </p> + <a name="link76" id="link76"></a><br /> + <p> + 76.—There is real love just as there are real ghosts; every person + speaks of it, few persons have seen it. + </p> + <p> + ["Oh Love! no habitant of earth thou art— An unseen seraph, we + believe in thee— A faith whose martyrs are the broken heart,— + But never yet hath seen, nor e'er shall see The naked eye, thy form as + it should be." {—Lord Byron, }<i>Childe Harold</i>, {Canto} iv., + stanza 121.] + </p> + <a name="link77" id="link77"></a><br /> + <p> + 77.—Love lends its name to an infinite number of engagements (<i>Commerces</i>) + which are attributed to it, but with which it has no more concern than + the Doge has with all that is done in Venice. + </p> + <a name="link78" id="link78"></a><br /> + <p> + 78.—The love of justice is simply in the majority of men the fear + of suffering injustice. + </p> + <a name="link79" id="link79"></a><br /> + <p> + 79.—Silence is the best resolve for him who distrusts himself. + </p> + <a name="link80" id="link80"></a><br /> + <p> + 80.—What renders us so changeable in our friendship is, that it is + difficult to know the qualities of the soul, but easy to know those of + the mind. + </p> + <a name="link81" id="link81"></a><br /> + <p> + 81.—We can love nothing but what agrees with us, and we can only + follow our taste or our pleasure when we prefer our friends to + ourselves; nevertheless it is only by that preference that friendship + can be true and perfect. + </p> + <a name="link82" id="link82"></a><br /> + <p> + 82.—Reconciliation with our enemies is but a desire to better our + condition, a weariness of war, the fear of some unlucky accident. + </p> + <p> + ["Thus terminated that famous war of the Fronde. The Duke de la + Rochefoucauld desired peace because of his dangerous wounds and ruined + castles, which had made him dread even worse events. On the other side + the Queen, who had shown herself so ungrateful to her too ambitious + friends, did not cease to feel the bitterness of their resentment. + ‘I wish,' said she, ‘it were always night, because daylight + shows me so many who have betrayed me.'"—<i>Memoires De Madame De + Motteville, Tom</i>. IV., p. 60. Another proof that although these + maxims are in some cases of universal application, they were based + entirely on the experience of the age in which the author lived.] + </p> + <a name="link83" id="link83"></a><br /> + <p> + 83.—What men term friendship is merely a partnership with a + collection of reciprocal interests, and an exchange of favours—in + fact it is but a trade in which self love always expects to gain + something. + </p> + <a name="link84" id="link84"></a><br /> + <p> + 84.—It is more disgraceful to distrust than to be deceived by our + friends. + </p> + <a name="link85" id="link85"></a><br /> + <p> + 85.—We often persuade ourselves to love people who are more + powerful than we are, yet interest alone produces our friendship; we do + not give our hearts away for the good we wish to do, but for that we + expect to receive. + </p> + <a name="link86" id="link86"></a><br /> + <p> + 86.—Our distrust of another justifies his deceit. + </p> + <a name="link87" id="link87"></a><br /> + <p> + 87.—Men would not live long in society were they not the dupes of + each other. + </p> + <p> + [A maxim, adds Aimé Martin, "Which may enter into the code of a + vulgar rogue, but one is astonished to find it in a moral treatise." Yet + we have scriptural authority for it: "Deceiving and being deceived."—2 + TIM. iii. 13.] + </p> + <a name="link88" id="link88"></a><br /> + <p> + 88.—Self love increases or diminishes for us the good qualities of + our friends, in proportion to the satisfaction we feel with them, and we + judge of their merit by the manner in which they act towards us. + </p> + <a name="link89" id="link89"></a><br /> + <p> + 89.—Everyone blames his memory, no one blames his judgment. + </p> + <a name="link90" id="link90"></a><br /> + <p> + 90.—In the intercourse of life, we please more by our faults than + by our good qualities. + </p> + <a name="link91" id="link91"></a><br /> + <p> + 91.—The largest ambition has the least appearance of ambition when + it meets with an absolute impossibility in compassing its object. + </p> + <a name="link92" id="link92"></a><br /> + <p> + 92.—To awaken a man who is deceived as to his own merit is to do + him as bad a turn as that done to the Athenian madman who was happy in + believing that all the ships touching at the port belonged to him. + </p> + <p> + [That is, they cured him. The madman was Thrasyllus, son of Pythodorus. + His brother Crito cured him, when he infinitely regretted the time of + his more pleasant madness.—See Aelian, <i>Var. Hist.</i> iv. 25. + So Horace— ——————"Pol, me + occidistis, amici, Non servastis," ait, "cui sic extorta voluptas Et + demptus per vim mentis gratissimus error." HOR. EP. ii—2, 138, of + the madman who was cured of a pleasant lunacy.] + </p> + <a name="link93" id="link93"></a><br /> + <p> + 93.—Old men delight in giving good advice as a consolation for the + fact that they can no longer set bad examples. + </p> + <a name="link94" id="link94"></a><br /> + <p> + 94.—Great names degrade instead of elevating those who know not + how to sustain them. + </p> + <a name="link95" id="link95"></a><br /> + <p> + 95.—The test of extraordinary merit is to see those who envy it + the most yet obliged to praise it. + </p> + <a name="link96" id="link96"></a><br /> + <p> + 96.—A man is perhaps ungrateful, but often less chargeable with + ingratitude than his benefactor is. + </p> + <a name="link97" id="link97"></a><br /> + <p> + 97.—We are deceived if we think that mind and judgment are two + different matters: judgment is but the extent of the light of the mind. + This light penetrates to the bottom of matters; it remarks all that can + be remarked, and perceives what appears imperceptible. Therefore we must + agree that it is the extent of the light in the mind that produces all + the effects which we attribute to judgment. + </p> + <a name="link98" id="link98"></a><br /> + <p> + 98.—Everyone praises his heart, none dare praise their + understanding. + </p> + <a name="link99" id="link99"></a><br /> + <p> + 99.—Politeness of mind consists in thinking chaste and refined + thoughts. + </p> + <a name="link100" id="link100"></a><br /> + <p> + 100.—Gallantry of mind is saying the most empty things in an + agreeable manner. + </p> + <a name="link101" id="link101"></a><br /> + <p> + 101.—Ideas often flash across our minds more complete than we + could make them after much labour. + </p> + <a name="link102" id="link102"></a><br /> + <p> + 102.—The head is ever the dupe of the heart. + </p> + <p> + [A feeble imitation of that great thought "All folly comes from the + heart."—<i>Aimé Martin</i>. But Bonhome, in his <i>L'art De + Penser</i>, says "Plusieurs diraient en période quarré que + quelques reflexions que fasse l'esprit et quelques resolutions qu'il + prenne pour corriger ses travers le premier sentiment du coeur renverse + tous ses projets. Mais il n'appartient qu'a M. de la Rochefoucauld de + dire tout en un mot que l'esprit est toujours la dupe du coeur."] + </p> + <a name="link103" id="link103"></a><br /> + <p> + 103.—Those who know their minds do not necessarily know their + hearts. + </p> + <a name="link104" id="link104"></a><br /> + <p> + 104.—Men and things have each their proper perspective; to judge + rightly of some it is necessary to see them near, of others we can never + judge rightly but at a distance. + </p> + <a name="link105" id="link105"></a><br /> + <p> + 105.—A man for whom accident discovers sense, is not a rational + being. A man only is so who understands, who distinguishes, who tests + it. + </p> + <a name="link106" id="link106"></a><br /> + <p> + 106.—To understand matters rightly we should understand their + details, and as that knowledge is almost infinite, our knowledge is + always superficial and imperfect. + </p> + <a name="link107" id="link107"></a><br /> + <p> + 107.—One kind of flirtation is to boast we never flirt. + </p> + <a name="link108" id="link108"></a><br /> + <p> + 108.—The head cannot long play the part of the heart. + </p> + <a name="link109" id="link109"></a><br /> + <p> + 109.—Youth changes its tastes by the warmth of its blood, age + retains its tastes by habit. + </p> + <a name="link110" id="link110"></a><br /> + <p> + 110.—Nothing is given so profusely as advice. + </p> + <a name="link111" id="link111"></a><br /> + <p> + 111.—The more we love a woman the more prone we are to hate her. + </p> + <a name="link112" id="link112"></a><br /> + <p> + 112.—The blemishes of the mind, like those of the face, increase + by age. + </p> + <a name="link113" id="link113"></a><br /> + <p> + 113.—There may be good but there are no pleasant marriages. + </p> + <a name="link114" id="link114"></a><br /> + <p> + 114.—We are inconsolable at being deceived by our enemies and + betrayed by our friends, yet still we are often content to be thus + served by ourselves. + </p> + <a name="link115" id="link115"></a><br /> + <p> + 115.—It is as easy unwittingly to deceive oneself as to deceive + others. + </p> + <a name="link116" id="link116"></a><br /> + <p> + 116.—Nothing is less sincere than the way of asking and giving + advice. The person asking seems to pay deference to the opinion of his + friend, while thinking in reality of making his friend approve his + opinion and be responsible for his conduct. The person giving the advice + returns the confidence placed in him by eager and disinterested zeal, in + doing which he is usually guided only by his own interest or reputation. + </p> + <p> + ["I have often thought how ill-natured a maxim it was which on many + occasions I have heard from people of good understanding, ‘That as + to what related to private conduct no one was ever the better for + advice.' But upon further examination I have resolved with myself that + the maxim might be admitted without any violent prejudice to mankind. + For in the manner advice was generally given there was no reason I + thought to wonder it should be so ill received, something there was + which strangely inverted the case, and made the giver to be the only + gainer. For by what I could observe in many occurrences of our lives, + that which we called giving advice was properly taking an occasion to + show our own wisdom at another's expense. On the other side to be + instructed or to receive advice on the terms usually prescribed to us + was little better than tamely to afford another the occasion of raising + himself a character from our defects."—Lord Shaftesbury, <i>Characteristics</i>, + i., 153.] + </p> + <a name="link117" id="link117"></a><br /> + <p> + 117.—The most subtle of our acts is to simulate blindness for + snares that we know are set for us. We are never so easily deceived as + when trying to deceive. + </p> + <a name="link118" id="link118"></a><br /> + <p> + 118.—The intention of never deceiving often exposes us to + deception. + </p> + <a name="link119" id="link119"></a><br /> + <p> + 119.—We become so accustomed to disguise ourselves to others that + at last we are disguised to ourselves. + </p> + <p> + ["Those who quit their proper character{,} to assume what does not + belong to them, are{,} for the greater part{,} ignorant both of the + character they leave{,} and of the character they assume."—Burke, + {<i>Reflections On The Revolution In France</i>, (1790), Paragraph 19}.] + </p> + <p> + {The translators' incorrectly cite <i>Thoughts On The Cause Of The + Present Discontents</i>.} + </p> + <a name="link120" id="link120"></a><br /> + <p> + 120.—We often act treacherously more from weakness than from a + fixed motive. + </p> + <a name="link121" id="link121"></a><br /> + <p> + 121.—We frequently do good to enable us with impunity to do evil. + </p> + <a name="link122" id="link122"></a><br /> + <p> + 122.—If we conquer our passions it is more from their weakness + than from our strength. + </p> + <a name="link123" id="link123"></a><br /> + <p> + 123.—If we never flattered ourselves we should have but scant + pleasure. + </p> + <a name="link124" id="link124"></a><br /> + <p> + 124.—The most deceitful persons spend their lives in blaming + deceit, so as to use it on some great occasion to promote some great + interest. + </p> + <a name="link125" id="link125"></a><br /> + <p> + 125.—The daily employment of cunning marks a little mind, it + generally happens that those who resort to it in one respect to protect + themselves lay themselves open to attack in another. + </p> + <p> + ["With that low cunning which in fools supplies, And amply, too, the + place of being wise." Churchill, <i>Rosciad</i>, 117.] + </p> + <a name="link126" id="link126"></a><br /> + <p> + 126.—Cunning and treachery are the offspring of incapacity. + </p> + <a name="link127" id="link127"></a><br /> + <p> + 127.—The true way to be deceived is to think oneself more knowing + than others. + </p> + <a name="link128" id="link128"></a><br /> + <p> + 128.—Too great cleverness is but deceptive delicacy, true delicacy + is the most substantial cleverness. + </p> + <a name="link129" id="link129"></a><br /> + <p> + 129.—It is sometimes necessary to play the fool to avoid being + deceived by cunning men. + </p> + <a name="link130" id="link130"></a><br /> + <p> + 130.—Weakness is the only fault which cannot be cured. + </p> + <a name="link131" id="link131"></a><br /> + <p> + 131.—The smallest fault of women who give themselves up to love is + to love. [———"Faciunt graviora coactae Imperio sexus + minimumque libidine peccant." Juvenal, <i>Sat.</i> vi., 134.] + </p> + <a name="link132" id="link132"></a><br /> + <p> + 132.—It is far easier to be wise for others than to be so for + oneself. + </p> + <p> + [Hence the proverb, "A man who is his own lawyer has a fool for his + client."] + </p> + <a name="link133" id="link133"></a><br /> + <p> + 133.—The only good examples are those, that make us see the + absurdity of bad originals. + </p> + <a name="link134" id="link134"></a><br /> + <p> + 134.—We are never so ridiculous from the habits we have as from + those that we affect to have. + </p> + <a name="link135" id="link135"></a><br /> + <p> + 135.—We sometimes differ more widely from ourselves than we do + from others. + </p> + <a name="link136" id="link136"></a><br /> + <p> + 136.—There are some who never would have loved if they never had + heard it spoken of. + </p> + <a name="link137" id="link137"></a><br /> + <p> + 137.—When not prompted by vanity we say little. + </p> + <a name="link138" id="link138"></a><br /> + <p> + 138.—A man would rather say evil of himself than say nothing. + </p> + <p> + ["Montaigne's vanity led him to talk perpetually of himself, and as + often happens to vain men, he would rather talk of his own failings than + of any foreign subject."— Hallam, <i>Literature Of Europe</i>.] + </p> + <a name="link139" id="link139"></a><br /> + <p> + 139.—One of the reasons that we find so few persons rational and + agreeable in conversation is there is hardly a person who does not think + more of what he wants to say than of his answer to what is said. The + most clever and polite are content with only seeming attentive while we + perceive in their mind and eyes that at the very time they are wandering + from what is said and desire to return to what they want to say. Instead + of considering that the worst way to persuade or please others is to try + thus strongly to please ourselves, and that to listen well and to answer + well are some of the greatest charms we can have in conversation. + </p> + <p> + ["An absent man can make but few observations, he can pursue nothing + steadily because his absences make him lose his way. They are very + disagreeable and hardly to be tolerated in old age, but in youth they + cannot be forgiven." —Lord Chesterfield, <i>Letter</i> 195.] + </p> + <a name="link140" id="link140"></a><br /> + <p> + 140.—If it was not for the company of fools, a witty man would + often be greatly at a loss. + </p> + <a name="link141" id="link141"></a><br /> + <p> + 141.—We often boast that we are never bored, but yet we are so + conceited that we do not perceive how often we bore others. + </p> + <a name="link142" id="link142"></a><br /> + <p> + 142.—As it is the mark of great minds to say many things in a few + words, so it is that of little minds to use many words to say nothing. + </p> + <p> + ["So much they talked, so very little said." Churchill, <i>Rosciad</i>, + 550. + </p> + <p> + "Men who are unequal to the labour of discussing an argument or wish to + avoid it, are willing enough to suppose that much has been proved + because much has been said."— Junius, Jan. 1769.] + </p> + <a name="link143" id="link143"></a><br /> + <p> + 143.—It is oftener by the estimation of our own feelings that we + exaggerate the good qualities of others than by their merit, and when we + praise them we wish to attract their praise. + </p> + <a name="link144" id="link144"></a><br /> + <p> + 144.—We do not like to praise, and we never praise without a + motive. Praise is flattery, artful, hidden, delicate, which gratifies + differently him who praises and him who is praised. The one takes it as + the reward of merit, the other bestows it to show his impartiality and + knowledge. + </p> + <a name="link145" id="link145"></a><br /> + <p> + 145.—We often select envenomed praise which, by a reaction upon + those we praise, shows faults we could not have shown by other means. + </p> + <a name="link146" id="link146"></a><br /> + <p> + 146.—Usually we only praise to be praised. + </p> + <a name="link147" id="link147"></a><br /> + <p> + 147.—Few are sufficiently wise to prefer censure which is useful + to praise which is treacherous. + </p> + <a name="link148" id="link148"></a><br /> + <p> + 148.—Some reproaches praise; some praises reproach. + </p> + <p> + ["Damn with faint praise, assent with civil leer, And, without sneering, + teach the rest to sneer." Pope {<i>Essay On Man, (1733), Epistle To Dr. + Arbuthnot.</i>}] + </p> + <a name="link149" id="link149"></a><br /> + <p> + 149.—The refusal of praise is only the wish to be praised twice. + </p> + <p> + [The modesty which pretends to refuse praise is but in truth a desire to + be praised more highly. <i>Edition</i> 1665.] + </p> + <a name="link150" id="link150"></a><br /> + <p> + 150.—The desire which urges us to deserve praise strengthens our + good qualities, and praise given to wit, valour, and beauty, tends to + increase them. + </p> + <a name="link151" id="link151"></a><br /> + <p> + 151.—It is easier to govern others than to prevent being governed. + </p> + <a name="link152" id="link152"></a><br /> + <p> + 152.—If we never flattered ourselves the flattery of others would + not hurt us. + </p> + <p> + ["Adulatione servilia fingebant securi de fragilitate credentis." Tacit. + Ann. xvi.] + </p> + <a name="link153" id="link153"></a><br /> + <p> + 153.—Nature makes merit but fortune sets it to work. + </p> + <a name="link154" id="link154"></a><br /> + <p> + 154.—Fortune cures us of many faults that reason could not. + </p> + <a name="link155" id="link155"></a><br /> + <p> + 155.—There are some persons who only disgust with their abilities, + there are persons who please even with their faults. + </p> + <a name="link156" id="link156"></a><br /> + <p> + 156.—There are persons whose only merit consists in saying and + doing stupid things at the right time, and who ruin all if they change + their manners. + </p> + <a name="link157" id="link157"></a><br /> + <p> + 157.—The fame of great men ought always to be estimated by the + means used to acquire it. + </p> + <a name="link158" id="link158"></a><br /> + <p> + 158.—Flattery is base coin to which only our vanity gives + currency. + </p> + <a name="link159" id="link159"></a><br /> + <p> + 159.—It is not enough to have great qualities, we should also have + the management of them. + </p> + <a name="link160" id="link160"></a><br /> + <p> + 160.—However brilliant an action it should not be esteemed great + unless the result of a great motive. + </p> + <a name="link161" id="link161"></a><br /> + <p> + 161.—A certain harmony should be kept between actions and ideas if + we desire to estimate the effects that they produce. + </p> + <a name="link162" id="link162"></a><br /> + <p> + 162.—The art of using moderate abilities to advantage wins praise, + and often acquires more reputation than real brilliancy. + </p> + <a name="link163" id="link163"></a><br /> + <p> + 163.—Numberless arts appear foolish whose secre{t} motives are + most wise and weighty. + </p> + <a name="link164" id="link164"></a><br /> + <p> + 164.—It is much easier to seem fitted for posts we do not fill + than for those we do. + </p> + <a name="link165" id="link165"></a><br /> + <p> + 165.—Ability wins us the esteem of the true men, luck that of the + people. + </p> + <a name="link166" id="link166"></a><br /> + <p> + 166.—The world oftener rewards the appearance of merit than merit + itself. + </p> + <a name="link167" id="link167"></a><br /> + <p> + 167.—Avarice is more opposed to economy than to liberality. + </p> + <a name="link168" id="link168"></a><br /> + <p> + 168.—However deceitful hope may be, yet she carries us on + pleasantly to the end of life. + </p> + <p> + ["Hope travels through, nor quits us when we die." Pope: <i>Essay On + Man,</i> Ep. ii.] + </p> + <a name="link169" id="link169"></a><br /> + <p> + 169.—Idleness and fear keeps us in the path of duty, but our + virtue often gets the praise. + </p> + <p> + ["Quod segnitia erat sapientia vocaretur." Tacitus Hist. I.] + </p> + <a name="link170" id="link170"></a><br /> + <p> + 170.—If one acts rightly and honestly, it is difficult to decide + whether it is the effect of integrity or skill. + </p> + <a name="link171" id="link171"></a><br /> + <p> + 171.—As rivers are lost in the sea so are virtues in self. + </p> + <a name="link172" id="link172"></a><br /> + <p> + 172.—If we thoroughly consider the varied effects of indifference + we find we miscarry more in our duties than in our interests. + </p> + <a name="link173" id="link173"></a><br /> + <p> + 173.—There are different kinds of curiosity: one springs from + interest, which makes us desire to know everything that may be + profitable to us; another from pride, which springs from a desire of + knowing what others are ignorant of. + </p> + <a name="link174" id="link174"></a><br /> + <p> + 174.—It is far better to accustom our mind to bear the ills we + have than to speculate on those which may befall us. + </p> + <p> + ["Rather bear th{ose} ills we have Than fly to others that we know not + of." {—Shakespeare, <i>Hamlet</i>, Act III, Scene I, Hamlet.}] + </p> + <a name="link175" id="link175"></a><br /> + <p> + 175.—Constancy in love is a perpetual inconstancy which causes our + heart to attach itself to all the qualities of the person we love in + succession, sometimes giving the preference to one, sometimes to + another. This constancy is merely inconstancy fixed, and limited to the + same person. + </p> + <a name="link176" id="link176"></a><br /> + <p> + 176.—There are two kinds of constancy in love, one arising from + incessantly finding in the loved one fresh objects to love, the other + from regarding it as a point of honour to be constant. + </p> + <a name="link177" id="link177"></a><br /> + <p> + 177.—Perseverance is not deserving of blame or praise, as it is + merely the continuance of tastes and feelings which we can neither + create or destroy. + </p> + <a name="link178" id="link178"></a><br /> + <p> + 178.—What makes us like new studies is not so much the weariness + we have of the old or the wish for change as the desire to be admired by + those who know more than ourselves, and the hope of advantage over those + who know less. + </p> + <a name="link179" id="link179"></a><br /> + <p> + 179.—We sometimes complain of the levity of our friends to justify + our own by anticipation. + </p> + <a name="link180" id="link180"></a><br /> + <p> + 180.—Our repentance is not so much sorrow for the ill we have done + as fear of the ill that may happen to us. + </p> + <a name="link181" id="link181"></a><br /> + <p> + 181.—One sort of inconstancy springs from levity or weakness of + mind, and makes us accept everyone's opinion, and another more excusable + comes from a surfeit of matter. + </p> + <a name="link182" id="link182"></a><br /> + <p> + 182.—Vices enter into the composition of virtues as poison into + that of medicines. Prudence collects and blends the two and renders them + useful against the ills of life. + </p> + <a name="link183" id="link183"></a><br /> + <p> + 183.—For the credit of virtue we must admit that the greatest + misfortunes of men are those into which they fall through their crimes. + </p> + <a name="link184" id="link184"></a><br /> + <p> + 184.—We admit our faults to repair by our sincerity the evil we + have done in the opinion of others. + </p> + <p> + [In the edition of 1665 this maxim stands as No. 200. We never admit our + faults except through vanity.] + </p> + <a name="link185" id="link185"></a><br /> + <p> + 185.—There are both heroes of evil and heroes of good. + </p> + <p> + [Ut alios industria ita hunc ignavia protulerat ad famam, habebaturque + non ganeo et profligator sed erudito luxu. —Tacit. Ann. xvi.] + </p> + <a name="link186" id="link186"></a><br /> + <p> + 186.—We do not despise all who have vices, but we do despise all + who have not virtues. + </p> + <p> + ["If individuals have no virtues their vices may be of use to us."—<i>Junius</i>, + 5th Oct. 1771.] + </p> + <a name="link187" id="link187"></a><br /> + <p> + 187.—The name of virtue is as useful to our interest as that of + vice. + </p> + <a name="link188" id="link188"></a><br /> + <p> + 188.—The health of the mind is not less uncertain than that of the + body, and when passions seem furthest removed we are no less in danger + of infection than of falling ill when we are well. + </p> + <a name="link189" id="link189"></a><br /> + <p> + 189.—It seems that nature has at man's birth fixed the bounds of + his virtues and vices. + </p> + <a name="link190" id="link190"></a><br /> + <p> + 190.—Great men should not have great faults. + </p> + <a name="link191" id="link191"></a><br /> + <p> + 191.—We may say vices wait on us in the course of our life as the + landlords with whom we successively lodge, and if we travelled the road + twice over I doubt if our experience would make us avoid them. + </p> + <a name="link192" id="link192"></a><br /> + <p> + 192.—When our vices leave us we flatter ourselves with the idea we + have left them. + </p> + <a name="link193" id="link193"></a><br /> + <p> + 193.—There are relapses in the diseases of the mind as in those of + the body; what we call a cure is often no more than an intermission or + change of disease. + </p> + <a name="link194" id="link194"></a><br /> + <p> + 194.—The defects of the mind are like the wounds of the body. + Whatever care we take to heal them the scars ever remain, and there is + always danger of their reopening. + </p> + <a name="link195" id="link195"></a><br /> + <p> + 195.—The reason which often prevents us abandoning a single vice + is having so many. + </p> + <a name="link196" id="link196"></a><br /> + <p> + 196.—We easily forget those faults which are known only to + ourselves. + </p> + <p> + [Seneca says "Innocentem quisque se dicit respiciens testem non + conscientiam."] + </p> + <a name="link197" id="link197"></a><br /> + <p> + 197.—There are men of whom we can never believe evil without + having seen it. Yet there are very few in whom we should be surprised to + see it. + </p> + <a name="link198" id="link198"></a><br /> + <p> + 198.—We exaggerate the glory of some men to detract from that of + others, and we should praise Prince Condé and Marshal Turenne + much less if we did not want to blame them both. + </p> + <p> + [The allusion to Condé and Turenne gives the date at which these + maxims were published in 1665. Condé and Turenne were after their + campaign with the Imperialists at the height of their fame. It proves + the truth of the remark of Tacitus, "Populus neminem sine aemulo sinit."— + Tac. Ann. xiv.] + </p> + <a name="link199" id="link199"></a><br /> + <p> + 199.—The desire to appear clever often prevents our being so. + </p> + <a name="link200" id="link200"></a><br /> + <p> + 200.—Virtue would not go far did not vanity escort her. + </p> + <a name="link201" id="link201"></a><br /> + <p> + 201.—He who thinks he has the power to content the world greatly + deceives himself, but he who thinks that the world cannot be content + with him deceives himself yet more. + </p> + <a name="link202" id="link202"></a><br /> + <p> + 202.—Falsely honest men are those who disguise their faults both + to themselves and others; truly honest men are those who know them + perfectly and confess them. + </p> + <a name="link203" id="link203"></a><br /> + <p> + 203.—He is really wise who is nettled at nothing. + </p> + <a name="link204" id="link204"></a><br /> + <p> + 204.—The coldness of women is a balance and burden they add to + their beauty. + </p> + <a name="link205" id="link205"></a><br /> + <p> + 205.—Virtue in woman is often the love of reputation and repose. + </p> + <a name="link206" id="link206"></a><br /> + <p> + 206.—He is a truly good man who desires always to bear the + inspection of good men. + </p> + <a name="link207" id="link207"></a><br /> + <p> + 207.—Folly follows us at all stages of life. If one appears wise + 'tis but because his folly is proportioned to his age and fortune. + </p> + <a name="link208" id="link208"></a><br /> + <p> + 208.—There are foolish people who know and who skilfully use their + folly. + </p> + <a name="link209" id="link209"></a><br /> + <p> + 209.—Who lives without folly is not so wise as he thinks. + </p> + <a name="link210" id="link210"></a><br /> + <p> + 210.—In growing old we become more foolish—and more wise. + </p> + <a name="link211" id="link211"></a><br /> + <p> + 211.—There are people who are like farces, which are praised but + for a time (however foolish and distasteful they may be). + </p> + <p> + [The last clause is added from Edition of 1665.] + </p> + <a name="link212" id="link212"></a><br /> + <p> + 212.—Most people judge men only by success or by fortune. + </p> + <a name="link213" id="link213"></a><br /> + <p> + 213.—Love of glory, fear of shame, greed of fortune, the desire to + make life agreeable and comfortable, and the wish to depreciate others + are often causes of that bravery so vaunted among men. + </p> + <p> + [Junius said of the Marquis of Granby, "He was as brave as a total + absence of all feeling and reflection could make him."—21st Jan. + 1769.] + </p> + <a name="link214" id="link214"></a><br /> + <p> + 214.—Valour in common soldiers is a perilous method of earning + their living. + </p> + <p> + ["Men venture necks to gain a fortune, The soldier does it ev{'}ry day, + (Eight to the week) for sixpence pay." {—Samuel Butler,} <i>Hudibras</i>, + Part II., canto i., line 512.] + </p> + <a name="link215" id="link215"></a><br /> + <p> + 215.—Perfect bravery and sheer cowardice are two extremes rarely + found. The space between them is vast, and embraces all other sorts of + courage. The difference between them is not less than between faces and + tempers. Men will freely expose themselves at the beginning of an + action, and relax and be easily discouraged if it should last. Some are + content to satisfy worldly honour, and beyond that will do little else. + Some are not always equally masters of their timidity. Others allow + themselves to be overcome by panic; others charge because they dare not + remain at their posts. Some may be found whose courage is strengthened + by small perils, which prepare them to face greater dangers. Some will + dare a sword cut and flinch from a bullet; others dread bullets little + and fear to fight with swords. These varied kinds of courage agree in + this, that night, by increasing fear and concealing gallant or cowardly + actions, allows men to spare themselves. There is even a more general + discretion to be observed, for we meet with no man who does all he would + have done if he were assured of getting off scot-free; so that it is + certain that the fear of death does somewhat subtract from valour. + </p> + <p> + [See also "Table Talk of Napoleon," who agrees with this, so far as to + say that few, but himself, had a two o'clock of the morning valour.] + </p> + <a name="link216" id="link216"></a><br /> + <p> + 216.—Perfect valour is to do without witnesses what one would do + before all the world. + </p> + <p> + ["It is said of untrue valours that some men's valours are in the eyes + of them that look on."—Bacon, <i>Advancement Of Learning</i>{, + (1605), Book I, Section II, paragraph 5}.] + </p> + <a name="link217" id="link217"></a><br /> + <p> + 217.—Intrepidity is an extraordinary strength of soul which raises + it above the troubles, disorders, and emotions which the sight of great + perils can arouse in it: by this strength heroes maintain a calm aspect + and preserve their reason and liberty in the most surprising and + terrible accidents. + </p> + <a name="link218" id="link218"></a><br /> + <p> + 218.—Hypocrisy is the homage vice pays to virtue. + </p> + <p> + [So Massillon, in one of his sermons, "Vice pays homage to virtue in + doing honour to her appearance." + </p> + <p> + So Junius, writing to the Duke of Grafton, says, "You have done as much + mischief to the community as Machiavel, if Machiavel had not known that + an appearance of morals and religion are useful in society."—28 + Sept. 1771.] + </p> + <a name="link219" id="link219"></a><br /> + <p> + 219.—Most men expose themselves in battle enough to save their + honor, few wish to do so more than sufficiently, or than is necessary to + make the design for which they expose themselves succeed. + </p> + <a name="link220" id="link220"></a><br /> + <p> + 220.—Vanity, shame, and above all disposition, often make men + brave and women chaste. + </p> + <p> + ["Vanity bids all her sons be brave and all her daughters chaste and + courteous. But why do we need her instruction?"—Sterne, <i>Sermons</i>.] + </p> + <a name="link221" id="link221"></a><br /> + <p> + 221.—We do not wish to lose life; we do wish to gain glory, and + this makes brave men show more tact and address in avoiding death, than + rogues show in preserving their fortunes. + </p> + <a name="link222" id="link222"></a><br /> + <p> + 222.—Few persons on the first approach of age do not show wherein + their body, or their mind, is beginning to fail. + </p> + <a name="link223" id="link223"></a><br /> + <p> + 223.—Gratitude is as the good faith of merchants: it holds + commerce together; and we do not pay because it is just to pay debts, + but because we shall thereby more easily find people who will lend. + </p> + <a name="link224" id="link224"></a><br /> + <p> + 224.—All those who pay the debts of gratitude cannot thereby + flatter themselves that they are grateful. + </p> + <a name="link225" id="link225"></a><br /> + <p> + 225.—What makes false reckoning, as regards gratitude, is that the + pride of the giver and the receiver cannot agree as to the value of the + benefit. + </p> + <p> + ["The first foundation of friendship is not the power of conferring + benefits, but the equality with which they are received, and may be + returned."—Junius's <i>Letter To The King.</i>] + </p> + <a name="link226" id="link226"></a><br /> + <p> + 226.—Too great a hurry to discharge of an obligation is a kind of + ingratitude. + </p> + <a name="link227" id="link227"></a><br /> + <p> + 227.—Lucky people are bad hands at correcting their faults; they + always believe that they are right when fortune backs up their vice or + folly. + </p> + <p> + ["The power of fortune is confessed only by the miserable, for the happy + impute all their success to prudence and merit."—Swift, <i>Thoughts + On Various Subjects</i>] + </p> + <a name="link228" id="link228"></a><br /> + <p> + 228.—Pride will not owe, self-love will not pay. + </p> + <a name="link229" id="link229"></a><br /> + <p> + 229.—The good we have received from a man should make us excuse + the wrong he does us. + </p> + <a name="link230" id="link230"></a><br /> + <p> + 230.—Nothing is so infectious as example, and we never do great + good or evil without producing the like. We imitate good actions by + emulation, and bad ones by the evil of our nature, which shame imprisons + until example liberates. + </p> + <a name="link231" id="link231"></a><br /> + <p> + 231.—It is great folly to wish only to be wise. + </p> + <a name="link232" id="link232"></a><br /> + <p> + 232.—Whatever pretext we give to our afflictions it is always + interest or vanity that causes them. + </p> + <a name="link233" id="link233"></a><br /> + <p> + 233.—In afflictions there are various kinds of hypocrisy. In one, + under the pretext of weeping for one dear to us we bemoan ourselves; we + regret her good opinion of us, we deplore the loss of our comfort, our + pleasure, our consideration. Thus the dead have the credit of tears shed + for the living. I affirm 'tis a kind of hypocrisy which in these + afflictions deceives itself. There is another kind not so innocent + because it imposes on all the world, that is the grief of those who + aspire to the glory of a noble and immortal sorrow. After Time, which + absorbs all, has obliterated what sorrow they had, they still + obstinately obtrude their tears, their sighs their groans, they wear a + solemn face, and try to persuade others by all their acts, that their + grief will end only with their life. This sad and distressing vanity is + commonly found in ambitious women. As their sex closes to them all paths + to glory, they strive to render themselves celebrated by showing an + inconsolable affliction. There is yet another kind of tears arising from + but small sources, which flow easily and cease as easily. One weeps to + achieve a reputation for tenderness, weeps to be pitied, weeps to be + bewept, in fact one weeps to avoid the disgrace of not weeping! + </p> + <p> + ["In grief the {<i>Pleasure</i>} is still uppermost{;} and the + affliction we suffer has no resemblance to absolute pain which is always + odious, and which we endeavour to shake off as soon as possible."—Burke, + <i>Sublime And Beautiful</i>{, (1756), Part I, Sect. V}.] + </p> + <a name="link234" id="link234"></a><br /> + <p> + 234.—It is more often from pride than from ignorance that we are + so obstinately opposed to current opinions; we find the first places + taken, and we do not want to be the last. + </p> + <a name="link235" id="link235"></a><br /> + <p> + 235.—We are easily consoled at the misfortunes of our friends when + they enable us to prove our tenderness for them. + </p> + <a name="link236" id="link236"></a><br /> + <p> + 236.—It would seem that even self-love may be the dupe of goodness + and forget itself when we work for others. And yet it is but taking the + shortest way to arrive at its aim, taking usury under the pretext of + giving, in fact winning everybody in a subtle and delicate manner. + </p> + <a name="link237" id="link237"></a><br /> + <p> + 237.—No one should be praised for his goodness if he has not + strength enough to be wicked. All other goodness is but too often an + idleness or powerlessness of will. + </p> + <a name="link238" id="link238"></a><br /> + <p> + 238.—It is not so dangerous to do wrong to most men, as to do them + too much good. + </p> + <a name="link239" id="link239"></a><br /> + <p> + 239.—Nothing flatters our pride so much as the confidence of the + great, because we regard it as the result of our worth, without + remembering that generally 'tis but vanity, or the inability to keep a + secret. + </p> + <a name="link240" id="link240"></a><br /> + <p> + 240.—We may say of conformity as distinguished from beauty, that + it is a symmetry which knows no rules, and a secret harmony of features + both one with each other and with the colour and appearance of the + person. + </p> + <a name="link241" id="link241"></a><br /> + <p> + 241.—Flirtation is at the bottom of woman's nature, although all + do not practise it, some being restrained by fear, others by sense. + </p> + <p> + ["By nature woman is a flirt, but her flirting changes both in the mode + and object according to her opinions."— Rousseau, <i>Emile.</i>] + </p> + <a name="link242" id="link242"></a><br /> + <p> + 242.—We often bore others when we think we cannot possibly bore + them. + </p> + <a name="link243" id="link243"></a><br /> + <p> + 243.—Few things are impossible in themselves; application to make + them succeed fails us more often than the means. + </p> + <a name="link244" id="link244"></a><br /> + <p> + 244.—Sovereign ability consists in knowing the value of things. + </p> + <a name="link245" id="link245"></a><br /> + <p> + 245.—There is great ability in knowing how to conceal one's + ability. + </p> + <p> + ["You have accomplished a great stroke in diplomacy when you have made + others think that you have only very average abilities."—<i>La + Bruyère</i>.] + </p> + <a name="link246" id="link246"></a><br /> + <p> + 246.—What seems generosity is often disguised ambition, that + despises small to run after greater interest. + </p> + <a name="link247" id="link247"></a><br /> + <p> + 247.—The fidelity of most men is merely an invention of self-love + to win confidence; a method to place us above others and to render us + depositaries of the most important matters. + </p> + <a name="link248" id="link248"></a><br /> + <p> + 248.—Magnanimity despises all, to win all. + </p> + <a name="link249" id="link249"></a><br /> + <p> + 249.—There is no less eloquence in the voice, in the eyes and in + the air of a speaker than in his choice of words. + </p> + <a name="link250" id="link250"></a><br /> + <p> + 250.—True eloquence consists in saying all that should be, not all + that could be said. + </p> + <a name="link251" id="link251"></a><br /> + <p> + 251.—There are people whose faults become them, others whose very + virtues disgrace them. + </p> + <p> + ["There are faults which do him honour, and virtues that disgrace him."—Junius, + <i>Letter Of 28th May, 1770.</i>] + </p> + <a name="link252" id="link252"></a><br /> + <p> + 252.—It is as common to change one's tastes, as it is uncommon to + change one's inclinations. + </p> + <a name="link253" id="link253"></a><br /> + <p> + 253.—Interest sets at work all sorts of virtues and vices. + </p> + <a name="link254" id="link254"></a><br /> + <p> + 254.—Humility is often a feigned submission which we employ to + supplant others. It is one of the devices of Pride to lower us to raise + us; and truly pride transforms itself in a thousand ways, and is never + so well disguised and more able to deceive than when it hides itself + under the form of humility. + </p> + <p> + ["Grave and plausible enough to be thought fit for business."—Junius, + <i>Letter To The Duke Of Grafton</i>. + </p> + <p> + "He saw a cottage with a double coach-house, A cottage of gentility, And + the devil was pleased, for his darling sin Is the pride that apes + humility." Southey, <i>Devil's Walk</i>.] + </p> + <p> + {There are numerous corrections necessary for this quotation; I will + keep the original above so you can compare the correct passages: + </p> + <p> + "He passed a cottage with a double coach-house, A cottage of gentility, + And he owned with a grin, That his favourite sin Is pride that apes + humility." —Southey, <i>Devil's Walk</i>, Stanza 8. + </p> + <p> + "And the devil did grin, for his darling sin Is pride that apes + humility." —Samuel Taylor Coleridge, <i>The Devil's Thoughts</i>} + </p> + <a name="link255" id="link255"></a><br /> + <p> + 255.—All feelings have their peculiar tone of voice, gestures and + looks, and this harmony, as it is good or bad, pleasant or unpleasant, + makes people agreeable or disagreeable. + </p> + <a name="link256" id="link256"></a><br /> + <p> + 256.—In all professions we affect a part and an appearance to seem + what we wish to be. Thus the world is merely composed of actors. + </p> + <p> + ["All the world's a stage, and all the men and women merely players."—Shakespeare, + <i>As You Like It</i>{, Act II, Scene VII, Jaques}. + </p> + <p> + "Life is no more than a dramatic scene, in which the hero should + preserve his consistency to the last."—Junius.] + </p> + <a name="link257" id="link257"></a><br /> + <p> + 257.—Gravity is a mysterious carriage of the body invented to + conceal the want of mind. + </p> + <p> + ["Gravity is the very essence of imposture."—Shaftesbury, <i>Characteristics</i>, + p. 11, vol. I. "The very essence of gravity is design, and consequently + deceit; a taught trick to gain credit with the world for more sense and + knowledge than a man was worth, and that with all its pretensions it was + no better, but often worse, than what a French wit had long ago defined + it—a mysterious carriage of the body to cover the defects of the + mind."—Sterne, <i>Tristram Shandy</i>, vol. I., chap. ii.] + </p> + <a name="link258" id="link258"></a><br /> + <p> + 258.—Good taste arises more from judgment than wit. + </p> + <a name="link259" id="link259"></a><br /> + <p> + 259.—The pleasure of love is in loving, we are happier in the + passion we feel than in that we inspire. + </p> + <a name="link260" id="link260"></a><br /> + <p> + 260.—Civility is but a desire to receive civility, and to be + esteemed polite. + </p> + <a name="link261" id="link261"></a><br /> + <p> + 261.—The usual education of young people is to inspire them with a + second self-love. + </p> + <a name="link262" id="link262"></a><br /> + <p> + 262.—There is no passion wherein self-love reigns so powerfully as + in love, and one is always more ready to sacrifice the peace of the + loved one than his own. + </p> + <a name="link263" id="link263"></a><br /> + <p> + 263.—What we call liberality is often but the vanity of giving, + which we like more than that we give away. + </p> + <a name="link264" id="link264"></a><br /> + <p> + 264.—Pity is often a reflection of our own evils in the ills of + others. It is a delicate foresight of the troubles into which we may + fall. We help others that on like occasions we may be helped ourselves, + and these services which we render, are in reality benefits we confer on + ourselves by anticipation. + </p> + <p> + ["<i>Grief</i> for the calamity of another is pity, and ariseth from the + imagination that a like calamity may befal himself{;} and therefore is + called compassion."—<i>Hobbes' Leviathan</i>{, (1651), Part I, + Chapter VI}.] + </p> + <a name="link265" id="link265"></a><br /> + <p> + 265.—A narrow mind begets obstinacy, and we do not easily believe + what we cannot see. + </p> + <p> + ["Stiff in opinion, always in the wrong." Dryden, <i>Absalom And + Achitophel</i>{, line 547}.] + </p> + <a name="link266" id="link266"></a><br /> + <p> + 266.—We deceive ourselves if we believe that there are violent + passions like ambition and love that can triumph over others. Idleness, + languishing as she is, does not often fail in being mistress; she usurps + authority over all the plans and actions of life; imperceptibly + consuming and destroying both passions and virtues. + </p> + <a name="link267" id="link267"></a><br /> + <p> + 267.—A quickness in believing evil without having sufficiently + examined it, is the effect of pride and laziness. We wish to find the + guilty, and we do not wish to trouble ourselves in examining the crime. + </p> + <a name="link268" id="link268"></a><br /> + <p> + 268.—We credit judges with the meanest motives, and yet we desire + our reputation and fame should depend upon the judgment of men, who are + all, either from their jealousy or pre-occupation or want of + intelligence, opposed to us—and yet 'tis only to make these men + decide in our favour that we peril in so many ways both our peace and + our life. + </p> + <a name="link269" id="link269"></a><br /> + <p> + 269.—No man is clever enough to know all the evil he does. + </p> + <a name="link270" id="link270"></a><br /> + <p> + 270.—One honour won is a surety for more. + </p> + <a name="link271" id="link271"></a><br /> + <p> + 271.—Youth is a continual intoxication; it is the fever of reason. + </p> + <p> + ["The best of life is but intoxication."—{Lord Byron, } Don Juan{, + Canto II, stanza 179}. In the 1st Edition, 1665, the maxim finishes with—"it + is the fever of health, the folly of reason."] + </p> + <a name="link272" id="link272"></a><br /> + <p> + 272.—Nothing should so humiliate men who have deserved great + praise, as the care they have taken to acquire it by the smallest means. + </p> + <a name="link273" id="link273"></a><br /> + <p> + 273.—There are persons of whom the world approves who have no + merit beyond the vices they use in the affairs of life. + </p> + <a name="link274" id="link274"></a><br /> + <p> + 274.—The beauty of novelty is to love as the flower to the fruit; + it lends a lustre which is easily lost, but which never returns. + </p> + <a name="link275" id="link275"></a><br /> + <p> + 275.—Natural goodness, which boasts of being so apparent, is often + smothered by the least interest. + </p> + <a name="link276" id="link276"></a><br /> + <p> + 276.—Absence extinguishes small passions and increases great ones, + as the wind will blow out a candle, and blow in a fire. + </p> + <a name="link277" id="link277"></a><br /> + <p> + 277.—Women often think they love when they do not love. The + business of a love affair, the emotion of mind that sentiment induces, + the natural bias towards the pleasure of being loved, the difficulty of + refusing, persuades them that they have real passion when they have but + flirtation. + </p> + <p> + ["And if in fact she takes a {"}<i>Grande Passion</i>{"}, It is a very + serious thing indeed: Nine times in ten 'tis but caprice or fashion, + Coquetry, or a wish to take the lead, The pride of a mere child with a + new sash on. Or wish to make a rival's bosom bleed: But the {<i>Tenth</i>} + instance will be a tornado, For there's no saying what they will or may + do." {—Lord Byron, }<i>Don Juan</i>, canto xii. stanza 77.] + </p> + <a name="link278" id="link278"></a><br /> + <p> + 278.—What makes us so often discontented with those who transact + business for us is that they almost always abandon the interest of their + friends for the interest of the business, because they wish to have the + honour of succeeding in that which they have undertaken. + </p> + <a name="link279" id="link279"></a><br /> + <p> + 279.—When we exaggerate the tenderness of our friends towards us, + it is often less from gratitude than from a desire to exhibit our own + merit. + </p> + <a name="link280" id="link280"></a><br /> + <p> + 280.—The praise we give to new comers into the world arises from + the envy we bear to those who are established. + </p> + <a name="link281" id="link281"></a><br /> + <p> + 281.—Pride, which inspires, often serves to moderate envy. + </p> + <a name="link282" id="link282"></a><br /> + <p> + 282.—Some disguised lies so resemble truth, that we should judge + badly were we not deceived. + </p> + <a name="link283" id="link283"></a><br /> + <p> + 283.—Sometimes there is not less ability in knowing how to use + than in giving good advice. + </p> + <a name="link284" id="link284"></a><br /> + <p> + 284.—There are wicked people who would be much less dangerous if + they were wholly without goodness. + </p> + <a name="link285" id="link285"></a><br /> + <p> + 285.—Magnanimity is sufficiently defined by its name, nevertheless + one can say it is the good sense of pride, the most noble way of + receiving praise. + </p> + <a name="link286" id="link286"></a><br /> + <p> + 286.—It is impossible to love a second time those whom we have + really ceased to love. + </p> + <a name="link287" id="link287"></a><br /> + <p> + 287.—Fertility of mind does not furnish us with so many resources + on the same matter, as the lack of intelligence makes us hesitate at + each thing our imagination presents, and hinders us from at first + discerning which is the best. + </p> + <a name="link288" id="link288"></a><br /> + <p> + 288.—There are matters and maladies which at certain times + remedies only serve to make worse; true skill consists in knowing when + it is dangerous to use them. + </p> + <a name="link289" id="link289"></a><br /> + <p> + 289.—Affected simplicity is refined imposture. + </p> + <p> + [Domitianus simplicitatis ac modestiae imagine studium litterarum et + amorem carminum simulabat quo velaret animum et fratris aemulationi + subduceretur.—Tacitus, <i>Ann.</i> iv.] + </p> + <a name="link290" id="link290"></a><br /> + <p> + 290.—There are as many errors of temper as of mind. + </p> + <a name="link291" id="link291"></a><br /> + <p> + 291.—Man's merit, like the crops, has its season. + </p> + <a name="link292" id="link292"></a><br /> + <p> + 292.—One may say of temper as of many buildings; it has divers + aspects, some agreeable, others disagreeable. + </p> + <a name="link293" id="link293"></a><br /> + <p> + 293.—Moderation cannot claim the merit of opposing and overcoming + Ambition: they are never found together. Moderation is the languor and + sloth of the soul, Ambition its activity and heat. + </p> + <a name="link294" id="link294"></a><br /> + <p> + 294.—We always like those who admire us, we do not always like + those whom we admire. + </p> + <a name="link295" id="link295"></a><br /> + <p> + 295.—It is well that we know not all our wishes. + </p> + <a name="link296" id="link296"></a><br /> + <p> + 296.—It is difficult to love those we do not esteem, but it is no + less so to love those whom we esteem much more than ourselves. + </p> + <a name="link297" id="link297"></a><br /> + <p> + 297.—Bodily temperaments have a common course and rule which + imperceptibly affect our will. They advance in combination, and + successively exercise a secret empire over us, so that, without our + perceiving it, they become a great part of all our actions. + </p> + <a name="link298" id="link298"></a><br /> + <p> + 298.—The gratitude of most men is but a secret desire of receiving + greater benefits. + </p> + <p> + [Hence the common proverb "Gratitude is merely a lively sense of favors + to come."] + </p> + <a name="link299" id="link299"></a><br /> + <p> + 299.—Almost all the world takes pleasure in paying small debts; + many people show gratitude for trifling, but there is hardly one who + does not show ingratitude for great favours. + </p> + <a name="link300" id="link300"></a><br /> + <p> + 300.—There are follies as catching as infections. + </p> + <a name="link301" id="link301"></a><br /> + <p> + 301.—Many people despise, but few know how to bestow wealth. + </p> + <a name="link302" id="link302"></a><br /> + <p> + 302.—Only in things of small value we usually are bold enough not + to trust to appearances. + </p> + <a name="link303" id="link303"></a><br /> + <p> + 303.—Whatever good quality may be imputed to us, we ourselves find + nothing new in it. + </p> + <a name="link304" id="link304"></a><br /> + <p> + 304.—We may forgive those who bore us, we cannot forgive those + whom we bore. + </p> + <a name="link305" id="link305"></a><br /> + <p> + 305.—Interest which is accused of all our misdeeds often should be + praised for our good deeds. + </p> + <a name="link306" id="link306"></a><br /> + <p> + 306.—We find very few ungrateful people when we are able to confer + favours. + </p> + <a name="link307" id="link307"></a><br /> + <p> + 307.—It is as proper to be boastful alone as it is ridiculous to + be so in company. + </p> + <a name="link308" id="link308"></a><br /> + <p> + 308.—Moderation is made a virtue to limit the ambition of the + great; to console ordinary people for their small fortune and equally + small ability. + </p> + <a name="link309" id="link309"></a><br /> + <p> + 309.—There are persons fated to be fools, who commit follies not + only by choice, but who are forced by fortune to do so. + </p> + <a name="link310" id="link310"></a><br /> + <p> + 310.—Sometimes there are accidents in our life the skilful + extrication from which demands a little folly. + </p> + <a name="link311" id="link311"></a><br /> + <p> + 311.—If there be men whose folly has never appeared, it is because + it has never been closely looked for. + </p> + <a name="link312" id="link312"></a><br /> + <p> + 312.—Lovers are never tired of each other,—they always speak + of themselves. + </p> + <a name="link313" id="link313"></a><br /> + <p> + 313.—How is it that our memory is good enough to retain the least + triviality that happens to us, and yet not good enough to recollect how + often we have told it to the same person? + </p> + <p> + ["Old men who yet retain the memory of things past, and forget how often + they have told them, are most tedious companions."—Montaigne, {<i>Essays</i>, + Book I, Chapter IX}.] + </p> + <a name="link314" id="link314"></a><br /> + <p> + 314.—The extreme delight we take in talking of ourselves should + warn us that it is not shared by those who listen. + </p> + <a name="link315" id="link315"></a><br /> + <p> + 315.—What commonly hinders us from showing the recesses of our + heart to our friends, is not the distrust we have of them, but that we + have of ourselves. + </p> + <a name="link316" id="link316"></a><br /> + <p> + 316.—Weak persons cannot be sincere. + </p> + <a name="link317" id="link317"></a><br /> + <p> + 317.—'Tis a small misfortune to oblige an ungrateful man; but it + is unbearable to be obliged by a scoundrel. + </p> + <a name="link318" id="link318"></a><br /> + <p> + 318.—We may find means to cure a fool of his folly, but there are + none to set straight a cross-grained spirit. + </p> + <a name="link319" id="link319"></a><br /> + <p> + 319.—If we take the liberty to dwell on their faults we cannot + long preserve the feelings we should hold towards our friends and + benefactors. + </p> + <a name="link320" id="link320"></a><br /> + <p> + 320.—To praise princes for virtues they do not possess is but to + reproach them with impunity. + </p> + <p> + ["Praise undeserved is satire in disguise," quoted by Pope from a poem + which has not survived, "The Garland," by Mr. Broadhurst. "In some cases + exaggerated or inappropriate praise becomes the most severe satire."— + Scott, <i>Woodstock.</i>] + </p> + <a name="link321" id="link321"></a><br /> + <p> + 321.—We are nearer loving those who hate us, than those who love + us more than we desire. + </p> + <a name="link322" id="link322"></a><br /> + <p> + 322.—Those only are despicable who fear to be despised. + </p> + <a name="link323" id="link323"></a><br /> + <p> + 323.—Our wisdom is no less at the mercy of Fortune than our goods. + </p> + <a name="link324" id="link324"></a><br /> + <p> + 324.—There is more self-love than love in jealousy. + </p> + <a name="link325" id="link325"></a><br /> + <p> + 325.—We often comfort ourselves by the weakness of evils, for + which reason has not the strength to console us. + </p> + <a name="link326" id="link326"></a><br /> + <p> + 326.—Ridicule dishonours more than dishonour itself. + </p> + <p> + ["No," says a commentator, "Ridicule may do harm, but it cannot + dishonour; it is vice which confers dishonour."] + </p> + <a name="link327" id="link327"></a><br /> + <p> + 327.—We own to small faults to persuade others that we have not + great ones. + </p> + <a name="link328" id="link328"></a><br /> + <p> + 328.—Envy is more irreconcilable than hatred. + </p> + <a name="link329" id="link329"></a><br /> + <p> + 329.—We believe, sometimes, that we hate flattery —we only + dislike the method. + </p> + <p> + ["{But} when I tell him he hates flatter{ers}, He says he does, being + then most flattered." Shakespeare, <i>Julius Caesar</i> {,Act II, Scene + I, Decius}.] + </p> + <a name="link330" id="link330"></a><br /> + <p> + 330.—We pardon in the degree that we love. + </p> + <a name="link331" id="link331"></a><br /> + <p> + 331.—It is more difficult to be faithful to a mistress when one is + happy, than when we are ill-treated by her. + </p> + <p> + [Si qua volet regnare diu contemnat amantem.—Ovid, <i>Amores,</i> + ii. 19.] + </p> + <a name="link332" id="link332"></a><br /> + <p> + 332.—Women do not know all their powers of flirtation. + </p> + <a name="link333" id="link333"></a><br /> + <p> + 333.—Women cannot be completely severe unless they hate. + </p> + <a name="link334" id="link334"></a><br /> + <p> + 334.—Women can less easily resign flirtations than love. + </p> + <a name="link335" id="link335"></a><br /> + <p> + 335.—In love deceit almost always goes further than mistrust. + </p> + <a name="link336" id="link336"></a><br /> + <p> + 336.—There is a kind of love, the excess of which forbids + jealousy. + </p> + <a name="link337" id="link337"></a><br /> + <p> + 337.—There are certain good qualities as there are senses, and + those who want them can neither perceive nor understand them. + </p> + <a name="link338" id="link338"></a><br /> + <p> + 338.—When our hatred is too bitter it places us below those whom + we hate. + </p> + <a name="link339" id="link339"></a><br /> + <p> + 339.—We only appreciate our good or evil in proportion to our + self-love. + </p> + <a name="link340" id="link340"></a><br /> + <p> + 340.—The wit of most women rather strengthens their folly than + their reason. + </p> + <p> + ["Women have an entertaining tattle, and sometimes wit, but for solid + reasoning and good sense I never knew one in my life that had it, and + who reasoned and acted consequentially for four and twenty hours + together."—Lord Chesterfield, <i>Letter</i> 129.] + </p> + <a name="link341" id="link341"></a><br /> + <p> + 341.—The heat of youth is not more opposed to safety than the + coldness of age. + </p> + <a name="link342" id="link342"></a><br /> + <p> + 342.—The accent of our native country dwells in the heart and mind + as well as on the tongue. + </p> + <a name="link343" id="link343"></a><br /> + <p> + 343.—To be a great man one should know how to profit by every + phase of fortune. + </p> + <a name="link344" id="link344"></a><br /> + <p> + 344.—Most men, like plants, possess hidden qualities which chance + discovers. + </p> + <a name="link345" id="link345"></a><br /> + <p> + 345.—Opportunity makes us known to others, but more to ourselves. + </p> + <a name="link346" id="link346"></a><br /> + <p> + 346.—If a woman's temper is beyond control there can be no control + of the mind or heart. + </p> + <a name="link347" id="link347"></a><br /> + <p> + 347.—We hardly find any persons of good sense, save those who + agree with us. + </p> + <p> + ["That was excellently observed, say I, when I read an author when his + opinion agrees with mine."—Swift, <i>Thoughts On Various Subjects.</i>] + </p> + <a name="link348" id="link348"></a><br /> + <p> + 348.—When one loves one doubts even what one most believes. + </p> + <a name="link349" id="link349"></a><br /> + <p> + 349.—The greatest miracle of love is to eradicate flirtation. + </p> + <a name="link350" id="link350"></a><br /> + <p> + 350.—Why we hate with so much bitterness those who deceive us is + because they think themselves more clever than we are. + </p> + <p> + ["I could pardon all his (Louis XI.'s) deceit, but I cannot forgive his + supposing me capable of the gross folly of being duped by his + professions."—Sir Walter Scott, <i>Quentin Durward.</i>] + </p> + <a name="link351" id="link351"></a><br /> + <p> + 351.—We have much trouble to break with one, when we no longer are + in love. + </p> + <a name="link352" id="link352"></a><br /> + <p> + 352.—We almost always are bored with persons with whom we should + not be bored. + </p> + <a name="link353" id="link353"></a><br /> + <p> + 353.—A gentleman may love like a lunatic, but not like a beast. + </p> + <a name="link354" id="link354"></a><br /> + <p> + 354.—There are certain defects which well mounted glitter like + virtue itself. + </p> + <a name="link355" id="link355"></a><br /> + <p> + 355.—Sometimes we lose friends for whose loss our regret is + greater than our grief, and others for whom our grief is greater than + our regret. + </p> + <a name="link356" id="link356"></a><br /> + <p> + 356.—Usually we only praise heartily those who admire us. + </p> + <a name="link357" id="link357"></a><br /> + <p> + 357.—Little minds are too much wounded by little things; great + minds see all and are not even hurt. + </p> + <a name="link358" id="link358"></a><br /> + <p> + 358.—Humility is the true proof of Christian virtues; without it + we retain all our faults, and they are only covered by pride to hide + them from others, and often from ourselves. + </p> + <a name="link359" id="link359"></a><br /> + <p> + 359.—Infidelities should extinguish love, and we ought not to be + jealous when we have cause to be so. No persons escape causing jealousy + who are worthy of exciting it. + </p> + <a name="link360" id="link360"></a><br /> + <p> + 360.—We are more humiliated by the least infidelity towards us, + than by our greatest towards others. + </p> + <a name="link361" id="link361"></a><br /> + <p> + 361.—Jealousy is always born with love, but does not always die + with it. + </p> + <a name="link362" id="link362"></a><br /> + <p> + 362.—Most women do not grieve so much for the death of their + lovers for love's-sake, as to show they were worthy of being beloved. + </p> + <a name="link363" id="link363"></a><br /> + <p> + 363.—The evils we do to others give us less pain than those we do + to ourselves. + </p> + <a name="link364" id="link364"></a><br /> + <p> + 364.—We well know that it is bad taste to talk of our wives; but + we do not so well know that it is the same to speak of ourselves. + </p> + <a name="link365" id="link365"></a><br /> + <p> + 365.—There are virtues which degenerate into vices when they arise + from Nature, and others which when acquired are never perfect. For + example, reason must teach us to manage our estate and our confidence, + while Nature should have given us goodness and valour. + </p> + <a name="link366" id="link366"></a><br /> + <p> + 366.—However we distrust the sincerity of those whom we talk with, + we always believe them more sincere with us than with others. + </p> + <a name="link367" id="link367"></a><br /> + <p> + 367.—There are few virtuous women who are not tired of their part. + </p> + <p> + ["Every woman is at heart a rake."—Pope. <i>Moral Essays,</i> ii.] + </p> + <a name="link368" id="link368"></a><br /> + <p> + 368.—The greater number of good women are like concealed + treasures, safe as no one has searched for them. + </p> + <a name="link369" id="link369"></a><br /> + <p> + 369.—The violences we put upon ourselves to escape love are often + more cruel than the cruelty of those we love. + </p> + <a name="link370" id="link370"></a><br /> + <p> + 370.—There are not many cowards who know the whole of their fear. + </p> + <a name="link371" id="link371"></a><br /> + <p> + 371.—It is generally the fault of the loved one not to perceive + when love ceases. + </p> + <a name="link372" id="link372"></a><br /> + <p> + 372.—Most young people think they are natural when they are only + boorish and rude. + </p> + <a name="link373" id="link373"></a><br /> + <p> + 373.—Some tears after having deceived others deceive ourselves. + </p> + <a name="link374" id="link374"></a><br /> + <p> + 374.—If we think we love a woman for love of herself we are + greatly deceived. + </p> + <a name="link375" id="link375"></a><br /> + <p> + 375.—Ordinary men commonly condemn what is beyond them. + </p> + <a name="link376" id="link376"></a><br /> + <p> + 376.—Envy is destroyed by true friendship, flirtation by true + love. + </p> + <a name="link377" id="link377"></a><br /> + <p> + 377.—The greatest mistake of penetration is not to have fallen + short, but to have gone too far. + </p> + <a name="link378" id="link378"></a><br /> + <p> + 378.—We may bestow advice, but we cannot inspire the conduct. + </p> + <a name="link379" id="link379"></a><br /> + <p> + 379.—As our merit declines so also does our taste. + </p> + <a name="link380" id="link380"></a><br /> + <p> + 380.—Fortune makes visible our virtues or our vices, as light does + objects. + </p> + <a name="link381" id="link381"></a><br /> + <p> + 381.—The struggle we undergo to remain faithful to one we love is + little better than infidelity. + </p> + <a name="link382" id="link382"></a><br /> + <p> + 382.—Our actions are like the rhymed ends of blank verses (<i>Bouts-Rimés</i>) + where to each one puts what construction he pleases. + </p> + <p> + [The <i>Bouts-Rimés</i> was a literary game popular in the 17th + and 18th centuries—the rhymed words at the end of a line being + given for others to fill up. Thus Horace Walpole being given, "brook, + why, crook, I," returned the burlesque verse— "I sits with my toes + in a <i>Brook</i>, And if any one axes me <i>Why?</i> I gies 'em a rap + with my <i>Crook,</i> 'Tis constancy makes me, ses I."] + </p> + <a name="link383" id="link383"></a><br /> + <p> + 383.—The desire of talking about ourselves, and of putting our + faults in the light we wish them to be seen, forms a great part of our + sincerity. + </p> + <a name="link384" id="link384"></a><br /> + <p> + 384.—We should only be astonished at still being able to be + astonished. + </p> + <a name="link385" id="link385"></a><br /> + <p> + 385.—It is equally as difficult to be contented when one has too + much or too little love. + </p> + <a name="link386" id="link386"></a><br /> + <p> + 386.—No people are more often wrong than those who will not allow + themselves to be wrong. + </p> + <a name="link387" id="link387"></a><br /> + <p> + 387.—A fool has not stuff in him to be good. + </p> + <a name="link388" id="link388"></a><br /> + <p> + 388.—If vanity does not overthrow all virtues, at least she makes + them totter. + </p> + <a name="link389" id="link389"></a><br /> + <p> + 389.—What makes the vanity of others unsupportable is that it + wounds our own. + </p> + <a name="link390" id="link390"></a><br /> + <p> + 390.—We give up more easily our interest than our taste. + </p> + <a name="link391" id="link391"></a><br /> + <p> + 391.—Fortune appears so blind to none as to those to whom she has + done no good. + </p> + <a name="link392" id="link392"></a><br /> + <p> + 392.—We should manage fortune like our health, enjoy it when it is + good, be patient when it is bad, and never resort to strong remedies but + in an extremity. + </p> + <a name="link393" id="link393"></a><br /> + <p> + 393.—Awkwardness sometimes disappears in the camp, never in the + court. + </p> + <a name="link394" id="link394"></a><br /> + <p> + 394.—A man is often more clever than one other, but not than all + others. + </p> + <p> + ["Singuli decipere ac decipi possunt, nemo omnes, omnes neminem + fefellerunt."—Pliny{ the Younger, <i>Panegyricus,</i> LXII}.] + </p> + <a name="link395" id="link395"></a><br /> + <p> + 395.—We are often less unhappy at being deceived by one we loved, + than on being deceived. + </p> + <a name="link396" id="link396"></a><br /> + <p> + 396.—We keep our first lover for a long time—if we do not + get a second. + </p> + <a name="link397" id="link397"></a><br /> + <p> + 397.—We have not the courage to say generally that we have no + faults, and that our enemies have no good qualities; but in fact we are + not far from believing so. + </p> + <a name="link398" id="link398"></a><br /> + <p> + 398.—Of all our faults that which we most readily admit is + idleness: we believe that it makes all virtues ineffectual, and that + without utterly destroying, it at least suspends their operation. + </p> + <a name="link399" id="link399"></a><br /> + <p> + 399.—There is a kind of greatness which does not depend upon + fortune: it is a certain manner what distinguishes us, and which seems + to destine us for great things; it is the value we insensibly set upon + ourselves; it is by this quality that we gain the deference of other + men, and it is this which commonly raises us more above them, than + birth, rank, or even merit itself. + </p> + <a name="link400" id="link400"></a><br /> + <p> + 400.—There may be talent without position, but there is no + position without some kind of talent. + </p> + <a name="link401" id="link401"></a><br /> + <p> + 401.—Rank is to merit what dress is to a pretty woman. + </p> + <a name="link402" id="link402"></a><br /> + <p> + 402.—What we find the least of in flirtation is love. + </p> + <a name="link403" id="link403"></a><br /> + <p> + 403.—Fortune sometimes uses our faults to exalt us, and there are + tiresome people whose deserts would be ill rewarded if we did not desire + to purchase their absence. + </p> + <a name="link404" id="link404"></a><br /> + <p> + 404.—It appears that nature has hid at the bottom of our hearts + talents and abilities unknown to us. It is only the passions that have + the power of bringing them to light, and sometimes give us views more + true and more perfect than art could possibly do. + </p> + <a name="link405" id="link405"></a><br /> + <p> + 405.—We reach quite inexperienced the different stages of life, + and often, in spite of the number of our years, we lack experience. + </p> + <p> + ["To most men experience is like the stern lights of a ship which + illumine only the track it has passed."— Coleridge.] + </p> + <a name="link406" id="link406"></a><br /> + <p> + 406.—Flirts make it a point of honour to be jealous of their + lovers, to conceal their envy of other women. + </p> + <a name="link407" id="link407"></a><br /> + <p> + 407.—It may well be that those who have trapped us by their tricks + do not seem to us so foolish as we seem to ourselves when trapped by the + tricks of others. + </p> + <a name="link408" id="link408"></a><br /> + <p> + 408.—The most dangerous folly of old persons who have been + loveable is to forget that they are no longer so. + </p> + <p> + ["Every woman who is not absolutely ugly thinks herself handsome. The + suspicion of age no woman, let her be ever so old, forgives."—Lord + Chesterfield, <i>Letter</i> 129.] + </p> + <a name="link409" id="link409"></a><br /> + <p> + 409.—We should often be ashamed of our very best actions if the + world only saw the motives which caused them. + </p> + <a name="link410" id="link410"></a><br /> + <p> + 410.—The greatest effort of friendship is not to show our faults + to a friend, but to show him his own. + </p> + <a name="link411" id="link411"></a><br /> + <p> + 4ll.—We have few faults which are not far more excusable than the + means we adopt to hide them. + </p> + <a name="link412" id="link412"></a><br /> + <p> + 412.—Whatever disgrace we may have deserved, it is almost always + in our power to re-establish our character. + </p> + <p> + ["This is hardly a period at which the most irregular character may not + be redeemed. The mistakes of one sin find a retreat in patriotism, those + of the other in devotion." —Junius, <i>Letter To The King</i>.] + </p> + <a name="link413" id="link413"></a><br /> + <p> + 413.—A man cannot please long who has only one kind of wit. + </p> + <p> + [According to Segrais this maxim was a hit at Racine and Boileau, who, + despising ordinary conversation, talked incessantly of literature; but + there is some doubt as to Segrais' statement.—Aimé Martin.] + </p> + <a name="link414" id="link414"></a><br /> + <p> + 414.—Idiots and lunatics see only their own wit. + </p> + <p> + 415.—Wit sometimes enables us to act rudely with impunity. + </p> + <a name="link415" id="link415"></a><br /> + <p> + 416.—The vivacity which increases in old age is not far removed + from folly. + </p> + <a name="link416" id="link416"></a><br /> + <p> + ["How ill {white} hairs become {a} fool and jester."— + {Shakespeare, King Henry IV, Part II, Act. V, Scene V, King}. + </p> + <p> + "Can age itself forget that you are now in the last act of life? Can + grey hairs make folly venerable, and is there no period to be reserved + for meditation or retirement."— Junius, <i>To The Duke Of Bedford</i>, + 19th Sept. 1769.] + </p> + <a name="link417" id="link417"></a><br /> + <p> + 417.—In love the quickest is always the best cure. + </p> + <a name="link418" id="link418"></a><br /> + <p> + 418.—Young women who do not want to appear flirts, and old men who + do not want to appear ridiculous, should not talk of love as a matter + wherein they can have any interest. + </p> + <a name="link419" id="link419"></a><br /> + <p> + 419.—We may seem great in a post beneath our capacity, but we + oftener seem little in a post above it. + </p> + <a name="link420" id="link420"></a><br /> + <p> + 420.—We often believe we have constancy in misfortune when we have + nothing but debasement, and we suffer misfortunes without regarding them + as cowards who let themselves be killed from fear of defending + themselves. + </p> + <a name="link421" id="link421"></a><br /> + <p> + 421.—Conceit causes more conversation than wit. + </p> + <a name="link422" id="link422"></a><br /> + <p> + 422.—All passions make us commit some faults, love alone makes us + ridiculous. + </p> + <p> + ["In love we all are fools alike."—Gay{,<i> The Beggar's Opera,</i> + (1728), Act III, Scene I, Lucy}.] + </p> + <a name="link423" id="link423"></a><br /> + <p> + 423.—Few know how to be old. + </p> + <a name="link424" id="link424"></a><br /> + <p> + 424.—We often credit ourselves with vices the reverse of what we + have, thus when weak we boast of our obstinacy. + </p> + <a name="link425" id="link425"></a><br /> + <p> + 425.—Penetration has a spice of divination in it which tickles our + vanity more than any other quality of the mind. + </p> + <a name="link426" id="link426"></a><br /> + <p> + 426.—The charm of novelty and old custom, however opposite to each + other, equally blind us to the faults of our friends. + </p> + <p> + ["Two things the most opposite blind us equally, custom and novelty."-La + Bruyère, <i>Des Judgements.</i>] + </p> + <a name="link427" id="link427"></a><br /> + <p> + 427.—Most friends sicken us of friendship, most devotees of + devotion. + </p> + <a name="link428" id="link428"></a><br /> + <p> + 428.—We easily forgive in our friends those faults we do not + perceive. + </p> + <a name="link429" id="link429"></a><br /> + <p> + 429.—Women who love, pardon more readily great indiscretions than + little infidelities. + </p> + <a name="link430" id="link430"></a><br /> + <p> + 430.—In the old age of love as in life we still survive for the + evils, though no longer for the pleasures. + </p> + <p> + ["The youth of friendship is better than its old age." —Hazlitt's + <i>Characteristics,</i> 229.] + </p> + <a name="link431" id="link431"></a><br /> + <p> + 431.—Nothing prevents our being unaffected so much as our desire + to seem so. + </p> + <a name="link432" id="link432"></a><br /> + <p> + 432.—To praise good actions heartily is in some measure to take + part in them. + </p> + <a name="link433" id="link433"></a><br /> + <p> + 433.—The most certain sign of being born with great qualities is + to be born without envy. + </p> + <p> + ["Nemo alienae virtuti invidet qui satis confidet suae." —Cicero + <i>In Marc Ant.</i>] + </p> + <a name="link434" id="link434"></a><br /> + <p> + 434.—When our friends have deceived us we owe them but + indifference to the tokens of their friendship, yet for their + misfortunes we always owe them pity. + </p> + <a name="link435" id="link435"></a><br /> + <p> + 435.—Luck and temper rule the world. + </p> + <a name="link436" id="link436"></a><br /> + <p> + 436.—It is far easier to know men than to know man. + </p> + <a name="link437" id="link437"></a><br /> + <p> + 437.—We should not judge of a man's merit by his great abilities, + but by the use he makes of them. + </p> + <a name="link438" id="link438"></a><br /> + <p> + 438.—There is a certain lively gratitude which not only releases + us from benefits received, but which also, by making a return to our + friends as payment, renders them indebted to us. + </p> + <p> + ["And understood not that a grateful mind, By owing owes not, but is at + once Indebted and discharged." Milton. <i>Paradise Lost.</i>] + </p> + <a name="link439" id="link439"></a><br /> + <p> + 439.—We should earnestly desire but few things if we clearly knew + what we desired. + </p> + <a name="link440" id="link440"></a><br /> + <p> + 440.—The cause why the majority of women are so little given to + friendship is, that it is insipid after having felt love. + </p> + <p> + ["Those who have experienced a great passion neglect friendship, and + those who have united themselves to friendship have nought to do with + love."—La Bruyère. <i>Du Coeur.</i>] + </p> + <a name="link441" id="link441"></a><br /> + <p> + 441.—As in friendship so in love, we are often happier from + ignorance than from knowledge. + </p> + <a name="link442" id="link442"></a><br /> + <p> + 442.—We try to make a virtue of vices we are loth to correct. + </p> + <a name="link443" id="link443"></a><br /> + <p> + 443.—The most violent passions give some respite, but vanity + always disturbs us. + </p> + <a name="link444" id="link444"></a><br /> + <p> + 444.—Old fools are more foolish than young fools. + </p> + <p> + ["<i>Malvolio.</i> Infirmity{,} that decays the wise{,} doth eve{r} make + the better fool. <i>Clown.</i> God send you, sir, a speedy infirmity{,} + for the better increasing of your folly."—Shakespeare. <i>Twelfth + Night</i>{, Act I, Scene V}.] + </p> + <a name="link445" id="link445"></a><br /> + <p> + 445.—Weakness is more hostile to virtue than vice. + </p> + <a name="link446" id="link446"></a><br /> + <p> + 446.—What makes the grief of shame and jealousy so acute is that + vanity cannot aid us in enduring them. + </p> + <a name="link447" id="link447"></a><br /> + <p> + 447.—Propriety is the least of all laws, but the most obeyed. + </p> + <p> + [Honour has its supreme laws, to which education is bound to + conform....Those things which honour forbids are more rigorously + forbidden when the laws do not concur in the prohibition, and those it + commands are more strongly insisted upon when they happen not to be + commanded by law.—Montesquieu, {<i>The Spirit Of Laws,</i> }b. 4, + c. ii.] + </p> + <a name="link448" id="link448"></a><br /> + <p> + 448.—A well-trained mind has less difficulty in submitting to than + in guiding an ill-trained mind. + </p> + <a name="link449" id="link449"></a><br /> + <p> + 449.—When fortune surprises us by giving us some great office + without having gradually led us to expect it, or without having raised + our hopes, it is well nigh impossible to occupy it well, and to appear + worthy to fill it. + </p> + <a name="link450" id="link450"></a><br /> + <p> + 450.—Our pride is often increased by what we retrench from our + other faults. + </p> + <p> + ["The loss of sensual pleasures was supplied and compensated by + spiritual pride."—Gibbon. <i>Decline And Fall,</i> chap. xv.] + </p> + <a name="link451" id="link451"></a><br /> + <p> + 451.—No fools so wearisome as those who have some wit. + </p> + <a name="link452" id="link452"></a><br /> + <p> + 452.—No one believes that in every respect he is behind the man he + considers the ablest in the world. + </p> + <a name="link453" id="link453"></a><br /> + <p> + 453.—In great matters we should not try so much to create + opportunities as to utilise those that offer themselves. + </p> + <p> + [Yet Lord Bacon says "A wise man will make more opportunities than he + finds."—Essays, {(1625), "Of Ceremonies and Respects"}] + </p> + <a name="link454" id="link454"></a><br /> + <p> + 454.—There are few occasions when we should make a bad bargain by + giving up the good on condition that no ill was said of us. + </p> + <a name="link455" id="link455"></a><br /> + <p> + 455.—However disposed the world may be to judge wrongly, it far + oftener favours false merit than does justice to true. + </p> + <a name="link456" id="link456"></a><br /> + <p> + 456.—Sometimes we meet a fool with wit, never one with discretion. + </p> + <a name="link457" id="link457"></a><br /> + <p> + 457.—We should gain more by letting the world see what we are than + by trying to seem what we are not. + </p> + <a name="link458" id="link458"></a><br /> + <p> + 458.—Our enemies come nearer the truth in the opinions they form + of us than we do in our opinion of ourselves. + </p> + <a name="link459" id="link459"></a><br /> + <p> + 459.—There are many remedies to cure love, yet none are + infallible. + </p> + <a name="link460" id="link460"></a><br /> + <p> + 460.—It would be well for us if we knew all our passions make us + do. + </p> + <a name="link461" id="link461"></a><br /> + <p> + 461.—Age is a tyrant who forbids at the penalty of life all the + pleasures of youth. + </p> + <a name="link462" id="link462"></a><br /> + <p> + 462.—The same pride which makes us blame faults from which we + believe ourselves free causes us to despise the good qualities we have + not. + </p> + <a name="link463" id="link463"></a><br /> + <p> + 463.—There is often more pride than goodness in our grief for our + enemies' miseries; it is to show how superior we are to them, that we + bestow on them the sign of our compassion. + </p> + <a name="link464" id="link464"></a><br /> + <p> + 464.—There exists an excess of good and evil which surpasses our + comprehension. + </p> + <a name="link465" id="link465"></a><br /> + <p> + 465.—Innocence is most fortunate if it finds the same protection + as crime. + </p> + <a name="link466" id="link466"></a><br /> + <p> + 466.—Of all the violent passions the one that becomes a woman best + is love. + </p> + <a name="link467" id="link467"></a><br /> + <p> + 467.—Vanity makes us sin more against our taste than reason. + </p> + <a name="link468" id="link468"></a><br /> + <p> + 468.—Some bad qualities form great talents. + </p> + <a name="link469" id="link469"></a><br /> + <p> + 469.—We never desire earnestly what we desire in reason. + </p> + <a name="link470" id="link470"></a><br /> + <p> + 470.—All our qualities are uncertain and doubtful, both the good + as well as the bad, and nearly all are creatures of opportunities. + </p> + <a name="link471" id="link471"></a><br /> + <p> + 471.—In their first passion women love their lovers, in all the + others they love love. + </p> + <p> + ["In her first passion woman loves her lover, In all her others what she + loves is love." {—Lord Byron, }Don Juan, Canto iii., stanza 3. "We + truly love once, the first time; the subsequent passions are more or + less involuntary." La Bruyère: <i>Du Coeur</i>.] + </p> + <a name="link472" id="link472"></a><br /> + <p> + 472.—Pride as the other passions has its follies. We are ashamed + to own we are jealous, and yet we plume ourselves in having been and + being able to be so. + </p> + <a name="link473" id="link473"></a><br /> + <p> + 473.—However rare true love is, true friendship is rarer. + </p> + <p> + ["It is more common to see perfect love than real friendship."—La + Bruyère. <i>Du Coeur.</i>] + </p> + <a name="link474" id="link474"></a><br /> + <p> + 474.—There are few women whose charm survives their beauty. + </p> + <a name="link475" id="link475"></a><br /> + <p> + 475.—The desire to be pitied or to be admired often forms the + greater part of our confidence. + </p> + <a name="link476" id="link476"></a><br /> + <p> + 476.—Our envy always lasts longer than the happiness of those we + envy. + </p> + <a name="link477" id="link477"></a><br /> + <p> + 477.—The same firmness that enables us to resist love enables us + to make our resistance durable and lasting. So weak persons who are + always excited by passions are seldom really possessed of any. + </p> + <a name="link478" id="link478"></a><br /> + <p> + 478.—Fancy does not enable us to invent so many different + contradictions as there are by nature in every heart. + </p> + <a name="link479" id="link479"></a><br /> + <p> + 479.—It is only people who possess firmness who can possess true + gentleness. In those who appear gentle it is generally only weakness, + which is readily converted into harshness. + </p> + <a name="link480" id="link480"></a><br /> + <p> + 480.—Timidity is a fault which is dangerous to blame in those we + desire to cure of it. + </p> + <a name="link481" id="link481"></a><br /> + <p> + 481.—Nothing is rarer than true good nature, those who think they + have it are generally only pliant or weak. + </p> + <a name="link482" id="link482"></a><br /> + <p> + 482.—The mind attaches itself by idleness and habit to whatever is + easy or pleasant. This habit always places bounds to our knowledge, and + no one has ever yet taken the pains to enlarge and expand his mind to + the full extent of its capacities. + </p> + <a name="link483" id="link483"></a><br /> + <p> + 483.—Usually we are more satirical from vanity than malice. + </p> + <a name="link484" id="link484"></a><br /> + <p> + 484.—When the heart is still disturbed by the relics of a passion + it is proner to take up a new one than when wholly cured. + </p> + <a name="link485" id="link485"></a><br /> + <p> + 485.—Those who have had great passions often find all their lives + made miserable in being cured of them. + </p> + <a name="link486" id="link486"></a><br /> + <p> + 486.—More persons exist without self-love than without envy. + </p> + <p> + ["I do not believe that there is a human creature in his senses arrived + at maturity, that at some time or other has not been carried away by + this passion (envy) in good earnest, and yet I never met with any who + dared own he was guilty of it, but in jest."—Mandeville: <i>Fable + Of The Bees</i>; Remark N.] + </p> + <a name="link487" id="link487"></a><br /> + <p> + 487.—We have more idleness in the mind than in the body. + </p> + <a name="link488" id="link488"></a><br /> + <p> + 488.—The calm or disturbance of our mind does not depend so much + on what we regard as the more important things of life, as in a + judicious or injudicious arrangement of the little things of daily + occurrence. + </p> + <a name="link489" id="link489"></a><br /> + <p> + 489.—However wicked men may be, they do not dare openly to appear + the enemies of virtue, and when they desire to persecute her they either + pretend to believe her false or attribute crimes to her. + </p> + <a name="link490" id="link490"></a><br /> + <p> + 490.—We often go from love to ambition, but we never return from + ambition to love. + </p> + <p> + ["Men commence by love, finish by ambition, and do not find a quieter + seat while they remain there."—La Bruyère: <i>Du Coeur</i>.] + </p> + <a name="link491" id="link491"></a><br /> + <p> + 491.—Extreme avarice is nearly always mistaken, there is no + passion which is oftener further away from its mark, nor upon which the + present has so much power to the prejudice of the future. + </p> + <a name="link492" id="link492"></a><br /> + <p> + 492.—Avarice often produces opposite results: there are an + infinite number of persons who sacrifice their property to doubtful and + distant expectations, others mistake great future advantages for small + present interests. + </p> + <p> + [<i>Aimé Martin</i> says, "The author here confuses greediness, + the desire and avarice—passions which probably have a common + origin, but produce different results. The greedy man is nearly always + desirous to possess, and often foregoes great future advantages for + small present interests. The avaricious man, on the other hand, mistakes + present advantages for the great expectations of the future. Both desire + to possess and enjoy. But the miser possesses and enjoys nothing but the + pleasure of possessing; he risks nothing, gives nothing, hopes nothing, + his life is centred in his strong box, beyond that he has no want."] + </p> + <a name="link493" id="link493"></a><br /> + <p> + 493.—It appears that men do not find they have enough faults, as + they increase the number by certain peculiar qualities that they affect + to assume, and which they cultivate with so great assiduity that at + length they become natural faults, which they can no longer correct. + </p> + <a name="link494" id="link494"></a><br /> + <p> + 494.—What makes us see that men know their faults better than we + imagine, is that they are never wrong when they speak of their conduct; + the same self-love that usually blinds them enlightens them, and gives + them such true views as to make them suppress or disguise the smallest + thing that might be censured. + </p> + <a name="link495" id="link495"></a><br /> + <p> + 495.—Young men entering life should be either shy or bold; a + solemn and sedate manner usually degenerates into impertinence. + </p> + <a name="link496" id="link496"></a><br /> + <p> + 496.—Quarrels would not last long if the fault was only on one + side. + </p> + <a name="link497" id="link497"></a><br /> + <p> + 497.—It is valueless to a woman to be young unless pretty, or to + be pretty unless young. + </p> + <a name="link498" id="link498"></a><br /> + <p> + 498.—Some persons are so frivolous and fickle that they are as far + removed from real defects as from substantial qualities. + </p> + <a name="link499" id="link499"></a><br /> + <p> + 499.—We do not usually reckon a woman's first flirtation until she + has had a second. + </p> + <a name="link500" id="link500"></a><br /> + <p> + 500.—Some people are so self-occupied that when in love they find + a mode by which to be engrossed with the passion without being so with + the person they love. + </p> + <a name="link501" id="link501"></a><br /> + <p> + 501.—Love, though so very agreeable, pleases more by its ways than + by itself. + </p> + <a name="link502" id="link502"></a><br /> + <p> + 502.—A little wit with good sense bores less in the long run than + much wit with ill nature. + </p> + <a name="link503" id="link503"></a><br /> + <p> + 503.—Jealousy is the worst of all evils, yet the one that is least + pitied by those who cause it. + </p> + <a name="link504" id="link504"></a><br /> + <p> + 504.—Thus having treated of the hollowness of so many apparent + virtues, it is but just to say something on the hollowness of the + contempt for death. I allude to that contempt of death which the heathen + boasted they derived from their unaided understanding, without the hope + of a future state. There is a difference between meeting death with + courage and despising it. The first is common enough, the last I think + always feigned. Yet everything that could be has been written to + persuade us that death is no evil, and the weakest of men, equally with + the bravest, have given many noble examples on which to found such an + opinion, still I do not think that any man of good sense has ever yet + believed in it. And the pains we take to persuade others as well as + ourselves amply show that the task is far from easy. For many reasons we + may be disgusted with life, but for none may we despise it. Not even + those who commit suicide regard it as a light matter, and are as much + alarmed and startled as the rest of the world if death meets them in a + different way than the one they have selected. The difference we observe + in the courage of so great a number of brave men, is from meeting death + in a way different from what they imagined, when it shows itself nearer + at one time than at another. Thus it ultimately happens that having + despised death when they were ignorant of it, they dread it when they + become acquainted with it. If we could avoid seeing it with all its + surroundings, we might perhaps believe that it was not the greatest of + evils. The wisest and bravest are those who take the best means to avoid + reflecting on it, as every man who sees it in its real light regards it + as dreadful. The necessity of dying created all the constancy of + philosophers. They thought it but right to go with a good grace when + they could not avoid going, and being unable to prolong their lives + indefinitely, nothing remained but to build an immortal reputation, and + to save from the general wreck all that could be saved. To put a good + face upon it, let it suffice, not to say all that we think to ourselves, + but rely more on our nature than on our fallible reason, which might + make us think we could approach death with indifference. The glory of + dying with courage, the hope of being regretted, the desire to leave + behind us a good reputation, the assurance of being enfranchised from + the miseries of life and being no longer dependent on the wiles of + fortune, are resources which should not be passed over. But we must not + regard them as infallible. They should affect us in the same proportion + as a single shelter affects those who in war storm a fortress. At a + distance they think it may afford cover, but when near they find it only + a feeble protection. It is only deceiving ourselves to imagine that + death, when near, will seem the same as at a distance, or that our + feelings, which are merely weaknesses, are naturally so strong that they + will not suffer in an attack of the rudest of trials. It is equally as + absurd to try the effect of self-esteem and to think it will enable us + to count as naught what will of necessity destroy it. And the mind in + which we trust to find so many resources will be far too weak in the + struggle to persuade us in the way we wish. For it is this which betrays + us so frequently, and which, instead of filling us with contempt of + death, serves but to show us all that is frightful and fearful. The most + it can do for us is to persuade us to avert our gaze and fix it on other + objects. Cato and Brutus each selected noble ones. A lackey sometime ago + contented himself by dancing on the scaffold when he was about to be + broken on the wheel. So however diverse the motives they but realize the + same result. For the rest it is a fact that whatever difference there + may be between the peer and the peasant, we have constantly seen both + the one and the other meet death with the same composure. Still there is + always this difference, that the contempt the peer shows for death is + but the love of fame which hides death from his sight; in the peasant it + is but the result of his limited vision that hides from him the extent + of the evil, end leaves him free to reflect on other things. + </p> + <br /> + </div> + <p> + <br /> <br /> <a name="linksup1" id="linksup1"></a> <br /> + </p> + <h2> + THE FIRST SUPPLEMENT + </h2> + <p> + [The following reflections are extracted from the first two editions of La + Rochefoucauld, having been suppressed by the author in succeeding issues.] + </p> + <p> + <a name="linkI" id="linkI">I</a>.—Self-love is the love <i>of</i> + self, and of all things <i>for</i> self. It makes men self-worshippers, + and if fortune permits them, causes them to tyrannize over others; it is + never quiet when out of itself, and only rests upon other subjects as a + bee upon flowers, to extract from them its proper food. Nothing is so + headstrong as its desires, nothing so well concealed as its designs, + nothing so skilful as its management; its suppleness is beyond + description; its changes surpass those of the metamorphoses, its + refinements those of chemistry. We can neither plumb the depths nor pierce + the shades of its recesses. Therein it is hidden from the most far-seeing + eyes, therein it takes a thousand imperceptible folds. There it is often + to itself invisible; it there conceives, there nourishes and rears, + without being aware of it, numberless loves and hatreds, some so monstrous + that when they are brought to light it disowns them, and cannot resolve to + avow them. In the night which covers it are born the ridiculous + persuasions it has of itself, thence come its errors, its ignorance, its + silly mistakes; thence it is led to believe that its passions which sleep + are dead, and to think that it has lost all appetite for that of which it + is sated. But this thick darkness which conceals it from itself does not + hinder it from seeing that perfectly which is out of itself; and in this + it resembles our eyes which behold all, and yet cannot set their own + forms. In fact, in great concerns and important matters when the violence + of its desires summons all its attention, it sees, feels, hears, imagines, + suspects, penetrates, divines all: so that we might think that each of its + passions had a magic power proper to it. Nothing is so close and strong as + its attachments, which, in sight of the extreme misfortunes which threaten + it, it vainly attempts to break. Yet sometimes it effects that without + trouble and quickly, which it failed to do with its whole power and in the + course of years, whence we may fairly conclude that it is by itself that + its desires are inflamed, rather than by the beauty and merit of its + objects, that its own taste embellishes and heightens them; that it is + itself the game it pursues, and that it follows eagerly when it runs after + that upon which itself is eager. It is made up of contraries. It is + imperious and obedient, sincere and false, piteous and cruel, timid and + bold. It has different desires according to the diversity of temperaments, + which turn and fix it sometimes upon riches, sometimes on pleasures. It + changes according to our age, our fortunes, and our hopes; it is quite + indifferent whether it has many or one, because it can split itself into + many portions, and unite in one as it pleases. It is inconstant, and + besides the changes which arise from strange causes it has an infinity + born of itself, and of its own substance. It is inconstant through + inconstancy, of lightness, love, novelty, lassitude and distaste. It is + capricious, and one sees it sometimes work with intense eagerness and with + incredible labour to obtain things of little use to it which are even + hurtful, but which it pursues because it wishes for them. It is silly, and + often throws its whole application on the utmost frivolities. It finds all + its pleasure in the dullest matters, and places its pride in the most + contemptible. It is seen in all states of life, and in all conditions; it + lives everywhere and upon everything; it subsists on nothing; it + accommodates itself either to things or to the want of them; it goes over + to those who are at war with it, enters into their designs, and, this is + wonderful, it, with them, hates even itself; it conspires for its own + loss, it works towards its own ruin—in fact, caring only to exist, + and providing that it may <i>be</i>, it will be its own enemy! We must + therefore not be surprised if it is sometimes united to the rudest + austerity, and if it enters so boldly into partnership to destroy her, + because when it is rooted out in one place it re-establishes itself in + another. When it fancies that it abandons its pleasure it merely changes + or suspends its enjoyment. When even it is conquered in its full flight, + we find that it triumphs in its own defeat. Here then is the picture of + self-love whereof the whole of our life is but one long agitation. The sea + is its living image; and in the flux and reflux of its continuous waves + there is a faithful expression of the stormy succession of its thoughts + and of its eternal motion. (Edition of 1665, No. 1.) + </p> + <p> + <a name="linkII" id="linkII">II</a>.—Passions are only the different + degrees of the heat or coldness of the blood. (1665, No. 13.) + </p> + <p> + <a name="linkIII" id="linkIII">III</a>.—Moderation in good fortune + is but apprehension of the shame which follows upon haughtiness, or a fear + of losing what we have. (1665, No. 18.) + </p> + <p> + <a name="linkIV" id="linkIV">IV</a>.—Moderation is like temperance + in eating; we could eat more but we fear to make ourselves ill. (1665, No. + 21.) + </p> + <p> + <a name="linkV" id="linkV">V</a>.—Everybody finds that to abuse in + another which he finds worthy of abuse in himself. (1665, No. 33.) + </p> + <p> + <a name="linkVI" id="linkVI">VI</a>.—Pride, as if tired of its + artifices and its different metamorphoses, after having solely filled the + divers parts of the comedy of life, exhibits itself with its natural face, + and is discovered by haughtiness; so much so that we may truly say that + haughtiness is but the flash and open declaration of pride. (1665, No. + 37.) + </p> + <p> + <a name="linkVII" id="linkVII">VII</a>.—One kind of happiness is to + know exactly at what point to be miserable. (1665, No. 53.) + </p> + <p> + <a name="linkVIII" id="linkVIII">VIII</a>.—When we do not find peace + of mind (REPOS) in ourselves it is useless to seek it elsewhere. (1665, + No. 53.) + </p> + <p> + <a name="linkIX" id="linkIX">IX</a>.—One should be able to answer + for one's fortune, so as to be able to answer for what we shall do. (1665, + No. 70.) + </p> + <p> + <a name="linkX" id="linkX">X</a>.—Love is to the soul of him who + loves, what the soul is to the body which it animates. (1665, No. 77.) + </p> + <p> + <a name="linkXI" id="linkXI">XI</a>.—As one is never at liberty to + love or to cease from loving, the lover cannot with justice complain of + the inconstancy of his mistress, nor she of the fickleness of her lover. + (1665, No. 81.) + </p> + <p> + <a name="linkXII" id="linkXII">XII</a>.—Justice in those judges who + are moderate is but a love of their place. (1665, No. 89.) + </p> + <p> + <a name="linkXIII" id="linkXIII">XIII</a>.—When we are tired of + loving we are quite content if our mistress should become faithless, to + loose us from our fidelity. (1665, No. 85.) + </p> + <p> + <a name="linkXIV" id="linkXIV">XIV</a>.—The first impulse of joy + which we feel at the happiness of our friends arises neither from our + natural goodness nor from friendship; it is the result of self-love, which + flatters us with being lucky in our own turn, or in reaping something from + the good fortune of our friends. (1665, No. 97.) + </p> + <p> + <a name="linkXV" id="linkXV">XV</a>.—In the adversity of our best + friends we always find something which is not wholly displeasing to us. + (1665, No. 99.) + </p> + <p> + [This gave occasion to Swift's celebrated "Verses on his own Death." The + four first are quoted opposite the title, then follow these lines:— + "This maxim more than all the rest, Is thought too base for human breast; + In all distresses of our friends, We first consult our private ends; While + nature kindly bent to ease us, Points out some circumstance to please us." + </p> + <p> + See also Chesterfield's defence of this in his 129th letter; "they who + know the deception and wickedness of the human heart will not be either + romantic or blind enough to deny what Rochefoucauld and Swift have + affirmed as a general truth."] + </p> + <p> + <a name="linkXVI" id="linkXVI">XVI</a>.—How shall we hope that + another person will keep our secret if we do not keep it ourselves. (1665, + No. 100.) + </p> + <p> + <a name="linkXVII" id="linkXVII">XVII</a>.—As if it was not + sufficient that self-love should have the power to change itself, it has + added that of changing other objects, and this it does in a very + astonishing manner; for not only does it so well disguise them that it is + itself deceived, but it even changes the state and nature of things. Thus, + when a female is adverse to us, and she turns her hate and persecution + against us, self-love pronounces on her actions with all the severity of + justice; it exaggerates the faults till they are enormous, and looks at + her good qualities in so disadvantageous a light that they become more + displeasing than her faults. If however the same female becomes favourable + to us, or certain of our interests reconcile her to us, our sole self + interest gives her back the lustre which our hatred deprived her of. The + bad qualities become effaced, the good ones appear with a redoubled + advantage; we even summon all our indulgence to justify the war she has + made upon us. Now although all passions prove this truth, that of love + exhibits it most clearly; for we may see a lover moved with rage by the + neglect or the infidelity of her whom he loves, and meditating the utmost + vengeance that his passion can inspire. Nevertheless as soon as the sight + of his beloved has calmed the fury of his movements, his passion holds + that beauty innocent; he only accuses himself, he condemns his + condemnations, and by the miraculous power of selflove, he whitens the + blackest actions of his mistress, and takes from her all crime to lay it + on himself. + </p> + <p> + {No date or number is given for this maxim} + </p> + <p> + <a name="linkXVIII" id="linkXVIII">XVIII</a>.—There are none who + press so heavily on others as the lazy ones, when they have satisfied + their idleness, and wish to appear industrious. (1666, No. 91.) + </p> + <p> + <a name="linkXIX" id="linkXIX">XIX</a>.—The blindness of men is the + most dangerous effect of their pride; it seems to nourish and augment it, + it deprives us of knowledge of remedies which can solace our miseries and + can cure our faults. (1665, No. 102.) + </p> + <p> + <a name="linkXX" id="linkXX">XX</a>.—One has never less reason than + when one despairs of finding it in others. (1665, No. 103.) + </p> + <p> + <a name="linkXXI" id="linkXXI">XXI</a>.—Philosophers, and Seneca + above all, have not diminished crimes by their precepts; they have only + used them in the building up of pride. (1665, No. 105.) + </p> + <p> + <a name="linkXXII" id="linkXXII">XXII</a>.—It is a proof of little + friendship not to perceive the growing coolness of that of our friends. + (1666, No. 97.) + </p> + <p> + <a name="linkXXIII" id="linkXXIII">XXIII</a>.—The most wise may be + so in indifferent and ordinary matters, but they are seldom so in their + most serious affairs. (1665, No. 132.) + </p> + <p> + <a name="linkXXIV" id="linkXXIV">XXIV</a>.—The most subtle folly + grows out of the most subtle wisdom. (1665, No. 134.) + </p> + <p> + <a name="linkXXV" id="linkXXV">XXV</a>.—Sobriety is the love of + health, or an incapacity to eat much. (1665, No. 135.) + </p> + <p> + <a name="linkXXVI" id="linkXXVI">XXVI</a>.—We never forget things so + well as when we are tired of talking of them. (1665, No. 144.) + </p> + <p> + <a name="linkXXVII" id="linkXXVII">XXVII</a>.—The praise bestowed + upon us is at least useful in rooting us in the practice of virtue. (1665, + No. 155.) + </p> + <p> + <a name="linkXXVIII" id="linkXXVIII">XXVIII</a>.—Self-love takes + care to prevent him whom we flatter from being him who most flatters us. + (1665, No. 157.) + </p> + <p> + <a name="linkXXIX" id="linkXXIX">XXIX</a>.—Men only blame vice and + praise virtue from interest. (1665, No. 151.) + </p> + <p> + <a name="linkXXX" id="linkXXX">XXX</a>.—We make no difference in the + kinds of anger, although there is that which is light and almost innocent, + which arises from warmth of complexion, temperament, and another very + criminal, which is, to speak properly, the fury of pride. (1665, No. 159.) + </p> + <p> + <a name="linkXXXI" id="linkXXXI">XXXI</a>.—Great souls are not those + who have fewer passions and more virtues than the common, but those only + who have greater designs. (1665, No. 161.) + </p> + <p> + <a name="linkXXXII" id="linkXXXII">XXXII</a>.—Kings do with men as + with pieces of money; they make them bear what value they will, and one is + forced to receive them according to their currency value, and not at their + true worth. (1665, No. 165.) + </p> + <p> + [See Burns{, <i>For A' That An A' That</i>}— "The rank is but the + guinea's stamp, {The} man's {the gowd} for a' that." Also Farquhar and + other parallel passages pointed out in <i>Familiar Words</i>.] + </p> + <p> + <a name="linkXXXIII" id="linkXXXIII">XXXIII</a>.—Natural ferocity + makes fewer people cruel than self-love. (1665, No. 174.) + </p> + <p> + <a name="linkXXXIV" id="linkXXXIV">XXXIV</a>.—One may say of all our + virtues as an Italian poet says of the propriety of women, that it is + often merely the art of appearing chaste. (1665, No. 176.) + </p> + <p> + <a name="linkXXXV" id="linkXXXV">XXXV</a>.—There are crimes which + become innocent and even glorious by their brilliancy,* their number, or + their excess; thus it happens that public robbery is called financial + skill, and the unjust capture of provinces is called a conquest. (1665, + No. 192.) + </p> + <blockquote> + <blockquote> + <p> + *Some crimes may be excused by their brilliancy, such as those of + Jael, of Deborah, of Brutus, and of Charlotte Corday—further + than this the maxim is satire. + </p> + </blockquote> + </blockquote> + <p> + <a name="linkXXXVI" id="linkXXXVI">XXXVI</a>.—One never finds in man + good or evil in excess. (1665, No. 201.) + </p> + <p> + <a name="linkXXXVII" id="linkXXXVII">XXXVII</a>.—Those who are + incapable of committing great crimes do not easily suspect others. (1665, + No. {2}08.) + </p> + <p> + {The text incorrectly numbers this maxim as 508. It is 208.} + </p> + <p> + <a name="linkXXXVIII" id="linkXXXVIII">XXXVIII</a>.—The pomp of + funerals concerns rather the vanity of the living, than the honour of the + dead. (1665, No. 213.) + </p> + <p> + <a name="linkXXXIX" id="linkXXXIX">XXXIX</a>.—Whatever variety and + change appears in the world, we may remark a secret chain, and a regulated + order of all time by Providence, which makes everything follow in due rank + and fall into its destined course. (1665, No. 225.) + </p> + <p> + <a name="linkXL" id="linkXL">XL</a>.—Intrepidity should sustain the + heart in conspiracies in place of valour which alone furnishes all the + firmness which is necessary for the perils of war. (1665, No. 231.) + </p> + <p> + <a name="linkXLI" id="linkXLI">XLI</a>.—Those who wish to define + victory by her birth will be tempted to imitate the poets, and to call her + the Daughter of Heaven, since they cannot find her origin on earth. Truly + she is produced from an infinity of actions, which instead of wishing to + beget her, only look to the particular interests of their masters, since + all those who compose an army, in aiming at their own rise and glory, + produce a good so great and general. (1665, No. 232.) + </p> + <p> + <a name="linkXLII" id="linkXLII">XLII</a>.—That man who has never + been in danger cannot answer for his courage. (1665, No. 236.) + </p> + <p> + <a name="linkXLIII" id="linkXLIII">XLIII</a>.—We more often place + bounds on our gratitude than on our desires and our hopes. (1665, No. + 241.) + </p> + <p> + <a name="linkXLIV" id="linkXLIV">XLIV</a>.—Imitation is always + unhappy, for all which is counterfeit displeases by the very things which + charm us when they are original (<i>Naturelles</i>). (1665, No. 245.) + </p> + <p> + <a name="linkXLV" id="linkXLV">XLV</a>.—We do not regret the loss of + our friends according to <i>their</i> merits, but according to OUR wants, + and the opinion with which we believed we had impressed them of our worth. + (1665, No. 248.) + </p> + <p> + <a name="linkXLVI" id="linkXLVI">XLVI</a>.—It is very hard to + separate the general goodness spread all over the world from great + cleverness. (1665, No. 252.) + </p> + <p> + <a name="linkXLVII" id="linkXLVII">XLVII</a>.—For us to be always + good, others should believe that they cannot behave wickedly to us with + impunity. (1665, No. 254.) + </p> + <p> + <a name="linkXLVIII" id="linkXLVIII">XLVIII</a>.—A confidence in + being able to please is often an infallible means of being displeasing. + (1665, No. 256.) + </p> + <p> + <a name="linkXLIX" id="linkXLIX">XLIX</a>.—The confidence we have in + ourselves arises in a great measure from that that we have in others. + (1665, No. 258.) + </p> + <p> + <a name="linkL" id="linkL">L</a>.—There is a general revolution + which changes the tastes of the mind as well as the fortunes of the world. + (1665, No. 250.) + </p> + <p> + <a name="linkLI" id="linkLI">LI</a>.—Truth is foundation and the + reason of the perfection of beauty, for of whatever stature a thing may + be, it cannot be beautiful and perfect unless it be truly that she should + be, and possess truly all that she should have (1665, No. 260.) + </p> + <p> + [Beauty is truth, truth beauty.{—John Keats, "Ode on a a Grecian + Urn," (1820), Stanza 5}] + </p> + <p> + <a name="linkLII" id="linkLII">LII</a>.—There are fine things which + are more brilliant when unfinished than when finished too much. (1665, No. + 262.) + </p> + <p> + <a name="linkLIII" id="linkLIII">LIII</a>.—Magnanimity is a noble + effort of pride which makes a man master of himself, to make him master of + all things. (1665, No. 271.) + </p> + <p> + <a name="linkLIV" id="linkLIV">LIV</a>.—Luxury and too refined a + policy in states are a sure presage of their fall, because all parties + looking after their own interest turn away from the public good. (1665, + No. 282.) + </p> + <p> + <a name="linkLV" id="linkLV">LV</a>.—Of all passions that which is + least known to us is idleness; she is the most ardent and evil of all, + although her violence may be insensible, and the evils she causes + concealed; if we consider her power attentively we shall find that in all + encounters she makes herself mistress of our sentiments, our interests, + and our pleasures; like the (fabled) Remora, she can stop the greatest + vessels, she is a hidden rock, more dangerous in the most important + matters than sudden squalls and the most violent tempests. The repose of + idleness is a magic charm which suddenly suspends the most ardent pursuits + and the most obstinate resolutions. In fact to give a true notion of this + passion we must add that idleness, like a beatitude of the soul, consoles + us for all losses and fills the vacancy of all our wants. (1665, No. 290.) + </p> + <p> + <a name="linkLVI" id="linkLVI">LVI</a>.—We are very fond of reading + others' characters, but we do not like to be read ourselves. (1665, No. + 296.) + </p> + <p> + <a name="linkLVII" id="linkLVII">LVII</a>.—What a tiresome malady is + that which forces one to preserve your health by a severe regimen. (<i>Ibid,</i> + No. 298.) + </p> + <p> + <a name="linkLVIII" id="linkLVIII">LVIII</a>.—It is much easier to + take love when one is free, than to get rid of it after having taken it. + (1665, No. 300.) + </p> + <p> + <a name="linkLIX" id="linkLIX">LIX</a>.—Women for the most part + surrender themselves more from weakness than from passion. Whence it is + that bold and pushing men succeed better than others, although they are + not so loveable. (1665, No. 301.) + </p> + <p> + <a name="linkLX" id="linkLX">LX</a>.—Not to love is in love, an + infallible means of being beloved. (1665, No. 302.) + </p> + <p> + <a name="linkLXI" id="linkLXI">LXI</a>.—The sincerity which lovers + and mistresses ask that both should know when they cease to love each + other, arises much less from a wish to be warned of the cessation of love, + than from a desire to be assured that they are beloved although no one + denies it. (1665, No. 303.) + </p> + <p> + <a name="linkLXII" id="linkLXII">LXII</a>.—The most just comparison + of love is that of a fever, and we have no power over either, as to its + violence or its duration. (1665, No. 305.) + </p> + <p> + <a name="linkLXIII" id="linkLXIII">LXIII</a>.—The greatest skill of + the least skilful is to know how to submit to the direction of another. + (1665, No. 309.) + </p> + <p> + <a name="linkLXIV" id="linkLXIV">LXIV</a>.—We always fear to see + those whom we love when we have been flirting with others. (16{74}, No. + 372.) + </p> + <p> + <a name="linkLXV" id="linkLXV">LXV</a>.—We ought to console + ourselves for our faults when we have strength enough to own them. + (16{74}, No. 375.) + </p> + <p> + {The date of the previous two maxims is incorrectly cited as 1665 in the + text. I found this date immediately suspect because the translators' + introduction states that the 1665 edition only had 316 maxims. In fact, + the two maxims only appeared in the fourth of the first five editions + (1674).} + </p> + <p> + <br /> <br /> <a name="linksup2" id="linksup2"></a> <br /> + </p> + <h2> + SECOND SUPPLEMENT. + </h2> + <h3> + REFLECTIONS, EXTRACTED FROM MS. LETTERS IN THE ROYAL LIBRARY.* + </h3> + <blockquote> + <blockquote> + <p> + *<i>A La Bibliotheque Du Roi</i>, it is difficult at present (June + 1871) to assign a name to the magnificent collection of books in + Paris, the property of the nation. + </p> + </blockquote> + </blockquote> + <p> + <a name="linkLXVI" id="linkLXVI">LXVI</a>.—Interest is the soul of + self-love, in as much as when the body deprived of its soul is without + sight, feeling or knowledge, without thought or movement, so self-love, + riven so to speak from its interest, neither sees, nor hears, nor smells, + nor moves; thus it is that the same man who will run over land and sea for + his own interest becomes suddenly paralyzed when engaged for that of + others; from this arises that sudden dulness and, as it were, death, with + which we afflict those to whom we speak of our own matters; from this also + their sudden resurrection when in our narrative we relate something + concerning them; from this we find in our conversations and business that + a man becomes dull or bright just as his own interest is near to him or + distant from him. (<i>Letter To Madame De Sablé, Ms., Fol</i>. + 211.) + </p> + <p> + <a name="linkLXVII" id="linkLXVII">LXVII</a>.—Why we cry out so much + against maxims which lay bare the heart of man, is because we fear that + our own heart shall be laid bare. (<i>Maxim</i> 103, MS., fol. 310.*) + </p> + <blockquote> + <blockquote> + <p> + *The reader will recognise in these extracts portions of the Maxims + previously given, sometimes the author has carefully polished them; at + other times the words are identical. Our numbers will indicate where + they are to be found in the foregoing collection. + </p> + </blockquote> + </blockquote> + <p> + <a name="linkLXVIII" id="linkLXVIII">LXVIII</a>.—Hope and fear are + inseparable. (<i>To Madame De Sablé, Ms., Fol.</i> 222, MAX. 168.) + </p> + <p> + <a name="linkLXIX" id="linkLXIX">LXIX</a>.—It is a common thing to + hazard life to escape dishonour; but, when this is done, the actor takes + very little pain to make the enterprise succeed in which he is engaged, + and certain it is that they who hazard their lives to take a city or to + conquer a province are better officers, have more merit, and wider and + more useful, views than they who merely expose themselves to vindicate + their honour; it is very common to find people of the latter class, very + rare to find those of the former. (<i>Letter To M. Esprit, Ms., Fol</i>. + 173, MAX. 219.) + </p> + <p> + <a name="linkLXX" id="linkLXX">LXX</a>.—The taste changes, but the + will remains the same. (<i>To Madame De Sablé, Fol.</i> 223, <i>Max.</i> + 252.) + </p> + <p> + <a name="linkLXXI" id="linkLXXI">LXXI</a>.—The power which women + whom we love have over us is greater than that which we have over + ourselves. (<i>To The Same, Ms., Fol. 211, Max.</i> 259) + </p> + <p> + <a name="linkLXXII" id="linkLXXII">LXXII</a>.—That which makes us + believe so easily that others have defects is that we all so easily + believe what we wish. (<i>To The Same, Ms., Fol. 223, Max.</i> 397.) + </p> + <p> + <a name="linkLXXIII" id="linkLXXIII">LXXIII</a>.—I am perfectly + aware that good sense and fine wit are tedious to every age, but tastes + are not always the same, and what is good at one time will not seem so at + another. This makes me think that few persons know how to be old. (<i>To + The Same, Fol. 202, Max. 423.</i>) + </p> + <p> + <a name="linkLXXIV" id="linkLXXIV">LXXIV</a>.—God has permitted, to + punish man for his original sin, that he should be so fond of his + self-love, that he should be tormented by it in all the actions of his + life. (<i>Ms., Fol. 310, Max. 494.</i>) + </p> + <p> + <a name="linkLXXV" id="linkLXXV">LXXV</a>.—And so far it seems to me + the philosophy of a lacquey can go; I believe that all gaity in that state + of life is very doubtful indeed. (<i>To Madame De Sablé, Fol. 161, + Max. 504.</i>) + </p> + <p> + [In the maxim cited the author relates how a footman about to be broken on + the wheel danced on the scaffold. He seems to think that in his day the + life of such servants was so miserable that their merriment was very + doubtful.] + </p> + <p> + <br /> <br /> <a name="linksup3" id="linksup3"></a> <br /> + </p> + <h2> + THIRD SUPPLEMENT + </h2> + <p> + [The fifty following Maxims are taken from the Sixth Edition of the <i>Pensées + De La Rochefoucauld,</i> published by Claude Barbin, in 1693, more than + twelve years after the death of the author (17th May, 1680). The reader + will find some repetitions, but also some very valuable maxims.] + </p> + <p> + <a name="linkLXXVI" id="linkLXXVI">LXXVI</a>.—Many persons wish to + be devout; but no one wishes to be humble. + </p> + <p> + <a name="linkLXXVII" id="linkLXXVII">LXXVII</a>.—The labour of the + body frees us from the pains of the mind, and thus makes the poor happy. + </p> + <p> + <a name="linkLXXVIII" id="linkLXXVIII">LXXVIII</a>.—True penitential + sorrows (mortifications) are those which are not known, vanity renders the + others easy enough. + </p> + <p> + <a name="linkLXXIX" id="linkLXXIX">LXXIX</a>.—Humility is the altar + upon which God wishes that we should offer him his sacrifices. + </p> + <p> + <a name="linkLXXX" id="linkLXXX">LXXX</a>.—Few things are needed to + make a wise man happy; nothing can make a fool content; that is why most + men are miserable. + </p> + <p> + <a name="linkLXXXI" id="linkLXXXI">LXXXI</a>.—We trouble ourselves + less to become happy, than to make others believe we are so. + </p> + <p> + <a name="linkLXXXII" id="linkLXXXII">LXXXII</a>.—It is more easy to + extinguish the first desire than to satisfy those which follow. + </p> + <p> + <a name="linkLXXXIII" id="linkLXXXIII">LXXXIII</a>.—Wisdom is to the + soul what health is to the body. + </p> + <p> + <a name="linkLXXXIV" id="linkLXXXIV">LXXXIV</a>.—The great ones of + the earth can neither command health of body nor repose of mind, and they + buy always at too dear a price the good they can acquire. + </p> + <p> + <a name="linkLXXXV" id="linkLXXXV">LXXXV</a>.—Before strongly + desiring anything we should examine what happiness he has who possesses + it. + </p> + <p> + <a name="linkLXXXVI" id="linkLXXXVI">LXXXVI</a>.—A true friend is + the greatest of all goods, and that of which we think least of acquiring. + </p> + <p> + <a name="linkLXXXVII" id="linkLXXXVII">LXXXVII</a>.—Lovers do not + wish to see the faults of their mistresses until their enchantment is at + an end. + </p> + <p> + <a name="linkLXXXVIII" id="linkLXXXVIII">LXXXVIII</a>.—Prudence and + love are not made for each other; in the ratio that love increases, + prudence diminishes. + </p> + <p> + <a name="linkLXXXIX" id="linkLXXXIX">LXXXIX</a>.—It is sometimes + pleasing to a husband to have a jealous wife; he hears her always speaking + of the beloved object. + </p> + <p> + <a name="linkXC" id="linkXC">XC</a>.—How much is a woman to be + pitied who is at the same time possessed of virtue and love! + </p> + <p> + <a name="linkXCI" id="linkXCI">XCI</a>.—The wise man finds it better + not to enter the encounter than to conquer. + </p> + <p> + [Somewhat similar to Goldsmith's sage— "Who quits {a} world where + strong temptations try, And since 'tis hard to co{mbat}, learns to fly."] + </p> + <p> + <a name="linkXCII" id="linkXCII">XCII</a>.—It is more necessary to + study men than books. + </p> + <p> + ["The proper study of mankind is man."—Pope {<i>Essay On Man, + (1733), Epistle II,</i> line 2}.] + </p> + <p> + <a name="linkXCIII" id="linkXCIII">XCIII</a>.—Good and evil + ordinarily come to those who have most of one or the other. + </p> + <p> + <a name="linkXCIV" id="linkXCIV">XCIV</a>.—The accent and character + of one's native country dwells in the mind and heart as on the tongue. (<i>Repitition + Of Maxim</i> 342.) + </p> + <p> + <a name="linkXCV" id="linkXCV">XCV</a>.—The greater part of men have + qualities which, like those of plants, are discovered by chance. (<i>Repitition + Of Maxim</i> 344.) + </p> + <p> + <a name="linkXCVI" id="linkXCVI">XCVI</a>.—A good woman is a hidden + treasure; he who discovers her will do well not to boast about it. (<i>See + Maxim</i> 368.) + </p> + <p> + <a name="linkXCVII" id="linkXCVII">XCVII</a>.—Most women do not weep + for the loss of a lover to show that they have been loved so much as to + show that they are worth being loved. (<i>See Maxim</i> 362.) + </p> + <p> + <a name="linkXCVIII" id="linkXCVIII">XCVIII</a>.—There are many + virtuous women who are weary of the part they have played. (<i>See Maxim</i> + 367.) + </p> + <p> + <a name="linkXCIX" id="linkXCIX">XCIX</a>.—If we think we love for + love's sake we are much mistaken. (<i>See Maxim</i> 374.) + </p> + <p> + <a name="linkC" id="linkC">C</a>.—The restraint we lay upon + ourselves to be constant, is not much better than an inconstancy. (<i>See + Maxim</i> 369, 381.) + </p> + <p> + <a name="linkCI" id="linkCI">CI</a>.—There are those who avoid our + jealousy, of whom we ought to be jealous. (<i>See Maxim</i> 359.) + </p> + <p> + <a name="linkCII" id="linkCII">CII</a>.—Jealousy is always born with + love, but does not always die with it. (<i>See Maxim</i> 361.) + </p> + <p> + <a name="linkCIII" id="linkCIII">CIII</a>.—When we love too much it + is difficult to discover when we have ceased to be beloved. + </p> + <p> + <a name="linkCIV" id="linkCIV">CIV</a>.—We know very well that we + should not talk about our wives, but we do not remember that it is not so + well to speak of ourselves. (<i>See Maxim</i> 364.) + </p> + <p> + <a name="linkCV" id="linkCV">CV</a>.—Chance makes us known to others + and to ourselves. (<i>See Maxim</i> 345.) + </p> + <p> + <a name="linkCVI" id="linkCVI">CVI</a>.—We find very few people of + good sense, except those who are of our own opinion. (<i>See Maxim</i> + 347.) + </p> + <p> + <a name="linkCVII" id="linkCVII">CVII</a>.—We commonly praise the + good hearts of those who admire us. (<i>See Maxim</i> 356.) + </p> + <p> + <a name="linkCVIII" id="linkCVIII">CVIII</a>.—Man only blames + himself in order that he may be praised. + </p> + <p> + <a name="linkCIX" id="linkCIX">CIX</a>.—Little minds are wounded by + the smallest things. (<i>See Maxim</i> 357.) + </p> + <p> + <a name="linkCX" id="linkCX">CX</a>.—There are certain faults which + placed in a good light please more than perfection itself. (<i>See Maxim</i> + 354.) + </p> + <p> + <a name="linkCXI" id="linkCXI">CXI</a>.—That which makes us so + bitter against those who do us a shrewd turn, is because they think + themselves more clever than we are. (<i>See Maxim</i> 350.) + </p> + <p> + <a name="linkCXII" id="linkCXII">CXII</a>.—We are always bored by + those whom we bore. (<i>See Maxim</i> 352.) + </p> + <p> + <a name="linkCXIII" id="linkCXIII">CXIII</a>.—The harm that others + do us is often less than that we do ourselves. (<i>See Maxim</i> 363.) + </p> + <p> + <a name="linkCXIV" id="linkCXIV">CXIV</a>.—It is never more + difficult to speak well than when we are ashamed of being silent. + </p> + <p> + <a name="linkCXV" id="linkCXV">CXV</a>.—Those faults are always + pardonable that we have the courage to avow. + </p> + <p> + <a name="linkCXVI" id="linkCXVI">CXVI</a>.—The greatest fault of + penetration is not that it goes to the bottom of a matter—but beyond + it. (<i>See Maxim</i> 377.) + </p> + <p> + <a name="linkCXVII" id="linkCXVII">CXVII</a>.—We give advice, but we + cannot give the wisdom to profit by it. (<i>See Maxim</i> 378.) + </p> + <p> + <a name="linkCXVIII" id="linkCXVIII">CXVIII</a>.—When our merit + declines, our taste declines also. (<i>See Maxim</i> 379.) + </p> + <p> + <a name="linkCXIX" id="linkCXIX">CXIX</a>.—Fortune discovers our + vices and our virtues, as the light makes objects plain to the sight. (<i>See + Maxim</i> 380.) + </p> + <p> + <a name="linkCXX" id="linkCXX">CXX</a>.—Our actions are like rhymed + verse-ends (<i>Bouts-Rimés</i>) which everyone turns as he pleases. + (<i>See Maxim</i> 382.) + </p> + <p> + <a name="linkCXXI" id="linkCXXI">CXXI</a>.—There is nothing more + natural, nor more deceptive, than to believe that we are beloved. + </p> + <p> + <a name="linkCXXII" id="linkCXXII">CXXII</a>.—We would rather see + those to whom we have done a benefit, than those who have done us one. + </p> + <p> + <a name="linkCXXIII" id="linkCXXIII">CXXIII</a>.—It is more + difficult to hide the opinions we have than to feign those which we have + not. + </p> + <p> + <a name="linkCXXIV" id="linkCXXIV">CXXIV</a>.—Renewed friendships + require more care than those that have never been broken. + </p> + <p> + <a name="linkCXXV" id="linkCXXV">CXXV</a>.—A man to whom no one is + pleasing is much more unhappy than one who pleases nobody. + </p> + <p> + <br /> <br /> <a name="linkreflect" id="linkreflect"></a> <br /> + </p> + <h2> + REFLECTIONS ON VARIOUS SUBJECTS, BY THE DUKE DE LA ROCHEFOUCAULD + </h2> + <p> + <a name="linkR.I" id="linkR.I"></a> + </p> + <h3> + I. On Confidence. + </h3> + <p> + Though sincerity and confidence have many points of resemblance, they have + yet many points of difference. + </p> + <p> + Sincerity is an openness of heart, which shows us what we are, a love of + truth, a dislike to deception, a wish to compensate our faults and to + lessen them by the merit of confessing them. + </p> + <p> + Confidence leaves us less liberty, its rules are stricter, it requires + more prudence and reticence, and we are not always free to give it. It + relates not only to ourselves, since our interests are often mixed up with + those of others; it requires great delicacy not to expose our friends in + exposing ourselves, not to draw upon their goodness to enhance the value + of what we give. + </p> + <p> + Confidence always pleases those who receive it. It is a tribute we pay to + their merit, a deposit we commit to their trust, a pledge which gives them + a claim upon us, a kind of dependence to which we voluntarily submit. I do + not wish from what I have said to depreciate confidence, so necessary to + man. It is in society the link between acquaintance and friendship. I only + wish to state its limits to make it true and real. I would that it was + always sincere, always discreet, and that it had neither weakness nor + interest. I know it is hard to place proper limits on being taken into all + our friends' confidence, and taking them into all ours. + </p> + <p> + Most frequently we make confidants from vanity, a love of talking, a wish + to win the confidence of others, and make an exchange of secrets. + </p> + <p> + Some may have a motive for confiding in us, towards whom we have no motive + for confiding. With them we discharge the obligation in keeping their + secrets and trusting them with small confidences. + </p> + <p> + Others whose fidelity we know trust nothing to us, but we confide in them + by choice and inclination. + </p> + <p> + We should hide from them nothing that concerns us, we should always show + them with equal truth, our virtues and our vices, without exaggerating the + one or diminishing the other. We should make it a rule never to have half + confidences. They always embarrass those who give them, and dissatisfy + those who receive them. They shed an uncertain light on what we want + hidden, increase curiosity, entitling the recipients to know more, giving + them leave to consider themselves free to talk of what they have guessed. + It is far safer and more honest to tell nothing than to be silent when we + have begun to tell. There are other rules to be observed in matters + confided to us, all are important, to all prudence and trust are + essential. + </p> + <p> + Everyone agrees that a secret should be kept intact, but everyone does not + agree as to the nature and importance of secresy. Too often we consult + ourselves as to what we should say, what we should leave unsaid. There are + few permanent secrets, and the scruple against revealing them will not + last for ever. + </p> + <p> + With those friends whose truth we know we have the closest intimacy. They + have always spoken unreservedly to us, we should always do the same to + them. They know our habits and connexions, and see too clearly not to + perceive the slightest change. They may have elsewhere learnt what we have + promised not to tell. It is not in our power to tell them what has been + entrusted to us, though it might tend to their interest to know it. We + feel as confident of them as of ourselves, and we are reduced to the hard + fate of losing their friendship, which is dear to us, or of being + faithless as regards a secret. This is doubtless the hardest test of + fidelity, but it should not move an honest man; it is then that he can + sacrifice himself to others. His first duty is to rigidly keep his trust + in its entirety. He should not only control and guard his and his voice, + but even his lighter talk, so that nothing be seen in his conversation or + manner that could direct the curiosity of others towards that which he + wishes to conceal. + </p> + <p> + We have often need of strength and prudence wherewith to oppose the + exigencies of most of our friends who make a claim on our confidence, and + seek to know all about us. We should never allow them to acquire this + unexceptionable right. There are accidents and circumstances which do not + fall in their cognizance; if they complain, we should endure their + complaints and excuse ourselves with gentleness, but if they are still + unreasonable, we should sacrifice their friendship to our duty, and choose + between two inevitable evils, the one reparable, the other irreparable. + </p> + <p> + <a name="linkR.II" id="linkR.II"></a> + </p> + <h3> + II. On Difference of Character. + </h3> + <p> + Although all the qualities of mind may be united in a great genius, yet + there are some which are special and peculiar to him; his views are + unlimited; he always acts uniformly and with the same activity; he sees + distant objects as if present; he comprehends and grasps the greatest, + sees and notices the smallest matters; his thoughts are elevated, broad, + just and intelligible. Nothing escapes his observation, and he often finds + truth in spite of the obscurity that hides her from others. + </p> + <p> + A lofty mind always thinks nobly, it easily creates vivid, agreeable, and + natural fancies, places them in their best light, clothes them with all + appropriate adornments, studies others' tastes, and clears away from its + own thoughts all that is useless and disagreeable. + </p> + <p> + A clever, pliant, winning mind knows how to avoid and overcome + difficulties. Bending easily to what it wants, it understands the + inclination and temper it is dealing with, and by managing their interests + it advances and establishes its own. + </p> + <p> + A well regulated mind sees all things as they should be seen, appraises + them at their proper value, turns them to its own advantage, and adheres + firmly to its own opinions as it knows all their force and weight. + </p> + <p> + A difference exists between a working mind and a business-like mind. We + can undertake business without turning it to our own interest. Some are + clever only in what does not concern them, and the reverse in all that + does. There are others again whose cleverness is limited to their own + business, and who know how to turn everything to their own advantage. + </p> + <p> + It is possible to have a serious turn of mind, and yet to talk pleasantly + and cheerfully. This class of mind is suited to all persons in all times + of life. Young persons have usually a cheerful and satirical turn, + untempered by seriousness, thus often making themselves disagreeable. + </p> + <p> + No part is easier to play than that of being always pleasant; and the + applause we sometimes receive in censuring others is not worth being + exposed to the chance of offending them when they are out of temper. + </p> + <p> + Satire is at once the most agreeable and most dangerous of mental + qualities. It always pleases when it is refined, but we always fear those + who use it too much, yet satire should be allowed when unmixed with spite, + and when the person satirised can join in the satire. + </p> + <p> + It is unfortunate to have a satirical turn without affecting to be pleased + or without loving to jest. It requires much adroitness to continue + satirical without falling into one of these extremes. + </p> + <p> + Raillery is a kind of mirth which takes possession of the imagination, and + shows every object in an absurd light; wit combines more or less softness + or harshness. + </p> + <p> + There is a kind of refined and flattering raillery that only hits the + faults that persons admit, which understands how to hide the praise it + gives under the appearance of blame, and shows the good while feigning a + wish to hide it. + </p> + <p> + An acute mind and a cunning mind are very dissimilar. The first always + pleases; it is unfettered, it perceives the most delicate and sees the + most imperceptible matters. A cunning spirit never goes straight, it + endeavours to secure its object by byeways and short cuts. This conduct is + soon found out, it always gives rise to distrust and never reaches + greatness. + </p> + <p> + There is a difference between an ardent and a brilliant mind, a fiery + spirit travels further and faster, while a brilliant mind is sparkling, + attractive, accurate. + </p> + <p> + Gentleness of mind is an easy and accommodating manner which always + pleases when not insipid. + </p> + <p> + A mind full of details devotes itself to the management and regulation of + the smallest particulars it meets with. This distinction is usually + limited to little matters, yet it is not absolutely incompatible with + greatness, and when these two qualities are united in the same mind they + raise it infinitely above others. + </p> + <p> + The expression "<i>Bel Esprit</i>" is much perverted, for all that one can + say of the different kinds of mind meet together in the "<i>Bel Esprit</i>." + Yet as the epithet is bestowed on an infinite number of bad poets and + tedious authors, it is more often used to ridicule than to praise. + </p> + <p> + There are yet many other epithets for the mind which mean the same thing, + the difference lies in the tone and manner of saying them, but as tones + and manner cannot appear in writing I shall not go into distinctions I + cannot explain. Custom explains this in saying that a man has wit, has + much wit, that he is a great wit; there are tones and manners which make + all the difference between phrases which seem all alike on paper, and yet + express a different order of mind. + </p> + <p> + So we say that a man has only one kind of wit, that he has several, that + he has every variety of wit. + </p> + <p> + One can be a fool with much wit, and one need not be a fool even with very + little wit. + </p> + <p> + To have much mind is a doubtful expression. It may mean every class of + mind that can be mentioned, it may mean none in particular. It may mean + that he talks sensibly while he acts foolishly. We may have a mind, but a + narrow one. A mind may be fitted for some things, not for others. We may + have a large measure of mind fitted for nothing, and one is often + inconvenienced with much mind; still of this kind of mind we may say that + it is sometimes pleasing in society. + </p> + <p> + Though the gifts of the mind are infinite, they can, it seems to me, be + thus classified. + </p> + <p> + There are some so beautiful that everyone can see and feel their beauty. + </p> + <p> + There are some lovely, it is true, but which are wearisome. + </p> + <p> + There are some which are lovely, which all the world admire, but without + knowing why. + </p> + <p> + There are some so refined and delicate that few are capable even of + remarking all their beauties. + </p> + <p> + There are others which, though imperfect, yet are produced with such + skill, and sustained and managed with such sense and grace, that they even + deserve to be admired. + </p> + <p> + <a name="linkR.III" id="linkR.III"></a> + </p> + <h3> + III. On Taste. + </h3> + <p> + Some persons have more wit than taste, others have more taste than wit. + There is greater vanity and caprice in taste than in wit. + </p> + <p> + The word taste has different meanings, which it is easy to mistake. There + is a difference between the taste which in certain objects has an + attraction for us, and the taste that makes us understand and distinguish + the qualities we judge by. + </p> + <p> + We may like a comedy without having a sufficiently fine and delicate taste + to criticise it accurately. Some tastes lead us imperceptibly to objects, + from which others carry us away by their force or intensity. + </p> + <p> + Some persons have bad taste in everything, others have bad taste only in + some things, but a correct and good taste in matters within their + capacity. Some have peculiar taste, which they know to be bad, but which + they still follow. Some have a doubtful taste, and let chance decide, + their indecision makes them change, and they are affected with pleasure or + weariness on their friends' judgment. Others are always prejudiced, they + are the slaves of their tastes, which they adhere to in everything. Some + know what is good, and are horrified at what is not; their opinions are + clear and true, and they find the reason for their taste in their mind and + understanding. + </p> + <p> + Some have a species of instinct (the source of which they are ignorant + of), and decide all questions that come before them by its aid, and always + decide rightly. + </p> + <p> + These follow their taste more than their intelligence, because they do not + permit their temper and self-love to prevail over their natural + discernment. All they do is in harmony, all is in the same spirit. This + harmony makes them decide correctly on matters, and form a correct + estimate of their value. But speaking generally there are few who have a + taste fixed and independent of that of their friends, they follow example + and fashion which generally form the standard of taste. + </p> + <p> + In all the diversities of taste that we discern, it is very rare and + almost impossible to meet with that sort of good taste that knows how to + set a price on the particular, and yet understands the right value that + should be placed on all. Our knowledge is too limited, and that correct + discernment of good qualities which goes to form a correct judgment is too + seldom to be met with except in regard to matters that do not concern us. + </p> + <p> + As regards ourselves our taste has not this all-important discernment. + Preoccupation, trouble, all that concern us, present it to us in another + aspect. We do not see with the same eyes what does and what does not + relate to us. Our taste is guided by the bent of our self-love and temper, + which supplies us with new views which we adapt to an infinite number of + changes and uncertainties. Our taste is no longer our own, we cease to + control it, without our consent it changes, and the same objects appear to + us in such divers aspects that ultimately we fail to perceive what we have + seen and heard. + </p> + <p> + <a name="linkR.IV" id="linkR.IV"></a> + </p> + <h3> + IV. On Society. + </h3> + <p> + In speaking of society my plan is not to speak of friendship, for, though + they have some connection, they are yet very different. The former has + more in it of greatness and humility, and the greatest merit of the latter + is to resemble the former. + </p> + <p> + For the present I shall speak of that particular kind of intercourse that + gentlemen should have with each other. It would be idle to show how far + society is essential to men: all seek for it, and all find it, but few + adopt the method of making it pleasant and lasting. + </p> + <p> + Everyone seeks to find his pleasure and his advantage at the expense of + others. We prefer ourselves always to those with whom we intend to live, + and they almost always perceive the preference. It is this which disturbs + and destroys society. We should discover a means to hide this love of + selection since it is too ingrained in us to be in our power to destroy. + We should make our pleasure that of other persons, to humour, never to + wound their self-love. + </p> + <p> + The mind has a great part to do in so great a work, but it is not merely + sufficient for us to guide it in the different courses it should hold. + </p> + <p> + The agreement we meet between minds would not keep society together for + long if she was not governed and sustained by good sense, temper, and by + the consideration which ought to exist between persons who have to live + together. + </p> + <p> + It sometimes happens that persons opposite in temper and mind become + united. They doubtless hold together for different reasons, which cannot + last for long. Society may subsist between those who are our inferiors by + birth or by personal qualities, but those who have these advantages should + not abuse them. They should seldom let it be perceived that they serve to + instruct others. They should let their conduct show that they, too, have + need to be guided and led by reason, and accommodate themselves as far as + possible to the feeling and the interests of the others. + </p> + <p> + To make society pleasant, it is essential that each should retain his + freedom of action. A man should not see himself, or he should see himself + without dependence, and at the same time amuse himself. He should have the + power of separating himself without that separation bringing any change on + the society. He should have the power to pass by one and the other, if he + does not wish to expose himself to occasional embarrassments; and he + should remember that he is often bored when he believes he has not the + power even to bore. He should share in what he believes to be the + amusement of persons with whom he wishes to live, but he should not always + be liable to the trouble of providing them. + </p> + <p> + Complaisance is essential in society, but it should have its limits, it + becomes a slavery when it is extreme. We should so render a free consent, + that in following the opinion of our friends they should believe that they + follow ours. + </p> + <p> + We should readily excuse our friends when their faults are born with them, + and they are less than their good qualities. We should often avoid to show + what they have said, and what they have left unsaid. We should try to make + them perceive their faults, so as to give them the merit of correcting + them. + </p> + <p> + There is a kind of politeness which is necessary in the intercourse among + gentlemen, it makes them comprehend badinage, and it keeps them from using + and employing certain figures of speech, too rude and unrefined, which are + often used thoughtlessly when we hold to our opinion with too much warmth. + </p> + <p> + The intercourse of gentlemen cannot subsist without a certain kind of + confidence; this should be equal on both sides. Each should have an + appearance of sincerity and of discretion which never causes the fear of + anything imprudent being said. + </p> + <p> + There should be some variety in wit. Those who have only one kind of wit + cannot please for long unless they can take different roads, and not both + use the same talents, thus adding to the pleasure of society, and keeping + the same harmony that different voices and different instruments should + observe in music; and as it is detrimental to the quiet of society, that + many persons should have the same interests, it is yet as necessary for it + that their interests should not be different. + </p> + <p> + We should anticipate what can please our friends, find out how to be + useful to them so as to exempt them from annoyance, and when we cannot + avert evils, seem to participate in them, insensibly obliterate without + attempting to destroy them at a blow, and place agreeable objects in their + place, or at least such as will interest them. We should talk of subjects + that concern them, but only so far as they like, and we should take great + care where we draw the line. There is a species of politeness, and we may + say a similar species of humanity, which does not enter too quickly into + the recesses of the heart. It often takes pains to allow us to see all + that our friends know, while they have still the advantage of not knowing + to the full when we have penetrated the depth of the heart. + </p> + <p> + Thus the intercourse between gentlemen at once gives them familiarity and + furnishes them with an infinite number of subjects on which to talk + freely. + </p> + <p> + Few persons have sufficient tact and good sense fairly to appreciate many + matters that are essential to maintain society. We desire to turn away at + a certain point, but we do not want to be mixed up in everything, and we + fear to know all kinds of truth. + </p> + <p> + As we should stand at a certain distance to view objects, so we should + also stand at a distance to observe society; each has its proper point of + view from which it should be regarded. It is quite right that it should + not be looked at too closely, for there is hardly a man who in all matters + allows himself to be seen as he really is. + </p> + <p> + <a name="linkR.V" id="linkR.V"></a> + </p> + <h3> + V. On Conversation. + </h3> + <p> + The reason why so few persons are agreeable in conversation is that each + thinks more of what he desires to say, than of what the others say, and + that we make bad listeners when we want to speak. + </p> + <p> + Yet it is necessary to listen to those who talk, we should give them the + time they want, and let them say even senseless things; never contradict + or interrupt them; on the contrary, we should enter into their mind and + taste, illustrate their meaning, praise anything they say that deserves + praise, and let them see we praise more from our choice than from + agreement with them. + </p> + <p> + To please others we should talk on subjects they like and that interest + them, avoid disputes upon indifferent matters, seldom ask questions, and + never let them see that we pretend to be better informed than they are. + </p> + <p> + We should talk in a more or less serious manner, and upon more or less + abstruse subjects, according to the temper and understanding of the + persons we talk with, and readily give them the advantage of deciding + without obliging them to answer when they are not anxious to talk. + </p> + <p> + After having in this way fulfilled the duties of politeness, we can speak + our opinions to our listeners when we find an opportunity without a sign + of presumption or opinionatedness. Above all things we should avoid often + talking of ourselves and giving ourselves as an example; nothing is more + tiresome than a man who quotes himself for everything. + </p> + <p> + We cannot give too great study to find out the manner and the capacity of + those with whom we talk, so as to join in the conversation of those who + have more than ourselves without hurting by this preference the wishes or + interests of others. + </p> + <p> + Then we should modestly use all the modes abovementioned to show our + thoughts to them, and make them, if possible, believe that we take our + ideas from them. + </p> + <p> + We should never say anything with an air of authority, nor show any + superiority of mind. We should avoid far-fetched expressions, expressions + hard or forced, and never let the words be grander than the matter. + </p> + <p> + It is not wrong to retain our opinions if they are reasonable, but we + should yield to reason, wherever she appears and from whatever side she + comes, she alone should govern our opinions, we should follow her without + opposing the opinions of others, and without seeming to ignore what they + say. + </p> + <p> + It is dangerous to seek to be always the leader of the conversation, and + to push a good argument too hard, when we have found one. Civility often + hides half its understanding, and when it meets with an opinionated man + who defends the bad side, spares him the disgrace of giving way. + </p> + <p> + We are sure to displease when we speak too long and too often of one + subject, and when we try to turn the conversation upon subjects that we + think more instructive than others, we should enter indifferently upon + every subject that is agreeable to others, stopping where they wish, and + avoiding all they do not agree with. + </p> + <p> + Every kind of conversation, however witty it may be, is not equally fitted + for all clever persons; we should select what is to their taste and + suitable to their condition, their sex, their talents, and also choose the + time to say it. + </p> + <p> + We should observe the place, the occasion, the temper in which we find the + person who listens to us, for if there is much art in speaking to the + purpose, there is no less in knowing when to be silent. There is an + eloquent silence which serves to approve or to condemn, there is a silence + of discretion and of respect. In a word, there is a tone, an air, a + manner, which renders everything in conversation agreeable or + disagreeable, refined or vulgar. + </p> + <p> + But it is given to few persons to keep this secret well. Those who lay + down rules too often break them, and the safest we are able to give is to + listen much, to speak little, and to say nothing that will ever give + ground for regret. + </p> + <p> + <a name="linkR.VI" id="linkR.VI"></a> + </p> + <h3> + VI. Falsehood. + </h3> + <p> + We are false in different ways. There are some men who are false from + wishing always to appear what they are not. There are some who have better + faith, who are born false, who deceive themselves, and who never see + themselves as they really are; to some is given a true understanding and a + false taste, others have a false understanding and some correctness in + taste; there are some who have not any falsity either in taste or mind. + These last are very rare, for to speak generally, there is no one who has + not some falseness in some corner of his mind or his taste. + </p> + <p> + What makes this falseness so universal, is that as our qualities are + uncertain and confused, so too, are our tastes; we do not see things + exactly as they are, we value them more or less than they are worth, and + do not bring them into unison with ourselves in a manner which suits them + or suits our condition or qualities. + </p> + <p> + This mistake gives rise to an infinite number of falsities in the taste + and in the mind. Our self-love is flattered by all that presents itself to + us under the guise of good. + </p> + <p> + But as there are many kinds of good which affect our vanity and our + temper, so they are often followed from custom or advantage. We follow + because the others follow, without considering that the same feeling ought + not to be equally embarrassing to all kinds of persons, and that it should + attach itself more or less firmly, according as persons agree more or less + with those who follow them. + </p> + <p> + We dread still more to show falseness in taste than in mind. Gentleness + should approve without prejudice what deserves to be approved, follow what + deserves to be followed, and take offence at nothing. But there should be + great distinction and great accuracy. We should distinguish between what + is good in the abstract and what is good for ourselves, and always follow + in reason the natural inclination which carries us towards matters that + please us. + </p> + <p> + If men only wished to excel by the help of their own talents, and in + following their duty, there would be nothing false in their taste or in + their conduct. They would show what they were, they would judge matters by + their lights, and they would attract by their reason. There would be a + discernment in their views, in their sentiments, their taste would be + true, it would come to them direct, and not from others, they would follow + from choice and not from habit or chance. If we are false in admiring what + should not be admired, it is oftener from envy that we affix a value to + qualities which are good in themselves, but which do not become us. A + magistrate is false when he flatters himself he is brave, and that he will + be able to be bold in certain cases. He should be as firm and stedfast in + a plot which ought to be stifled without fear of being false, as he would + be false and absurd in fighting a duel about it. + </p> + <p> + A woman may like science, but all sciences are not suitable for her, and + the doctrines of certain sciences never become her, and when applied by + her are always false. + </p> + <p> + We should allow reason and good sense to fix the value of things, they + should determine our taste and give things the merit they deserve, and the + importance it is fitting we should give them. But nearly all men are + deceived in the price and in the value, and in these mistakes there is + always a kind of falseness. + </p> + <p> + <a name="linkR.VII" id="linkR.VII"></a> + </p> + <h3> + VII. On Air and Manner. + </h3> + <p> + There is an air which belongs to the figure and talents of each + individual; we always lose it when we abandon it to assume another. + </p> + <p> + We should try to find out what air is natural to us and never abandon it, + but make it as perfect as we can. This is the reason that the majority of + children please. It is because they are wrapt up in the air and manner + nature has given them, and are ignorant of any other. They are changed and + corrupted when they quit infancy, they think they should imitate what they + see, and they are not altogether able to imitate it. In this imitation + there is always something of falsity and uncertainty. They have nothing + settled in their manner and opinions. Instead of being in reality what + they want to appear, they seek to appear what they are not. + </p> + <p> + All men want to be different, and to be greater than they are; they seek + for an air other than their own, and a mind different from what they + possess; they take their style and manner at chance. They make experiments + upon themselves without considering that what suits one person will not + suit everyone, that there is no universal rule for taste or manners, and + that there are no good copies. + </p> + <p> + Few men, nevertheless, can have unison in many matters without being a + copy of each other, if each follow his natural turn of mind. But in + general a person will not wholly follow it. He loves to imitate. We often + imitate the same person without perceiving it, and we neglect our own good + qualities for the good qualities of others, which generally do not suit + us. + </p> + <p> + I do not pretend, from what I say, that each should so wrap himself up in + himself as not to be able to follow example, or to add to his own, useful + and serviceable habits, which nature has not given him. Arts and sciences + may be proper for the greater part of those who are capable for them. Good + manners and politeness are proper for all the world. But, yet acquired + qualities should always have a certain agreement and a certain union with + our own natural qualities, which they imperceptibly extend and increase. + We are elevated to a rank and dignity above ourselves. We are often + engaged in a new profession for which nature has not adapted us. All these + conditions have each an air which belong to them, but which does not + always agree with our natural manner. This change of our fortune often + changes our air and our manners, and augments the air of dignity, which is + always false when it is too marked, and when it is not united and + amalgamated with that which nature has given us. We should unite and blend + them together, and thus render them such that they can never be separated. + </p> + <p> + We should not speak of all subjects in one tone and in the same manner. We + do not march at the head of a regiment as we walk on a promenade; and we + should use the same style in which we should naturally speak of different + things in the same way, with the same difference as we should walk, but + always naturally, and as is suitable, either at the head of a regiment or + on a promenade. There are some who are not content to abandon the air and + manner natural to them to assume those of the rank and dignities to which + they have arrived. There are some who assume prematurely the air of the + dignities and rank to which they aspire. How many lieutenantgenerals + assume to be marshals of France, how many barristers vainly repeat the + style of the Chancellor and how many female citizens give themselves the + airs of duchesses. + </p> + <p> + But what we are most often vexed at is that no one knows how to conform + his air and manners with his appearance, nor his style and words with his + thoughts and sentiments, that every one forgets himself and how far he is + insensibly removed from the truth. Nearly every one falls into this fault + in some way. No one has an ear sufficiently fine to mark perfectly this + kind of cadence. + </p> + <p> + Thousands of people with good qualities are displeasing; thousands + pleasing with far less abilities, and why? Because the first wish to + appear to be what they are not, the second are what they appear. + </p> + <p> + Some of the advantages or disadvantages that we have received from nature + please in proportion as we know the air, the style, the manner, the + sentiments that coincide with our condition and our appearance, and + displease in the proportion they are removed from that point. + </p> + <p> + <br /> <br /> <a name="linkindex" id="linkindex"></a> <br /> + </p> + <h1> + INDEX + </h1> + <h6> + THE LETTER R PRECEDING A REFERENCE REFERS TO THE REFLECTIONS, THE ROMAN + NUMERALS REFER TO THE SUPPLEMENTS. + </h6> + <p> + Ability, <a href="#link162">162</a>, <a href="#link165">165</a>, <a + href="#link199">199</a>, <a href="#link245">245</a>, <a href="#link283">283</a>, + <a href="#link288">288</a>. SEE Cleverness<br /> ———, + Sovereign, <a href="#link244">244</a>.<br /> Absence, <a href="#link276">276</a>.<br /> + Accent, country, <a href="#link342">342</a>, <a href="#linkXCIV">XCIV</a>.<br /> + Accidents, <a href="#link59">59</a>, <a href="#link310">310</a>.<br /> + Acquaintances, <a href="#link426">426</a>. SEE FRIENDS.<br /> + Acknowledgements, <a href="#link225">225</a>.<br /> Actions, <a + href="#link1">1</a>, <a href="#link7">7</a>, <a href="#link57">57</a>, <a + href="#link58">58</a>, <a href="#link160">160</a>, <a href="#link161">161</a>, + <a href="#link382">382</a>, <a href="#link409">409</a>, <a href="#linkCXX">CXX</a>.<br /> + Actors, <a href="#link256">256</a>.<br /> Admiration, <a href="#link178">178</a>, + <a href="#link294">294</a>, <a href="#link474">474</a>.<br /> Adroitness of + mind, <a href="#linkR.II">R.II</a>.<br /> Adversity, <a href="#link25">25</a>.<br /> + ———— of Friends, <a href="#linkXV">XV</a>.<br /> + Advice, <a href="#link110">110</a>, <a href="#link116">116</a>, <a + href="#link283">283</a>, <a href="#link378">378</a>, <a href="#linkCXVII">CXVII</a>.<br /> + Affairs, <a href="#link453">453</a><br /> Affectation, <a href="#link134">134</a>, + <a href="#link493">493</a>.<br /> Affections, <a href="#link232">232</a>.<br /> + Afflictions, <a href="#link233">233</a>, <a href="#link355">355</a>, <a + href="#link362">362</a>, <a href="#link493">493</a>, <a href="#linkXCVII">XCVII</a>, + <a href="#linkXV">XV</a>.<br /> Age, <a href="#link222">222</a>, <a + href="#link405">405</a>, <a href="#linkLXXIII">LXXIII</a>. SEE Old Age.<br /> + Agreeableness, <a href="#link255">255</a>, <a href="#linkR.V">R.V</a>.<br /> + Agreement, <a href="#link240">240</a>.<br /> Air, <a href="#link399">399</a>, + <a href="#link495">495</a><br /> — Of a Citizen, <a href="#link393">393</a>.<br /> + Ambition, <a href="#link24">24</a>, <a href="#link91">91</a>, <a + href="#link246">246</a>, <a href="#link293">293</a>, <a href="#link490">490</a>.<br /> + Anger, <a href="#linkXXX">XXX</a>.<br /> Application, <a href="#link41">41</a>, + <a href="#link243">243</a>.<br /> Appearances, <a href="#link64">64</a>, <a + href="#link166">166</a>, <a href="#link199">199</a>, <a href="#link256">256</a>, + <a href="#link302">302</a>, <a href="#link431">431</a>, <a href="#link457">457</a>, + <a href="#linkR.VII">R.VII</a>.<br /> —————, + Conformity of Manners with, R.7.<br /> Applause, <a href="#link272">272</a>.<br /> + Approbation, <a href="#link51">51</a>, <a href="#link280">280</a>.<br /> + Artifices, <a href="#link117">117</a>, <a href="#link124">124</a>, <a + href="#link125">125</a>, <a href="#link126">126</a>, <a href="#linkR.II">R.II</a>.<br /> + Astonishment, <a href="#link384">384</a>.<br /> Avarice, <a href="#link167">167</a>, + <a href="#link491">491</a>, <a href="#link492">492</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Ballads, <a href="#link211">211</a>.<br /> Beauty, <a href="#link240">240</a>, + <a href="#link474">474</a>, <a href="#link497">497</a>, <a href="#linkLI">LI</a>.<br /> + ——— of the Mind, <a href="#linkR.II">R.II</a>.<br /> Bel + esprit defined, <a href="#linkR.II">R.II</a>.<br /> Benefits, <a + href="#link14">14</a>, <a href="#link298">298</a>, <a href="#link299">299</a>, + <a href="#link301">301</a>, <a href="#linkCXXII">CXXII</a>.<br /> + Benefactors, <a href="#link96">96</a>, <a href="#link317">317</a>, <a + href="#linkCXXII">CXXII</a>.<br /> Blame, <a href="#linkCVIII">CVIII</a>.<br /> + Blindness, <a href="#linkXIX">XIX</a>.<br /> Boasting, <a href="#link141">141</a>, + <a href="#link307">307</a>.<br /> Boredom, <a href="#link141">141</a>, <a + href="#link304">304</a>, <a href="#link352">352</a>. SEE Ennui.<br /> Bouts + rimés, <a href="#link382">382</a>, <a href="#linkCXX">CXX</a>.<br /> + Bravery, <a href="#link1">1</a>, <a href="#link213">213</a>, <a + href="#link214">214</a>, <a href="#link215">215</a>, <a href="#link216">216</a>, + <a href="#link217">217</a>, <a href="#link219">219</a>, <a href="#link220">220</a>, + <a href="#link221">221</a>, <a href="#link365">365</a>,<br /> <a + href="#link504">504</a>. SEE Courage and Valour.<br /> Brilliancy of Mind, + <a href="#linkR.II">R.II</a>.<br /> Brilliant things, <a href="#linkLII">LII</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Capacity, <a href="#link375">375</a>.<br /> Caprice, <a href="#link45">45</a>.<br /> + Chance, <a href="#link57">57</a>, <a href="#link344">344</a>, <a + href="#linkXCV">XCV</a>. SEE Fortune.<br /> Character, <a href="#linkLVI">LVI</a>, + <a href="#linkR.II">R.II</a>.<br /> Chastity, <a href="#link1">1</a>. SEE + Virtue of Women.<br /> Cheating, <a href="#link114">114</a>, <a + href="#link127">127</a>.<br /> Circumstances, <a href="#link59">59</a>, <a + href="#link470">470</a>.<br /> Civility, <a href="#link260">260</a>.<br /> + Clemency, <a href="#link15">15</a>, <a href="#link16">16</a>.<br /> + Cleverness, <a href="#link162">162</a>, <a href="#link269">269</a>, <a + href="#link245">245</a>, <a href="#link399">399</a>.<br /> Coarseness, <a + href="#link372">372</a>.<br /> Comedy, <a href="#link211">211</a>, <a + href="#linkR.III">R.III</a>.<br /> Compassion, <a href="#link463">463</a>. + SEE Pity.<br /> Complaisance, <a href="#link481">481</a>, <a + href="#linkR.IV">R.IV</a>.<br /> Conduct, <a href="#link163">163</a>, <a + href="#link277">227</a>, <a href="#link378">378</a>, <a href="#linkCXVII">CXVII</a>.<br /> + Confidants, whom we make, <a href="#linkR.I">R.I</a>.<br /> Confidence, <a + href="#link239">239</a>, <a href="#link365">365</a>, <a href="#link475">475</a>, + <a href="#linkXLIX">XLIX</a>, <a href="#linkR.I">R.1</a>, <a + href="#linkR.IV">R.IV</a>.<br /> Confidence, difference from Sincerity<br /> + —————, defined, <a href="#linkR.I">R.I</a>.<br /> + Consolation, <a href="#link325">325</a>.<br /> Constancy, <a href="#link19">19</a>, + <a href="#link20">20</a>, <a href="#link21">21</a>, <a href="#link175">175</a>, + <a href="#link176">176</a>, <a href="#link420">420</a>.<br /> Contempt, + 322.<br /> ———— of Death, <a href="#link504">504</a>.<br /> + Contentment, <a href="#linkLXXX">LXXX</a>.<br /> Contradictions, <a + href="#link478">478</a>.<br /> Conversation, <a href="#link139">139</a>, <a + href="#link140">140</a>, <a href="#link142">142</a>, <a href="#link312">312</a>, + <a href="#link313">313</a>, <a href="#link314">314</a>, <a href="#link364">364</a>, + <a href="#link391">391</a>,<br /> <a href="#link421">421</a>, <a + href="#linkCIV">CIV</a>, <a href="#linkR.V">R.V</a>.<br /> Copies, <a + href="#link133">133</a>.<br /> Coquetry, <a href="#link241">241</a>. SEE + Flirtation.<br /> Country Manner, <a href="#link393">393</a>.<br /> ——— + Accent, <a href="#link342">342</a>.<br /> Courage, <a href="#link1">1</a>, + <a href="#link214">214</a>, <a href="#link215">215</a>, <a href="#link216">216</a>, + <a href="#link219">219</a>, <a href="#link221">221</a>, <a href="#linkXLII">XLII</a>. + SEE Bravery.<br /> Covetousness, opposed to Reason, <a href="#link469">469</a><br /> + Cowardice, <a href="#link215">215</a>, <a href="#link480">480</a>.<br /> + Cowards, <a href="#link370">370</a>.<br /> Crimes, <a href="#link183">183</a>, + <a href="#link465">465</a>, <a href="#linkXXXV">XXXV</a>, <a + href="#linkXXXVII">XXXVII</a>.<br /> Cunning, <a href="#link126">126</a>, + <a href="#link129">129</a>, <a href="#link394">394</a>, <a href="#link407">407</a>.<br /> + Curiosity, <a href="#link173">173</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Danger, <a href="#linkXLII">XLII</a>.<br /> Death, <a href="#link21">21</a>, + <a href="#link23">23</a>, <a href="#link26">26</a>.<br /> ——, + Contempt of, <a href="#link504">504</a>.<br /> Deceit, <a href="#link86">86</a>, + <a href="#link117">117</a>, <a href="#link118">118</a>, <a href="#link124">124</a>, + <a href="#link127">127</a>, <a href="#link129">129</a>, <a href="#link395">395</a>, + <a href="#link434">434</a>. SEE ALSO<br /> Self-Deceit.<br /> Deception, <a + href="#linkCXXI">CXXI</a>.<br /> Decency, <a href="#link447">447</a>.<br /> + Defects, <a href="#link31">31</a>, <a href="#link90">90</a>, <a + href="#link493">493</a>, <a href="#linkLXXII">LXXII</a>. SEE Faults.<br /> + Delicacy, <a href="#link128">128</a>, <a href="#linkR.II">R.II</a>.<br /> + Dependency, result of Confidence, <a href="#linkR.I">R.I</a>.<br /> + Designs, <a href="#link160">160</a>, <a href="#link161">161</a>.<br /> + Desires, <a href="#link439">439</a>, <a href="#link469">469</a>, <a + href="#linkLXXXII">LXXXII</a>, <a href="#linkLXXXV">LXXXV</a>.<br /> + Despicable Persons, <a href="#link322">322</a>.<br /> Detail, Mind given + to, <a href="#linkR.II">R.II</a>.<br /> Details, <a href="#link41">41</a>, + <a href="#link106">106</a>.<br /> Devotion, <a href="#link427">427</a>.<br /> + Devotees, <a href="#link427">427</a>.<br /> Devout, <a href="#linkLXXVI">LXXVI</a>.<br /> + Differences, <a href="#link135">135</a>.<br /> Dignities, <a + href="#linkR.VII">R.VII</a>.<br /> Discretion, <a href="#linkR.V">R.V</a>.<br /> + Disguise, <a href="#link119">119</a>, <a href="#link246">246</a>, <a + href="#link282">282</a>.<br /> Disgrace, <a href="#link235">235</a>, <a + href="#link412">412</a>.<br /> Dishonour, <a href="#link326">326</a>, <a + href="#linkLXIX">LXIX</a>.<br /> Distrust, <a href="#link84">84</a>, <a + href="#link86">86</a>, <a href="#link335">335</a>.<br /> Divination, <a + href="#link425">425</a>.<br /> Doubt, <a href="#link348">348</a>.<br /> + Docility, <a href="#linkR.IV">R.IV</a>.<br /> Dupes, <a href="#link87">87</a>, + <a href="#link102">102</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Education, <a href="#link261">261</a>.<br /> Elevation, <a href="#link399">399</a>, + <a href="#link400">400</a>, <a href="#link403">403</a>.<br /> Eloquence, <a + href="#link8">8</a>, <a href="#link249">249</a>, <a href="#link250">250</a>.<br /> + Employments, <a href="#link164">164</a>, <a href="#link419">419</a>, <a + href="#link449">449</a>.<br /> Enemies, <a href="#link114">114</a>, <a + href="#link397">397</a>, <a href="#link458">458</a>, <a href="#link463">463</a>.<br /> + Ennui, <a href="#link122">122</a>, <a href="#link141">141</a>, <a + href="#link304">304</a>, <a href="#link312">312</a>, <a href="#link352">352</a>, + <a href="#linkCXII">CXII</a>, <a href="#linkR.II">R.II</a>.<br /> Envy, <a + href="#link27">27</a>, <a href="#link28">28</a>, <a href="#link280">280</a>, + <a href="#link281">281</a>, <a href="#link328">328</a>, <a href="#link376">376</a>, + <a href="#link433">433</a>, <a href="#link476">476</a>, <a href="#link486">486</a>.<br /> + Epithets assigned to the Mind, <a href="#linkR.II">R.II</a>.<br /> Esteem, + <a href="#link296">296</a>.<br /> Establish, <a href="#link56">56</a>, <a + href="#link280">280</a>.<br /> Evils, <a href="#link121">121</a>, <a + href="#link197">197</a>, <a href="#link269">269</a>, <a href="#link454">454</a>, + <a href="#link464">464</a>, <a href="#linkXCIII">XCIII</a>.<br /> Example, + <a href="#link230">230</a>.<br /> Exchange of secrets, <a href="#linkR.I">R.I</a>.<br /> + Experience, <a href="#link405">405</a>.<br /> Expedients, <a href="#link287">287</a>.<br /> + Expression, refined, <a href="#linkR.V">R.V</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Faculties of the Mind, <a href="#link174">174</a>.<br /> Failings, <a + href="#link397">397</a>, <a href="#link403">403</a>.<br /> Falseness, <a + href="#linkR.VI">R.VI</a>.<br /> ————, disguised, + <a href="#link282">282</a>.<br /> ————, kinds of, + <a href="#linkR.VI">R.VI</a>.<br /> Familiarity, <a href="#linkR.IV">R.IV</a>.<br /> + Fame, <a href="#link157">157</a>.<br /> Farces, men compared to, <a + href="#link211">211</a>.<br /> Faults, <a href="#link37">37</a>, <a + href="#link112">112</a>, <a href="#link155">155</a>, <a href="#link184">184</a>, + <a href="#link190">190</a>, <a href="#link194">194</a>, <a href="#link196">196</a>, + <a href="#link251">251</a>, <a href="#link354">354</a>, <a href="#link365">365</a>,<br /> + <a href="#link372">372</a>, <a href="#link397">397</a>, <a href="#link403">403</a>, + <a href="#link411">411</a>, <a href="#link428">428</a>, <a href="#link493">493</a>, + <a href="#link494">494</a>, <a href="#linkV">V</a>, <a href="#linkLXV">LXV</a>, + <a href="#linkCX">CX</a>,<br /> <a href="#linkCXV">CXV</a>.<br /> + Favourites, <a href="#link55">55</a>.<br /> Fear, <a href="#link370">370</a>, + <a href="#linkLXVIII">LXVIII</a>.<br /> Feeling, <a href="#link255">255</a>.<br /> + Ferocity, <a href="#linkXXXIII">XXXIII</a>.<br /> Fickleness, <a + href="#link179">179</a>, <a href="#link181">181</a>, <a href="#link498">498</a>.<br /> + Fidelity, <a href="#link247">247</a>.<br /> ————, + hardest test of, <a href="#linkR.I">R.I</a>.<br /> ———— + in love, <a href="#link331">331</a>, <a href="#link381">381</a>, <a + href="#linkC">C</a>.<br /> Figure and air, <a href="#linkR.VII">R.VII</a>.<br /> + Firmness, <a href="#link19">19</a>, <a href="#link479">479</a>.<br /> + Flattery, <a href="#link123">123</a>, <a href="#link144">144</a>, <a + href="#link152">152</a>, <a href="#link198">198</a>, <a href="#link320">320</a>, + <a href="#link329">329</a>.<br /> Flirts, <a href="#link406">406</a>, <a + href="#link418">418</a>.<br /> Flirtation, <a href="#link107">107</a>, <a + href="#link241">241</a>, <a href="#link277">277</a>, <a href="#link332">332</a>, + <a href="#link334">334</a>, <a href="#link349">349</a>, <a href="#link376">376</a>, + <a href="#linkLXIV">LXIV</a>.<br /> Follies, <a href="#link156">156</a>, <a + href="#link300">300</a>, <a href="#link408">408</a>, <a href="#link416">416</a>.<br /> + Folly, <a href="#link207">207</a>, <a href="#link208">208</a>, <a + href="#link209">209</a>, <a href="#link210">210</a>, <a href="#link231">231</a>, + <a href="#link300">300</a>, <a href="#link310">310</a>, <a href="#link311">311</a>, + <a href="#link318">318</a>,<br /> <a href="#linkXXIV">XXIV</a>.<br /> Fools, + <a href="#link140">140</a>, <a href="#link210">210</a>, <a href="#link310">309</a>, + <a href="#link318">318</a>, <a href="#link357">357</a>, <a href="#link414">414</a>, + <a href="#link451">451</a>, <a href="#link456">456</a>,<br /> ——, + old, <a href="#link444">444</a>.<br /> ——, witty, <a + href="#link451">451</a>, <a href="#link456">456</a>.<br /> Force of Mind, + <a href="#link30">30</a>, <a href="#link42">42</a>, <a href="#link237">237</a>.<br /> + Forgetfulness, <a href="#linkXXVI">XXVI</a>.<br /> Forgiveness, <a + href="#link330">330</a>.<br /> Fortitude, <a href="#link19">19</a>. SEE + Bravery.<br /> Fortune, <a href="#link1">1</a>, <a href="#link17">17</a>, + <a href="#link45">45</a>, <a href="#link52">52</a>, <a href="#link53">53</a>, + <a href="#link58">58</a>, <a href="#link60">60</a>, <a href="#link61">61</a>, + <a href="#link154">154</a>, <a href="#link212">212</a>, <a href="#link227">227</a>, + <a href="#link323">323</a>,<br /> <a href="#link343">343</a>, <a + href="#link380">380</a>, <a href="#link391">391</a>, <a href="#link392">392</a>, + <a href="#link399">399</a>, <a href="#link403">403</a>, <a href="#link435">435</a>, + <a href="#link449">449</a>, <a href="#linkIX">IX</a>., <a href="#linkCXIX">CXIX</a>.<br /> + Friends, <a href="#link84">84</a>, <a href="#link114">114</a>, <a + href="#link179">179</a>, <a href="#link235">235</a>, <a href="#link279">279</a>, + <a href="#link315">315</a>, <a href="#link319">319</a>, <a href="#link428">428</a>.<br /> + ———, adversity of, <a href="#linkXV">XV</a>.<br /> + ———, disgrace of, <a href="#link235">235</a>.<br /> + ———, faults of, <a href="#link428">428</a>.<br /> ———, + true ones, <a href="#linkLXXXVI">LXXXVI</a>.<br /> Friendship, <a + href="#link80">80</a>, <a href="#link81">81</a>, <a href="#link83">83</a>, + <a href="#link376">376</a>, <a href="#link410">410</a>, <a href="#link427">427</a>, + <a href="#link440">440</a>, <a href="#link441">441</a>, <a href="#link443">473</a>,<br /> + <a href="#linkXXII">XXII</a>, <a href="#linkCXXIV">CXXIV</a>.<br /> —————, + defined, <a href="#link83">83</a>.<br /> —————, + women do not care for, <a href="#link440">440</a>.<br /> —————, + rarer than love, <a href="#link473">473</a>.<br /> Funerals, <a + href="#linkXXXVIII">XXXVIII</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Gallantry, <a href="#link100">100</a>. SEE Flirtation.<br /> ———— + of mind, <a href="#link100">100</a>.<br /> Generosity, <a href="#link246">246</a>.<br /> + Genius, <a href="#linkR.II">R.II</a>.<br /> Gentleness, <a href="#linkR.VI">R.VI</a>.<br /> + Ghosts, <a href="#link76">76</a>.<br /> Gifts of the mind, <a + href="#linkR.II">R.II</a>.<br /> Glory, <a href="#link157">157</a>, <a + href="#link198">198</a>, <a href="#link221">221</a>, <a href="#link268">268</a>.<br /> + Good, <a href="#link121">121</a>, <a href="#link185">185</a>, <a + href="#link229">229</a>, <a href="#link238">238</a>, <a href="#link303">303</a>, + <a href="#linkXCIII">XCIII</a>.<br /> ——, how to be, <a + href="#linkXLVII">XLVII</a>.<br /> Goodness, <a href="#link237">237</a>, <a + href="#link275">275</a>, <a href="#link284">284</a>, <a href="#linkXLVI">XLVI</a>.<br /> + Good grace, <a href="#link67">67</a>, <a href="#linkR.VII">R.VII</a>.<br /> + Good man, who is a, <a href="#link206">206</a>.<br /> God nature, <a + href="#link481">481</a>.<br /> Good qualities, <a href="#link29">29</a>, <a + href="#link90">90</a>, <a href="#link337">337</a>, <a href="#link365">365</a>, + <a href="#link397">397</a>, <a href="#link462">462</a>.<br /> Good sense, + <a href="#link67">67</a>, <a href="#link347">347</a>, <a href="#linkCVI">CVI</a>.<br /> + Good taste, <a href="#link258">258</a>.<br /> —————, + rarity of, <a href="#linkR.III">R.III</a>.<br /> ——, women, <a + href="#link368">368</a>, <a href="#linkXCVI">XCVI</a>.<br /> Government of + others, <a href="#link151">151</a>.<br /> Grace, <a href="#link67">67</a>.<br /> + Gracefulness, <a href="#link240">240</a>.<br /> Gratitude, <a + href="#link223">223</a>, <a href="#link224">224</a>, <a href="#link225">225</a>, + <a href="#link279">279</a>, <a href="#link298">298,</a> <a href="#link438">438</a>, + <a href="#linkXLIII">XLIII</a>.<br /> Gravity, <a href="#link257">257</a>.<br /> + Great men, what they cannot acquire, <a href="#linkLXXXIV">LXXXIV</a>.<br /> + Great minds, <a href="#link142">142</a>.<br /> Great names, <a + href="#link94">94</a>.<br /> Greediness, <a href="#link66">66</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Habit, <a href="#link426">426</a>.<br /> Happy, who are, <a href="#link49">49</a>.<br /> + Happiness, <a href="#link48">48</a>, <a href="#link61">61</a>, <a + href="#linkVII">VII</a>, <a href="#linkLXXX">LXXX</a>, <a href="#linkLXXXI">LXXXI</a>.<br /> + hatred, <a href="#link338">338</a>.<br /> Head, <a href="#link102">102</a>, + <a href="#link108">108</a>.<br /> Health, <a href="#link188">188</a>, <a + href="#linkLVII">LVII</a>.<br /> Heart, <a href="#link98">98</a>, <a + href="#link102">102</a>, <a href="#link103">103</a>, <a href="#link108">108</a>, + <a href="#link478">478</a>, <a href="#link484">484</a>.<br /> Heroes, <a + href="#link24">24</a>, <a href="#link53">53</a>, <a href="#link185">185</a>.<br /> + Honesty, 202<a href="#link202"></a>, <a href="#link206">206</a>.<br /> + Honour, <a href="#link270">270</a>.<br /> Hope, <a href="#link168">168</a>, + <a href="#linkLXVIII">LXVIII</a>.<br /> Humility, <a href="#link254">254</a>, + <a href="#link358">358</a>, <a href="#linkLXXVI">LXXVI</a>, <a + href="#linkLXXIX">LXXIX</a><br /> Humiliation, <a href="#link272">272</a>.<br /> + Humour, 47<a href="#link47"></a>. SEE Temper.<br /> Hypocrisy, <a + href="#link218">218</a>.<br /> ———— of afflictions, + <a href="#link233">233</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Idleness, <a href="#link169">169</a>, <a href="#link266">266</a>, <a + href="#link267">267</a>, <a href="#link398">398</a>, <a href="#link482">482</a>, + <a href="#link487">487</a>, <a href="#linkXVIII">XVIII</a>., <a + href="#linkLV">LV</a>.<br /> Ills, <a href="#link174">174</a>. SEE Evils.<br /> + Illusions, <a href="#link123">123</a>.<br /> Imagination, <a href="#link478">478</a>.<br /> + Imitation, <a href="#link230">230</a>, <a href="#linkXLIV">XLIV</a>, <a + href="#linkR.V">R.V</a>.<br /> Impertinence, <a href="#link502">502</a>.<br /> + Impossibilities, <a href="#link30">30</a>.<br /> Incapacity, <a + href="#link126">126</a>.<br /> Inclination, <a href="#link253">253</a>, <a + href="#link390">390</a>.<br /> Inconsistency, <a href="#link135">135</a>.<br /> + Inconstancy, <a href="#link181">181</a>.<br /> Inconvenience, <a + href="#link242">242</a>.<br /> Indifference, <a href="#link172">172</a>, <a + href="#linkXXIII">XXIII</a>.<br /> Indiscretion, <a href="#link429">429</a>.<br /> + Indolence. SEE Idleness, and Laziness.<br /> Infidelity, <a href="#link359">359</a>, + <a href="#link360">360</a>, <a href="#link381">381</a>, <a href="#link429">429</a>.<br /> + Ingratitude, <a href="#link96">96</a>, <a href="#link226">226</a>, <a + href="#link306">306</a>, <a href="#link317">317</a>.<br /> Injuries, <a + href="#link14">14</a>.<br /> Injustice, <a href="#link78">78</a>.<br /> + Innocence, <a href="#link465">465</a>.<br /> Instinct, <a href="#link123">123</a>.<br /> + Integrity, <a href="#link170">170</a>.<br /> Interest, <a href="#link39">39</a>, + <a href="#link40">40</a>, <a href="#link66">66</a>, <a href="#link85">85</a>, + <a href="#link172">172</a>, <a href="#link187">187</a>, <a href="#link232">232</a>, + <a href="#link253">253</a>, <a href="#link305">305</a>, <a href="#link390">390</a>.<br /> + Interests, <a href="#link66">66</a>.<br /> Intrepidity, <a href="#link217">217</a>, + <a href="#linkXL">XL</a>.<br /> Intrigue, <a href="#link73">73</a>.<br /> + Invention, <a href="#link287">287</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Jealousy, <a href="#link28">28</a>, <a href="#link32">32</a>, <a + href="#link324">324</a>, <a href="#link336">336</a>, <a href="#link359">359</a>, + <a href="#link361">361</a>, <a href="#link446">446</a>, <a href="#link503">503</a>, + <a href="#linkCII">CII</a>.<br /> Joy, <a href="#linkXIV">XIV</a>.<br /> + Judges, <a href="#link268">268</a>.<br /> Judgment, <a href="#link89">89</a>, + <a href="#link97">97</a>, <a href="#link248">248</a>.<br /> ———— + of the World, <a href="#link212">212</a>, <a href="#link455">455</a>.<br /> + Justice, <a href="#link78">78</a>, <a href="#link458">458</a>, <a + href="#linkXII">XII</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Kindness, <a href="#link14">14</a>, <a href="#link85">85</a>.<br /> + Knowledge, <a href="#link106">106</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Labour of Body, effect of, <a href="#linkLXXVII">LXXVII</a>.<br /> Laments, + <a href="#link355">355</a>.<br /> Laziness, <a href="#link367">367</a>. SEE + Idleness.<br /> Leader, <a href="#link43">43</a>.<br /> Levity, <a + href="#link179">179</a>, <a href="#link181">181</a>.<br /> Liberality, <a + href="#link167">167</a>, <a href="#link263">263</a>.<br /> Liberty in + Society, <a href="#linkR.IV">R.IV</a>.<br /> Limits to Confidence, <a + href="#linkR.I">R.I</a>.<br /> Little Minds, <a href="#link142">142</a>.<br /> + Love, <a href="#link168">68</a>, <a href="#link69">69</a>, <a + href="#link70">70</a>, <a href="#link71">71</a>, <a href="#link72">72</a>, + <a href="#link73">73</a>, <a href="#link74">74</a>, <a href="#link75">75</a>, + <a href="#link76">76</a>, <a href="#link136">136</a>, <a href="#link259">259</a>, + <a href="#link262">262</a>,<br /> <a href="#link274">274</a>, <a + href="#link286">286</a>, <a href="#link296">296</a>, <a href="#link321">321</a>, + <a href="#link335">335</a>, <a href="#link336">336</a>, <a href="#link348">348</a>, + <a href="#link349">349</a>, <a href="#link351">351</a>, <a href="#link353">353</a>,<br /> + <a href="#link361">361</a>, <a href="#link371">371</a>, <a href="#link374">374</a>, + <a href="#link385">385</a>, <a href="#link395">395</a>, <a href="#link396">396</a>, + <a href="#link402">402</a>, <a href="#link417">417</a>, <a href="#link418">418</a>, + <a href="#link422">422</a>,<br /> <a href="#link430">430</a>, <a + href="#link440">440</a>, <a href="#link441">441</a>, <a href="#link459">459</a>, + <a href="#link466">466</a>, <a href="#link471">471</a>, <a href="#link473">473</a>, + <a href="#link499">499</a>, <a href="#link500">500</a>, <a href="#link501">501</a>,<br /> + <a href="#linkX">X</a>, <a href="#linkXI">XI</a>, <a href="#linkXIII">XIII</a>, + <a href="#linkLVIII">LVIII</a>, <a href="#linkLX">LX</a>, <a + href="#linkLXII">LXII</a>, <a href="#linkLXXXVIII">LXXXVIII</a>,<br /> <a + href="#linkXCIX">XCIX</a>, <a href="#linkCIII"> CIII</a>, <a + href="#linkCXXI">CXXI</a>.<br /> —— defined, <a href="#link68">68</a>.<br /> + ——, Coldness in, <a href="#linkLX">LX</a>.<br /> ——, + Effect of absence on, <a href="#link276">276</a>.<br /> —— akin + to Hate, <a href="#link111">111</a>.<br /> —— of Women, <a + href="#link466">466</a>, <a href="#link471">471</a>, <a href="#link499">499</a>.<br /> + ——, Novelty in, <a href="#link274">274</a>.<br /> ——, + Infidelity in, <a href="#linkLXIV">LXIV</a>.<br /> ——, Old age + of, <a href="#link430">430</a>.<br /> ——, Cure for, <a + href="#link417">417</a>, <a href="#link459">459</a>.<br /> Loss of Friends, + <a href="#linkXLV">XLV</a>.<br /> Lovers, <a href="#link312">312</a>, <a + href="#link362">362</a>, <a href="#linkLXXXVII">LXXXVII</a>, <a + href="#linkXCVII">XCVII</a>.<br /> Lunatic, <a href="#link353">353</a>.<br /> + Luxury, <a href="#linkLIV">LIV</a>.<br /> Lying, <a href="#link63">63</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Madmen, <a href="#link353">353</a>, <a href="#link414">414</a>.<br /> + Malady, <a href="#linkLVII">LVII</a>.<br /> Magistrates, <a href="#linkR.VI">R.VI</a>.<br /> + Magnanimity, <a href="#link248">248</a>, <a href="#linkLIII">LIII</a>.<br /> + ————— defined, <a href="#link285">285</a>.<br /> + Malice, <a href="#link483">483</a>.<br /> Manners, <a href="#linkR.VII">R.VII</a>.<br /> + Mankind, <a href="#link436">436</a>,<a href="#linkXXXVI"> XXXVI</a>.<br /> + Marriages, <a href="#link113">113</a>.<br /> Maxims, <a href="#linkLXVII">LXVII</a>.<br /> + Mediocrity, <a href="#link375">375</a>.<br /> Memory, <a href="#link89">89</a>, + <a href="#link313">313</a>.<br /> Men easier to know than Man, <a + href="#link436">436</a>.<br /> Merit, <a href="#link50">50</a>, <a + href="#link92">92</a>, <a href="#link95">95</a>, <a href="#link153">153</a>, + <a href="#link156">156</a>, <a href="#link165">165</a>, <a href="#link166">166</a>, + <a href="#link273">273</a>, <a href="#link291">291</a>, <a href="#link379">379</a>,<br /> + <a href="#link401">401</a>, <a href="#link437">437</a>, <a href="#link455">455</a>, + <a href="#linkCXVIII">CXVIII</a>.<br /> Mind, <a href="#link101">101</a>, + <a href="#link103">103</a>, <a href="#link265">265</a>, <a href="#link357">357</a>, + <a href="#link448">448</a>, <a href="#link482">482</a>, <a href="#linkCIX">CIX</a>.<br /> + Mind, Capacities of, <a href="#linkR.II">R.II</a>.<br /> Miserable, <a + href="#link49">49</a>.<br /> Misfortunes, <a href="#link19">19</a>, <a + href="#link24">24</a>, <a href="#link174">174</a>, <a href="#link325">325</a>.<br /> + ————— of Friends. <a href="#linkXV">XV</a>.<br /> + ————— of Enemies, <a href="#link463">463</a>.<br /> + Mistaken people, <a href="#link386">386</a>.<br /> Mistrust, <a + href="#link86">86</a>.<br /> Mockery, <a href="#linkR.II">R.II</a>.<br /> + Moderation, <a href="#link17">17</a>, <a href="#link18">18</a>, <a + href="#link293">293</a>, <a href="#link308">308</a>, <a href="#linkIII">III</a>, + <a href="#linkIV">IV</a>.<br /> Money, Man compared to, <a href="#linkXXXII">XXXII</a>.<br /> + Motives, <a href="#link409">409</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Names, Great, <a href="#link95">94</a>.<br /> Natural goodness, <a + href="#link275">275</a>.<br /> Natural, to be, <a href="#link431">431</a>.<br /> + ———, always pleasing, <a href="#linkR.VII">R.VII</a>.<br /> + Nature, <a href="#link53">53</a>, <a href="#link153">153</a>, <a + href="#link189">189</a>, <a href="#link365">365</a>, <a href="#link404">404</a>.<br /> + Negotiations, <a href="#link278">278</a>.<br /> Novelty in study, <a + href="#link178">178</a>.<br /> ——— in love, <a + href="#link274">274</a>.<br /> ——— in friendship, <a + href="#link426">426</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Obligations, <a href="#link299">299</a>, <a href="#link317">317</a>, <a + href="#link438">438</a>. SEE Benefits and Gratitude.<br /> Obstinacy, <a + href="#link234">234</a>, <a href="#link424">424</a>.<br /> ———— + its cause, <a href="#link265">265</a>.<br /> Occasions. SEE Opportunities.<br /> + Old Age, <a href="#link109">109</a>, <a href="#link210">210</a>, <a + href="#link418">418</a>, <a href="#link423">423</a>, <a href="#link430">430</a>, + <a href="#link461">461</a>.<br /> Old Men, <a href="#link93">93</a>.<br /> + Openness of heart, R.1.<br /> Opinions, <a href="#link13">13</a>, <a + href="#link234">234</a>, <a href="#linkCXXIII">CXXIII</a>, <a + href="#linkR.V">R.V</a>.<br /> Opinionatedness, <a href="#linkR.V">R.V</a>.<br /> + Opportunities, <a href="#link345">345</a>, <a href="#link453">453</a>, <a + href="#linkCV">CV</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Passions, <a href="#link5">5</a>, <a href="#link6">6</a>, <a href="#link8">8</a>, + <a href="#link9">9</a>, <a href="#link10">10</a>, <a href="#link11">11</a>, + <a href="#link12">12</a>, <a href="#link122">122</a>, <a href="#link188">188</a>, + <a href="#link266">266</a>, <a href="#link276">276</a>, <a href="#link404">404</a>,<br /> + <a href="#link422">422</a>, <a href="#link443">443</a>, <a href="#link460">460</a>, + <a href="#link471">471</a>, <a href="#link477">477</a>, <a href="#link484">484</a>, + <a href="#link485">485</a>, <a href="#link486">486</a>, <a href="#link500">500</a>, + <a href="#linkII">II</a>.<br /> Peace of Mind, <a href="#linkVIII">VIII</a>.<br /> + Penetration, <a href="#link377">377</a>, <a href="#link425">425</a>, <a + href="#linkCXVI">CXVI</a>.<br /> Perfection, <a href="#linkR.II">R.II</a>.<br /> + Perseverance, <a href="#link177">177</a>.<br /> Perspective, <a + href="#link104">104</a>.<br /> Persuasion, <a href="#link8">8</a>.<br /> + Philosophers, <a href="#link46">46</a>, <a href="#link54">54</a>, <a + href="#link504">504</a>, <a href="#linkXXI">XXI</a>.<br /> Philosophy, <a + href="#link22">22</a>.<br /> ————— of a + Footman, <a href="#link504">504</a>, <a href="#linkLXXV">LXXV</a>.<br /> + Pity, <a href="#link264">264</a>.<br /> Pleasing, <a href="#link413">413</a>, + <a href="#linkCXXV">CXXV</a>.<br /> ————, Mode of, + <a href="#linkXLVIII">XLVIII</a>, <a href="#linkR.V">R.V</a>.<br /> ————, + Mind a, <a href="#linkR.II">R.II</a>.<br /> Point of view, <a + href="#linkR.IV">R.IV</a>.<br /> Politeness, <a href="#link372">372</a>, <a + href="#linkR.V">R.V</a>.<br /> Politeness of Mind, <a href="#link99">99</a>.<br /> + Praise, <a href="#link143">143</a>, <a href="#link144">144</a>, <a + href="#link145">145</a>, <a href="#link146">146</a>, <a href="#link147">147</a>, + <a href="#link148">148</a>, <a href="#link149">149</a>, <a href="#link150">150</a>, + <a href="#link272">272</a>, <a href="#link356">356</a>,<br /> <a + href="#link432">432</a>, <a href="#linkXXVII">XXVII</a>, <a + href="#linkCVII">CVII</a>.<br /> Preoccupation, <a href="#link92">92</a>, + <a href="#linkR.III">R.III</a>.<br /> Pride, <a href="#link33">33</a>, <a + href="#link34">34</a>, <a href="#link35">35</a>, <a href="#link36">36</a>, + <a href="#link37">37</a>, <a href="#link228">228</a>, <a href="#link234">234</a>, + <a href="#link239">239</a>, <a href="#link254">254</a>, <a href="#link267">267</a>, + <a href="#link281">281</a>,<br /> <a href="#link450">450</a>, <a + href="#link462">462</a>, <a href="#link463">463</a>, <a href="#link472">472</a>, + <a href="#linkVI">VI</a>, <a href="#linkXIX">XIX</a>.<br /> Princes, <a + href="#link15">15</a>, <a href="#link320">320</a>.<br /> Proceedings, <a + href="#link170">170</a>.<br /> Productions of the Mind, <a href="#linkR.II">R.II</a>.<br /> + Professions, <a href="#link256">256</a>.<br /> Promises, <a href="#link38">38</a>.<br /> + Proportion, <a href="#linkR.VI">R.VI</a>.<br /> Propriety, <a + href="#link447">447</a>.<br /> ———— in Women, <a + href="#linkXXXIV">XXXIV</a>.<br /> Prosperity, <a href="#link25">25</a>.<br /> + Providence, <a href="#linkXXXIX">XXXIX</a>.<br /> Prudence, 65, <a + href="#linkLXXXVIII">LXXXVIII</a>, <a href="#linkR.I">R.I</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Qualities, <a href="#link29">29</a>, <a href="#link162">162</a>, <a + href="#link397">397</a>, <a href="#link470">470</a>, <a href="#link498">498</a>, + <a href="#linkR.VI">R.VI</a>, <a href="#linkR.VII">R.VII</a>.<br /> ————, + Bad, <a href="#link468">468</a>.<br /> ————, Good, + <a href="#link88">88</a>, <a href="#link337">337</a>, <a href="#link462">462</a>.<br /> + ————, Great, <a href="#link159">159</a>, <a + href="#link433">433</a>.<br /> ————, of Mind, + classified, <a href="#linkR.II">R.II</a>.<br /> Quarrels, <a href="#link496">496</a>,<br /> + Quoting oneself, <a href="#linkR.V">R.V</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Raillery, <a href="#linkR.II">R.II</a>, <a href="#linkR.IV">R.IV</a>.<br /> + Rank, <a href="#link401">401</a>.<br /> Reason, <a href="#link42">42</a>, + <a href="#link105">105</a>, <a href="#link325">325</a>, <a href="#link365">365</a>, + <a href="#link467">467</a>, <a href="#link469">469</a>, <a href="#linkXX">XX</a>, + <a href="#linkR.VI">R.VI</a>.<br /> Recollection in Memory{, <a + href="#link313">313</a>}.<br /> Reconciliation, <a href="#link82">82</a>.<br /> + Refinement, <a href="#linkR.II">R.II</a>.<br /> Regret, <a href="#link355">355</a>.<br /> + Relapses, <a href="#link193">193</a>.<br /> Remedies, <a href="#link288">288</a>.<br /> + ———— for love <a href="#link459">459</a>.<br /> + Remonstrances, <a href="#link37">37</a>.<br /> Repentance, <a + href="#link180">180</a>.<br /> Repose, <a href="#link268">268</a>.<br /> + Reproaches, <a href="#link148">148</a>.<br /> Reputation, <a href="#link268">268</a>, + <a href="#link412">412</a>.<br /> Resolution, <a href="#linkL">L</a>.<br /> + Revenge, <a href="#link14">14</a>.<br /> Riches, <a href="#link54">54</a>.<br /> + Ridicule, <a href="#link133">133</a>, <a href="#link134">134</a>, <a + href="#link326">326</a>, <a href="#link418">418</a>, <a href="#link422">422</a>.<br /> + Rules for Conversation, <a href="#linkR.V">R.V</a>.<br /> Rusticity, <a + href="#link393">393</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Satire, <a href="#link483">483</a>, <a href="#linkR.II">R.II</a>, <a + href="#linkR.IV">R.IV</a>.<br /> Sciences, <a href="#linkR.VI">R.VI</a>.<br /> + Secrets, <a href="#linkXVI">XVI</a>, <a href="#linkR.I">R.I</a>.<br /> + ———, How they should be kept, <a href="#linkR.I">R.I</a>.<br /> + Self-deceit, <a href="#link115">115</a>, 452.<br /> Self-love, <a + href="#link2">2</a>, <a href="#link3">3</a>, <a href="#link4">4</a>, <a + href="#link228">228</a>, <a href="#link236">236</a>, <a href="#link247">247</a>, + <a href="#link261">261</a>, <a href="#link262">262</a>, <a href="#link339">339</a>, + <a href="#link494">494</a>, <a href="#link500">500</a>,<br /> <a + href="#linkI">I</a>, <a href="#linkXVII">XVII</a>, <a href="#linkXXVIII">XXVIII</a>, + <a href="#linkXXXIII">XXXIII</a>, <a href="#linkLXVI">LXVI</a>, <a + href="#linkLXXIV">LXXIV</a>.<br /> ———— in love, <a + href="#link262">262</a>.<br /> Self-satisfaction, <a href="#link52">51</a>.<br /> + Sensibility, <a href="#link275">275</a>.<br /> Sensible People, <a + href="#link347">347</a>, <a href="#linkCVI">CVI</a>.<br /> Sentiment, <a + href="#link255">255</a>, <a href="#linkR.VI">R.VI</a>.<br /> Severity of + Women, <a href="#link204">204</a>, <a href="#link333">333</a>.<br /> Shame, + <a href="#link213">213</a>, <a href="#link220">220</a>.<br /> Silence, <a + href="#link79">79</a>, <a href="#link137">137</a>, <a href="#link138">138</a>, + <a href="#linkCXIV">CXIV</a>.<br /> Silliness. SEE Folly.<br /> Simplicity, + <a href="#link289">289</a>.<br /> Sincerity, <a href="#link62">62</a>, <a + href="#link316">316</a>, <a href="#link366">366</a>, <a href="#link383">383</a>, + <a href="#link457">457</a>.<br /> ————, Difference + between it and Confidence, <a href="#linkR.I">R.I</a>.<br /> ————, + defined, <a href="#linkR.I">R.I</a>.<br /> ———— of + Lovers, <a href="#linkLXI">LXI</a>.<br /> Skill, <a href="#linkLXIV">LXIV</a>.<br /> + Sobriety, <a href="#linkXXV">XXV</a>.<br /> Society, <a href="#link87">87</a>, + <a href="#link201">201</a>, <a href="#linkR.IV">R.IV</a>.<br /> ———, + Distinction between it and Friendship, <a href="#linkR.IV">R.IV</a>.<br /> + Soul, <a href="#link80">80</a>, <a href="#link188">188</a>, <a + href="#link194">194</a>.<br /> Souls, Great, <a href="#linkXXXI">XXXI</a>.<br /> + Sorrows, <a href="#linkLXXVIII">LXXVIII</a>.<br /> Stages of Life, <a + href="#link405">405</a>.<br /> Strength of mind, <a href="#link19">19</a>, + <a href="#link20">20</a>, <a href="#link21">21</a>, <a href="#link504">504</a>.<br /> + Studies, why new ones are pleasing, <a href="#link178">178</a>.<br /> + ———, what to study, <a href="#linkXCII">XCII</a>.<br /> + Subtilty, <a href="#link128">128</a>.<br /> Sun, <a href="#link26">26</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Talents, <a href="#link468">468</a>.<br /> ———, latent, + <a href="#link344">344</a>, <a href="#linkXCV">XCV</a>.<br /> + Talkativeness, <a href="#link314">314</a>.<br /> Taste, <a href="#link13">13</a>, + <a href="#link109">109</a>, <a href="#link252">252</a>, <a href="#link390">390</a>, + <a href="#link467">467</a>, <a href="#linkCXX">CXX</a>, <a + href="#linkR.III">R.III</a>, <a href="#linkR.VI">R.VI</a>.<br /> ——, + good, <a href="#link258">258</a>, <a href="#linkR.III">R.III</a>.<br /> + ——, cause of diversities in, <a href="#linkR.III">R.III</a>.<br /> + ——, false, <a href="#linkR.III">R.III</a>.<br /> Tears, <a + href="#link233">233</a>, <a href="#link373">373</a>.<br /> Temper, <a + href="#link47">47</a>, <a href="#link290">290</a>, <a href="#link292">292</a>.<br /> + Temperament, <a href="#link220">220</a>, <a href="#link222">222</a>, <a + href="#link297">297</a>, <a href="#link346">346</a>.<br /> Times for + speaking, <a href="#linkR.V">R.V</a>.<br /> Timidity, <a href="#link169">169</a>, + <a href="#link480">480</a>.<br /> Titles, <a href="#linkXXXII">XXXII</a>.<br /> + Tranquillity, <a href="#link488">488</a>.<br /> Treachery, <a + href="#link120">120</a>, <a href="#link126">126</a>.<br /> Treason, <a + href="#link120">120</a>.<br /> Trickery, <a href="#link86">86</a>, <a + href="#link350">350</a>, <a href="#linkXCI">XCI</a>. SEE Deceit.<br /> + Trifles, <a href="#link41">41</a>.<br /> Truth, <a href="#link64">64</a>, + <a href="#linkLI">LI</a>.<br /> Tyranny, <a href="#linkR.I">R.I</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Understanding, <a href="#link89">89</a>.<br /> Untruth, <a href="#link63">63</a>. + SEE Lying.<br /> Unhappy, <a href="#linkCXXV">CXXV</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Valour, <a href="#link1">1</a>, <a href="#link213">213</a>, <a + href="#link214">214</a>, <a href="#link215">215</a>, <a href="#link216">216</a>. + SEE Bravery and Courage.<br /> Vanity, <a href="#link137">137</a>, <a + href="#link158">158</a>, <a href="#link200">200</a>, <a href="#link232">232</a>, + <a href="#link388">388</a>, <a href="#link389">389</a>, <a href="#link443">443</a>, + <a href="#link467">467</a>, <a href="#link483">483</a>.<br /> Variety of + mind, <a href="#linkR.IV">R.IV</a>.<br /> Vice, <a href="#link182">182</a>, + <a href="#link186">186</a>, <a href="#link187">187</a>, <a href="#link189">189</a>, + <a href="#link191">191</a>, <a href="#link192">192</a>, <a href="#link195">195</a>, + <a href="#link218">218</a>, <a href="#link253">253</a>, <a href="#link273">273</a>,<br /> + <a href="#link380">380</a>, <a href="#link442">442</a>, <a href="#link445">445</a>, + <a href="#linkXXIX">XXIX</a>.<br /> Violence, <a href="#link363">363</a>, + <a href="#link369">369</a>, <a href="#link466">466</a>, <a + href="#linkCXIII">CXIII</a>.<br /> Victory, <a href="#linkXII">XII</a>.<br /> + Virtue, <a href="#link1">1</a>, <a href="#link25">25</a>, <a + href="#link169">169</a>, <a href="#link171">171</a>, <a href="#link182">182</a>, + <a href="#link186">186</a>, <a href="#link187">187</a>, <a href="#link189">189</a>, + <a href="#link200">200</a>, <a href="#link218">218</a>,<br /> <a + href="#link253">253</a>, <a href="#link380">380</a>, <a href="#link388">388</a>, + <a href="#link442">442</a>, <a href="#link445">445</a>, <a href="#link489">489</a>, + <a href="#linkXXIX">XXIX</a>.<br /> Virtue of Women, <a href="#link1">1</a>, + <a href="#link220">220</a>, <a href="#link367">367</a>, <a + href="#linkXCVIII">XCVIII</a>.<br /> Vivacity, <a href="#link416">416</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Weakness, <a href="#link130">130</a>, <a href="#link445">445</a>.<br /> + Wealth, Contempt of, <a href="#link301">301</a>.<br /> Weariness. SEE + Ennui.<br /> Wicked people, <a href="#link284">284</a>.<br /> Wife jealous + sometimes desirable, <a href="#linkLXXXIX">LXXXIX</a>.<br /> Will, <a + href="#link30">30</a>.<br /> Wisdom, <a href="#link132">132</a>, <a + href="#link210">210</a>, <a href="#link231">231</a>, <a href="#link323">323</a>, + <a href="#link444">444</a>, <a href="#linkLXXXIII">LXXXIII</a>.<br /> Wise + Man, who is a, <a href="#link203">203</a>, <a href="#linkXCI">XCI</a>.<br /> + Wishes, <a href="#link295">295</a>.<br /> Wit, <a href="#link199">199</a>, + <a href="#link340">340</a>, <a href="#link413">413</a>, <a href="#link415">415</a>, + <a href="#link421">421</a>, <a href="#link502">502</a>.<br /> Wives, <a + href="#link364">364</a>, <a href="#linkCIV">CIV</a>.<br /> Woman, <a + href="#link131">131</a>, <a href="#link204">204</a>, <a href="#link205">205</a>, + <a href="#link220">220</a>, <a href="#link241">241</a>, <a href="#link277">277</a>, + <a href="#link332">332</a>, <a href="#link333">333</a>, <a href="#link334">334</a>,<br /> + <a href="#link340">340</a>, <a href="#link346">346</a>, <a href="#link362">362</a>, + <a href="#link367">367</a>, <a href="#link368">368</a>, <a href="#link418">418</a>, + <a href="#link429">429</a>, <a href="#link440">440</a>, <a href="#link466">466</a>, + <a href="#link471">471</a>,<br /> <a href="#link474">474</a>, <a + href="#linkLXX">LXX</a>, <a href="#linkXC">XC</a>.<br /> Women, Severity + of, <a href="#link333">333</a>.<br /> ——, Virtue of, <a + href="#link205">205</a>, <a href="#link220">220</a>, <a href="#linkXC">XC</a>.<br /> + ——, Power of, <a href="#linkLXXI">LXXI</a>.<br /> Wonder, <a + href="#link384">384</a>.<br /> World, <a href="#link201">201</a>.<br /> + ——, Judgment of, <a href="#link268">268</a>.<br /> ——, + Approbation of, <a href="#link201">201</a>.<br /> ——, + Establishment in, <a href="#link56">56</a>.<br /> ——, Praise + and censure of, <a href="#link454">454</a>. + </p> + <p> + <br /> <br /> + </p> + <p> + Young men, <a href="#link378">378</a>, <a href="#link495">495</a>.<br /> + Youth, <a href="#link271">271</a>, <a href="#link341">341</a>. + </p> + <p> + <br /> <br /> + </p> +<pre xml:space="preserve"> + + + + + +End of Project Gutenberg's Reflections, by Francois Duc De La Rochefoucauld + +*** END OF THIS PROJECT GUTENBERG EBOOK REFLECTIONS *** + +***** This file should be named 9105-h.htm or 9105-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/9/1/0/9105/ + +Produced by An Anonymous Volunteer, and David Widger + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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