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+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]
+Posting Date: August 9, 2009
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK REFLECTIONS ***
+
+
+
+
+Produced by An Anonymous Volunteer
+
+
+
+
+
+REFLECTIONS; OR SENTENCES AND MORAL MAXIMS
+
+By Francois Duc De La Rochefoucauld, Prince de Marsillac
+
+
+Translated from the Editions of 1678 and 1827 with introduction, notes,
+and some account of the author and his times.
+
+By J. W. Willis Bund, M.A. LL.B and J. Hain Friswell
+
+Simpson Low, Son, and Marston, 188, Fleet Street.
+
+1871.
+
+
+{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
+{...}.}
+
+
+
+ROCHEFOUCAULD
+
+"As Rochefoucauld his maxims drew From Nature--I believe them true. They
+argue no corrupted mind In him; the fault is in mankind."--Swift.
+
+"Les Maximes de la Rochefoucauld sont des proverbs des gens
+d'esprit."--Montesquieu.
+
+"Maxims are the condensed good sense of nations."--Sir J. Mackintosh.
+
+"Translators should not work alone; for good Et Propria Verba do not
+always occur to one mind."--Luther's Table Talk, iii.
+
+
+
+CONTENTS
+
+
+     Preface (translator's)
+     Introduction (translator's)
+     Reflections and Moral Maxims
+     First Supplement
+     Second Supplement
+     Third Supplement
+     Reflections on Various Subjects
+     Index
+
+
+
+
+Preface.
+
+ {Translators'}
+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.
+
+M. Aime 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 pieces d'histoire et de
+litterature." Paris, 1731. They were first published with the Maxims in
+an edition by Gabriel Brotier.
+
+In an edition of Rochefoucauld entitled "Reflexions, ou Sentences et
+Maximes Morales, augmentees de plus deux cent nouvelles Maximes et
+Maximes et Pensees diverses suivant les copies Imprimees a 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.
+
+     *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."
+
+
+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."
+
+
+
+
+Introduction
+
+ {Translators'}
+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 "voila," 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 Bruyere,
+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 Bruyere 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."
+
+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."
+
+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.
+
+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.
+
+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."
+
+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.
+
+The fifth count, one of the ministers of Louis XIII., after fighting
+against the English and Buckingham at the Ile de Re, was created a duke.
+His son Francis, the second duke, by his writings has made the family
+name a household word.
+
+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.
+
+The fifth duke, banished from Court by Louis XV., became the friend of
+the philosopher Voltaire.
+
+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.
+
+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.
+
+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 Sable, and Madame de
+La Fayette.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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 Conde 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.
+
+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.
+
+On the Cardinal causing the Princes de Conde 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.
+
+There he found the Queen engaged in trying to maintain her position by
+playing off the rival parties of the Prince Conde and the Cardinal
+De Retz against each other. Rochefoucauld eagerly espoused his old
+party--that of Conde. 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.
+
+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.
+
+This completed Rochefoucauld's active life.
+
+When he recovered his health, he devoted himself to society. Madame
+de Sable 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."
+
+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.
+
+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.
+
+Sainte Beuve says that the cynical book and that young life were the
+only fruits of the war of the Fronde. Madame de Sevigne, 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 Sevigne,
+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."
+
+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 Sevigne 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.
+
+One of his friends, Madame Deshoulieres, 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, pres de leur dernier terme,
+De vaines terreurs sont pleins. En sage que rien n'offense, Livrez-vous
+sans resistance A d'inevitables traits; Et, d'une demarche egale, Passez
+cette onde fatal Qu'on ne repasse jamais."
+
+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.
+
+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.
+
+"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."
+
+Dr. Johnson speaks of it as "the only book written by a man of fashion,
+of which professed authors need be jealous."
+
+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."
+
+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."
+
+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."
+
+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.
+
+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.
+
+"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.
+
+"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.
+
+"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.
+
+"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.
+
+"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.
+
+"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.
+
+"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.
+
+"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.
+
+"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.
+
+"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.
+
+"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."
+
+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.
+
+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."
+
+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. Sevigne, 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.
+
+"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."
+
+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.
+
+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.
+
+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
+a tous: et cette erreur extreme, Est un mal que chacun se plait
+d'entretenir, Notre ame, c'est cet homme amoureux de lui meme, Tant
+de miroirs, ce sont les sottises d'autrui. Miroirs, de nos defauts les
+peintres legitimes, Et quant au canal, c'est celui Qui chacun sait, le
+livre des MAXIMES."
+
+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.
+
+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.
+
+As to the author, M. Sainte Beuve says:--"C'etait un misanthrope poli,
+insinuant, souriant, qui precedait de bien peu et preparait avec charme
+l'autre MISANTHROPE."
+
+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".
+
+
+
+
+REFLECTIONS; OR, SENTENCES AND MORAL MAXIMS
+
+Our virtues are most frequently but vices disguised.
+
+[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.--Aime Martin. 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.]
+
+
+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.
+
+"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, Moral Essays, Ep. i. line 115.
+
+
+2.--Self-love is the greatest of flatterers.
+
+
+3.--Whatever discoveries have been made in the region of self-love,
+there remain many unexplored territories there.
+
+[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.--Aime Martin.]
+
+
+4.--Self love is more cunning than the most cunning man in the world.
+
+
+5.--The duration of our passions is no more dependant upon us than the
+duration of our life. [Then what becomes of free will?--Aime; Martin]
+
+
+6.--Passion often renders the most clever man a fool, and even sometimes
+renders the most foolish man clever.
+
+
+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.
+
+
+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.
+
+[See Maxim 249 which is an illustration of this.]
+
+
+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.
+
+
+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.
+
+
+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.
+
+
+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.
+
+[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."]
+
+
+13.--Our self love endures more impatiently the condemnation of our
+tastes than of our opinions.
+
+
+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.
+
+
+15.--The clemency of Princes is often but policy to win the affections
+of the people.
+
+
+["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, Esprit Des Lois, Lib. VI., C. 21.]
+
+
+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.
+
+[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.--Aime
+Martin. The reader will hereby see that the age in which the writer
+lived best interprets his maxims.]
+
+
+17.--The moderation of those who are happy arises from the calm which
+good fortune bestows upon their temper.
+
+
+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.
+
+
+19.--We have all sufficient strength to support the misfortunes of
+others.
+
+[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."]
+
+
+20.--The constancy of the wise is only the talent of concealing the
+agitation of their hearts.
+
+[Thus wisdom is only hypocrisy, says a commentator. This definition of
+constancy is a result of maxim 18.]
+
+
+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.
+
+[See this thought elaborated in maxim 504.]
+
+
+22.--Philosophy triumphs easily over past evils and future evils; but
+present evils triumph over it.
+
+
+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.
+
+
+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.
+
+[Both these maxims have been rewritten and made conciser by the author;
+the variations are not worth quoting.]
+
+
+25.--We need greater virtues to sustain good than evil fortune.
+
+["Prosperity do{th} best discover vice, but adversity do{th} best
+discover virtue."--Lord Bacon, Essays{, (1625), "Of Adversity"}.]
+
+{The quotation wrongly had "does" for "doth".}
+
+
+26.--Neither the sun nor death can be looked at without winking.
+
+
+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.
+
+
+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.
+
+
+29.--The evil that we do does not attract to us so much persecution and
+hatred as our good qualities.
+
+
+30.--We have more strength than will; and it is often merely for an
+excuse we say things are impossible.
+
+
+31.--If we had no faults we should not take so much pleasure in noting
+those of others.
+
+
+32.--Jealousy lives upon doubt; and comes to an end or becomes a fury as
+soon as it passes from doubt to certainty.
+
+
+33.--Pride indemnifies itself and loses nothing even when it casts away
+vanity.
+
+[See maxim 450, where the author states, what we take from our other
+faults we add to our pride.]
+
+
+34.--If we had no pride we should not complain of that of others.
+
+["The proud are ever most provoked by pride."--Cowper, Conversation
+160.]
+
+
+35.--Pride is much the same in all men, the only difference is the
+method and manner of showing it.
+
+["Pride bestowed on all a common friend."--Pope, Essay On Man, Ep. ii.,
+line 273.]
+
+
+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.
+
+
+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.
+
+
+38.--We promise according to our hopes; we perform according to our
+fears.
+
+["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."--Fragments
+Historiques. Racine.]
+
+
+39.--Interest speaks all sorts of tongues and plays all sorts of
+characters; even that of disinterestedness.
+
+
+40.--Interest blinds some and makes some see.
+
+
+41.--Those who apply themselves too closely to little things often
+become incapable of great things.
+
+
+42.--We have not enough strength to follow all our reason.
+
+
+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.
+
+
+44.--Strength and weakness of mind are mis-named; they are really only
+the good or happy arrangement of our bodily organs.
+
+
+45.--The caprice of our temper is even more whimsical than that of
+Fortune.
+
+
+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.
+
+
+47.--Our temper sets a price upon every gift that we receive from
+fortune.
+
+
+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.
+
+
+49.--We are never so happy or so unhappy as we suppose.
+
+
+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.
+
+
+["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, {On The Sublime And Beautiful, (1756), Part I,
+Sect. XVII}.]
+
+{The translators' incorrectly cite Speech On Conciliation With America.
+Also, Burke does not actually write "Ambition has been...", he writes
+"It has been..." when speaking of ambition.}
+
+
+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.
+
+
+52.--Whatever difference there appears in our fortunes, there is
+nevertheless a certain compensation of good and evil which renders them
+equal.
+
+
+53.--Whatever great advantages nature may give, it is not she alone, but
+fortune also that makes the hero.
+
+
+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.
+
+["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, Decline And Fall, Chap. 15.]
+
+
+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.
+
+
+56.--To establish ourselves in the world we do everything to appear as
+if we were established.
+
+
+57.--Although men flatter themselves with their great actions, they are
+not so often the result of a great design as of chance.
+
+
+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.
+
+
+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.
+
+
+60.--Fortune turns all things to the advantage of those on whom she
+smiles.
+
+
+61.--The happiness or unhappiness of men depends no less upon their
+dispositions than their fortunes.
+
+["Still to ourselves in every place consigned Our own felicity we make
+or find." Goldsmith, Traveller, 431.]
+
+
+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.
+
+
+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.
+
+
+64.--Truth does not do as much good in the world, as its counterfeits do
+evil.
+
+
+65.--There is no praise we have not lavished upon Prudence; and yet she
+cannot assure to us the most trifling event.
+
+[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.]
+
+
+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.
+
+
+67.--What grace is to the body good sense is to the mind.
+
+
+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--Plus many
+mysteries.
+
+["Love is the love of one {singularly,} with desire to be singularly
+beloved."--Hobbes{Leviathan, (1651), Part I, Chapter VI}.]
+
+{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."}
+
+
+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.
+
+
+70.--There is no disguise which can long hide love where it exists, nor
+feign it where it does not.
+
+
+71.--There are few people who would not be ashamed of being beloved when
+they love no longer.
+
+
+72.--If we judge of love by the majority of its results it rather
+resembles hatred than friendship.
+
+
+73.--We may find women who have never indulged in an intrigue, but it is
+rare to find those who have intrigued but once.
+
+["Yet there are some, they say, who have had None}; But those who
+have, ne'er end with only one}." {--Lord Byron, }Don Juan, {Canto} iii.,
+stanza 4.]
+
+
+74.--There is only one sort of love, but there are a thousand different
+copies.
+
+
+75.--Neither love nor fire can subsist without perpetual motion; both
+cease to live so soon as they cease to hope, or to fear.
+
+[So Lord Byron{Stanzas, (1819), stanza 3} says of Love-- "Like chiefs of
+faction, His life is action."]
+
+
+76.--There is real love just as there are real ghosts; every person
+speaks of it, few persons have seen it.
+
+["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, }Childe Harold, {Canto} iv., stanza 121.]
+
+
+77.--Love lends its name to an infinite number of engagements
+(Commerces) which are attributed to it, but with which it has no more
+concern than the Doge has with all that is done in Venice.
+
+
+78.--The love of justice is simply in the majority of men the fear of
+suffering injustice.
+
+
+79.--Silence is the best resolve for him who distrusts himself.
+
+
+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.
+
+
+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.
+
+
+82.--Reconciliation with our enemies is but a desire to better our
+condition, a weariness of war, the fear of some unlucky accident.
+
+["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.'"--Memoires De Madame De Motteville, Tom.
+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.]
+
+
+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.
+
+
+84.--It is more disgraceful to distrust than to be deceived by our
+friends.
+
+
+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.
+
+
+86.--Our distrust of another justifies his deceit.
+
+
+87.--Men would not live long in society were they not the dupes of each
+other.
+
+[A maxim, adds Aime 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.]
+
+
+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.
+
+
+89.--Everyone blames his memory, no one blames his judgment.
+
+
+90.--In the intercourse of life, we please more by our faults than by
+our good qualities.
+
+
+91.--The largest ambition has the least appearance of ambition when it
+meets with an absolute impossibility in compassing its object.
+
+
+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.
+
+[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, Var. Hist. 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.]
+
+
+93.--Old men delight in giving good advice as a consolation for the fact
+that they can no longer set bad examples.
+
+
+94.--Great names degrade instead of elevating those who know not how to
+sustain them.
+
+
+95.--The test of extraordinary merit is to see those who envy it the
+most yet obliged to praise it.
+
+
+96.--A man is perhaps ungrateful, but often less chargeable with
+ingratitude than his benefactor is.
+
+
+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.
+
+
+98.--Everyone praises his heart, none dare praise their understanding.
+
+
+99.--Politeness of mind consists in thinking chaste and refined
+thoughts.
+
+
+100.--Gallantry of mind is saying the most empty things in an agreeable
+manner.
+
+
+101.--Ideas often flash across our minds more complete than we could
+make them after much labour.
+
+
+102.--The head is ever the dupe of the heart.
+
+[A feeble imitation of that great thought "All folly comes from
+the heart."--Aime Martin. But Bonhome, in his L'art De Penser, says
+"Plusieurs diraient en periode quarre 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."]
+
+
+103.--Those who know their minds do not necessarily know their hearts.
+
+
+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.
+
+
+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.
+
+
+106.--To understand matters rightly we should understand their details,
+and as that knowledge is almost infinite, our knowledge is always
+superficial and imperfect.
+
+
+107.--One kind of flirtation is to boast we never flirt.
+
+
+108.--The head cannot long play the part of the heart.
+
+
+109.--Youth changes its tastes by the warmth of its blood, age retains
+its tastes by habit.
+
+
+110.--Nothing is given so profusely as advice.
+
+
+111.--The more we love a woman the more prone we are to hate her.
+
+
+112.--The blemishes of the mind, like those of the face, increase by
+age.
+
+
+113.--There may be good but there are no pleasant marriages.
+
+
+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.
+
+
+115.--It is as easy unwittingly to deceive oneself as to deceive others.
+
+
+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.
+
+["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, Characteristics, i., 153.]
+
+
+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.
+
+
+118.--The intention of never deceiving often exposes us to deception.
+
+
+119.--We become so accustomed to disguise ourselves to others that at
+last we are disguised to ourselves.
+
+["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,
+{Reflections On The Revolution In France, (1790), Paragraph 19}.]
+
+{The translators' incorrectly cite Thoughts On The Cause Of The Present
+Discontents.}
+
+
+120.--We often act treacherously more from weakness than from a fixed
+motive.
+
+
+121.--We frequently do good to enable us with impunity to do evil.
+
+
+122.--If we conquer our passions it is more from their weakness than
+from our strength.
+
+
+123.--If we never flattered ourselves we should have but scant pleasure.
+
+
+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.
+
+
+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.
+
+["With that low cunning which in fools supplies, And amply, too, the
+place of being wise." Churchill, Rosciad, 117.]
+
+
+126.--Cunning and treachery are the offspring of incapacity.
+
+
+127.--The true way to be deceived is to think oneself more knowing than
+others.
+
+
+128.--Too great cleverness is but deceptive delicacy, true delicacy is
+the most substantial cleverness.
+
+
+129.--It is sometimes necessary to play the fool to avoid being deceived
+by cunning men.
+
+
+130.--Weakness is the only fault which cannot be cured.
+
+
+131.--The smallest fault of women who give themselves up to love is to
+love. [------"Faciunt graviora coactae Imperio sexus minimumque libidine
+peccant." Juvenal, Sat. vi., 134.]
+
+
+132.--It is far easier to be wise for others than to be so for oneself.
+
+[Hence the proverb, "A man who is his own lawyer has a fool for his
+client."]
+
+
+133.--The only good examples are those, that make us see the absurdity
+of bad originals.
+
+
+134.--We are never so ridiculous from the habits we have as from those
+that we affect to have.
+
+
+135.--We sometimes differ more widely from ourselves than we do from
+others.
+
+
+136.--There are some who never would have loved if they never had heard
+it spoken of.
+
+
+137.--When not prompted by vanity we say little.
+
+
+138.--A man would rather say evil of himself than say nothing.
+
+["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, Literature Of Europe.]
+
+
+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.
+
+["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, Letter 195.]
+
+
+140.--If it was not for the company of fools, a witty man would often be
+greatly at a loss.
+
+
+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.
+
+
+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.
+
+["So much they talked, so very little said." Churchill, Rosciad, 550.
+
+"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.]
+
+
+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.
+
+
+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.
+
+
+145.--We often select envenomed praise which, by a reaction upon those
+we praise, shows faults we could not have shown by other means.
+
+
+146.--Usually we only praise to be praised.
+
+
+147.--Few are sufficiently wise to prefer censure which is useful to
+praise which is treacherous.
+
+
+148.--Some reproaches praise; some praises reproach.
+
+["Damn with faint praise, assent with civil leer, And, without sneering,
+teach the rest to sneer." Pope {Essay On Man, (1733), Epistle To Dr.
+Arbuthnot.}]
+
+
+149.--The refusal of praise is only the wish to be praised twice.
+
+[The modesty which pretends to refuse praise is but in truth a desire to
+be praised more highly. Edition 1665.]
+
+
+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.
+
+
+151.--It is easier to govern others than to prevent being governed.
+
+
+152.--If we never flattered ourselves the flattery of others would not
+hurt us.
+
+["Adulatione servilia fingebant securi de fragilitate credentis." Tacit.
+Ann. xvi.]
+
+
+153.--Nature makes merit but fortune sets it to work.
+
+
+154.--Fortune cures us of many faults that reason could not.
+
+
+155.--There are some persons who only disgust with their abilities,
+there are persons who please even with their faults.
+
+
+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.
+
+
+157.--The fame of great men ought always to be estimated by the means
+used to acquire it.
+
+
+158.--Flattery is base coin to which only our vanity gives currency.
+
+
+159.--It is not enough to have great qualities, we should also have the
+management of them.
+
+
+160.--However brilliant an action it should not be esteemed great unless
+the result of a great motive.
+
+
+161.--A certain harmony should be kept between actions and ideas if we
+desire to estimate the effects that they produce.
+
+
+162.--The art of using moderate abilities to advantage wins praise, and
+often acquires more reputation than real brilliancy.
+
+
+163.--Numberless arts appear foolish whose secre{t} motives are most
+wise and weighty.
+
+
+164.--It is much easier to seem fitted for posts we do not fill than for
+those we do.
+
+
+165.--Ability wins us the esteem of the true men, luck that of the
+people.
+
+
+166.--The world oftener rewards the appearance of merit than merit
+itself.
+
+
+167.--Avarice is more opposed to economy than to liberality.
+
+
+168.--However deceitful hope may be, yet she carries us on pleasantly to
+the end of life.
+
+["Hope travels through, nor quits us when we die." Pope: Essay On Man,
+Ep. ii.]
+
+
+169.--Idleness and fear keeps us in the path of duty, but our virtue
+often gets the praise.
+
+["Quod segnitia erat sapientia vocaretur." Tacitus Hist. I.]
+
+
+170.--If one acts rightly and honestly, it is difficult to decide
+whether it is the effect of integrity or skill.
+
+
+171.--As rivers are lost in the sea so are virtues in self.
+
+
+172.--If we thoroughly consider the varied effects of indifference we
+find we miscarry more in our duties than in our interests.
+
+
+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.
+
+
+174.--It is far better to accustom our mind to bear the ills we have
+than to speculate on those which may befall us.
+
+["Rather bear th{ose} ills we have Than fly to others that we know not
+of." {--Shakespeare, Hamlet, Act III, Scene I, Hamlet.}]
+
+
+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.
+
+
+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.
+
+
+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.
+
+
+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.
+
+
+179.--We sometimes complain of the levity of our friends to justify our
+own by anticipation.
+
+
+180.--Our repentance is not so much sorrow for the ill we have done as
+fear of the ill that may happen to us.
+
+
+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.
+
+
+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.
+
+
+183.--For the credit of virtue we must admit that the greatest
+misfortunes of men are those into which they fall through their crimes.
+
+
+184.--We admit our faults to repair by our sincerity the evil we have
+done in the opinion of others.
+
+[In the edition of 1665 this maxim stands as No. 200. We never admit our
+faults except through vanity.]
+
+
+185.--There are both heroes of evil and heroes of good.
+
+[Ut alios industria ita hunc ignavia protulerat ad famam, habebaturque
+non ganeo et profligator sed erudito luxu. --Tacit. Ann. xvi.]
+
+
+186.--We do not despise all who have vices, but we do despise all who
+have not virtues.
+
+["If individuals have no virtues their vices may be of use to
+us."--Junius, 5th Oct. 1771.]
+
+
+187.--The name of virtue is as useful to our interest as that of vice.
+
+
+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.
+
+
+189.--It seems that nature has at man's birth fixed the bounds of his
+virtues and vices.
+
+
+190.--Great men should not have great faults.
+
+
+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.
+
+
+192.--When our vices leave us we flatter ourselves with the idea we have
+left them.
+
+
+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.
+
+
+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.
+
+
+195.--The reason which often prevents us abandoning a single vice is
+having so many.
+
+
+196.--We easily forget those faults which are known only to ourselves.
+
+[Seneca says "Innocentem quisque se dicit respiciens testem non
+conscientiam."]
+
+
+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.
+
+
+198.--We exaggerate the glory of some men to detract from that of
+others, and we should praise Prince Conde and Marshal Turenne much less
+if we did not want to blame them both.
+
+[The allusion to Conde and Turenne gives the date at which these maxims
+were published in 1665. Conde 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.]
+
+
+199.--The desire to appear clever often prevents our being so.
+
+
+200.--Virtue would not go far did not vanity escort her.
+
+
+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.
+
+
+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.
+
+
+203.--He is really wise who is nettled at nothing.
+
+
+204.--The coldness of women is a balance and burden they add to their
+beauty.
+
+
+205.--Virtue in woman is often the love of reputation and repose.
+
+
+206.--He is a truly good man who desires always to bear the inspection
+of good men.
+
+
+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.
+
+
+208.--There are foolish people who know and who skilfully use their
+folly.
+
+
+209.--Who lives without folly is not so wise as he thinks.
+
+
+210.--In growing old we become more foolish--and more wise.
+
+
+211.--There are people who are like farces, which are praised but for a
+time (however foolish and distasteful they may be).
+
+[The last clause is added from Edition of 1665.]
+
+
+212.--Most people judge men only by success or by fortune.
+
+
+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.
+
+[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.]
+
+
+214.--Valour in common soldiers is a perilous method of earning their
+living.
+
+["Men venture necks to gain a fortune, The soldier does it ev{'}ry day,
+(Eight to the week) for sixpence pay." {--Samuel Butler,} Hudibras, Part
+II., canto i., line 512.]
+
+
+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.
+
+[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.]
+
+
+216.--Perfect valour is to do without witnesses what one would do before
+all the world.
+
+["It is said of untrue valours that some men's valours are in the eyes
+of them that look on."--Bacon, Advancement Of Learning{, (1605), Book I,
+Section II, paragraph 5}.]
+
+
+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.
+
+
+218.--Hypocrisy is the homage vice pays to virtue.
+
+[So Massillon, in one of his sermons, "Vice pays homage to virtue in
+doing honour to her appearance."
+
+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.]
+
+
+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.
+
+
+220.--Vanity, shame, and above all disposition, often make men brave and
+women chaste.
+
+["Vanity bids all her sons be brave and all her daughters chaste and
+courteous. But why do we need her instruction?"--Sterne, Sermons.]
+
+
+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.
+
+
+222.--Few persons on the first approach of age do not show wherein their
+body, or their mind, is beginning to fail.
+
+
+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.
+
+
+224.--All those who pay the debts of gratitude cannot thereby flatter
+themselves that they are grateful.
+
+
+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.
+
+["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 Letter To The King.]
+
+
+226.--Too great a hurry to discharge of an obligation is a kind of
+ingratitude.
+
+
+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.
+
+["The power of fortune is confessed only by the miserable, for the happy
+impute all their success to prudence and merit."--Swift, Thoughts On
+Various Subjects]
+
+
+228.--Pride will not owe, self-love will not pay.
+
+
+229.--The good we have received from a man should make us excuse the
+wrong he does us.
+
+
+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.
+
+
+231.--It is great folly to wish only to be wise.
+
+
+232.--Whatever pretext we give to our afflictions it is always interest
+or vanity that causes them.
+
+
+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!
+
+["In grief the {Pleasure} 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, Sublime
+And Beautiful{, (1756), Part I, Sect. V}.]
+
+
+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.
+
+
+235.--We are easily consoled at the misfortunes of our friends when they
+enable us to prove our tenderness for them.
+
+
+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.
+
+
+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.
+
+
+238.--It is not so dangerous to do wrong to most men, as to do them too
+much good.
+
+
+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.
+
+
+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.
+
+
+241.--Flirtation is at the bottom of woman's nature, although all do not
+practise it, some being restrained by fear, others by sense.
+
+["By nature woman is a flirt, but her flirting changes both in the mode
+and object according to her opinions."-- Rousseau, Emile.]
+
+
+242.--We often bore others when we think we cannot possibly bore them.
+
+
+243.--Few things are impossible in themselves; application to make them
+succeed fails us more often than the means.
+
+
+244.--Sovereign ability consists in knowing the value of things.
+
+
+245.--There is great ability in knowing how to conceal one's ability.
+
+["You have accomplished a great stroke in diplomacy when you have made
+others think that you have only very average abilities."--La Bruyere.]
+
+
+246.--What seems generosity is often disguised ambition, that despises
+small to run after greater interest.
+
+
+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.
+
+
+248.--Magnanimity despises all, to win all.
+
+
+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.
+
+
+250.--True eloquence consists in saying all that should be, not all that
+could be said.
+
+
+251.--There are people whose faults become them, others whose very
+virtues disgrace them.
+
+["There are faults which do him honour, and virtues that disgrace
+him."--Junius, Letter Of 28th May, 1770.]
+
+
+252.--It is as common to change one's tastes, as it is uncommon to
+change one's inclinations.
+
+
+253.--Interest sets at work all sorts of virtues and vices.
+
+
+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.
+
+["Grave and plausible enough to be thought fit for business."--Junius,
+Letter To The Duke Of Grafton.
+
+"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, Devil's Walk.]
+
+{There are numerous corrections necessary for this quotation; I will
+keep the original above so you can compare the correct passages:
+
+"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, Devil's Walk, Stanza 8.
+
+"And the devil did grin, for his darling sin Is pride that apes
+humility." --Samuel Taylor Coleridge, The Devil's Thoughts}
+
+
+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.
+
+
+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.
+
+["All the world's a stage, and all the men and women merely
+players."--Shakespeare, As You Like It{, Act II, Scene VII, Jaques}.
+
+"Life is no more than a dramatic scene, in which the hero should
+preserve his consistency to the last."--Junius.]
+
+
+257.--Gravity is a mysterious carriage of the body invented to conceal
+the want of mind.
+
+["Gravity is the very essence of imposture."--Shaftesbury,
+Characteristics, 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, Tristram Shandy, vol. I., chap. ii.]
+
+
+258.--Good taste arises more from judgment than wit.
+
+
+259.--The pleasure of love is in loving, we are happier in the passion
+we feel than in that we inspire.
+
+
+260.--Civility is but a desire to receive civility, and to be esteemed
+polite.
+
+
+261.--The usual education of young people is to inspire them with a
+second self-love.
+
+
+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.
+
+
+263.--What we call liberality is often but the vanity of giving, which
+we like more than that we give away.
+
+
+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.
+
+["Grief for the calamity of another is pity, and ariseth from the
+imagination that a like calamity may befal himself{;} and therefore is
+called compassion."--Hobbes' Leviathan{, (1651), Part I, Chapter VI}.]
+
+
+265.--A narrow mind begets obstinacy, and we do not easily believe what
+we cannot see.
+
+["Stiff in opinion, always in the wrong." Dryden, Absalom And
+Achitophel{, line 547}.]
+
+
+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.
+
+
+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.
+
+
+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.
+
+
+269.--No man is clever enough to know all the evil he does.
+
+
+270.--One honour won is a surety for more.
+
+
+271.--Youth is a continual intoxication; it is the fever of reason.
+
+["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."]
+
+
+272.--Nothing should so humiliate men who have deserved great praise, as
+the care they have taken to acquire it by the smallest means.
+
+
+273.--There are persons of whom the world approves who have no merit
+beyond the vices they use in the affairs of life.
+
+
+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.
+
+
+275.--Natural goodness, which boasts of being so apparent, is often
+smothered by the least interest.
+
+
+276.--Absence extinguishes small passions and increases great ones, as
+the wind will blow out a candle, and blow in a fire.
+
+
+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.
+
+["And if in fact she takes a {"}Grande Passion{"}, 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 {Tenth} instance will
+be a tornado, For there's no saying what they will or may do." {--Lord
+Byron, }Don Juan, canto xii. stanza 77.]
+
+
+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.
+
+
+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.
+
+
+280.--The praise we give to new comers into the world arises from the
+envy we bear to those who are established.
+
+
+281.--Pride, which inspires, often serves to moderate envy.
+
+
+282.--Some disguised lies so resemble truth, that we should judge badly
+were we not deceived.
+
+
+283.--Sometimes there is not less ability in knowing how to use than in
+giving good advice.
+
+
+284.--There are wicked people who would be much less dangerous if they
+were wholly without goodness.
+
+
+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.
+
+
+286.--It is impossible to love a second time those whom we have really
+ceased to love.
+
+
+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.
+
+
+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.
+
+
+289.--Affected simplicity is refined imposture.
+
+[Domitianus simplicitatis ac modestiae imagine studium litterarum et
+amorem carminum simulabat quo velaret animum et fratris aemulationi
+subduceretur.--Tacitus, Ann. iv.]
+
+
+290.--There are as many errors of temper as of mind.
+
+
+291.--Man's merit, like the crops, has its season.
+
+
+292.--One may say of temper as of many buildings; it has divers aspects,
+some agreeable, others disagreeable.
+
+
+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.
+
+
+294.--We always like those who admire us, we do not always like those
+whom we admire.
+
+
+295.--It is well that we know not all our wishes.
+
+
+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.
+
+
+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.
+
+
+298.--The gratitude of most men is but a secret desire of receiving
+greater benefits.
+
+[Hence the common proverb "Gratitude is merely a lively sense of favors
+to come."]
+
+
+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.
+
+
+300.--There are follies as catching as infections.
+
+
+301.--Many people despise, but few know how to bestow wealth.
+
+
+302.--Only in things of small value we usually are bold enough not to
+trust to appearances.
+
+
+303.--Whatever good quality may be imputed to us, we ourselves find
+nothing new in it.
+
+
+304.--We may forgive those who bore us, we cannot forgive those whom we
+bore.
+
+
+305.--Interest which is accused of all our misdeeds often should be
+praised for our good deeds.
+
+
+306.--We find very few ungrateful people when we are able to confer
+favours.
+
+
+307.--It is as proper to be boastful alone as it is ridiculous to be so
+in company.
+
+
+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.
+
+
+309.--There are persons fated to be fools, who commit follies not only
+by choice, but who are forced by fortune to do so.
+
+
+310.--Sometimes there are accidents in our life the skilful extrication
+from which demands a little folly.
+
+
+311.--If there be men whose folly has never appeared, it is because it
+has never been closely looked for.
+
+
+312.--Lovers are never tired of each other,--they always speak of
+themselves.
+
+
+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?
+
+["Old men who yet retain the memory of things past, and forget how often
+they have told them, are most tedious companions."--Montaigne, {Essays,
+Book I, Chapter IX}.]
+
+
+314.--The extreme delight we take in talking of ourselves should warn us
+that it is not shared by those who listen.
+
+
+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.
+
+
+316.--Weak persons cannot be sincere.
+
+
+317.--'Tis a small misfortune to oblige an ungrateful man; but it is
+unbearable to be obliged by a scoundrel.
+
+
+318.--We may find means to cure a fool of his folly, but there are none
+to set straight a cross-grained spirit.
+
+
+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.
+
+
+320.--To praise princes for virtues they do not possess is but to
+reproach them with impunity.
+
+["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, Woodstock.]
+
+
+321.--We are nearer loving those who hate us, than those who love us
+more than we desire.
+
+
+322.--Those only are despicable who fear to be despised.
+
+
+323.--Our wisdom is no less at the mercy of Fortune than our goods.
+
+
+324.--There is more self-love than love in jealousy.
+
+
+325.--We often comfort ourselves by the weakness of evils, for which
+reason has not the strength to console us.
+
+
+326.--Ridicule dishonours more than dishonour itself.
+
+["No," says a commentator, "Ridicule may do harm, but it cannot
+dishonour; it is vice which confers dishonour."]
+
+
+327.--We own to small faults to persuade others that we have not great
+ones.
+
+
+328.--Envy is more irreconcilable than hatred.
+
+
+329.--We believe, sometimes, that we hate flattery --we only dislike the
+method.
+
+["{But} when I tell him he hates flatter{ers}, He says he does, being
+then most flattered." Shakespeare, Julius Caesar {,Act II, Scene I,
+Decius}.]
+
+
+330.--We pardon in the degree that we love.
+
+
+331.--It is more difficult to be faithful to a mistress when one is
+happy, than when we are ill-treated by her.
+
+[Si qua volet regnare diu contemnat amantem.--Ovid, Amores, ii. 19.]
+
+
+332.--Women do not know all their powers of flirtation.
+
+
+333.--Women cannot be completely severe unless they hate.
+
+
+334.--Women can less easily resign flirtations than love.
+
+
+335.--In love deceit almost always goes further than mistrust.
+
+
+336.--There is a kind of love, the excess of which forbids jealousy.
+
+
+337.--There are certain good qualities as there are senses, and those
+who want them can neither perceive nor understand them.
+
+
+338.--When our hatred is too bitter it places us below those whom we
+hate.
+
+
+339.--We only appreciate our good or evil in proportion to our
+self-love.
+
+
+340.--The wit of most women rather strengthens their folly than their
+reason.
+
+["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, Letter 129.]
+
+
+341.--The heat of youth is not more opposed to safety than the coldness
+of age.
+
+
+342.--The accent of our native country dwells in the heart and mind as
+well as on the tongue.
+
+
+343.--To be a great man one should know how to profit by every phase of
+fortune.
+
+
+344.--Most men, like plants, possess hidden qualities which chance
+discovers.
+
+
+345.--Opportunity makes us known to others, but more to ourselves.
+
+
+346.--If a woman's temper is beyond control there can be no control of
+the mind or heart.
+
+
+347.--We hardly find any persons of good sense, save those who agree
+with us.
+
+["That was excellently observed, say I, when I read an author when his
+opinion agrees with mine."--Swift, Thoughts On Various Subjects.]
+
+
+348.--When one loves one doubts even what one most believes.
+
+
+349.--The greatest miracle of love is to eradicate flirtation.
+
+
+350.--Why we hate with so much bitterness those who deceive us is
+because they think themselves more clever than we are.
+
+["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, Quentin Durward.]
+
+
+351.--We have much trouble to break with one, when we no longer are in
+love.
+
+
+352.--We almost always are bored with persons with whom we should not be
+bored.
+
+
+353.--A gentleman may love like a lunatic, but not like a beast.
+
+
+354.--There are certain defects which well mounted glitter like virtue
+itself.
+
+
+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.
+
+
+356.--Usually we only praise heartily those who admire us.
+
+
+357.--Little minds are too much wounded by little things; great minds
+see all and are not even hurt.
+
+
+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.
+
+
+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.
+
+
+360.--We are more humiliated by the least infidelity towards us, than by
+our greatest towards others.
+
+
+361.--Jealousy is always born with love, but does not always die with
+it.
+
+
+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.
+
+
+363.--The evils we do to others give us less pain than those we do to
+ourselves.
+
+
+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.
+
+
+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.
+
+
+366.--However we distrust the sincerity of those whom we talk with, we
+always believe them more sincere with us than with others.
+
+
+367.--There are few virtuous women who are not tired of their part.
+
+["Every woman is at heart a rake."--Pope. Moral Essays, ii.]
+
+
+368.--The greater number of good women are like concealed treasures,
+safe as no one has searched for them.
+
+
+369.--The violences we put upon ourselves to escape love are often more
+cruel than the cruelty of those we love.
+
+
+370.--There are not many cowards who know the whole of their fear.
+
+
+371.--It is generally the fault of the loved one not to perceive when
+love ceases.
+
+
+372.--Most young people think they are natural when they are only
+boorish and rude.
+
+
+373.--Some tears after having deceived others deceive ourselves.
+
+
+374.--If we think we love a woman for love of herself we are greatly
+deceived.
+
+
+375.--Ordinary men commonly condemn what is beyond them.
+
+
+376.--Envy is destroyed by true friendship, flirtation by true love.
+
+
+377.--The greatest mistake of penetration is not to have fallen short,
+but to have gone too far.
+
+
+378.--We may bestow advice, but we cannot inspire the conduct.
+
+
+379.--As our merit declines so also does our taste.
+
+
+380.--Fortune makes visible our virtues or our vices, as light does
+objects.
+
+
+381.--The struggle we undergo to remain faithful to one we love is
+little better than infidelity.
+
+
+382.--Our actions are like the rhymed ends of blank verses (Bouts-Rimes)
+where to each one puts what construction he pleases.
+
+[The Bouts-Rimes 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 Brook, And
+if any one axes me Why? I gies 'em a rap with my Crook, 'Tis constancy
+makes me, ses I."]
+
+
+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.
+
+
+384.--We should only be astonished at still being able to be astonished.
+
+
+385.--It is equally as difficult to be contented when one has too much
+or too little love.
+
+
+386.--No people are more often wrong than those who will not allow
+themselves to be wrong.
+
+
+387.--A fool has not stuff in him to be good.
+
+
+388.--If vanity does not overthrow all virtues, at least she makes them
+totter.
+
+
+389.--What makes the vanity of others unsupportable is that it wounds
+our own.
+
+
+390.--We give up more easily our interest than our taste.
+
+
+391.--Fortune appears so blind to none as to those to whom she has done
+no good.
+
+
+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.
+
+
+393.--Awkwardness sometimes disappears in the camp, never in the court.
+
+
+394.--A man is often more clever than one other, but not than all
+others.
+
+["Singuli decipere ac decipi possunt, nemo omnes, omnes neminem
+fefellerunt."--Pliny{ the Younger, Panegyricus, LXII}.]
+
+
+395.--We are often less unhappy at being deceived by one we loved, than
+on being deceived.
+
+
+396.--We keep our first lover for a long time--if we do not get a
+second.
+
+
+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.
+
+
+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.
+
+
+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.
+
+
+400.--There may be talent without position, but there is no position
+without some kind of talent.
+
+
+401.--Rank is to merit what dress is to a pretty woman.
+
+
+402.--What we find the least of in flirtation is love.
+
+
+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.
+
+
+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.
+
+
+405.--We reach quite inexperienced the different stages of life, and
+often, in spite of the number of our years, we lack experience.
+
+["To most men experience is like the stern lights of a ship which
+illumine only the track it has passed."-- Coleridge.]
+
+
+406.--Flirts make it a point of honour to be jealous of their lovers, to
+conceal their envy of other women.
+
+
+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.
+
+
+408.--The most dangerous folly of old persons who have been loveable is
+to forget that they are no longer so.
+
+["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, Letter 129.]
+
+
+409.--We should often be ashamed of our very best actions if the world
+only saw the motives which caused them.
+
+
+410.--The greatest effort of friendship is not to show our faults to a
+friend, but to show him his own.
+
+
+4ll.--We have few faults which are not far more excusable than the means
+we adopt to hide them.
+
+
+412.--Whatever disgrace we may have deserved, it is almost always in our
+power to re-establish our character.
+
+["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, Letter To The King.]
+
+
+413.--A man cannot please long who has only one kind of wit.
+
+[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.--Aime Martin.]
+
+
+414.--Idiots and lunatics see only their own wit.
+
+415.--Wit sometimes enables us to act rudely with impunity.
+
+
+416.--The vivacity which increases in old age is not far removed from
+folly.
+
+
+["How ill {white} hairs become {a} fool and jester."-- Shakespeare,
+King Henry IV, Part II, Act. V, Scene V, King}.
+
+"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, To The Duke Of Bedford, 19th
+Sept. 1769.]
+
+
+417.--In love the quickest is always the best cure.
+
+
+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.
+
+
+419.--We may seem great in a post beneath our capacity, but we oftener
+seem little in a post above it.
+
+
+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.
+
+
+421.--Conceit causes more conversation than wit.
+
+
+422.--All passions make us commit some faults, love alone makes us
+ridiculous.
+
+["In love we all are fools alike."--Gay{, The Beggar's Opera, (1728),
+Act III, Scene I, Lucy}.]
+
+
+423.--Few know how to be old.
+
+
+424.--We often credit ourselves with vices the reverse of what we have,
+thus when weak we boast of our obstinacy.
+
+
+425.--Penetration has a spice of divination in it which tickles our
+vanity more than any other quality of the mind.
+
+
+426.--The charm of novelty and old custom, however opposite to each
+other, equally blind us to the faults of our friends.
+
+["Two things the most opposite blind us equally, custom and novelty."-La
+Bruyere, Des Judgements.]
+
+
+427.--Most friends sicken us of friendship, most devotees of devotion.
+
+
+428.--We easily forgive in our friends those faults we do not perceive.
+
+
+429.--Women who love, pardon more readily great indiscretions than
+little infidelities.
+
+
+430.--In the old age of love as in life we still survive for the evils,
+though no longer for the pleasures.
+
+["The youth of friendship is better than its old age." --Hazlitt's
+Characteristics, 229.]
+
+
+431.--Nothing prevents our being unaffected so much as our desire to
+seem so.
+
+
+432.--To praise good actions heartily is in some measure to take part in
+them.
+
+
+433.--The most certain sign of being born with great qualities is to be
+born without envy.
+
+["Nemo alienae virtuti invidet qui satis confidet suae." --Cicero In
+Marc Ant.]
+
+
+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.
+
+
+435.--Luck and temper rule the world.
+
+
+436.--It is far easier to know men than to know man.
+
+
+437.--We should not judge of a man's merit by his great abilities, but
+by the use he makes of them.
+
+
+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.
+
+["And understood not that a grateful mind, By owing owes not, but is at
+once Indebted and discharged." Milton. Paradise Lost.]
+
+
+439.--We should earnestly desire but few things if we clearly knew what
+we desired.
+
+
+440.--The cause why the majority of women are so little given to
+friendship is, that it is insipid after having felt love.
+
+["Those who have experienced a great passion neglect friendship, and
+those who have united themselves to friendship have nought to do with
+love."--La Bruyere. Du Coeur.]
+
+
+441.--As in friendship so in love, we are often happier from ignorance
+than from knowledge.
+
+
+442.--We try to make a virtue of vices we are loth to correct.
+
+
+443.--The most violent passions give some respite, but vanity always
+disturbs us.
+
+
+444.--Old fools are more foolish than young fools.
+
+["Malvolio. Infirmity{,} that decays the wise{,} doth eve{r} make the
+better fool. Clown. God send you, sir, a speedy infirmity{,} for the
+better increasing of your folly."--Shakespeare. Twelfth Night{, Act I,
+Scene V}.]
+
+
+445.--Weakness is more hostile to virtue than vice.
+
+
+446.--What makes the grief of shame and jealousy so acute is that vanity
+cannot aid us in enduring them.
+
+
+447.--Propriety is the least of all laws, but the most obeyed.
+
+[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, {The Spirit Of Laws, }b. 4, c. ii.]
+
+
+448.--A well-trained mind has less difficulty in submitting to than in
+guiding an ill-trained mind.
+
+
+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.
+
+
+450.--Our pride is often increased by what we retrench from our other
+faults.
+
+["The loss of sensual pleasures was supplied and compensated by
+spiritual pride."--Gibbon. Decline And Fall, chap. xv.]
+
+
+451.--No fools so wearisome as those who have some wit.
+
+
+452.--No one believes that in every respect he is behind the man he
+considers the ablest in the world.
+
+
+453.--In great matters we should not try so much to create opportunities
+as to utilise those that offer themselves.
+
+[Yet Lord Bacon says "A wise man will make more opportunities than he
+finds."--Essays, {(1625), "Of Ceremonies and Respects"}]
+
+
+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.
+
+
+455.--However disposed the world may be to judge wrongly, it far oftener
+favours false merit than does justice to true.
+
+
+456.--Sometimes we meet a fool with wit, never one with discretion.
+
+
+457.--We should gain more by letting the world see what we are than by
+trying to seem what we are not.
+
+
+458.--Our enemies come nearer the truth in the opinions they form of us
+than we do in our opinion of ourselves.
+
+
+459.--There are many remedies to cure love, yet none are infallible.
+
+
+460.--It would be well for us if we knew all our passions make us do.
+
+
+461.--Age is a tyrant who forbids at the penalty of life all the
+pleasures of youth.
+
+
+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.
+
+
+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.
+
+
+464.--There exists an excess of good and evil which surpasses our
+comprehension.
+
+
+465.--Innocence is most fortunate if it finds the same protection as
+crime.
+
+
+466.--Of all the violent passions the one that becomes a woman best is
+love.
+
+
+467.--Vanity makes us sin more against our taste than reason.
+
+
+468.--Some bad qualities form great talents.
+
+
+469.--We never desire earnestly what we desire in reason.
+
+
+470.--All our qualities are uncertain and doubtful, both the good as
+well as the bad, and nearly all are creatures of opportunities.
+
+
+471.--In their first passion women love their lovers, in all the others
+they love love.
+
+["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 Bruyere: Du Coeur.]
+
+
+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.
+
+
+473.--However rare true love is, true friendship is rarer.
+
+["It is more common to see perfect love than real friendship."--La
+Bruyere. Du Coeur.]
+
+
+474.--There are few women whose charm survives their beauty.
+
+
+475.--The desire to be pitied or to be admired often forms the greater
+part of our confidence.
+
+
+476.--Our envy always lasts longer than the happiness of those we envy.
+
+
+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.
+
+
+478.--Fancy does not enable us to invent so many different
+contradictions as there are by nature in every heart.
+
+
+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.
+
+
+480.--Timidity is a fault which is dangerous to blame in those we desire
+to cure of it.
+
+
+481.--Nothing is rarer than true good nature, those who think they have
+it are generally only pliant or weak.
+
+
+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.
+
+
+483.--Usually we are more satirical from vanity than malice.
+
+
+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.
+
+
+485.--Those who have had great passions often find all their lives made
+miserable in being cured of them.
+
+
+486.--More persons exist without self-love than without envy.
+
+["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: Fable Of The
+Bees; Remark N.]
+
+
+487.--We have more idleness in the mind than in the body.
+
+
+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.
+
+
+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.
+
+
+490.--We often go from love to ambition, but we never return from
+ambition to love.
+
+["Men commence by love, finish by ambition, and do not find a quieter
+seat while they remain there."--La Bruyere: Du Coeur.]
+
+
+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.
+
+
+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.
+
+[Aime Martin 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."]
+
+
+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.
+
+
+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.
+
+
+495.--Young men entering life should be either shy or bold; a solemn and
+sedate manner usually degenerates into impertinence.
+
+
+496.--Quarrels would not last long if the fault was only on one side.
+
+
+497.--It is valueless to a woman to be young unless pretty, or to be
+pretty unless young.
+
+
+498.--Some persons are so frivolous and fickle that they are as far
+removed from real defects as from substantial qualities.
+
+
+499.--We do not usually reckon a woman's first flirtation until she has
+had a second.
+
+
+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.
+
+
+501.--Love, though so very agreeable, pleases more by its ways than by
+itself.
+
+
+502.--A little wit with good sense bores less in the long run than much
+wit with ill nature.
+
+
+503.--Jealousy is the worst of all evils, yet the one that is least
+pitied by those who cause it.
+
+
+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.
+
+
+
+
+THE FIRST SUPPLEMENT
+
+[The following reflections are extracted from the first two editions
+of La Rochefoucauld, having been suppressed by the author in succeeding
+issues.]
+
+I.--Self-love is the love of self, and of all things for 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 be, 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.)
+
+II.--Passions are only the different degrees of the heat or coldness of
+the blood. (1665, No. 13.)
+
+III.--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.)
+
+IV.--Moderation is like temperance in eating; we could eat more but we
+fear to make ourselves ill. (1665, No. 21.)
+
+V.--Everybody finds that to abuse in another which he finds worthy of
+abuse in himself. (1665, No. 33.)
+
+VI.--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.)
+
+VII.--One kind of happiness is to know exactly at what point to be
+miserable. (1665, No. 53.)
+
+VIII.--When we do not find peace of mind (REPOS) in ourselves it is
+useless to seek it elsewhere. (1665, No. 53.)
+
+IX.--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.)
+
+X.--Love is to the soul of him who loves, what the soul is to the body
+which it animates. (1665, No. 77.)
+
+XI.--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.)
+
+XII.--Justice in those judges who are moderate is but a love of their
+place. (1665, No. 89.)
+
+XIII.--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.)
+
+XIV.--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.)
+
+XV.--In the adversity of our best friends we always find something which
+is not wholly displeasing to us. (1665, No. 99.)
+
+[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."
+
+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."]
+
+XVI.--How shall we hope that another person will keep our secret if we
+do not keep it ourselves. (1665, No. 100.)
+
+XVII.--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.
+
+{No date or number is given for this maxim}
+
+XVIII.--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.)
+
+XIX.--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.)
+
+XX.--One has never less reason than when one despairs of finding it in
+others. (1665, No. 103.)
+
+XXI.--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.)
+
+XXII.--It is a proof of little friendship not to perceive the growing
+coolness of that of our friends. (1666, No. 97.)
+
+XXIII.--The most wise may be so in indifferent and ordinary matters, but
+they are seldom so in their most serious affairs. (1665, No. 132.)
+
+XXIV.--The most subtle folly grows out of the most subtle wisdom. (1665,
+No. 134.)
+
+XXV.--Sobriety is the love of health, or an incapacity to eat much.
+(1665, No. 135.)
+
+XXVI.--We never forget things so well as when we are tired of talking of
+them. (1665, No. 144.)
+
+XXVII.--The praise bestowed upon us is at least useful in rooting us in
+the practice of virtue. (1665, No. 155.)
+
+XXVIII.--Self-love takes care to prevent him whom we flatter from being
+him who most flatters us. (1665, No. 157.)
+
+XXIX.--Men only blame vice and praise virtue from interest. (1665, No.
+151.)
+
+XXX.--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.)
+
+XXXI.--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.)
+
+XXXII.--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.)
+
+[See Burns{, For A' That An A' That}-- "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 Familiar Words.]
+
+XXXIII.--Natural ferocity makes fewer people cruel than self-love.
+(1665, No. 174.)
+
+XXXIV.--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.)
+
+XXXV.--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.)
+
+     *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.
+
+
+XXXVI.--One never finds in man good or evil in excess. (1665, No. 201.)
+
+XXXVII.--Those who are incapable of committing great crimes do not
+easily suspect others. (1665, No. {2}08.)
+
+{The text incorrectly numbers this maxim as 508. It is 208.}
+
+XXXVIII.--The pomp of funerals concerns rather the vanity of the living,
+than the honour of the dead. (1665, No. 213.)
+
+XXXIX.--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.)
+
+XL.--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.)
+
+XLI.--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.)
+
+XLII.--That man who has never been in danger cannot answer for his
+courage. (1665, No. 236.)
+
+XLIII.--We more often place bounds on our gratitude than on our desires
+and our hopes. (1665, No. 241.)
+
+XLIV.--Imitation is always unhappy, for all which is counterfeit
+displeases by the very things which charm us when they are original
+(Naturelles). (1665, No. 245.)
+
+XLV.--We do not regret the loss of our friends according to their
+merits, but according to OUR wants, and the opinion with which we
+believed we had impressed them of our worth. (1665, No. 248.)
+
+XLVI.--It is very hard to separate the general goodness spread all over
+the world from great cleverness. (1665, No. 252.)
+
+XLVII.--For us to be always good, others should believe that they cannot
+behave wickedly to us with impunity. (1665, No. 254.)
+
+XLVIII.--A confidence in being able to please is often an infallible
+means of being displeasing. (1665, No. 256.)
+
+XLIX.--The confidence we have in ourselves arises in a great measure
+from that that we have in others. (1665, No. 258.)
+
+L.--There is a general revolution which changes the tastes of the mind
+as well as the fortunes of the world. (1665, No. 250.)
+
+LI.--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.)
+
+[Beauty is truth, truth beauty.{--John Keats, "Ode on a a Grecian Urn,"
+(1820), Stanza 5}]
+
+LII.--There are fine things which are more brilliant when unfinished
+than when finished too much. (1665, No. 262.)
+
+LIII.--Magnanimity is a noble effort of pride which makes a man master
+of himself, to make him master of all things. (1665, No. 271.)
+
+LIV.--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.)
+
+LV.--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.)
+
+LVI.--We are very fond of reading others' characters, but we do not like
+to be read ourselves. (1665, No. 296.)
+
+LVII.--What a tiresome malady is that which forces one to preserve your
+health by a severe regimen. (Ibid, No. 298.)
+
+LVIII.--It is much easier to take love when one is free, than to get rid
+of it after having taken it. (1665, No. 300.)
+
+LIX.--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.)
+
+LX.--Not to love is in love, an infallible means of being beloved.
+(1665, No. 302.)
+
+LXI.--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.)
+
+LXII.--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.)
+
+LXIII.--The greatest skill of the least skilful is to know how to submit
+to the direction of another. (1665, No. 309.)
+
+LXIV.--We always fear to see those whom we love when we have been
+flirting with others. (16{74}, No. 372.)
+
+LXV.--We ought to console ourselves for our faults when we have strength
+enough to own them. (16{74}, No. 375.)
+
+{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).}
+
+
+
+
+SECOND SUPPLEMENT.
+
+REFLECTIONS, EXTRACTED FROM MS. LETTERS IN THE ROYAL LIBRARY.*
+
+     *A La Bibliotheque Du Roi, it is difficult at present (June
+     1871) to assign a name to the magnificent collection of
+     books in Paris, the property of the nation.
+
+
+LXVI.--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. (Letter To
+Madame De Sable, Ms., Fol. 211.)
+
+LXVII.--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. (Maxim
+103, MS., fol. 310.*)
+
+     *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.
+
+
+LXVIII.--Hope and fear are inseparable. (To Madame De Sable, Ms., Fol.
+222, MAX. 168.)
+
+LXIX.--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. (Letter To M. Esprit, Ms., Fol. 173, MAX. 219.)
+
+LXX.--The taste changes, but the will remains the same. (To Madame De
+Sable, Fol. 223, Max. 252.)
+
+LXXI.--The power which women whom we love have over us is greater than
+that which we have over ourselves. (To The Same, Ms., Fol. 211, Max.
+259)
+
+LXXII.--That which makes us believe so easily that others have defects
+is that we all so easily believe what we wish. (To The Same, Ms., Fol.
+223, Max. 397.)
+
+LXXIII.--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. (To The Same, Fol. 202, Max. 423.)
+
+LXXIV.--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. (Ms., Fol. 310, Max. 494.)
+
+LXXV.--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.
+(To Madame De Sable, Fol. 161, Max. 504.)
+
+[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.]
+
+
+
+
+THIRD SUPPLEMENT
+
+[The fifty following Maxims are taken from the Sixth Edition of the
+Pensees De La Rochefoucauld, 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.]
+
+LXXVI.--Many persons wish to be devout; but no one wishes to be humble.
+
+LXXVII.--The labour of the body frees us from the pains of the mind, and
+thus makes the poor happy.
+
+LXXVIII.--True penitential sorrows (mortifications) are those which are
+not known, vanity renders the others easy enough.
+
+LXXIX.--Humility is the altar upon which God wishes that we should offer
+him his sacrifices.
+
+LXXX.--Few things are needed to make a wise man happy; nothing can make
+a fool content; that is why most men are miserable.
+
+LXXXI.--We trouble ourselves less to become happy, than to make others
+believe we are so.
+
+LXXXII.--It is more easy to extinguish the first desire than to satisfy
+those which follow.
+
+LXXXIII.--Wisdom is to the soul what health is to the body.
+
+LXXXIV.--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.
+
+LXXXV.--Before strongly desiring anything we should examine what
+happiness he has who possesses it.
+
+LXXXVI.--A true friend is the greatest of all goods, and that of which
+we think least of acquiring.
+
+LXXXVII.--Lovers do not wish to see the faults of their mistresses until
+their enchantment is at an end.
+
+LXXXVIII.--Prudence and love are not made for each other; in the ratio
+that love increases, prudence diminishes.
+
+LXXXIX.--It is sometimes pleasing to a husband to have a jealous wife;
+he hears her always speaking of the beloved object.
+
+XC.--How much is a woman to be pitied who is at the same time possessed
+of virtue and love!
+
+XCI.--The wise man finds it better not to enter the encounter than to
+conquer.
+
+[Somewhat similar to Goldsmith's sage-- "Who quits {a} world where
+strong temptations try, And since 'tis hard to co{mbat}, learns to
+fly."]
+
+XCII.--It is more necessary to study men than books.
+
+["The proper study of mankind is man."--Pope {Essay On Man, (1733),
+Epistle II, line 2}.]
+
+XCIII.--Good and evil ordinarily come to those who have most of one or
+the other.
+
+XCIV.--The accent and character of one's native country dwells in the
+mind and heart as on the tongue. (Repitition Of Maxim 342.)
+
+XCV.--The greater part of men have qualities which, like those of
+plants, are discovered by chance. (Repitition Of Maxim 344.)
+
+XCVI.--A good woman is a hidden treasure; he who discovers her will do
+well not to boast about it. (See Maxim 368.)
+
+XCVII.--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. (See
+Maxim 362.)
+
+XCVIII.--There are many virtuous women who are weary of the part they
+have played. (See Maxim 367.)
+
+XCIX.--If we think we love for love's sake we are much mistaken. (See
+Maxim 374.)
+
+C.--The restraint we lay upon ourselves to be constant, is not much
+better than an inconstancy. (See Maxim 369, 381.)
+
+CI.--There are those who avoid our jealousy, of whom we ought to be
+jealous. (See Maxim 359.)
+
+CII.--Jealousy is always born with love, but does not always die with
+it. (See Maxim 361.)
+
+CIII.--When we love too much it is difficult to discover when we have
+ceased to be beloved.
+
+CIV.--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. (See Maxim
+364.)
+
+CV.--Chance makes us known to others and to ourselves. (See Maxim 345.)
+
+CVI.--We find very few people of good sense, except those who are of our
+own opinion. (See Maxim 347.)
+
+CVII.--We commonly praise the good hearts of those who admire us. (See
+Maxim 356.)
+
+CVIII.--Man only blames himself in order that he may be praised.
+
+CIX.--Little minds are wounded by the smallest things. (See Maxim 357.)
+
+CX.--There are certain faults which placed in a good light please more
+than perfection itself. (See Maxim 354.)
+
+CXI.--That which makes us so bitter against those who do us a shrewd
+turn, is because they think themselves more clever than we are. (See
+Maxim 350.)
+
+CXII.--We are always bored by those whom we bore. (See Maxim 352.)
+
+CXIII.--The harm that others do us is often less than that we do
+ourselves. (See Maxim 363.)
+
+CXIV.--It is never more difficult to speak well than when we are ashamed
+of being silent.
+
+CXV.--Those faults are always pardonable that we have the courage to
+avow.
+
+CXVI.--The greatest fault of penetration is not that it goes to the
+bottom of a matter--but beyond it. (See Maxim 377.)
+
+CXVII.--We give advice, but we cannot give the wisdom to profit by it.
+(See Maxim 378.)
+
+CXVIII.--When our merit declines, our taste declines also. (See Maxim
+379.)
+
+CXIX.--Fortune discovers our vices and our virtues, as the light makes
+objects plain to the sight. (See Maxim 380.)
+
+CXX.--Our actions are like rhymed verse-ends (Bouts-Rimes) which
+everyone turns as he pleases. (See Maxim 382.)
+
+CXXI.--There is nothing more natural, nor more deceptive, than to
+believe that we are beloved.
+
+CXXII.--We would rather see those to whom we have done a benefit, than
+those who have done us one.
+
+CXXIII.--It is more difficult to hide the opinions we have than to feign
+those which we have not.
+
+CXXIV.--Renewed friendships require more care than those that have never
+been broken.
+
+CXXV.--A man to whom no one is pleasing is much more unhappy than one
+who pleases nobody.
+
+
+
+
+REFLECTIONS ON VARIOUS SUBJECTS, BY THE DUKE DE LA ROCHEFOUCAULD
+
+I. On Confidence.
+
+Though sincerity and confidence have many points of resemblance, they
+have yet many points of difference.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+Others whose fidelity we know trust nothing to us, but we confide in
+them by choice and inclination.
+
+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.
+
+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.
+
+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.
+
+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.
+
+II. On Difference of Character.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+Gentleness of mind is an easy and accommodating manner which always
+pleases when not insipid.
+
+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.
+
+The expression "Bel Esprit" is much perverted, for all that one can say
+of the different kinds of mind meet together in the "Bel Esprit." 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.
+
+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.
+
+So we say that a man has only one kind of wit, that he has several, that
+he has every variety of wit.
+
+One can be a fool with much wit, and one need not be a fool even with
+very little wit.
+
+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.
+
+Though the gifts of the mind are infinite, they can, it seems to me, be
+thus classified.
+
+There are some so beautiful that everyone can see and feel their beauty.
+
+There are some lovely, it is true, but which are wearisome.
+
+There are some which are lovely, which all the world admire, but without
+knowing why.
+
+There are some so refined and delicate that few are capable even of
+remarking all their beauties.
+
+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.
+
+III. On Taste.
+
+Some persons have more wit than taste, others have more taste than wit.
+There is greater vanity and caprice in taste than in wit.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+IV. On Society.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+Thus the intercourse between gentlemen at once gives them familiarity
+and furnishes them with an infinite number of subjects on which to talk
+freely.
+
+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.
+
+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.
+
+V. On Conversation.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+VI. Falsehood.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+VII. On Air and Manner.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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.
+
+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 lieutenant-generals 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.
+
+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.
+
+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.
+
+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.
+
+
+
+
+INDEX
+
+THE LETTER R PRECEDING A REFERENCE REFERS TO THE REFLECTIONS, THE ROMAN
+NUMERALS REFER TO THE SUPPLEMENTS.
+
+
+
+  Ability, 162, 165, 199, 245, 283, 288. SEE Cleverness
+  ------, Sovereign, 244.
+  Absence, 276.
+  Accent, country, 342, XCIV.
+  Accidents, 59, 310.
+  Acquaintances, 426. SEE FRIENDS.
+  Acknowledgements, 225.
+  Actions, 1, 7, 57, 58, 160, 161, 382, 409, CXX.
+  Actors, 256.
+  Admiration, 178, 294, 474.
+  Adroitness of mind, R.II.
+  Adversity, 25.
+  -------- of Friends, XV.
+  Advice, 110, 116, 283, 378, CXVII.
+  Affairs, 453, R II.
+  Affectation, 134, 493.
+  Affections, 232.
+  Afflictions, 233, 355, 362, 493, XCVII, XV.
+  Age, 222, 405, LXXIII. SEE Old Age.
+  Agreeableness, 255, R.V.
+  Agreement, 240.
+  Air, 399, 495, R.7.
+  -- Of a Citizen, 393.
+  Ambition, 24, 91, 246, 293, 490.
+  Anger, XXX.
+  Application, 41, 243.
+  Appearances, 64, 166, 199, 256, 302, 431, 457, R.VII.
+  ----------, Conformity of Manners with, R.7.
+  Applause, 272.
+  Approbation, 51, 280.
+  Artifices, 117, 124, 125, 126, R.II.
+  Astonishment, 384.
+  Avarice, 167, 491, 492.
+
+
+
+  Ballads, 211.
+  Beauty, 240, 474, 497, LI.
+  ------ of the Mind, R.II.
+  Bel esprit defined, R.II.
+  Benefits, 14, 298, 299, 301, CXXII.
+  Benefactors, 96, 317, CXXII.
+  Blame, CVIII.
+  Blindness, XIX.
+  Boasting, 141, 307.
+  Boredom, 141, 304, 352. SEE Ennui.
+  Bouts rimes, 382, CXX.
+  Bravery, 1, 213, 214, 215, 216, 217, 219, 220, 221, 365,
+  504. SEE Courage and Valour.
+  Brilliancy of Mind, R.II.
+  Brilliant things, LII.
+
+
+
+  Capacity, 375.
+  Caprice, 45.
+  Chance, 57, 344, XCV. SEE Fortune.
+  Character, LVI, R.II.
+  Chastity, 1. SEE Virtue of Women.
+  Cheating, 114, 127.
+  Circumstances, 59, 470.
+  Civility, 260.
+  Clemency, 15, 16.
+  Cleverness, 162, 269, 245, 399.
+  Coarseness, 372.
+  Comedy, 211, R.III.
+  Compassion, 463. SEE Pity.
+  Complaisance, 481, R.IV.
+  Conduct, 163, 227, 378, CXVII.
+  Confidants, whom we make, R.I.
+  Confidence, 239, 365, 475, XLIX, R.1, R.IV.
+  Confidence, difference from Sincerity
+  ----------, defined, R.I.
+  Consolation, 325.
+  Constancy, 19, 20, 21, 175, 176, 420.
+  Contempt, 322.
+  -------- of Death, 504.
+  Contentment, LXXX.
+  Contradictions, 478.
+  Conversation, 139, 140, 142, 312, 313, 314, 364, 391,
+  421, CIV, R.V.
+  Copies, 133.
+  Coquetry, 241. SEE Flirtation.
+  Country Manner, 393.
+  ------ Accent, 342.
+  Courage, 1, 214, 215, 216, 219, 221, XLII. SEE Bravery.
+  Covetousness, opposed to Reason, 469
+  Cowardice, 215, 480.
+  Cowards, 370.
+  Crimes, 183, 465, XXXV, XXXVII.
+  Cunning, 126, 129, 394, 407.
+  Curiosity, 173.
+
+
+
+  Danger, XLII.
+  Death, 21, 23, 26.
+  ----, Contempt of, 504.
+  Deceit, 86, 117, 118, 124, 127, 129, 395, 434. SEE ALSO
+  Self-Deceit.
+  Deception, CXXI.
+  Decency, 447.
+  Defects, 31, 90, 493, LXXII. SEE Faults.
+  Delicacy, 128, R.II.
+  Dependency, result of Confidence, R.I.
+  Designs, 160, 161.
+  Desires, 439, 469, LXXXII, LXXXV.
+  Despicable Persons, 322.
+  Detail, Mind given to, R.II.
+  Details, 41, 106.
+  Devotion, 427.
+  Devotees, 427.
+  Devout, LXXVI.
+  Differences, 135.
+  Dignities, R.VII.
+  Discretion, R.V.
+  Disguise, 119, 246, 282.
+  Disgrace, 235, 412.
+  Dishonour, 326, LXIX.
+  Distrust, 84, 86, 335.
+  Divination, 425.
+  Doubt, 348.
+  Docility, R.IV.
+  Dupes, 87, 102.
+
+
+
+  Education, 261.
+  Elevation, 399, 400, 403.
+  Eloquence, 8, 249, 250.
+  Employments, 164, 419, 449.
+  Enemies, 114, 397, 458, 463.
+  Ennui, 122, 141, 304, 312, 352, CXII, R.II.
+  Envy, 27, 28, 280, 281, 328, 376, 433, 476, 486.
+  Epithets assigned to the Mind, R.II.
+  Esteem, 296.
+  Establish, 56, 280.
+  Evils, 121, 197, 269, 454, 464, XCIII.
+  Example, 230.
+  Exchange of secrets, R.I.
+  Experience, 405.
+  Expedients, 287.
+  Expression, refined, R.V.
+
+
+
+  Faculties of the Mind, 174.
+  Failings, 397, 403.
+  Falseness, R.VI.
+  --------, disguised, 282.
+  --------, kinds of, R.VI.
+  Familiarity, R.IV.
+  Fame, 157.
+  Farces, men compared to, 211.
+  Faults, 37, 112, 155, 184, 190, 194, 196, 251, 354, 365,
+  372, 397, 403, 411, 428, 493, 494, V, LXV, CX,
+  CXV.
+  Favourites, 55.
+  Fear, 370, LXVIII.
+  Feeling, 255.
+  Ferocity, XXXIII.
+  Fickleness, 179, 181, 498.
+  Fidelity, 247.
+  --------, hardest test of, R.I.
+  -------- in love, 331, 381, C.
+  Figure and air, R.VII.
+  Firmness, 19, 479.
+  Flattery, 123, 144, 152, 198, 320, 329.
+  Flirts, 406, 418.
+  Flirtation, 107, 241, 277, 332, 334, 349, 376, LXIV.
+  Follies, 156, 300, 408, 416.
+  Folly, 207, 208, 209, 210, 231, 300, 310, 311, 318,
+  XXIV.
+  Fools, 140, 210, 309, 318, 357, 414, 451, 456,
+  ----, old, 444.
+  ----, witty, 451, 456.
+  Force of Mind, 30, 42, 237.
+  Forgetfulness, XXVI.
+  Forgiveness, 330.
+  Fortitude, 19. SEE Bravery.
+  Fortune, 1, 17, 45, 52, 53, 58, 60, 61, 154, 212, 227, 323,
+  343, 380, 391, 392, 399, 403, 435, 449, IX., CXIX.
+  Friends, 84, 114, 179, 235, 279, 315, 319, 428.
+  ------, adversity of, XV.
+  ------, disgrace of, 235.
+  ------, faults of, 428.
+  ------, true ones, LXXXVI.
+  Friendship, 80, 81, 83, 376, 410, 427, 440, 441, 473,
+  XXII, CXXIV.
+  ----------, defined, 83.
+  ----------, women do not care for, 440.
+  ----------, rarer than love, 473.
+  Funerals, XXXVIII.
+
+
+
+  Gallantry, 100. SEE Flirtation.
+  -------- of mind, 100.
+  Generosity, 246.
+  Genius, R.II.
+  Gentleness, R.VI.
+  Ghosts, 76.
+  Gifts of the mind, R.II.
+  Glory, 157, 198, 221, 268.
+  Good, 121, 185, 229, 238, 303, XCIII.
+  ----, how to be, XLVII.
+  Goodness, 237, 275, 284, XLVI.
+  Good grace, 67, R.VII.
+  Good man, who is a, 206.
+  God nature, 481.
+  Good qualities, 29, 90, 337, 365, 397, 462.
+  Good sense, 67, 347, CVI.
+  Good taste, 258.
+  ----------, rarity of, R.III.
+  ----, women, 368, XCVI.
+  Government of others, 151.
+  Grace, 67.
+  Gracefulness, 240.
+  Gratitude, 223, 224, 225, 279, 298, 438, XLIII.
+  Gravity, 257.
+  Great men, what they cannot acquire, LXXXIV.
+  Great minds, 142.
+  Great names, 94.
+  Greediness, 66.
+
+
+
+  Habit, 426.
+  Happy, who are, 49.
+  Happiness, 48, 61, VII, LXXX, LXXXI.
+  hatred, 338.
+  Head, 102, 108.
+  Health, 188, LVII.
+  Heart, 98, 102, 103, 108, 478, 484.
+  Heroes, 24, 53, 185.
+  Honesty, 202, 206.
+  Honour, 270.
+  Hope, 168, LXVIII.
+  Humility, 254, 358, LXXVI, LXXIX
+  Humiliation, 272.
+  Humour, 47. SEE Temper.
+  Hypocrisy, 218.
+  -------- of afflictions, 233.
+
+
+
+  Idleness, 169, 266, 267, 398, 482, 487, XVIII., LV.
+  Ills, 174. SEE Evils.
+  Illusions, 123.
+  Imagination, 478.
+  Imitation, 230, XLIV, R.V.
+  Impertinence, 502.
+  Impossibilities, 30.
+  Incapacity, 126.
+  Inclination, 253, 390.
+  Inconsistency, 135.
+  Inconstancy, 181.
+  Inconvenience, 242.
+  Indifference, 172, XXIII.
+  Indiscretion, 429.
+  Indolence. SEE Idleness, and Laziness.
+  Infidelity, 359, 360, 381, 429.
+  Ingratitude, 96, 226, 306, 317.
+  Injuries, 14.
+  Injustice, 78.
+  Innocence, 465.
+  Instinct, 123.
+  Integrity, 170.
+  Interest, 39, 40, 66, 85, 172, 187, 232, 253, 305, 390.
+  Interests, 66.
+  Intrepidity, 217, XL.
+  Intrigue, 73.
+  Invention, 287.
+
+
+
+  Jealousy, 28, 32, 324, 336, 359, 361, 446, 503, CII.
+  Joy, XIV.
+  Judges, 268.
+  Judgment, 89, 97, 248.
+  -------- of the World, 212, 455.
+  Justice, 78, 458, XII.
+
+
+
+  Kindness, 14, 85.
+  Knowledge, 106.
+
+
+
+  Labour of Body, effect of, LXXVII.
+  Laments, 355.
+  Laziness, 367. SEE Idleness.
+  Leader, 43.
+  Levity, 179, 181.
+  Liberality, 167, 263.
+  Liberty in Society, R.IV.
+  Limits to Confidence, R.I.
+  Little Minds, 142.
+  Love, 68, 69, 70, 71, 72, 73, 74, 75, 76, 136, 259, 262,
+  274, 286, 296, 321, 335, 336, 348, 349, 351, 353,
+  361, 371, 374, 385, 395, 396, 402, 417, 418, 422,
+  430, 440, 441, 459, 466, 471, 473, 499, 500, 501,
+  X, XI, XIII, LVIII, LX, LXII, LXXXVIII,
+  XCIX,  CIII, CXXI.
+  ---- defined, 68.
+  ----, Coldness in, LX.
+  ----, Effect of absence on, 276.
+  ---- akin to Hate, 111.
+  ---- of Women, 466, 471, 499.
+  ----, Novelty in, 274.
+  ----, Infidelity in, LXIV.
+  ----, Old age of, 430.
+  ----, Cure for, 417, 459.
+  Loss of Friends, XLV.
+  Lovers, 312, 362, LXXXVII, XCVII.
+  Lunatic, 353.
+  Luxury, LIV.
+  Lying, 63.
+
+
+
+  Madmen, 353, 414.
+  Malady, LVII.
+  Magistrates, R.VI.
+  Magnanimity, 248, LIII.
+  ---------- defined, 285.
+  Malice, 483.
+  Manners, R.VII.
+  Mankind, 436, XXXVI.
+  Marriages, 113.
+  Maxims, LXVII.
+  Mediocrity, 375.
+  Memory, 89, 313.
+  Men easier to know than Man, 436.
+  Merit, 50, 92, 95, 153, 156, 165, 166, 273, 291, 379,
+  401, 437, 455, CXVIII.
+  Mind, 101, 103, 265, 357, 448, 482, CIX.
+  Mind, Capacities of, R.II.
+  Miserable, 49.
+  Misfortunes, 19, 24, 174, 325.
+  ---------- of Friends. XV.
+  ---------- of Enemies, 463.
+  Mistaken people, 386.
+  Mistrust, 86.
+  Mockery, R.II.
+  Moderation, 17, 18, 293, 308, III, IV.
+  Money, Man compared to, XXXII.
+  Motives, 409.
+
+
+
+  Names, Great, 94.
+  Natural goodness, 275.
+  Natural, to be, 431.
+  ------, always pleasing, R.VII.
+  Nature, 53, 153, 189, 365, 404.
+  Negotiations, 278.
+  Novelty in study, 178.
+  ------ in love, 274.
+  ------ in friendship, 426.
+
+
+
+  Obligations, 299, 317, 438. SEE Benefits and Gratitude.
+  Obstinacy, 234, 424.
+  -------- its cause, 265.
+  Occasions. SEE Opportunities.
+  Old Age, 109, 210, 418, 423, 430, 461.
+  Old Men, 93.
+  Openness of heart, R.1.
+  Opinions, 13, 234, CXXIII, R.V.
+  Opinionatedness, R.V.
+  Opportunities, 345, 453, CV.
+
+
+
+  Passions, 5, 6, 8, 9, 10, 11, 12, 122, 188, 266, 276, 404,
+  422, 443, 460, 471, 477, 484, 485, 486, 500, II.
+  Peace of Mind, VIII.
+  Penetration, 377, 425, CXVI.
+  Perfection, R.II.
+  Perseverance, 177.
+  Perspective, 104.
+  Persuasion, 8.
+  Philosophers, 46, 54, 504, XXI.
+  Philosophy, 22.
+  ---------- of a Footman, 504, LXXV.
+  Pity, 264.
+  Pleasing, 413, CXXV.
+  --------, Mode of, XLVIII, R.V.
+  --------, Mind a, R.II.
+  Point of view, R.IV.
+  Politeness, 372, R.V.
+  Politeness of Mind, 99.
+  Praise, 143, 144, 145, 146, 147, 148, 149, 150, 272, 356,
+  432, XXVII, CVII.
+  Preoccupation, 92, R.III.
+  Pride, 33, 34, 35, 36, 37, 228, 234, 239, 254, 267, 281,
+  450, 462, 463, 472, VI, XIX.
+  Princes, 15, 320.
+  Proceedings, 170.
+  Productions of the Mind, R.II.
+  Professions, 256.
+  Promises, 38.
+  Proportion, R.VI.
+  Propriety, 447.
+  -------- in Women, XXXIV.
+  Prosperity, 25.
+  Providence, XXXIX.
+  Prudence, 65, LXXXVIII, R.I.
+
+
+
+  Qualities, 29, 162, 397, 470, 498, R.VI, R.VII.
+  --------, Bad, 468.
+  --------, Good, 88, 337, 462.
+  --------, Great, 159, 433.
+  --------, of Mind, classified, R.II.
+  Quarrels, 496,
+  Quoting oneself, R.V.
+
+
+
+  Raillery, R.II, R.IV.
+  Rank, 401.
+  Reason, 42, 105, 325, 365, 467, 469, XX, R.VI.
+  Recollection in Memory{, 313}.
+  Reconciliation, 82.
+  Refinement, R.II.
+  Regret, 355.
+  Relapses, 193.
+  Remedies, 288.
+  -------- for love 459.
+  Remonstrances, 37.
+  Repentance, 180.
+  Repose, 268.
+  Reproaches, 148.
+  Reputation, 268, 412.
+  Resolution, L.
+  Revenge, 14.
+  Riches, 54.
+  Ridicule, 133, 134, 326, 418, 422.
+  Rules for Conversation, R.V.
+  Rusticity, 393.
+
+
+
+  Satire, 483, R.II, R.IV.
+  Sciences, R.VI.
+  Secrets, XVI, R.I.
+  ------, How they should be kept, R.I.
+  Self-deceit, 115, 452.
+  Self-love, 2, 3, 4, 228, 236, 247, 261, 262, 339, 494, 500,
+  I, XVII, XXVIII, XXXIII, LXVI, LXXIV.
+  -------- in love, 262.
+  Self-satisfaction, 51.
+  Sensibility, 275.
+  Sensible People, 347, CVI.
+  Sentiment, 255, R.VI.
+  Severity of Women, 204, 333.
+  Shame, 213, 220.
+  Silence, 79, 137, 138, CXIV.
+  Silliness. SEE Folly.
+  Simplicity, 289.
+  Sincerity, 62, 316, 366, 383, 457.
+  --------, Difference between it and Confidence, R.I.
+  --------, defined, R.I.
+  -------- of Lovers, LXI.
+  Skill, LXIV.
+  Sobriety, XXV.
+  Society, 87, 201, R.IV.
+  ------, Distinction between it and Friendship, R.IV.
+  Soul, 80, 188, 194.
+  Souls, Great, XXXI.
+  Sorrows, LXXVIII.
+  Stages of Life, 405.
+  Strength of mind, 19, 20, 21, 504.
+  Studies, why new ones are pleasing, 178.
+  ------, what to study, XCII.
+  Subtilty, 128.
+  Sun, 26.
+
+
+
+  Talents, 468.
+  ------, latent, 344, XCV.
+  Talkativeness, 314.
+  Taste, 13, 109, 252, 390, 467, CXX, R.III, R.VI.
+  ----, good, 258, R.III.
+  ----, cause of diversities in, R.III.
+  ----, false, R.III.
+  Tears, 233, 373.
+  Temper, 47, 290, 292.
+  Temperament, 220, 222, 297, 346.
+  Times for speaking, R.V.
+  Timidity, 169, 480.
+  Titles, XXXII.
+  Tranquillity, 488.
+  Treachery, 120, 126.
+  Treason, 120.
+  Trickery, 86, 350, XCI. SEE Deceit.
+  Trifles, 41.
+  Truth, 64, LI.
+  Tyranny, R.I.
+
+
+
+  Understanding, 89.
+  Untruth, 63. SEE Lying.
+  Unhappy, CXXV.
+
+
+
+  Valour, 1, 213, 214, 215, 216. SEE Bravery and Courage.
+  Vanity, 137, 158, 200, 232, 388, 389, 443, 467, 483.
+  Variety of mind, R.IV.
+  Vice, 182, 186, 187, 189, 191, 192, 195, 218, 253, 273,
+  380, 442, 445, XXIX.
+  Violence, 363, 369, 466, CXIII.
+  Victory, XII.
+  Virtue, 1, 25, 169, 171, 182, 186, 187, 189, 200, 218,
+  253, 380, 388, 442, 445, 489, XXIX.
+  Virtue of Women, 1, 220, 367, XCVIII.
+  Vivacity, 416.
+
+
+
+  Weakness, 130, 445.
+  Wealth, Contempt of, 301.
+  Weariness. SEE Ennui.
+  Wicked people, 284.
+  Wife jealous sometimes desirable, LXXXIX.
+  Will, 30.
+  Wisdom, 132, 210, 231, 323, 444, LXXXIII.
+  Wise Man, who is a, 203, XCI.
+  Wishes, 295.
+  Wit, 199, 340, 413, 415, 421, 502.
+  Wives, 364, CIV.
+  Woman, 131, 204, 205, 220, 241, 277, 332, 333, 334,
+  340, 346, 362, 367, 368, 418, 429, 440, 466, 471,
+  474, LXX, XC.
+  Women, Severity of, 333.
+  ----, Virtue of, 205, 220, XC.
+  ----, Power of, LXXI.
+  Wonder, 384.
+  World, 201.
+  ----, Judgment of, 268.
+  ----, Approbation of, 201.
+  ----, Establishment in, 56.
+  ----, Praise and censure of, 454.
+
+
+
+  Young men, 378, 495.
+  Youth, 271, 341.
+
+
+
+
+
+
+End of Project Gutenberg's Reflections, by Francois Duc De La Rochefoucauld
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