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diff --git a/old/8roch10h.htm b/old/8roch10h.htm new file mode 100644 index 0000000..60e38c5 --- /dev/null +++ b/old/8roch10h.htm @@ -0,0 +1,5741 @@ +<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"> +<html> +<head> +<title>Reflections; or Sentences and Moral Maxims</title> +<meta http-equiv="Content-Type" content= +"text/html; charset=iso-8859-1"> +<style type="text/css"> +<!-- +body {background:#faebd7; margin:20%; text-align:justify} +img {border: 0;} +h1,h2,h3,h4,h5,h6 {color:#A82C28} +blockquote {font-size:14pt} +P {font-size:14pt} +PRE {font-size:12pt} +--> +</style> +</head> +<body> + +<h2>Maxims of Duc De La Rochefoucauld</h2> + +<pre> +The Project Gutenberg EBook of Reflections; Or Sentences and Moral Maxims +by Francois Duc De La Rochefoucauld + +Copyright laws are changing all over the world. 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They argue no corrupted mind In him; the fault is in +mankind."—Swift.</p> + +<p>"Les Maximes de la Rochefoucauld sont des proverbs des gens +d'esprit."—Montesquieu.</p> + +<p>"Maxims are the condensed good sense of nations."—Sir J. +Mackintosh.</p> + +<p>"Translators should not work alone; for good <i>Et Propria Verba</i> +do not always occur to one mind."—Luther's <i>Table Talk</i>, +iii.</p> +<br> +<br> +<br> +<br> + +<center> +<h1>Reflections;<br> +or Sentences and Moral Maxims</h1> + +<h3>By</h3> + +<h2>Francois Duc De La Rochefoucauld, Prince de Marsillac.</h2> +</center> + + +<br><br><br> +<center> +<h4>Translated from the Editions of 1678 and 1827 with +introduction, notes, and some account of the author and his +times.</h4> +<h4>By</h4> + +<h4>J. W. Willis Bund, M.A. LL.B and J. Hain Friswell</h4> + +<h4>Simpson Low, Son<a href="#"></a>, and Marston, 188, Fleet Street. 1871.</h4> +</center> +<br> +<br> +<br> + + +<center> +<h2>CONTENTS</h2> + + +<table summary="contents"> +<tr><td> +<h3> +<a href="#preface">Preface (translator's)</a><br> +<a href="#introduction">Introduction (translator's)</a><br> +<a href="#maxims">Reflections and Moral Maxims</a><br> +<a href="#sup1">First Supplement</a><br> +<a href="#sup2">Second Supplement</a><br> +<a href="#sup3">Third Supplement</a><br> +<a href="#reflect">Reflections on Various Subjects</a><br> +<a href="#index">Index</a><br> +</h3> +</td></tr> +</table> +</center> + + + +<br><br><br><br> +<h2><a name="preface">Preface.</a></h2> {Translators'}<br> + +<p>Some apology must be made for an attempt "to translate the +untranslatable." Notwithstanding there are no less than eight +English translations of La Rochefoucauld, hardly any are +readable, none are free from faults, and all fail more or less to +convey the author's meaning. Though so often translated, there is +not a complete English edition of the Maxims and Reflections. All +the translations are confined exclusively to the Maxims, none +include the Reflections. This may be accounted for, from the fact +that most of the translations are taken from the old editions of +the Maxims, in which the Reflections do not appear. Until M. +Suard devoted his attention to the text of Rochefoucauld, the +various editions were but reprints of the preceding ones, without +any regard to the alterations made by the author in the later +editions published during his life-time. So much was this the +case, that Maxims which had been rejected by Rochefoucauld in his +last edition, were still retained in the body of the work. To +give but one example, the celebrated Maxim as to the misfortunes +of our friends, was omitted in the last edition of the book, +published in Rochefoucauld's life-time, yet in every English +edition this Maxim appears in the body of the work.</p> + +<p>M. Aimé Martin in 1827 published an edition of the +Maxims and Reflections which has ever since been the standard +text of Rochefoucauld in France. The Maxims are printed from the +edition of 1678, the last published during the author's life, and +the last which received his corrections. To this edition were +added two Supplements; the first containing the Maxims which had +appeared in the editions of 1665, 1666, and 1675, and which were +afterwards omitted; the second, some additional Maxims found +among various of the author's manuscripts in the Royal Library at +Paris. And a Series of Reflections which had been previously +published in a work called "Receuil de pièces d'histoire +et de littérature." Paris, 1731. They were first +published with the Maxims in an edition by Gabriel Brotier.</p> + +<p>In an edition of Rochefoucauld entitled "Reflexions, ou +Sentences et Maximes Morales, augmentées de plus deux cent +nouvelles Maximes et Maximes et Pensées diverses suivant +les copies Imprimées à Paris, chez Claude Barbin, +et Matre Cramoisy 1692,"* some fifty Maxims were added, ascribed +by the editor to Rochefoucauld, and as his family allowed them to +be published under his name, it seems probable they were genuine. +These fifty form the third supplement to this book.</p> + +<blockquote><blockquote> +<p>*In all the French editions this book is spoken of as +published in 1693. The only copy I have seen is in the Cambridge +University Library, 47, 16, 81, and is called "Reflexions +Morales."</p></blockquote></blockquote> + +<p>The apology for the present edition of Rochefoucauld must +therefore be twofold: firstly, that it is an attempt to give the +public a complete English edition of Rochefoucauld's works as a +moralist. The body of the work comprises the Maxims as the author +finally left them, the first supplement, those published in +former editions, and rejected by the author in the later; the +second, the unpublished Maxims taken from the author's +correspondence and manuscripts, and the third, the Maxims first +published in 1692. While the Reflections, in which the thoughts +in the Maxims are extended and elaborated, now appear in English +for the first time. And secondly, that it is an attempt (to quote +the preface of the edition of 1749) "to do the Duc de la +Rochefoucauld the justice to make him speak English."</p> + +<br> +<br> +<br> + + +<h2><a name="introduction">Introduction</a></h2> {Translators'}<br> + + +<p>The description of the "ancien regime" in France, "a despotism +tempered by epigrams," like most epigrammatic sentences, contains +some truth, with much fiction. The society of the last half of +the seventeenth, and the whole of the eighteenth centuries, was +doubtless greatly influenced by the precise and terse mode in +which the popular writers of that date expressed their thoughts. +To a people naturally inclined to think that every possible view, +every conceivable argument, upon a question is included in a +short aphorism, a shrug, and the word "voilà," truths +expressed in condensed sentences must always have a peculiar +charm. It is, perhaps, from this love of epigram, that we find so +many eminent French writers of maxims. Pascal, De Retz, La +Rochefoucauld, La Bruyère, Montesquieu, and Vauvenargues, +each contributed to the rich stock of French epigrams. No other +country can show such a list of brilliant writers—in +England certainly we cannot. Our most celebrated, Lord Bacon, +has, by his other works, so surpassed his maxims, that their fame +is, to a great measure, obscured. The only Englishman who could +have rivalled La Rochefoucauld or La Bruyère was the Earl +of Chesterfield, and he only could have done so from his very +intimate connexion with France; but unfortunately his brilliant +genius was spent in the impossible task of trying to refine a +boorish young Briton, in "cutting blocks with a razor."</p> + +<p>Of all the French epigrammatic writers La Rochefoucauld is at +once the most widely known, and the most distinguished. Voltaire, +whose opinion on the century of Louis XIV. is entitled to the +greatest weight, says, "One of the works that most largely +contributed to form the taste of the nation, and to diffuse a +spirit of justice and precision, is the collection of maxims, by +Francois Duc de la Rochefoucauld."</p> + +<p>This Francois, the second Duc de la Rochefoucauld, Prince de +Marsillac, the author of the maxims, was one of the most +illustrious members of the most illustrious families among the +French noblesse. Descended from the ancient Dukes of Guienne, the +founder of the Family Fulk or Foucauld, a younger branch of the +House of Lusignan, was at the commencement of the eleventh +century the Seigneur of a small town, La Roche, in the Angounois. +Our chief knowledge of this feudal lord is drawn from the monkish +chronicles. As the benefactor of the various abbeys and +monasteries in his province, he is naturally spoken of by them in +terms of eulogy, and in the charter of one of the abbeys of +Angouleme he is called, "vir nobilissimus Fulcaldus." His +territorial power enabled him to adopt what was then, as is still +in Scotland, a common custom, to prefix the name of his estate to +his surname, and thus to create and transmit to his descendants +the illustrious surname of La Rochefoucauld.</p> + +<p>From that time until that great crisis in the history of the +French aristocracy, the Revolution of 1789, the family of La +Rochefoucauld have been, "if not first, in the very first line" +of that most illustrious body. One Seigneur served under Philip +Augustus against Richard Coeur de Lion, and was made prisoner at +the battle of Gisors. The eighth Seigneur Guy performed a great +tilt at Bordeaux, attended (according to Froissart) to the Lists +by some two hundred of his kindred and relations. The sixteenth +Seigneur Francais was chamberlain to Charles VIII. and Louis +XII., and stood at the font as sponsor, giving his name to that +last light of French chivalry, Francis I. In 1515 he was created +a baron, and was afterwards advanced to a count, on account of +his great service to Francis and his predecessors.</p> + +<p>The second count pushed the family fortune still further by +obtaining a patent as the Prince de Marsillac. His widow, Anne de +Polignac, entertained Charles V. at the family chateau at +Verteuil, in so princely a manner that on leaving Charles +observed, "He had never entered a house so redolent of high +virtue, uprightness, and lordliness as that mansion."</p> + +<p>The third count, after serving with distinction under the Duke +of Guise against the Spaniards, was made prisoner at St. Quintin, +and only regained his liberty to fall a victim to the "bloody +infamy" of St. Bartholomew. His son, the fourth count, saved with +difficulty from that massacre, after serving with distinction in +the religious wars, was taken prisoner in a skirmish at St. Yriex +la Perche, and murdered by the Leaguers in cold blood.</p> + +<p>The fifth count, one of the ministers of Louis XIII., after +fighting against the English and Buckingham at the Ile de +Ré, was created a duke. His son Francis, the second duke, +by his writings has made the family name a household word.</p> + +<p>The third duke fought in many of the earlier campaigns of +Louis XIV. at Torcy, Lille, Cambray, and was dangerously wounded +at the passage of the Rhine. From his bravery he rose to high +favour at Court, and was appointed Master of the Horse (Grand +Veneur) and Lord Chamberlain. His son, the fourth duke, commanded +the regiment of Navarre, and took part in storming the village of +Neerwinden on the day when William III. was defeated at Landen. +He was afterwards created Duc de la Rochequyon and Marquis de +Liancourt.</p> + +<p>The fifth duke, banished from Court by Louis XV., became the +friend of the philosopher Voltaire.</p> + +<p>The sixth duke, the friend of Condorcet, was the last of the +long line of noble lords who bore that distinguished name. In +those terrible days of September, 1792, when the French people +were proclaiming universal humanity, the duke was seized as an +aristocrat by the mob at Gisors and put to death behind his own +carriage, in which sat his mother and his wife, at the very place +where, some six centuries previously, his ancestor had been taken +prisoner in a fair fight. A modern writer has spoken of this +murder "as an admirable reprisal upon the grandson for the +writings and conduct of the grandfather." But M. Sainte Beuve +observes as to this, he can see nothing admirable in the death of +the duke, and if it proves anything, it is only that the +grandfather was not so wrong in his judgment of men as is usually +supposed.</p> + +<p>Francis, the author, was born on the 15th December 1615. M. +Sainte Beuve divides his life into four periods, first, from his +birth till he was thirty-five, when he became mixed up in the war +of the Fronde; the second period, during the progress of that +war; the third, the twelve years that followed, while he +recovered from his wounds, and wrote his maxims during his +retirement from society; and the last from that time till his +death.</p> + +<p>In the same way that Herodotus calls each book of his history +by the name of one of the muses, so each of these four periods of +La Rochefoucauld's life may be associated with the name of a +woman who was for the time his ruling passion. These four ladies +are the Duchesse de Chevreuse, the Duchesse de Longueville, +Madame de Sablé, and Madame de La Fayette.</p> + +<p>La Rochefoucauld's early education was neglected; his father, +occupied in the affairs of state, either had not, or did not +devote any time to his education. His natural talents and his +habits of observation soon, however, supplied all deficiencies. +By birth and station placed in the best society of the French +Court, he soon became a most finished courtier. Knowing how +precarious Court favour then was, his father, when young +Rochefoucauld was only nine years old, sent him into the army. He +was subsequently attached to the regiment of Auvergne. Though but +sixteen he was present, and took part in the military operations +at the siege of Cassel. The Court of Louis XIII. was then ruled +imperiously by Richelieu. The Duke de la Rochefoucauld was +strongly opposed to the Cardinal's party. By joining in the plots +of Gaston of Orleans, he gave Richelieu an opportunity of ridding +Paris of his opposition. When those plots were discovered, the +Duke was sent into a sort of banishment to Blois. His son, who +was then at Court with him, was, upon the pretext of a liaison +with Mdlle. d'Hautefort, one of the ladies in waiting on the +Queen (Anne of Austria), but in reality to prevent the Duke +learning what was passing at Paris, sent with his father. The +result of the exile was Rochefoucauld's marriage. With the +exception that his wife's name was Mdlle. Vivonne, and that she +was the mother of five sons and three daughters, nothing is known +of her. While Rochefoucauld and his father were at Blois, the +Duchesse de Chevreuse, one of the beauties of the Court, and the +mistress of Louis, was banished to Tours. She and Rochefoucauld +met, and soon became intimate, and for a time she was destined to +be the one motive of his actions. The Duchesse was engaged in a +correspondence with the Court of Spain and the Queen. Into this +plot Rochefoucauld threw himself with all his energy; his +connexion with the Queen brought him back to his old love Mdlle. +d'Hautefort, and led him to her party, which he afterwards +followed. The course he took shut him off from all chance of +Court favour. The King regarded him with coldness, the Cardinal +with irritation. Although the Bastile and the scaffold, the fate +of Chalais and Montmorency, were before his eyes, they failed to +deter him from plotting. He was about twenty-three; returning to +Paris, he warmly sided with the Queen. He says in his Memoirs +that the only persons she could then trust were himself and +Mdlle. d'Hautefort, and it was proposed he should take both of +them from Paris to Brussels. Into this plan he entered with all +his youthful indiscretion, it being for several reasons the very +one he would wish to adopt, as it would strengthen his influence +with Anne of Austria, place Richelieu and his master in an +uncomfortable position, and save Mdlle. d'Hautefort from the +attentions the King was showing her.</p> + +<p>But Richelieu of course discovered this plot, and +Rochefoucauld was, of course, sent to the Bastile. He was +liberated after a week's imprisonment, but banished to his +chateau at Verteuil.</p> + +<p>The reason for this clemency was that the Cardinal desired to +win Rochefoucauld from the Queen's party. A command in the army +was offered to him, but by the Queen's orders refused.</p> + +<p>For some three years Rochefoucauld remained at Verteuil, +waiting the time for his reckoning with Richelieu; speculating on +the King's death, and the favours he would then receive from the +Queen. During this period he was more or less engaged in plotting +against his enemy the Cardinal, and hatching treason with Cinq +Mars and De Thou.</p> + +<p>M. Sainte Beuve says, that unless we study this first part of +Rochefoucauld's life, we shall never understand his maxims. The +bitter disappointment of the passionate love, the high hopes then +formed, the deceit and treachery then witnessed, furnished the +real key to their meaning. The cutting cynicism of the morality +was built on the ruins of that chivalrous ambition and romantic +affection. He saw his friend Cinq Mars sent to the scaffold, +himself betrayed by men whom he had trusted, and the only reason +he could assign for these actions was intense selfishness.</p> + +<p>Meanwhile, Richelieu died. Rochefoucauld returned to Court, +and found Anne of Austria regent, and Mazarin minister. The +Queen's former friends flocked there in numbers, expecting that +now their time of prosperity had come. They were bitterly +disappointed. Mazarin relied on hope instead of gratitude, to +keep the Queen's adherents on his side. The most that any +received were promises that were never performed. In after years, +doubtless, Rochefoucauld's recollection of his disappointment led +him to write the maxim: "We promise according to our hopes, we +perform according to our fears." But he was not even to receive +promises; he asked for the Governorship of Havre, which was then +vacant. He was flatly refused. Disappointment gave rise to anger, +and uniting with his old flame, the Duchesse de Chevreuse, who +had received the same treatment, and with the Duke of Beaufort, +they formed a conspiracy against the government. The plot was, of +course, discovered and crushed. Beaufort was arrested, the +Duchesse banished. Irritated and disgusted, Rochefoucauld went +with the Duc d'Enghein, who was then joining the army, on a +campaign, and here he found the one love of his life, the Duke's +sister, Mdme. de Longueville. This lady, young, beautiful, and +accomplished, obtained a great ascendancy over Rochefoucauld, and +was the cause of his taking the side of Condé in the +subsequent civil war. Rochefoucauld did not stay long with the +army. He was badly wounded at the siege of Mardik, and returned +from thence to Paris. On recovering from his wounds, the war of +the Fronde broke out. This war is said to have been most +ridiculous, as being carried on without a definite object, a +plan, or a leader. But this description is hardly correct; it was +the struggle of the French nobility against the rule of the +Court; an attempt, the final attempt, to recover their lost +influence over the state, and to save themselves from sinking +under the rule of cardinals and priests.</p> + +<p>With the general history of that war we have nothing to do; it +is far too complicated and too confused to be stated here. The +memoirs of Rochefoucauld and De Retz will give the details to +those who desire to trace the contests of the factions—the +course of the intrigues. We may confine ourselves to its progress +so far as it relates to the Duc de la Rochefoucauld.</p> + +<p>On the Cardinal causing the Princes de Condé and Conti, +and the Duc de Longueville, to be arrested, Rochefoucauld and the +Duchess fled into Normandy. Leaving her at Dieppe, he went into +Poitou, of which province he had some years previously bought the +post of governor. He was there joined by the Duc de Bouillon, and +he and the Duke marched to, and occupied Bordeaux. Cardinal +Mazarin and Marechal de la Meilleraie advanced in force on +Bordeaux, and attacked the town. A bloody battle followed. +Rochefoucauld defended the town with the greatest bravery, and +repulsed the Cardinal. Notwithstanding the repulse, the burghers +of Bordeaux were anxious to make peace, and save the city from +destruction. The Parliament of Bordeaux compelled Rochefoucauld +to surrender. He did so, and returned nominally to Poitou, but in +reality in secret to Paris.</p> + +<p>There he found the Queen engaged in trying to maintain her +position by playing off the rival parties of the Prince +Condé and the Cardinal De Retz against each other. +Rochefoucauld eagerly espoused his old party—that of +Condé. In August, 1651, the contending parties met in the +Hall of the Parliament of Paris, and it was with great difficulty +they were prevented from coming to blows even there. It is even +said that Rochefoucauld had ordered his followers to murder De +Retz.</p> + +<p>Rochefoucauld was soon to undergo a bitter disappointment. +While occupied with party strife and faction in Paris, Madame de +Chevreuse left him, and formed an alliance with the Duc de +Nemours. Rochefoucauld still loved her. It was, probably, +thinking of this that he afterwards wrote, "Jealousy is born with +love, but does not die with it." He endeavoured to get Madame de +Chatillon, the old mistress of the Duc de Nemours, reinstated in +favour, but in this he did not succeed. The Duc de Nemours was +soon after killed in a duel. The war went on, and after several +indecisive skirmishes, the decisive battle was fought at Paris, +in the Faubourg St. Antoine, where the Parisians first learnt the +use or the abuse of their favourite defence, the barricade. In +this battle, Rochefoucauld behaved with great bravery. He was +wounded in the head, a wound which for a time deprived him of his +sight. Before he recovered, the war was over, Louis XIV. had +attained his majority, the gold of Mazarin, the arms of Turenne, +had been successful, the French nobility were vanquished, the +court supremacy established.</p> + +<p>This completed Rochefoucauld's active life.</p> + +<p>When he recovered his health, he devoted himself to society. +Madame de Sablé assumed a hold over him. He lived a quiet +life, and occupied himself in composing an account of his early +life, called his "Memoirs," and his immortal "Maxims."</p> + +<p>From the time he ceased to take part in public life, +Rochefoucauld's real glory began. Having acted the various parts +of soldier, politician, and lover with but small success, he now +commenced the part of moralist, by which he is known to the +world.</p> + +<p>Living in the most brilliant society that France possessed, +famous from his writings, distinguished from the part he had +taken in public affairs, he formed the centre of one of those +remarkable French literary societies, a society which numbered +among its members La Fontaine, Racine, Boileau. Among his most +attached friends was Madame de La Fayette (the authoress of the +"Princess of Cleeves"), and this friendship continued until his +death. He was not, however, destined to pass away in that gay +society without some troubles. At the passage of the Rhine in +1672 two of his sons were engaged; the one was killed, the other +severely wounded. Rochefoucauld was much affected by this, but +perhaps still more by the death of the young Duc de Longueville, +who perished on the same occasion.</p> + +<p>Sainte Beuve says that the cynical book and that young life +were the only fruits of the war of the Fronde. Madame de +Sévigné, who was with him when he heard the news of +the death of so much that was dear to him, says, "I saw his heart +laid bare on that cruel occasion, and his courage, his merit, his +tenderness, and good sense surpassed all I ever met with. I hold +his wit and accomplishments as nothing in comparison." The +combined effect of his wounds and the gout caused the last years +of Rochefoucauld's life to be spent in great pain. Madame de +Sévigné, who was {with} him continually during his +last illness, speaks of the fortitude with which he bore his +sufferings as something to be admired. Writing to her daughter, +she says, "Believe me, it is not for nothing he has moralised all +his life; he has thought so often on his last moments that they +are nothing new or unfamiliar to him."</p> + +<p>In his last illness, the great moralist was attended by the +great divine, Bossuet. Whether that matchless eloquence or his +own philosophic calm had, in spite of his writings, brought him +into the state Madame de Sévigné describes, we know +not; but one, or both, contributed to his passing away in a +manner that did not disgrace a French noble or a French +philosopher. On the 11th March, 1680, he ended his stormy life in +peace after so much strife, a loyal subject after so much +treason.</p> + +<p>One of his friends, Madame Deshoulières, shortly before +he died sent him an ode on death, which aptly describes his +state— "Oui, soyez alors plus ferme, Que ces vulgaires +humains Qui, près de leur dernier terme, De vaines +terreurs sont pleins. En sage que rien n'offense, Livrez-vous +sans resistance A d'inévitables traits; Et, d'une demarche +égale, Passez cette onde fatal Qu'on ne repasse +jamais."</p> + +<p>Rochefoucauld left behind him only two works, the one, Memoirs +of his own time, the other the Maxims. The first described the +scenes in which his youth had been spent, and though written in a +lively style, and giving faithful pictures of the intrigues and +the scandals of the court during Louis XIV.'s minority, yet, +except to the historian, has ceased at the present day to be of +much interest. It forms, perhaps, the true key to understand the +special as opposed to general application of the maxims.</p> + +<p>Notwithstanding the assertion of Bayle, that "there are few +people so bigoted to antiquity as not to prefer the Memoirs of La +Rochefoucauld to the Commentaries of Caesar," or the statement of +Voltaire, "that the Memoirs are universally read and the Maxims +are learnt by heart," few persons at the present day ever heard +of the Memoirs, and the knowledge of most as to the Maxims is +confined to that most celebrated of all, though omitted from his +last edition, "There is something in the misfortunes of our best +friends which does not wholly displease us." Yet it is difficult +to assign a cause for this; no book is perhaps oftener +unwittingly quoted, none certainly oftener unblushingly pillaged; +upon none have so many contradictory opinions been given.</p> + +<p>"Few books," says Mr. Hallam, "have been more highly extolled, +or more severely blamed, than the maxims of the Duke of +Rochefoucauld, and that not only here, but also in France." +Rousseau speaks of it as, "a sad and melancholy book," though he +goes on to say "it is usually so in youth when we do not like +seeing man as he is." Voltaire says of it, in the words above +quoted, "One of the works which most contributed to form the +taste of the (French) nation, and to give it a spirit of justness +and precision, was the collection of the maxims of Francois Duc +de la Rochefoucauld, though there is scarcely more than one truth +running through the book—that ‘self-love is the +motive of everything'—yet this thought is presented under +so many varied aspects that it is nearly always striking. It is +not so much a book as it is materials for ornamenting a book. +This little collection was read with avidity, it taught people to +think, and to comprise their thoughts in a lively, precise, and +delicate turn of expression. This was a merit which, before him, +no one in Europe had attained since the revival of letters."</p> + +<p>Dr. Johnson speaks of it as "the only book written by a man of +fashion, of which professed authors need be jealous."</p> + +<p>Lord Chesterfield, in his letters to his son, says, "Till you +come to know mankind by your experience, I know no thing nor no +man that can in the meantime bring you so well acquainted with +them as Le Duc de la Rochefoucauld. His little book of maxims, +which I would advise you to look into for some moments at least +every day of your life, is, I fear, too like and too exact a +picture of human nature. I own it seems to degrade it, but yet my +experience does not convince me that it degrades it +unjustly."</p> + +<p>Bishop Butler, on the other hand, blames the book in no +measured terms. "There is a strange affectation," says the +bishop, "in some people of explaining away all particular +affection, and representing the whole life as nothing but one +continued exercise of self-love. Hence arise that surprising +confusion and perplexity in the Epicureans of old, Hobbes, the +author of 'Reflexions Morales,' and the whole set of writers, of +calling actions interested which are done of the most manifest +known interest, merely for the gratification of a present +passion."</p> + +<p>The judgment the reader will be most inclined to adopt will +perhaps be either that of Mr. Hallam, "Concise and energetic in +expression, reduced to those short aphorisms which leave much to +the reader's acuteness and yet save his labour, not often +obscure, and never wearisome, an evident generalisation of long +experience, without pedantry, without method, without deductive +reasonings, yet wearing an appearance at least of profundity; +they delight the intelligent though indolent man of the world, +and must be read with some admiration by the philosopher . . . . +yet they bear witness to the contracted observation and the +precipitate inferences which an intercourse with a single class +of society scarcely fails to generate." Or that of Addison, who +speaks of Rochefoucauld "as the great philosopher for +administering consolation to the idle, the curious, and the +worthless part of mankind."</p> + +<p>We are fortunately in possession of materials such as rarely +exist to enable us to form a judgment of Rochefoucauld's +character. We have, with a vanity that could only exist in a +Frenchman, a description or portrait of himself, of his own +painting, and one of those inimitable living sketches in which +his great enemy, Cardinal De Retz, makes all the chief actors in +the court of the regency of Anne of Austria pass across the stage +before us.</p> + +<p>We will first look on the portrait Rochefoucauld has left us +of himself: "I am," says he, "of a medium height, active, and +well-proportioned. My complexion dark, but uniform, a high +forehead; and of moderate height, black eyes, small, deep set, +eyebrows black and thick but well placed. I am rather embarrassed +in talking of my nose, for it is neither flat nor aquiline, nor +large; nor pointed: but I believe, as far as I can say, it is too +large than too small, and comes down just a trifle too low. I +have a large mouth, lips generally red enough, neither shaped +well nor badly. I have white teeth, and fairly even. I have been +told I have a little too much chin. I have just looked at myself +in the glass to ascertain the fact, and I do not know how to +decide. As to the shape of my face, it is either square or oval, +but which I should find it very difficult to say. I have black +hair, which curls by nature, and thick and long enough to entitle +me to lay claim to a fine head. I have in my countenance somewhat +of grief and pride, which gives many people an idea I despise +them, although I am not at all given to do so. My gestures are +very free, rather inclined to be too much so, for in speaking +they make me use too much action. Such, candidly, I believe I am +in outward appearance, and I believe it will be found that what I +have said above of myself is not far from the real case. I shall +use the same truthfulness in the remainder of my picture, for I +have studied myself sufficiently to know myself well; and I will +lack neither boldness to speak as freely as I can of my good +qualities, nor sincerity to freely avow that I have faults.</p> + +<p>"In the first place, to speak of my temper. I am melancholy, +and I have hardly been seen for the last three or four years to +laugh above three or four times. It seems to me that my +melancholy would be even endurable and pleasant if I had none but +what belonged to me constitutionally; but it arises from so many +other causes, fills my imagination in such a way, and possesses +my mind so strongly that for the greater part of my time I remain +without speaking a word, or give no meaning to what I say. I am +extremely reserved to those I do not know, and I am not very open +with the greater part of those I do. It is a fault I know well, +and I should neglect no means to correct myself of it; but as a +certain gloomy air I have tends to make me seem more reserved +than I am in fact, and as it is not in our power to rid ourselves +of a bad expression that arises from a natural conformation of +features, I think that even when I have cured myself internally, +externally some bad expression will always remain.</p> + +<p>"I have ability. I have no hesitation in saying it, as for +what purpose should I pretend otherwise. So great circumvention, +and so great depreciation, in speaking of the gifts one has, +seems to me to hide a little vanity under an apparent modesty, +and craftily to try to make others believe in greater virtues +than are imputed to us. On my part I am content not to be +considered better-looking than I am, nor of a better temper than +I describe, nor more witty and clever than I am. Once more, I +have ability, but a mind spoilt by melancholy, for though I know +my own language tolerably well, and have a good memory, a mode of +thought not particularly confused, I yet have so great a mixture +of discontent that I often say what I have to say very badly.</p> + +<p>"The conversation of gentlemen is one of the pleasures that +most amuses me. I like it to be serious and morality to form the +substance of it. Yet I also know how to enjoy it when trifling; +and if I do not make many witty speeches, it is not because I do +not appreciate the value of trifles well said, and that I do not +find great amusement in that manner of raillery in which certain +prompt and ready-witted persons excel so well. I write well in +prose; I do well in verse; and if I was envious of the glory that +springs from that quarter, I think with a little labour I could +acquire some reputation. I like reading, in general; but that in +which one finds something to polish the wit and strengthen the +soul is what I like best. But, above all, I have the greatest +pleasure in reading with an intelligent person, for then we +reflect constantly upon what we read, and the observations we +make form the most pleasant and useful form of conversation there +is.</p> + +<p>"I am a fair critic of the works in verse and prose that are +shown me; but perhaps I speak my opinion with almost too great +freedom. Another fault in me is that I have sometimes a spirit of +delicacy far too scrupulous, and a spirit of criticism far too +severe. I do not dislike an argument, and I often of my own free +will engage in one; but I generally back my opinion with too much +warmth, and sometimes, when the wrong side is advocated against +me, from the strength of my zeal for reason, I become a little +unreasonable myself.</p> + +<p>"I have virtuous sentiments, good inclinations, and so strong +a desire to be a wholly good man that my friend cannot afford me +a greater pleasure than candidly to show me my faults. Those who +know me most intimately, and those who have the goodness +sometimes to give me the above advice, know that I always receive +it with all the joy that could be expected, and with all +reverence of mind that could be desired.</p> + +<p>"I have all the passions pretty mildly, and pretty well under +control. I am hardly ever seen in a rage, and I never hated any +one. I am not, however, incapable of avenging myself if I have +been offended, or if my honour demanded I should resent an insult +put upon me; on the contrary, I feel clear that duty would so +well discharge the office of hatred in me that I should follow my +revenge with even greater keenness than other people.</p> + +<p>"Ambition does not weary me. I fear but few things, and I do +not fear death in the least. I am but little given to pity, and I +could wish I was not so at all. Though there is nothing I would +not do to comfort an afflicted person, and I really believe that +one should do all one can to show great sympathy to him for his +misfortune, for miserable people are so foolish that this does +them the greatest good in the world; yet I also hold that we +should be content with expressing sympathy, and carefully avoid +having any. It is a passion that is wholly worthless in a +well-regulated mind, which only serves to weaken the heart, and +which should be left to ordinary persons, who, as they never do +anything from reason, have need of passions to stimulate their +actions.</p> + +<p>"I love my friends; and I love them to such an extent that I +would not for a moment weigh my interest against theirs. I +condescend to them, I patiently endure their bad temper. But, +also, I do not make much of their caresses, and I do not feel +great uneasiness in their absence.</p> + +<p>"Naturally, I have but little curiosity about the majority of +things that stir up curiosity in other men. I am very secret, and +I have less difficulty than most men in holding my tongue as to +what is told me in confidence. I am most particular as to my +word, and I would never fail, whatever might be the consequence, +to do what I had promised; and I have made this an inflexible law +during the whole of my life.</p> + +<p>"I keep the most punctilious civility to women. I do not +believe I have ever said anything before them which could cause +them annoyance. When their intellect is cultivated, I prefer +their society to that of men: one there finds a mildness one does +not meet with among ourselves, and it seems to me beyond this +that they express themselves with more neatness, and give a more +agreeable turn to the things they talk about. As for flirtation, +I formerly indulged in a little, now I shall do so no more, +though I am still young. I have renounced all flirtation, and I +am simply astonished that there are still so many sensible people +who can occupy their time with it.</p> + +<p>"I wholly approve of real loves; they indicate greatness of +soul, and although, in the uneasiness they give rise to, there is +a something contrary to strict wisdom, they fit in so well with +the most severe virtue, that I believe they cannot be censured +with justice. To me who have known all that is fine and grand in +the lofty aspirations of love, if I ever fall in love, it will +assuredly be in love of that nature. But in accordance with the +present turn of my mind, I do not believe that the knowledge I +have of it will ever change from my mind to my heart."</p> + +<p>Such is his own description of himself. Let us now turn to the +other picture, delineated by the man who was his bitterest enemy, +and whom (we say it with regret) Rochefoucauld tried to +murder.</p> + +<p>Cardinal De Retz thus paints him:— "In M. de la +Rochefoucauld there was ever an indescribable something. From his +infancy he always wanted to be mixed up with plots, at a time +when he could not understand even the smallest interests (which +has indeed never been his weak point,) or comprehend greater +ones, which in another sense has never been his strong point. He +was never fitted for any matter, and I really cannot tell the +reason. His glance was not sufficiently wide, and he could not +take in at once all that lay in his sight, but his good sense, +perfect in theories, combined with his gentleness, his winning +ways, his pleasing manners, which are perfect, should more than +compensate for his lack of penetration. He always had a natural +irresoluteness, but I cannot say to what this irresolution is to +be attributed. It could not arise in him from the wealth of his +imagination, for that was anything but lively. I cannot put it +down to the barrenness of his judgment, for, although he was not +prompt in action, he had a good store of reason. We see the +effects of this irresolution, although we cannot assign a cause +for it. He was never a general, though a great soldier; never, +naturally, a good courtier, although he had always a good idea of +being so. He was never a good partizan, although all his life +engaged in intrigues. That air of pride and timidity which your +see in his private life, is turned in business into an apologetic +manner. He always believed he had need of it; and this, combined +with his ‘Maxims,' which show little faith in virtue, and +his habitual custom, to give up matters with the same haste he +undertook them, leads me to the conclusion that he would have +done far better to have known his own mind, and have passed +himself off, as he could have done, for the most polished +courtier, the most agreeable man in private life that had +appeared in his century."</p> + +<p>It is but justice to the Cardinal to say, that the Duc is not +painted in such dark colours as we should have expected, judging +from what we know of the character of De Retz. With his +marvellous power of depicting character, a power unrivalled, +except by St. Simon and perhaps by Lord Clarendon, we should have +expected the malignity of the priest would have stamped the +features of his great enemy with the impress of infamy, and not +have simply made him appear a courtier, weak, insincere, and +nothing more. Though rather beyond our subject, the character of +Cardinal de Retz, as delineated by Mdme. Sévigné, +in one of her letters, will help us to form a true conclusion on +the different characters of the Duc and the Cardinal. She +says:— "Paul de Gondi Cardinal de Retz possesses great +elevation of character, a certain extent of intellect, and more +of the ostentation than of the true greatness of courage. He has +an extraordinary memory, more energy than polish in his words, an +easy humour, docility of character, and weakness in submitting to +the complaints and reproaches of his friends, a little piety, +some appearances of religion. He appears ambitious without being +really so. Vanity and those who have guided him, have made him +undertake great things, almost all opposed to his profession. He +excited the greatest troubles in the State without any design of +turning them to account, and far from declaring himself the enemy +of Cardinal Mazarin with any view of occupying his place, he +thought of nothing but making himself an object of dread to him, +and flattering himself with the false vanity of being his rival. +He was clever enough, however, to take advantage of the public +calamities to get himself made Cardinal. He endured his +imprisonment with firmness, and owed his liberty solely to his +own daring. In the obscurity of a life of wandering and +concealment, his indolence for many years supported him with +reputation. He preserved the Archbishopric of Paris against the +power of Cardinal Mazarin, but after the death of that minister, +he resigned it without knowing what he was doing, and without +making use of the opportunity to promote the interests of himself +and his friends. He has taken part in several conclaves, and his +conduct has always increased his reputation.</p> + +<p>"His natural bent is to indolence, nevertheless he labours +with activity in pressing business, and reposes with indifference +when it is concluded. He has great presence of mind, and knows so +well how to turn it to his own advantage on all occasions +presented him by fortune, that it would seem as if he had +foreseen and desired them. He loves to narrate, and seeks to +dazzle all his listeners indifferently by his extraordinary +adventures, and his imagination often supplies him with more than +his memory. The generality of his qualities are false, and what +has most contributed to his reputation is his power of throwing a +good light on his faults. He is insensible alike to hatred and to +friendship, whatever pains he may be at to appear taken up with +the one or the other. He is incapable of envy or avarice, whether +from virtue or from carelessness. He has borrowed more from his +friends than a private person could ever hope to be able to +repay; he has felt the vanity of acquiring so much on credit, and +of undertaking to discharge it. He has neither taste nor +refinement; he is amused by everything and pleased by nothing. He +avoids difficult matters with considerable address, not allowing +people to penetrate the slight acquaintance he has with +everything. The retreat he has just made from the world is the +most brilliant and the most unreal action of his life; it is a +sacrifice he has made to his pride under the pretence of +devotion; he quits the court to which he cannot attach himself, +and retires from a world which is retiring from him."</p> + +<p>The Maxims were first published in 1665, with a preface by +Segrais. This preface was omitted in the subsequent editions. The +first edition contained 316 maxims, counting the last upon death, +which was not numbered. The second in 1666 contained only 102; +the third in 1671, and the fourth in 1675, 413. In this last +edition we first meet with the introductory maxim, "Our virtues +are generally but disguised vices." The edition of 1678, the +fifth, increased the number to 504. This was the last edition +revised by the author, and published in his lifetime. The text of +that edition has been used for the present translation. The next +edition, the sixth, was published in 1693, about thirteen years +after the author's death. This edition included fifty new maxims, +attributed by the editor to Rochefoucauld. Most likely they were +his writing, as the fact was never denied by his family, through +whose permission they were published. They form the third +supplement to the translation. This sixth edition was published +by Claude Barbin, and the French editions since that time have +been too numerous to be enumerated. The great popularity of the +Maxims is perhaps best shown from the numerous translations that +have been made of them. No less than eight English translations, +or so-called translations, have appeared; one American, a +Swedish, and a Spanish translation, an Italian imitation, with +parallel passages, and an English imitation by Hazlitt. The +titles of the English editions are as follows:— i. Seneca +Unmasked. By Mrs. Aphara Behn. London, 1689. She calls the +author the Duke of Rushfucave. ii. Moral Maxims and Reflections, +in four parts. By the Duke de la Rochefoucauld. Now made English. +London, 1694. 12 mo. iii. Moral Maxims and Reflections of the +Duke de la Rochefoucauld. Newly made English. London, 1706. 12 +mo. iv. Moral Maxims of the Duke de la Rochefoucauld. Translated +from the French. With notes. London, 1749. 12 mo. v. Maxims and +Moral Reflections of the Duke de la Rochefoucauld. Revised and +improved. London, 1775. 8 vo. vi. Maxims and Moral Reflections of +the Duke de la Rochefoucauld. A new edition, revised and im- +proved, by L. D. London, 1781. 8 vo. vii. The Gentleman's +Library. La Rochefoucauld's Maxims and Moral Reflections. London, +1813. 12 mo. viii.Moral Reflections, Sentences, and Maxims of the +Duke de la Rochefoucauld, newly translated from the French; with +an introduction and notes. London, 1850. 16 mo. ix. Maxims and +Moral Reflections of the Duke de la Rochefoucauld: with a Memoir +by the Chevalier de Chatelain. London, 1868. 12 mo.</p> + +<p>The perusal of the Maxims will suggest to every reader to a +greater or less degree, in accordance with the extent of his +reading, parallel passages, and similar ideas. Of ancient writers +Rochefoucauld most strongly reminds us of Tacitus; of modern +writers, Junius most strongly reminds us of Rochefoucauld. Some +examples from both are given in the notes to this translation. It +is curious to see how the expressions of the bitterest writer of +English political satire to a great extent express the same ideas +as the great French satirist of private life. Had space permitted +the parallel could have been drawn very closely, and much of the +invective of Junius traced to its source in Rochefoucauld.</p> + +<p>One of the persons whom Rochefoucauld patronised and +protected, was the great French fabulist, La Fontaine. This +patronage was repaid by La Fontaine giving, in one of his fables, +"L'Homme et son Image," an elaborate defence of his patron. After +there depicting a man who fancied himself one of the most lovely +in the world, and who complained he always found all mirrors +untrustworthy, at last discovered his real image reflected in the +water. He thus applies his fable:— "Je parle à tous: +et cette erreur extrême, Est un mal que chacun se plait +d'entretenir, Notre âme, c'est cet homme amoureux de lui +même, Tant de miroirs, ce sont les sottises d'autrui. +Miroirs, de nos défauts les peintres légitimes, Et +quant au canal, c'est celui Qui chacun sait, le livre des +MAXIMES."</p> + +<p>It is just this: the book is a mirror in which we all see +ourselves. This has made it so unpopular. It is too true. We +dislike to be told of our faults, while we only like to be told +of our neighbour's. Notwithstanding Rousseau's assertion, it is +young men, who, before they know their own faults and only know +their neighbours', that read and thoroughly appreciate +Rochefoucauld.</p> + +<p>After so many varied opinions he then pleases us more and +seems far truer than he is in reality, it is impossible to give +any general conclusion of such distinguished writers on the +subject. Each reader will form his own opinion of the merits of +the author and his book. To some, both will seem deserving of the +highest praise; to others both will seem deserving of the highest +censure. The truest judgment as to the author will be found in +the remarks of a countryman of his own, as to the book in the +remarks of a countryman of ours.</p> + +<p>As to the author, M. Sainte Beuve says:—"C'était +un misanthrope poli, insinuant, souriant, qui +précédait de bien peu et préparait avec +charme l'autre MISANTHROPE."</p> + +<p>As to the book, Mr. Hallam says:—"Among the books in +ancient and modern times which record the conclusions of +observing men on the moral qualities of their fellows, a high +place should be reserved for the Maxims of Rochefoucauld".</p> + +<br> +<br> +<a name="maxims"></a> +<br> + +<center> +<h2>REFLECTIONS;<br> +OR, SENTENCES AND MORAL MAXIMS</h2> + +<h4>Our virtues are most frequently but vices disguised.</h4> +</center> +<p>[This epigraph which is the key to the system of La +Rochefoucauld, is found in another form as No. 179 of the maxims +of the first edition, 1665, it is omitted from the 2nd and 3rd, +and reappears for the first time in the 4th edition, in 1675, as +at present, at the head of the Reflections.—<i>Aimé +Martin.</i> Its best answer is arrived at by reversing the predicate +and the subject, and you at once form a contradictory maxim +equally true, our vices are most frequently but virtues +disguised.]</p> +<a name="1"></a><br> +<p>1.—What we term virtue is often but a mass of various +actions and divers interests, which fortune, or our own industry, +manage to arrange; and it is not always from valour or from +chastity that men are brave, and women chaste.</p> + +<p>"Who combats bravely is not therefore brave, He dreads a +death-bed like the meanest slave; Who reasons wisely is not +therefore wise, His pride in reasoning, not in acting, lies." +Pope, <i>Moral Essays</i>, Ep. i. line 115.</p> +<a name="2"></a><br> +<p>2.—Self-love is the greatest of flatterers.</p> +<a name="3"></a><br> +<p>3.—Whatever discoveries have been made in the region of +self-love, there remain many unexplored territories there.</p> + +<p>[This is the first hint of the system the author tries to +develope. He wishes to find in vice a motive for all our actions, +but this does not suffice him; he is obliged to call other +passions to the help of his system and to confound pride, vanity, +interest and egotism with self love. This confusion destroys the +unity of his principle.—<i>Aimé Martin</i>.]</p> +<a name="4"></a><br> +<p>4.—Self love is more cunning than the most cunning man +in the world.</p> +<a name="5"></a><br> +<p>5.—The duration of our passions is no more dependant +upon us than the duration of our life. [Then what becomes of free +will?—<i>Aimé</i>; <i>Martin</i>]</p> +<a name="6"></a><br> +<p>6.—Passion often renders the most clever man a fool, and +even sometimes renders the most foolish man clever.</p> +<a name="7"></a><br> +<p>7.—Great and striking actions which dazzle the eyes are +represented by politicians as the effect of great designs, +instead of which they are commonly caused by the temper and the +passions. Thus the war between Augustus and Anthony, which is set +down to the ambition they entertained of making themselves +masters of the world, was probably but an effect of jealousy.</p> +<a name="8"></a><br> +<p>8.—The passions are the only advocates which always +persuade. They are a natural art, the rules of which are +infallible; and the simplest man with passion will be more +persuasive than the most eloquent without.</p> + +<p>[See Maxim 249 which is an illustration of this.]</p> +<a name="9"></a><br> +<p>9.—The passions possess a certain injustice and self +interest which makes it dangerous to follow them, and in reality +we should distrust them even when they appear most +trustworthy.</p> +<a name="10"></a><br> +<p>10.—In the human heart there is a perpetual generation +of passions; so that the ruin of one is almost always the +foundation of another.</p> +<a name="11"></a><br> +<p>11.—Passions often produce their contraries: avarice +sometimes leads to prodigality, and prodigality to avarice; we +are often obstinate through weakness and daring though +timidity.</p> +<a name="12"></a><br> +<p>12.—Whatever care we take to conceal our passions under +the appearances of piety and honour, they are always to be seen +through these veils.</p> + +<p>[The 1st edition, 1665, preserves the image perhaps +better—"however we may conceal our passions under the veil, +etc., there is always some place where they peep out."]</p> +<a name="13"></a><br> +<p>13.—Our self love endures more impatiently the +condemnation of our tastes than of our opinions.</p> +<a name="14"></a><br> +<p>14.—Men are not only prone to forget benefits and +injuries; they even hate those who have obliged them, and cease +to hate those who have injured them. The necessity of revenging +an injury or of recompensing a benefit seems a slavery to which +they are unwilling to submit.</p> +<a name="15"></a><br> +<p>15.—The clemency of Princes is often but policy to win +the affections of the people.</p> +<a name="16"></a><br> +<p>["So many are the advantages which monarchs gain by clemency, +so greatly does it raise their fame and endear them to their +subjects, that it is generally happy for them to have an +opportunity of displaying it."—Montesquieu, <i>Esprit Des +Lois, Lib. VI., C. 21.</i>]</p> +<a name="16"></a><br> +<p>16.—This clemency of which they make a merit, arises +oftentimes from vanity, sometimes from idleness, oftentimes from +fear, and almost always from all three combined.</p> + +<p>[La Rochefoucauld is content to paint the age in which he +lived. Here the clemency spoken of is nothing more than an +expression of the policy of Anne of Austria. Rochefoucauld had +sacrificed all to her; even the favour of Cardinal Richelieu, but +when she became regent she bestowed her favours upon those she +hated; her friends were forgotten.—<i>Aimé Martin</i>. The +reader will hereby see that the age in which the writer lived +best interprets his maxims.]</p> +<a name="17"></a><br> +<p>17.—The moderation of those who are happy arises from +the calm which good fortune bestows upon their temper.</p> +<a name="18"></a><br> +<p>18.—Moderation is caused by the fear of exciting the +envy and contempt which those merit who are intoxicated with +their good fortune; it is a vain display of our strength of mind, +and in short the moderation of men at their greatest height is +only a desire to appear greater than their fortune.</p> +<a name="19"></a><br> +<p>19.—We have all sufficient strength to support the +misfortunes of others.</p> + +<p>[The strongest example of this is the passage in Lucretius, +lib. ii., line I:— "Suave mari magno turbantibus aequora +ventis E terra magnum alterius spectare laborem."]</p> +<a name="20"></a><br> +<p>20.—The constancy of the wise is only the talent of +concealing the agitation of their hearts.</p> + +<p>[Thus wisdom is only hypocrisy, says a commentator. This +definition of constancy is a result of maxim 18.]</p> +<a name="21"></a><br> +<p>21.—Those who are condemned to death affect sometimes a +constancy and contempt for death which is only the fear of facing +it; so that one may say that this constancy and contempt are to +their mind what the bandage is to their eyes.</p> + +<p>[See this thought elaborated in maxim 504.]</p> +<a name="22"></a><br> +<p>22.—Philosophy triumphs easily over past evils and +future evils; but present evils triumph over it.</p> +<a name="23"></a><br> +<p>23.—Few people know death, we only endure it, usually +from determination, and even from stupidity and custom; and most +men only die because they know not how to prevent dying.</p> +<a name="24"></a><br> +<p>24.—When great men permit themselves to be cast down by +the continuance of misfortune, they show us that they were only +sustained by ambition, and not by their mind; so that PLUS a +great vanity, heroes are made like other men.</p> + +<p>[Both these maxims have been rewritten and made conciser by +the author; the variations are not worth quoting.]</p> +<a name="25"></a><br> +<p>25.—We need greater virtues to sustain good than evil +fortune.</p> + +<p>["Prosperity do{th} best discover vice, but adversity do{th} +best discover virtue."—Lord Bacon, <i>Essays</i>{, (1625), "Of +Adversity"}.]</p> + +<p>{The quotation wrongly had "does" for "doth".}</p> +<a name="26"></a><br> +<p>26.—Neither the sun nor death can be looked at without +winking.</p> +<a name="27"></a><br> +<p>27.—People are often vain of their passions, even of the +worst, but envy is a passion so timid and shame-faced that no one +ever dare avow her.</p> +<a name="28"></a><br> +<p>28.—Jealousy is in a manner just and reasonable, as it +tends to preserve a good which belongs, or which we believe +belongs to us, on the other hand envy is a fury which cannot +endure the happiness of others.</p> +<a name="29"></a><br> +<p>29.—The evil that we do does not attract to us so much +persecution and hatred as our good qualities.</p> +<a name="30"></a><br> +<p>30.—We have more strength than will; and it is often +merely for an excuse we say things are impossible.</p> +<a name="31"></a><br> +<p>31.—If we had no faults we should not take so much +pleasure in noting those of others.</p> +<a name="32"></a><br> +<p>32.—Jealousy lives upon doubt; and comes to an end or +becomes a fury as soon as it passes from doubt to certainty.</p> +<a name="33"></a><br> +<p>33.—Pride indemnifies itself and loses nothing even when +it casts away vanity.</p> + +<p>[See maxim 450, where the author states, what we take from our +other faults we add to our pride.]</p> +<a name="34"></a><br> +<p>34.—If we had no pride we should not complain of that of +others.</p> + +<p>["The proud are ever most provoked by pride."—Cowper, +<i>Conversation</i> 160.]</p> +<a name="35"></a><br> +<p>35.—Pride is much the same in all men, the only +difference is the method and manner of showing it.</p> + +<p>["Pride bestowed on all a common friend."—Pope, <i>Essay On +Man, Ep.</i> ii., line 273.]</p> +<a name="36"></a><br> +<p>36.—It would seem that nature, which has so wisely +ordered the organs of our body for our happiness, has also given +us pride to spare us the mortification of knowing our +imperfections.</p> +<a name="37"></a><br> +<p>37.—Pride has a larger part than goodness in our +remonstrances with those who commit faults, and we reprove them +not so much to correct as to persuade them that we ourselves are +free from faults.</p> +<a name="38"></a><br> +<p>38.—We promise according to our hopes; we perform +according to our fears.</p> + +<p>["The reason why the Cardinal (Mazarin) deferred so long to +grant the favours he had promised, was because he was persuaded +that hope was much more capable of keeping men to their duty than +gratitude."—<i>Fragments Historiques. Racine.</i>]</p> +<a name="39"></a><br> +<p>39.—Interest speaks all sorts of tongues and plays all +sorts of characters; even that of disinterestedness.</p> +<a name="40"></a><br> +<p>40.—Interest blinds some and makes some see.</p> +<a name="41"></a><br> +<p>41.—Those who apply themselves too closely to little +things often become incapable of great things.</p> +<a name="42"></a><br> +<p>42.—We have not enough strength to follow all our +reason.</p> +<a name="43"></a><br> +<p>43.—A man often believes himself leader when he is led; +as his mind endeavours to reach one goal, his heart insensibly +drags him towards another.</p> +<a name="44"></a><br> +<p>44.—Strength and weakness of mind are mis-named; they are +really only the good or happy arrangement of our bodily +organs.</p> +<a name="45"></a><br> +<p>45.—The caprice of our temper is even more whimsical +than that of Fortune.</p> +<a name="46"></a><br> +<p>46.—The attachment or indifference which philosophers +have shown to life is only the style of their self love, about +which we can no more dispute than of that of the palate or of the +choice of colours.</p> +<a name="47"></a><br> +<p>47.—Our temper sets a price upon every gift that we +receive from fortune.</p> +<a name="48"></a><br> +<p>48.—Happiness is in the taste, and not in the things +themselves; we are happy from possessing what we like, not from +possessing what others like.</p> +<a name="49"></a><br> +<p>49.—We are never so happy or so unhappy as we +suppose.</p> +<a name="50"></a><br> +<p>50.—Those who think they have merit persuade themselves +that they are honoured by being unhappy, in order to persuade +others and themselves that they are worthy to be the butt of +fortune.</p> +<a name="51"></a><br> +<p>["Ambition has been so strong as to make very miserable men +take comfort that they were supreme in misery; and certain it +is{, that where} we cannot distinguish ourselves by something +excellent, we begin to take a complacency in some singular +infirmities, follies, or defects of one kind or other." +—Burke, {<i>On The Sublime And Beautiful,</i> (1756), Part I, +Sect. XVII}.]</p> + +<p>{The translators' incorrectly cite <i>Speech On Conciliation With +America.</i> Also, Burke does not actually write "Ambition has +been...", he writes "It has been..." when speaking of +ambition.}</p> +<a name="51"></a><br> +<p>51.—Nothing should so much diminish the satisfaction +which we feel with ourselves as seeing that we disapprove at one +time of that which we approve of at another.</p> +<a name="52"></a><br> +<p>52.—Whatever difference there appears in our fortunes, +there is nevertheless a certain compensation of good and evil +which renders them equal.</p> +<a name="53"></a><br> +<p>53.—Whatever great advantages nature may give, it is not +she alone, but fortune also that makes the hero.</p> +<a name="54"></a><br> +<p>54.—The contempt of riches in philosophers was only a +hidden desire to avenge their merit upon the injustice of +fortune, by despising the very goods of which fortune had +deprived them; it was a secret to guard themselves against the +degradation of poverty, it was a back way by which to arrive at +that distinction which they could not gain by riches.</p> + +<p>["It is always easy as well as agreeable for the inferior +ranks of mankind to claim merit from the contempt of that pomp +and pleasure which fortune has placed beyond their reach. The +virtue of the primitive Christians, like that of the first +Romans, was very frequently guarded by poverty and +ignorance."—Gibbon, <i>Decline And Fall, Chap. 15</i>.]</p> +<a name="55"></a><br> +<p>55.—The hate of favourites is only a love of favour. The +envy of NOT possessing it, consoles and softens its regrets by +the contempt it evinces for those who possess it, and we refuse +them our homage, not being able to detract from them what +attracts that of the rest of the world.</p> +<a name="56"></a><br> +<p>56.—To establish ourselves in the world we do everything +to appear as if we were established.</p> +<a name="57"></a><br> +<p>57.—Although men flatter themselves with their great +actions, they are not so often the result of a great design as of +chance.</p> +<a name="58"></a><br> +<p>58.—It would seem that our actions have lucky or unlucky +stars to which they owe a great part of the blame or praise which +is given them.</p> +<a name="59"></a><br> +<p>59.—There are no accidents so unfortunate from which +skilful men will not draw some advantage, nor so fortunate that +foolish men will not turn them to their hurt.</p> +<a name="60"></a><br> +<p>60.—Fortune turns all things to the advantage of those +on whom she smiles.</p> +<a name="61"></a><br> +<p>61.—The happiness or unhappiness of men depends no less +upon their dispositions than their fortunes.</p> + +<p>["Still to ourselves in every place consigned Our own felicity +we make or find." Goldsmith, <i>Traveller</i>, 431.]</p> +<a name="62"></a><br> +<p>62.—Sincerity is an openness of heart; we find it in +very few people; what we usually see is only an artful +dissimulation to win the confidence of others.</p> +<a name="63"></a><br> +<p>63.—The aversion to lying is often a hidden ambition to +render our words credible and weighty, and to attach a religious +aspect to our conversation.</p> +<a name="64"></a><br> +<p>64.—Truth does not do as much good in the world, as its +counterfeits do evil.</p> +<a name="65"></a><br> +<p>65.—There is no praise we have not lavished upon +Prudence; and yet she cannot assure to us the most trifling +event.</p> + +<p>[The author corrected this maxim several times, in 1665 it is +No. 75; 1666, No. 66; 1671-5, No. 65; in the last edition it +stands as at present. In the first he quotes Juvenal, Sat. X., +line 315. " Nullum numen habes si sit Prudentia, nos te; Nos +facimus, Fortuna, deam, coeloque locamus." Applying to Prudence +what Juvenal does to Fortune, and with much greater force.]</p> +<a name="66"></a><br> +<p>66.—A clever man ought to so regulate his interests that +each will fall in due order. Our greediness so often troubles us, +making us run after so many things at the same time, that while +we too eagerly look after the least we miss the greatest.</p> +<a name="67"></a><br> +<p>67.—What grace is to the body good sense is to the +mind.</p> +<a name="68"></a><br> +<p>68.—It is difficult to define love; all we can say is, +that in the soul it is a desire to rule, in the mind it is a +sympathy, and in the body it is a hidden and delicate wish to +possess what we love—<i>Plus</i> many mysteries.</p> + +<p>["Love is the love of one {singularly,} with desire to be +singularly beloved."—Hobbes{<i>Leviathan</i>, (1651), Part I, +Chapter VI}.]</p> + +<p>{Two notes about this quotation: (1) the translators' +mistakenly have "singularity" for the first "singularly" and (2) +Hobbes does not actually write "Love is the..."—he writes +"Love of one..." under the heading "The passion of Love."}</p> +<a name="69"></a><br> +<p>69.—If there is a pure love, exempt from the mixture of +our other passions, it is that which is concealed at the bottom +of the heart and of which even ourselves are ignorant.</p> +<a name="70"></a><br> +<p>70.—There is no disguise which can long hide love where +it exists, nor feign it where it does not.</p> +<a name="71"></a><br> +<p>71.—There are few people who would not be ashamed of +being beloved when they love no longer.</p> +<a name="72"></a><br> +<p>72.—If we judge of love by the majority of its results +it rather resembles hatred than friendship.</p> +<a name="73"></a><br> +<p>73.—We may find women who have never indulged in an +intrigue, but it is rare to find those who have intrigued but +once.</p> + +<p>["Yet there are some, they say, who have had {<i>None</i>}; But those +who have, ne'er end with only one}." {—Lord Byron, }<i>Don +Juan,</i> {Canto} iii., stanza 4.]</p> +<a name="74"></a><br> +<p>74.—There is only one sort of love, but there are a +thousand different copies.</p> +<a name="75"></a><br> +<p>75.—Neither love nor fire can subsist without perpetual +motion; both cease to live so soon as they cease to hope, or to +fear.</p> + +<p>[So Lord Byron{<i>Stanzas</i>, (1819), stanza 3} says of +Love— "Like chiefs of faction, His life is action."]</p> +<a name="76"></a><br> +<p>76.—There is real love just as there are real ghosts; +every person speaks of it, few persons have seen it.</p> + +<p>["Oh Love! no habitant of earth thou art— An unseen +seraph, we believe in thee— A faith whose martyrs are the +broken heart,— But never yet hath seen, nor e'er shall see +The naked eye, thy form as it should be." {—Lord Byron, +}<i>Childe Harold</i>, {Canto} iv., stanza 121.]</p> +<a name="77"></a><br> +<p>77.—Love lends its name to an infinite number of +engagements (<i>Commerces</i>) which are attributed to it, but with +which it has no more concern than the Doge has with all that is +done in Venice.</p> +<a name="78"></a><br> +<p>78.—The love of justice is simply in the majority of men +the fear of suffering injustice.</p> +<a name="79"></a><br> +<p>79.—Silence is the best resolve for him who distrusts +himself.</p> +<a name="80"></a><br> +<p>80.—What renders us so changeable in our friendship is, +that it is difficult to know the qualities of the soul, but easy +to know those of the mind.</p> +<a name="81"></a><br> +<p>81.—We can love nothing but what agrees with us, and we +can only follow our taste or our pleasure when we prefer our +friends to ourselves; nevertheless it is only by that preference +that friendship can be true and perfect.</p> +<a name="82"></a><br> +<p>82.—Reconciliation with our enemies is but a desire to +better our condition, a weariness of war, the fear of some +unlucky accident.</p> + +<p>["Thus terminated that famous war of the Fronde. The Duke +de la Rochefoucauld desired peace because of his dangerous wounds +and ruined castles, which had made him dread even worse events. +On the other side the Queen, who had shown herself so ungrateful +to her too ambitious friends, did not cease to feel the +bitterness of their resentment. ‘I wish,' said she, +‘it were always night, because daylight shows me so many +who have betrayed me.'"—<i>Memoires De Madame De Motteville, +Tom</i>. IV., p. 60. Another proof that although these maxims are in +some cases of universal application, they were based entirely on +the experience of the age in which the author lived.]</p> +<a name="83"></a><br> +<p>83.—What men term friendship is merely a partnership +with a collection of reciprocal interests, and an exchange of +favours—in fact it is but a trade in which self love always +expects to gain something.</p> +<a name="84"></a><br> +<p>84.—It is more disgraceful to distrust than to be +deceived by our friends.</p> +<a name="85"></a><br> +<p>85.—We often persuade ourselves to love people who are +more powerful than we are, yet interest alone produces our +friendship; we do not give our hearts away for the good we wish +to do, but for that we expect to receive.</p> +<a name="86"></a><br> +<p>86.—Our distrust of another justifies his deceit.</p> +<a name="87"></a><br> +<p>87.—Men would not live long in society were they not the +dupes of each other.</p> + +<p>[A maxim, adds Aimé Martin, "Which may enter into the +code of a vulgar rogue, but one is astonished to find it in a +moral treatise." Yet we have scriptural authority for it: +"Deceiving and being deceived."—2 TIM. iii. 13.]</p> +<a name="88"></a><br> +<p>88.—Self love increases or diminishes for us the good +qualities of our friends, in proportion to the satisfaction we +feel with them, and we judge of their merit by the manner in +which they act towards us.</p> +<a name="89"></a><br> +<p>89.—Everyone blames his memory, no one blames his +judgment.</p> +<a name="90"></a><br> +<p>90.—In the intercourse of life, we please more by our +faults than by our good qualities.</p> +<a name="91"></a><br> +<p>91.—The largest ambition has the least appearance of +ambition when it meets with an absolute impossibility in +compassing its object.</p> +<a name="92"></a><br> +<p>92.—To awaken a man who is deceived as to his own merit +is to do him as bad a turn as that done to the Athenian madman +who was happy in believing that all the ships touching at the +port belonged to him.</p> + +<p>[That is, they cured him. The madman was Thrasyllus, son of +Pythodorus. His brother Crito cured him, when he infinitely +regretted the time of his more pleasant madness.—See +Aelian, <i>Var. Hist.</i> iv. 25. So Horace— +——————"Pol, me occidistis, +amici, Non servastis," ait, "cui sic extorta voluptas Et demptus +per vim mentis gratissimus error." HOR. EP. ii—2, 138, of +the madman who was cured of a pleasant lunacy.]</p> +<a name="93"></a><br> +<p>93.—Old men delight in giving good advice as a +consolation for the fact that they can no longer set bad +examples.</p> +<a name="94"></a><br> +<p>94.—Great names degrade instead of elevating those who +know not how to sustain them.</p> +<a name="95"></a><br> +<p>95.—The test of extraordinary merit is to see those who +envy it the most yet obliged to praise it.</p> +<a name="96"></a><br> +<p>96.—A man is perhaps ungrateful, but often less +chargeable with ingratitude than his benefactor is.</p> +<a name="97"></a><br> +<p>97.—We are deceived if we think that mind and judgment +are two different matters: judgment is but the extent of the +light of the mind. This light penetrates to the bottom of +matters; it remarks all that can be remarked, and perceives what +appears imperceptible. Therefore we must agree that it is the +extent of the light in the mind that produces all the effects +which we attribute to judgment.</p> +<a name="98"></a><br> +<p>98.—Everyone praises his heart, none dare praise their +understanding.</p> +<a name="99"></a><br> +<p>99.—Politeness of mind consists in thinking chaste and +refined thoughts.</p> +<a name="100"></a><br> +<p>100.—Gallantry of mind is saying the most empty things +in an agreeable manner.</p> +<a name="101"></a><br> +<p>101.—Ideas often flash across our minds more complete +than we could make them after much labour.</p> +<a name="102"></a><br> +<p>102.—The head is ever the dupe of the heart.</p> + +<p>[A feeble imitation of that great thought "All folly comes +from the heart."—<i>Aimé Martin</i>. But Bonhome, in his +<i>L'art De Penser</i>, says "Plusieurs diraient en période +quarré que quelques reflexions que fasse l'esprit et +quelques resolutions qu'il prenne pour corriger ses travers le +premier sentiment du coeur renverse tous ses projets. Mais il +n'appartient qu'a M. de la Rochefoucauld de dire tout en un mot +que l'esprit est toujours la dupe du coeur."]</p> +<a name="103"></a><br> +<p>103.—Those who know their minds do not necessarily know +their hearts.</p> +<a name="104"></a><br> +<p>104.—Men and things have each their proper perspective; +to judge rightly of some it is necessary to see them near, of +others we can never judge rightly but at a distance.</p> +<a name="105"></a><br> +<p>105.—A man for whom accident discovers sense, is not a +rational being. A man only is so who understands, who +distinguishes, who tests it.</p> +<a name="106"></a><br> +<p>106.—To understand matters rightly we should understand +their details, and as that knowledge is almost infinite, our +knowledge is always superficial and imperfect.</p> +<a name="107"></a><br> +<p>107.—One kind of flirtation is to boast we never +flirt.</p> +<a name="108"></a><br> +<p>108.—The head cannot long play the part of the +heart.</p> +<a name="109"></a><br> +<p>109.—Youth changes its tastes by the warmth of its +blood, age retains its tastes by habit.</p> +<a name="110"></a><br> +<p>110.—Nothing is given so profusely as advice.</p> +<a name="111"></a><br> +<p>111.—The more we love a woman the more prone we are to +hate her.</p> +<a name="112"></a><br> +<p>112.—The blemishes of the mind, like those of the face, +increase by age.</p> +<a name="113"></a><br> +<p>113.—There may be good but there are no pleasant +marriages.</p> +<a name="114"></a><br> +<p>114.—We are inconsolable at being deceived by our +enemies and betrayed by our friends, yet still we are often +content to be thus served by ourselves.</p> +<a name="115"></a><br> +<p>115.—It is as easy unwittingly to deceive oneself as to +deceive others.</p> +<a name="116"></a><br> +<p>116.—Nothing is less sincere than the way of asking and +giving advice. The person asking seems to pay deference to the +opinion of his friend, while thinking in reality of making his +friend approve his opinion and be responsible for his conduct. +The person giving the advice returns the confidence placed in him +by eager and disinterested zeal, in doing which he is usually +guided only by his own interest or reputation.</p> + +<p>["I have often thought how ill-natured a maxim it was which on +many occasions I have heard from people of good understanding, +‘That as to what related to private conduct no one was ever +the better for advice.' But upon further examination I have +resolved with myself that the maxim might be admitted without any +violent prejudice to mankind. For in the manner advice was +generally given there was no reason I thought to wonder it should +be so ill received, something there was which strangely inverted +the case, and made the giver to be the only gainer. For by what I +could observe in many occurrences of our lives, that which we +called giving advice was properly taking an occasion to show our +own wisdom at another's expense. On the other side to be +instructed or to receive advice on the terms usually prescribed +to us was little better than tamely to afford another the +occasion of raising himself a character from our +defects."—Lord Shaftesbury, <i>Characteristics</i>, i., 153.]</p> +<a name="117"></a><br> +<p>117.—The most subtle of our acts is to simulate +blindness for snares that we know are set for us. We are never so +easily deceived as when trying to deceive.</p> +<a name="118"></a><br> +<p>118.—The intention of never deceiving often exposes us +to deception.</p> +<a name="119"></a><br> +<p>119.—We become so accustomed to disguise ourselves to +others that at last we are disguised to ourselves.</p> + +<p>["Those who quit their proper character{,} to assume what does +not belong to them, are{,} for the greater part{,} ignorant both +of the character they leave{,} and of the character they +assume."—Burke, {<i>Reflections On The Revolution In France</i>, +(1790), Paragraph 19}.]</p> + +<p>{The translators' incorrectly cite <i>Thoughts On The Cause Of +The Present Discontents</i>.}</p> +<a name="120"></a><br> +<p>120.—We often act treacherously more from weakness than +from a fixed motive.</p> +<a name="121"></a><br> +<p>121.—We frequently do good to enable us with impunity to +do evil.</p> +<a name="122"></a><br> +<p>122.—If we conquer our passions it is more from their +weakness than from our strength.</p> +<a name="123"></a><br> +<p>123.—If we never flattered ourselves we should have but +scant pleasure.</p> +<a name="124"></a><br> +<p>124.—The most deceitful persons spend their lives in +blaming deceit, so as to use it on some great occasion to promote +some great interest.</p> +<a name="125"></a><br> +<p>125.—The daily employment of cunning marks a little +mind, it generally happens that those who resort to it in one +respect to protect themselves lay themselves open to attack in +another.</p> + +<p>["With that low cunning which in fools supplies, And amply, +too, the place of being wise." Churchill, <i>Rosciad</i>, 117.]</p> +<a name="126"></a><br> +<p>126.—Cunning and treachery are the offspring of +incapacity.</p> +<a name="127"></a><br> +<p>127.—The true way to be deceived is to think oneself +more knowing than others.</p> +<a name="128"></a><br> +<p>128.—Too great cleverness is but deceptive delicacy, +true delicacy is the most substantial cleverness.</p> +<a name="129"></a><br> +<p>129.—It is sometimes necessary to play the fool to avoid +being deceived by cunning men.</p> +<a name="130"></a><br> +<p>130.—Weakness is the only fault which cannot be +cured.</p> +<a name="131"></a><br> +<p>131.—The smallest fault of women who give themselves up +to love is to love. [———"Faciunt graviora +coactae Imperio sexus minimumque libidine peccant." Juvenal, <i>Sat.</i> +vi., 134.]</p> +<a name="132"></a><br> +<p>132.—It is far easier to be wise for others than to be +so for oneself.</p> + +<p>[Hence the proverb, "A man who is his own lawyer has a fool +for his client."]</p> +<a name="133"></a><br> +<p>133.—The only good examples are those, that make us see +the absurdity of bad originals.</p> +<a name="134"></a><br> +<p>134.—We are never so ridiculous from the habits we have +as from those that we affect to have.</p> +<a name="135"></a><br> +<p>135.—We sometimes differ more widely from ourselves than +we do from others.</p> +<a name="136"></a><br> +<p>136.—There are some who never would have loved if they +never had heard it spoken of.</p> +<a name="137"></a><br> +<p>137.—When not prompted by vanity we say little.</p> +<a name="138"></a><br> +<p>138.—A man would rather say evil of himself than say +nothing.</p> + +<p>["Montaigne's vanity led him to talk perpetually of himself, +and as often happens to vain men, he would rather talk of his own +failings than of any foreign subject."— Hallam, <i>Literature +Of Europe</i>.]</p> +<a name="139"></a><br> +<p>139.—One of the reasons that we find so few persons +rational and agreeable in conversation is there is hardly a +person who does not think more of what he wants to say than of +his answer to what is said. The most clever and polite are +content with only seeming attentive while we perceive in their +mind and eyes that at the very time they are wandering from what +is said and desire to return to what they want to say. Instead of +considering that the worst way to persuade or please others is to +try thus strongly to please ourselves, and that to listen well +and to answer well are some of the greatest charms we can have in +conversation.</p> + +<p>["An absent man can make but few observations, he can pursue +nothing steadily because his absences make him lose his way. They +are very disagreeable and hardly to be tolerated in old age, but +in youth they cannot be forgiven." —Lord Chesterfield, +<i>Letter</i> 195.]</p> +<a name="140"></a><br> +<p>140.—If it was not for the company of fools, a witty man +would often be greatly at a loss.</p> +<a name="141"></a><br> +<p>141.—We often boast that we are never bored, but yet we +are so conceited that we do not perceive how often we bore +others.</p> +<a name="142"></a><br> +<p>142.—As it is the mark of great minds to say many things +in a few words, so it is that of little minds to use many words +to say nothing.</p> + +<p>["So much they talked, so very little said." Churchill, +<i>Rosciad</i>, 550.</p> + +<p>"Men who are unequal to the labour of discussing an argument +or wish to avoid it, are willing enough to suppose that much has +been proved because much has been said."— Junius, Jan. +1769.]</p> +<a name="143"></a><br> +<p>143.—It is oftener by the estimation of our own feelings +that we exaggerate the good qualities of others than by their +merit, and when we praise them we wish to attract their +praise.</p> +<a name="144"></a><br> +<p>144.—We do not like to praise, and we never praise +without a motive. Praise is flattery, artful, hidden, delicate, +which gratifies differently him who praises and him who is +praised. The one takes it as the reward of merit, the other +bestows it to show his impartiality and knowledge.</p> +<a name="145"></a><br> +<p>145.—We often select envenomed praise which, by a +reaction upon those we praise, shows faults we could not have +shown by other means.</p> +<a name="146"></a><br> +<p>146.—Usually we only praise to be praised.</p> +<a name="147"></a><br> +<p>147.—Few are sufficiently wise to prefer censure which +is useful to praise which is treacherous.</p> +<a name="148"></a><br> +<p>148.—Some reproaches praise; some praises re- +proach.</p> + +<p>["Damn with faint praise, assent with civil leer, And, without +sneering, teach the rest to sneer." Pope {<i>Essay On Man, (1733), +Epistle To Dr. Arbuthnot.</i>}]</p> +<a name="149"></a><br> +<p>149.—The refusal of praise is only the wish to be +praised twice.</p> + +<p>[The modesty which pretends to refuse praise is but in truth a +desire to be praised more highly. <i>Edition</i> 1665.]</p> +<a name="150"></a><br> +<p>150.—The desire which urges us to deserve praise +strengthens our good qualities, and praise given to wit, valour, +and beauty, tends to increase them.</p> +<a name="151"></a><br> +<p>151.—It is easier to govern others than to prevent being +governed.</p> +<a name="152"></a><br> +<p>152.—If we never flattered ourselves the flattery of +others would not hurt us.</p> + +<p>["Adulatione servilia fingebant securi de fragilitate +credentis." Tacit. Ann. xvi.]</p> +<a name="153"></a><br> +<p>153.—Nature makes merit but fortune sets it to work.</p> +<a name="154"></a><br> +<p>154.—Fortune cures us of many faults that reason could +not.</p> +<a name="155"></a><br> +<p>155.—There are some persons who only disgust with their +abilities, there are persons who please even with their +faults.</p> +<a name="156"></a><br> +<p>156.—There are persons whose only merit consists in +saying and doing stupid things at the right time, and who ruin +all if they change their manners.</p> +<a name="157"></a><br> +<p>157.—The fame of great men ought always to be estimated +by the means used to acquire it.</p> +<a name="158"></a><br> +<p>158.—Flattery is base coin to which only our vanity +gives currency.</p> +<a name="159"></a><br> +<p>159.—It is not enough to have great qualities, we should +also have the management of them.</p> +<a name="160"></a><br> +<p>160.—However brilliant an action it should not be +esteemed great unless the result of a great motive.</p> +<a name="161"></a><br> +<p>161.—A certain harmony should be kept between actions +and ideas if we desire to estimate the effects that they +produce.</p> +<a name="162"></a><br> +<p>162.—The art of using moderate abilities to advantage +wins praise, and often acquires more reputation than real +brilliancy.</p> +<a name="163"></a><br> +<p>163.—Numberless arts appear foolish whose secre{t} +motives are most wise and weighty.</p> +<a name="164"></a><br> +<p>164.—It is much easier to seem fitted for posts we do +not fill than for those we do.</p> +<a name="165"></a><br> +<p>165.—Ability wins us the esteem of the true men, luck +that of the people.</p> +<a name="166"></a><br> +<p>166.—The world oftener rewards the appearance of merit +than merit itself.</p> +<a name="167"></a><br> +<p>167.—Avarice is more opposed to economy than to +liberality.</p> +<a name="168"></a><br> +<p>168.—However deceitful hope may be, yet she carries us +on pleasantly to the end of life.</p> + +<p>["Hope travels through, nor quits us when we die." Pope: <i>Essay +On Man,</i> Ep. ii.]</p> +<a name="169"></a><br> +<p>169.—Idleness and fear keeps us in the path of duty, but +our virtue often gets the praise.</p> + +<p>["Quod segnitia erat sapientia vocaretur." Tacitus Hist. +I.]</p> +<a name="170"></a><br> +<p>170.—If one acts rightly and honestly, it is difficult +to decide whether it is the effect of integrity or skill.</p> +<a name="171"></a><br> +<p>171.—As rivers are lost in the sea so are virtues in +self.</p> +<a name="172"></a><br> +<p>172.—If we thoroughly consider the varied effects of +indifference we find we miscarry more in our duties than in our +interests.</p> +<a name="173"></a><br> +<p>173.—There are different kinds of curiosity: one springs +from interest, which makes us desire to know everything that may +be profitable to us; another from pride, which springs from a +desire of knowing what others are ignorant of.</p> +<a name="174"></a><br> +<p>174.—It is far better to accustom our mind to bear the +ills we have than to speculate on those which may befall us.</p> + +<p>["Rather bear th{ose} ills we have Than fly to others that we +know not of." {—Shakespeare, <i>Hamlet</i>, Act III, Scene I, +Hamlet.}]</p> +<a name="175"></a><br> +<p>175.—Constancy in love is a perpetual inconstancy which +causes our heart to attach itself to all the qualities of the +person we love in succession, sometimes giving the preference to +one, sometimes to another. This constancy is merely inconstancy +fixed, and limited to the same person.</p> +<a name="176"></a><br> +<p>176.—There are two kinds of constancy in love, one +arising from incessantly finding in the loved one fresh objects +to love, the other from regarding it as a point of honour to be +constant.</p> +<a name="177"></a><br> +<p>177.—Perseverance is not deserving of blame or praise, +as it is merely the continuance of tastes and feelings which we +can neither create or destroy.</p> +<a name="178"></a><br> +<p>178.—What makes us like new studies is not so much the +weariness we have of the old or the wish for change as the desire +to be admired by those who know more than ourselves, and the hope +of advantage over those who know less.</p> +<a name="179"></a><br> +<p>179.—We sometimes complain of the levity of our friends +to justify our own by anticipation.</p> +<a name="180"></a><br> +<p>180.—Our repentance is not so much sorrow for the ill we +have done as fear of the ill that may happen to us.</p> +<a name="181"></a><br> +<p>181.—One sort of inconstancy springs from levity or +weakness of mind, and makes us accept everyone's opinion, and +another more excusable comes from a surfeit of matter.</p> +<a name="182"></a><br> +<p>182.—Vices enter into the composition of virtues as +poison into that of medicines. Prudence collects and blends the +two and renders them useful against the ills of life.</p> +<a name="183"></a><br> +<p>183.—For the credit of virtue we must admit that the +greatest misfortunes of men are those into which they fall +through their crimes.</p> +<a name="184"></a><br> +<p>184.—We admit our faults to repair by our sincerity the +evil we have done in the opinion of others.</p> + +<p>[In the edition of 1665 this maxim stands as No. 200. We never +admit our faults except through vanity.]</p> +<a name="185"></a><br> +<p>185.—There are both heroes of evil and heroes of +good.</p> + +<p>[Ut alios industria ita hunc ignavia protulerat ad famam, +habebaturque non ganeo et profligator sed erudito luxu. +—Tacit. Ann. xvi.]</p> +<a name="186"></a><br> +<p>186.—We do not despise all who have vices, but we do +despise all who have not virtues.</p> + +<p>["If individuals have no virtues their vices may be of use to +us."—<i>Junius</i>, 5th Oct. 1771.]</p> +<a name="187"></a><br> +<p>187.—The name of virtue is as useful to our interest as +that of vice.</p> +<a name="188"></a><br> +<p>188.—The health of the mind is not less uncertain than +that of the body, and when passions seem furthest removed we are +no less in danger of infection than of falling ill when we are +well.</p> +<a name="189"></a><br> +<p>189.—It seems that nature has at man's birth fixed the +bounds of his virtues and vices.</p> +<a name="190"></a><br> +<p>190.—Great men should not have great faults.</p> +<a name="191"></a><br> +<p>191.—We may say vices wait on us in the course of our +life as the landlords with whom we successively lodge, and if we +travelled the road twice over I doubt if our experience would +make us avoid them.</p> +<a name="192"></a><br> +<p>192.—When our vices leave us we flatter ourselves with +the idea we have left them.</p> +<a name="193"></a><br> +<p>193.—There are relapses in the diseases of the mind as +in those of the body; what we call a cure is often no more than +an intermission or change of disease.</p> +<a name="194"></a><br> +<p>194.—The defects of the mind are like the wounds of the +body. Whatever care we take to heal them the scars ever remain, +and there is always danger of their reopening.</p> +<a name="195"></a><br> +<p>195.—The reason which often prevents us abandoning a +single vice is having so many.</p> +<a name="196"></a><br> +<p>196.—We easily forget those faults which are known only +to ourselves.</p> + +<p>[Seneca says "Innocentem quisque se dicit respiciens testem +non conscientiam."]</p> +<a name="197"></a><br> +<p>197.—There are men of whom we can never believe evil +without having seen it. Yet there are very few in whom we should +be surprised to see it.</p> +<a name="198"></a><br> +<p>198.—We exaggerate the glory of some men to detract from +that of others, and we should praise Prince Condé and +Marshal Turenne much less if we did not want to blame them +both.</p> + +<p>[The allusion to Condé and Turenne gives the date at +which these maxims were published in 1665. Condé and +Turenne were after their campaign with the Imperialists at the +height of their fame. It proves the truth of the remark of +Tacitus, "Populus neminem sine aemulo sinit."— Tac. Ann. +xiv.]</p> +<a name="199"></a><br> +<p>199.—The desire to appear clever often prevents our +being so.</p> +<a name="200"></a><br> +<p>200.—Virtue would not go far did not vanity escort +her.</p> +<a name="201"></a><br> +<p>201.—He who thinks he has the power to content the world +greatly deceives himself, but he who thinks that the world cannot +be content with him deceives himself yet more.</p> +<a name="202"></a><br> +<p>202.—Falsely honest men are those who disguise their +faults both to themselves and others; truly honest men are those +who know them perfectly and confess them.</p> +<a name="203"></a><br> +<p>203.—He is really wise who is nettled at nothing.</p> +<a name="204"></a><br> +<p>204.—The coldness of women is a balance and burden they +add to their beauty.</p> +<a name="205"></a><br> +<p>205.—Virtue in woman is often the love of reputation and +repose.</p> +<a name="206"></a><br> +<p>206.—He is a truly good man who desires always to bear +the inspection of good men.</p> +<a name="207"></a><br> +<p>207.—Folly follows us at all stages of life. If one +appears wise 'tis but because his folly is proportioned to his +age and fortune.</p> +<a name="208"></a><br> +<p>208.—There are foolish people who know and who skilfully +use their folly.</p> +<a name="209"></a><br> +<p>209.—Who lives without folly is not so wise as he +thinks.</p> +<a name="210"></a><br> +<p>210.—In growing old we become more foolish—and +more wise.</p> +<a name="211"></a><br> +<p>211.—There are people who are like farces, which are +praised but for a time (however foolish and distasteful they may +be).</p> + +<p>[The last clause is added from Edition of 1665.]</p> +<a name="212"></a><br> +<p>212.—Most people judge men only by success or by +fortune.</p> +<a name="213"></a><br> +<p>213.—Love of glory, fear of shame, greed of fortune, the +desire to make life agreeable and comfortable, and the wish to +depreciate others are often causes of that bravery so vaunted +among men.</p> + +<p>[Junius said of the Marquis of Granby, "He was as brave as a +total absence of all feeling and reflection could make +him."—21st Jan. 1769.]</p> +<a name="214"></a><br> +<p>214.—Valour in common soldiers is a perilous method of +earning their living.</p> + +<p>["Men venture necks to gain a fortune, The soldier does it +ev{'}ry day, (Eight to the week) for sixpence pay." +{—Samuel Butler,} <i>Hudibras</i>, Part II., canto i., line +512.]</p> +<a name="215"></a><br> +<p>215.—Perfect bravery and sheer cowardice are two +extremes rarely found. The space between them is vast, and +embraces all other sorts of courage. The difference between them +is not less than between faces and tempers. Men will freely +expose themselves at the beginning of an action, and relax and be +easily discouraged if it should last. Some are content to satisfy +worldly honour, and beyond that will do little else. Some are not +always equally masters of their timidity. Others allow themselves +to be overcome by panic; others charge because they dare not +remain at their posts. Some may be found whose courage is +strengthened by small perils, which prepare them to face greater +dangers. Some will dare a sword cut and flinch from a bullet; +others dread bullets little and fear to fight with swords. These +varied kinds of courage agree in this, that night, by increasing +fear and concealing gallant or cowardly actions, allows men to +spare themselves. There is even a more general discretion to be +observed, for we meet with no man who does all he would have done +if he were assured of getting off scot-free; so that it is +certain that the fear of death does somewhat subtract from +valour.</p> + +<p>[See also "Table Talk of Napoleon," who agrees with this, so +far as to say that few, but himself, had a two o'clock of the +morning valour.]</p> +<a name="216"></a><br> +<p>216.—Perfect valour is to do without witnesses what one +would do before all the world.</p> + +<p>["It is said of untrue valours that some men's valours are in +the eyes of them that look on."—Bacon, <i>Advancement Of +Learning</i>{, (1605), Book I, Section II, paragraph 5}.]</p> +<a name="217"></a><br> +<p>217.—Intrepidity is an extraordinary strength of soul +which raises it above the troubles, disorders, and emotions which +the sight of great perils can arouse in it: by this strength +heroes maintain a calm aspect and preserve their reason and +liberty in the most surprising and terrible accidents.</p> +<a name="218"></a><br> +<p>218.—Hypocrisy is the homage vice pays to virtue.</p> + +<p>[So Massillon, in one of his sermons, "Vice pays homage to +virtue in doing honour to her appearance."</p> + +<p>So Junius, writing to the Duke of Grafton, says, "You have +done as much mischief to the community as Machiavel, if Machiavel +had not known that an appearance of morals and religion are +useful in society."—28 Sept. 1771.]</p> +<a name="219"></a><br> +<p>219.—Most men expose themselves in battle enough to save +their honor, few wish to do so more than sufficiently, or than is +necessary to make the design for which they expose themselves +succeed.</p> +<a name="220"></a><br> +<p>220.—Vanity, shame, and above all disposition, often +make men brave and women chaste.</p> + +<p>["Vanity bids all her sons be brave and all her daughters +chaste and courteous. But why do we need her instruction?"—Sterne, <i>Sermons</i>.]</p> +<a name="221"></a><br> +<p>221.—We do not wish to lose life; we do wish to gain +glory, and this makes brave men show more tact and address in +avoiding death, than rogues show in preserving their +fortunes.</p> +<a name="222"></a><br> +<p>222.—Few persons on the first approach of age do not +show wherein their body, or their mind, is beginning to fail.</p> +<a name="223"></a><br> +<p>223.—Gratitude is as the good faith of merchants: it +holds commerce together; and we do not pay because it is just to +pay debts, but because we shall thereby more easily find people +who will lend.</p> +<a name="224"></a><br> +<p>224.—All those who pay the debts of gratitude cannot +thereby flatter themselves that they are grateful.</p> +<a name="225"></a><br> +<p>225.—What makes false reckoning, as regards gratitude, +is that the pride of the giver and the receiver cannot agree as +to the value of the benefit.</p> + +<p>["The first foundation of friendship is not the power of +conferring benefits, but the equality with which they are +received, and may be returned."—Junius's <i>Letter To The +King.</i>]</p> +<a name="226"></a><br> +<p>226.—Too great a hurry to discharge of an obligation is +a kind of ingratitude.</p> +<a name="227"></a><br> +<p>227.—Lucky people are bad hands at correcting their +faults; they always believe that they are right when fortune +backs up their vice or folly.</p> + +<p>["The power of fortune is confessed only by the miserable, for +the happy impute all their success to prudence and +merit."—Swift, <i>Thoughts On Various Subjects</i>]</p> +<a name="228"></a><br> +<p>228.—Pride will not owe, self-love will not pay.</p> +<a name="229"></a><br> +<p>229.—The good we have received from a man should make us +excuse the wrong he does us.</p> +<a name="230"></a><br> +<p>230.—Nothing is so infectious as example, and we never +do great good or evil without producing the like. We imitate good +actions by emulation, and bad ones by the evil of our nature, +which shame imprisons until example liberates.</p> +<a name="231"></a><br> +<p>231.—It is great folly to wish only to be wise.</p> +<a name="232"></a><br> +<p>232.—Whatever pretext we give to our afflictions it is +always interest or vanity that causes them.</p> +<a name="233"></a><br> +<p>233.—In afflictions there are various kinds of +hypocrisy. In one, under the pretext of weeping for one dear to +us we bemoan ourselves; we regret her good opinion of us, we +deplore the loss of our comfort, our pleasure, our consideration. +Thus the dead have the credit of tears shed for the living. I +affirm 'tis a kind of hypocrisy which in these afflictions +deceives itself. There is another kind not so innocent because it +imposes on all the world, that is the grief of those who aspire +to the glory of a noble and immortal sorrow. After Time, which +absorbs all, has obliterated what sorrow they had, they still +obstinately obtrude their tears, their sighs their groans, they +wear a solemn face, and try to persuade others by all their acts, +that their grief will end only with their life. This sad and +distressing vanity is commonly found in ambitious women. As their +sex closes to them all paths to glory, they strive to render +themselves celebrated by showing an inconsolable affliction. +There is yet another kind of tears arising from but small +sources, which flow easily and cease as easily. One weeps to +achieve a reputation for tenderness, weeps to be pitied, weeps to +be bewept, in fact one weeps to avoid the disgrace of not +weeping!</p> + +<p>["In grief the {<i>Pleasure</i>} is still uppermost{;} and the +affliction we suffer has no resemblance to absolute pain which is +always odious, and which we endeavour to shake off as soon as +possible."—Burke, <i>Sublime And Beautiful</i>{, (1756), Part I, +Sect. V}.]</p> +<a name="234"></a><br> +<p>234.—It is more often from pride than from ignorance +that we are so obstinately opposed to current opinions; we find +the first places taken, and we do not want to be the last.</p> +<a name="235"></a><br> +<p>235.—We are easily consoled at the misfortunes of our +friends when they enable us to prove our tenderness for them.</p> +<a name="236"></a><br> +<p>236.—It would seem that even self-love may be the dupe +of goodness and forget itself when we work for others. And yet it +is but taking the shortest way to arrive at its aim, taking usury +under the pretext of giving, in fact winning everybody in a +subtle and delicate manner.</p> +<a name="237"></a><br> +<p>237.—No one should be praised for his goodness if he has +not strength enough to be wicked. All other goodness is but too +often an idleness or powerlessness of will.</p> +<a name="238"></a><br> +<p>238.—It is not so dangerous to do wrong to most men, as +to do them too much good.</p> +<a name="239"></a><br> +<p>239.—Nothing flatters our pride so much as the +confidence of the great, because we regard it as the result of +our worth, without remembering that generally 'tis but vanity, or +the inability to keep a secret.</p> +<a name="240"></a><br> +<p>240.—We may say of conformity as distinguished from +beauty, that it is a symmetry which knows no rules, and a secret +harmony of features both one with each other and with the colour +and appearance of the person.</p> +<a name="241"></a><br> +<p>241.—Flirtation is at the bottom of woman's nature, +although all do not practise it, some being restrained by fear, +others by sense.</p> + +<p>["By nature woman is a flirt, but her flirting changes both in +the mode and object according to her opinions."— Rousseau, +<i>Emile.</i>]</p> +<a name="242"></a><br> +<p>242.—We often bore others when we think we cannot +possibly bore them.</p> +<a name="243"></a><br> +<p>243.—Few things are impossible in themselves; +application to make them succeed fails us more often than the +means.</p> +<a name="244"></a><br> +<p>244.—Sovereign ability consists in knowing the value of +things.</p> +<a name="245"></a><br> +<p>245.—There is great ability in knowing how to conceal +one's ability.</p> + +<p>["You have accomplished a great stroke in diplomacy when you +have made others think that you have only very average +abilities."—<i>La Bruyère</i>.]</p> +<a name="246"></a><br> +<p>246.—What seems generosity is often disguised ambition, +that despises small to run after greater interest.</p> +<a name="247"></a><br> +<p>247.—The fidelity of most men is merely an invention of +self-love to win confidence; a method to place us above others +and to render us depositaries of the most important matters.</p> +<a name="248"></a><br> +<p>248.—Magnanimity despises all, to win all.</p> +<a name="249"></a><br> +<p>249.—There is no less eloquence in the voice, in the +eyes and in the air of a speaker than in his choice of words.</p> +<a name="250"></a><br> +<p>250.—True eloquence consists in saying all that should +be, not all that could be said.</p> +<a name="251"></a><br> +<p>251.—There are people whose faults become them, others +whose very virtues disgrace them.</p> + +<p>["There are faults which do him honour, and virtues that +disgrace him."—Junius, <i>Letter Of 28th May, 1770.</i>]</p> +<a name="252"></a><br> +<p>252.—It is as common to change one's tastes, as it is +uncommon to change one's inclinations.</p> +<a name="253"></a><br> +<p>253.—Interest sets at work all sorts of virtues and +vices.</p> +<a name="254"></a><br> +<p>254.—Humility is often a feigned submission which we +employ to supplant others. It is one of the devices of Pride to +lower us to raise us; and truly pride transforms itself in a +thousand ways, and is never so well disguised and more able to +deceive than when it hides itself under the form of humility.</p> + +<p>["Grave and plausible enough to be thought fit for busi- +ness."—Junius, <i>Letter To The Duke Of Grafton</i>.</p> + +<p>"He saw a cottage with a double coach-house, A cottage of +gentility, And the devil was pleased, for his darling sin Is the +pride that apes humility." Southey, <i>Devil's Walk</i>.]</p> + +<p>{There are numerous corrections necessary for this quotation; +I will keep the original above so you can compare the correct +passages:</p> + +<p>"He passed a cottage with a double coach-house, A cottage of +gentility, And he owned with a grin, That his favourite sin Is +pride that apes humility." —Southey, <i>Devil's Walk</i>, Stanza +8.</p> + +<p>"And the devil did grin, for his darling sin Is pride that +apes humility." —Samuel Taylor Coleridge, <i>The Devil's +Thoughts</i>}</p> +<a name="255"></a><br> +<p>255.—All feelings have their peculiar tone of voice, +gestures and looks, and this harmony, as it is good or bad, +pleasant or unpleasant, makes people agreeable or +disagreeable.</p> +<a name="256"></a><br> +<p>256.—In all professions we affect a part and an +appearance to seem what we wish to be. Thus the world is merely +composed of actors.</p> + +<p>["All the world's a stage, and all the men and women merely +players."—Shakespeare, <i>As You Like It</i>{, Act II, Scene VII, +Jaques}.</p> + +<p>"Life is no more than a dramatic scene, in which the hero +should preserve his consistency to the last."—Junius.]</p> +<a name="257"></a><br> +<p>257.—Gravity is a mysterious carriage of the body +invented to conceal the want of mind.</p> + +<p>["Gravity is the very essence of +imposture."—Shaftesbury, <i>Characteristics</i>, p. 11, vol. I. +"The very essence of gravity is design, and consequently deceit; +a taught trick to gain credit with the world for more sense and +knowledge than a man was worth, and that with all its pretensions +it was no better, but often worse, than what a French wit had +long ago defined it—a mysterious carriage of the body to +cover the defects of the mind."—Sterne, <i>Tristram Shandy</i>, +vol. I., chap. ii.]</p> +<a name="258"></a><br> +<p>258.—Good taste arises more from judgment than wit.</p> +<a name="259"></a><br> +<p>259.—The pleasure of love is in loving, we are happier +in the passion we feel than in that we inspire.</p> +<a name="260"></a><br> +<p>260.—Civility is but a desire to receive civility, and +to be esteemed polite.</p> +<a name="261"></a><br> +<p>261.—The usual education of young people is to inspire +them with a second self-love.</p> +<a name="262"></a><br> +<p>262.—There is no passion wherein self-love reigns so +powerfully as in love, and one is always more ready to sacrifice +the peace of the loved one than his own.</p> +<a name="263"></a><br> +<p>263.—What we call liberality is often but the vanity of +giving, which we like more than that we give away.</p> +<a name="264"></a><br> +<p>264.—Pity is often a reflection of our own evils in the +ills of others. It is a delicate foresight of the troubles into +which we may fall. We help others that on like occasions we may +be helped ourselves, and these services which we render, are in +reality benefits we confer on ourselves by anticipation.</p> + +<p>["<i>Grief</i> for the calamity of another is pity, and ariseth from +the imagination that a like calamity may befal himself{;} and +therefore is called compassion."—<i>Hobbes' Leviathan</i>{, +(1651), Part I, Chapter VI}.]</p> +<a name="265"></a><br> +<p>265.—A narrow mind begets obstinacy, and we do not +easily believe what we cannot see.</p> + +<p>["Stiff in opinion, always in the wrong." Dryden, <i>Absalom And +Achitophel</i>{, line 547}.]</p> +<a name="266"></a><br> +<p>266.—We deceive ourselves if we believe that there are +violent passions like ambition and love that can triumph over +others. Idleness, languishing as she is, does not often fail in +being mistress; she usurps authority over all the plans and +actions of life; imperceptibly consuming and destroying both +passions and virtues.</p> +<a name="267"></a><br> +<p>267.—A quickness in believing evil without having +sufficiently examined it, is the effect of pride and laziness. We +wish to find the guilty, and we do not wish to trouble ourselves +in examining the crime.</p> +<a name="268"></a><br> +<p>268.—We credit judges with the meanest motives, and yet +we desire our reputation and fame should depend upon the judgment +of men, who are all, either from their jealousy or pre-occupation +or want of intelligence, opposed to us—and yet 'tis only to +make these men decide in our favour that we peril in so many ways +both our peace and our life.</p> +<a name="269"></a><br> +<p>269.—No man is clever enough to know all the evil he +does.</p> +<a name="270"></a><br> +<p>270.—One honour won is a surety for more.</p> +<a name="271"></a><br> +<p>271.—Youth is a continual intoxication; it is the fever +of reason.</p> + +<p>["The best of life is but intoxication."—{Lord Byron, } +Don Juan{, Canto II, stanza 179}. In the 1st Edition, 1665, the +maxim finishes with—"it is the fever of health, the folly +of reason."]</p> +<a name="272"></a><br> +<p>272.—Nothing should so humiliate men who have deserved +great praise, as the care they have taken to acquire it by the +smallest means.</p> +<a name="273"></a><br> +<p>273.—There are persons of whom the world approves who +have no merit beyond the vices they use in the affairs of +life.</p> +<a name="274"></a><br> +<p>274.—The beauty of novelty is to love as the flower to +the fruit; it lends a lustre which is easily lost, but which +never returns.</p> +<a name="275"></a><br> +<p>275.—Natural goodness, which boasts of being so +apparent, is often smothered by the least interest.</p> +<a name="276"></a><br> +<p>276.—Absence extinguishes small passions and increases +great ones, as the wind will blow out a candle, and blow in a +fire.</p> +<a name="277"></a><br> +<p>277.—Women often think they love when they do not love. +The business of a love affair, the emotion of mind that sentiment +induces, the natural bias towards the pleasure of being loved, +the difficulty of refusing, persuades them that they have real +passion when they have but flirtation.</p> + +<p>["And if in fact she takes a {"}<i>Grande Passion</i>{"}, It is a +very serious thing indeed: Nine times in ten 'tis but caprice or +fashion, Coquetry, or a wish to take the lead, The pride of a +mere child with a new sash on. Or wish to make a rival's bosom +bleed: But the {<i>Tenth</i>} instance will be a tornado, For there's no +saying what they will or may do." {—Lord Byron, }<i>Don Juan</i>, +canto xii. stanza 77.]</p> +<a name="278"></a><br> +<p>278.—What makes us so often discontented with those who +transact business for us is that they almost always abandon the +interest of their friends for the interest of the business, +because they wish to have the honour of succeeding in that which +they have undertaken.</p> +<a name="279"></a><br> +<p>279.—When we exaggerate the tenderness of our friends +towards us, it is often less from gratitude than from a desire to +exhibit our own merit.</p> +<a name="280"></a><br> +<p>280.—The praise we give to new comers into the world +arises from the envy we bear to those who are established.</p> +<a name="281"></a><br> +<p>281.—Pride, which inspires, often serves to moderate +envy.</p> +<a name="282"></a><br> +<p>282.—Some disguised lies so resemble truth, that we +should judge badly were we not deceived.</p> +<a name="283"></a><br> +<p>283.—Sometimes there is not less ability in knowing how +to use than in giving good advice.</p> +<a name="284"></a><br> +<p>284.—There are wicked people who would be much less +dangerous if they were wholly without goodness.</p> +<a name="285"></a><br> +<p>285.—Magnanimity is sufficiently defined by its name, +nevertheless one can say it is the good sense of pride, the most +noble way of receiving praise.</p> +<a name="286"></a><br> +<p>286.—It is impossible to love a second time those whom +we have really ceased to love.</p> +<a name="287"></a><br> +<p>287.—Fertility of mind does not furnish us with so many +resources on the same matter, as the lack of intelligence makes +us hesitate at each thing our imagination presents, and hinders +us from at first discerning which is the best.</p> +<a name="288"></a><br> +<p>288.—There are matters and maladies which at certain +times remedies only serve to make worse; true skill consists in +knowing when it is dangerous to use them.</p> +<a name="289"></a><br> +<p>289.—Affected simplicity is refined imposture.</p> + +<p>[Domitianus simplicitatis ac modestiae imagine studium +litterarum et amorem carminum simulabat quo velaret animum et +fratris aemulationi subduceretur.—Tacitus, <i>Ann.</i> iv.]</p> +<a name="290"></a><br> +<p>290.—There are as many errors of temper as of mind.</p> +<a name="291"></a><br> +<p>291.—Man's merit, like the crops, has its season.</p> +<a name="292"></a><br> +<p>292.—One may say of temper as of many buildings; it has +divers aspects, some agreeable, others disagreeable.</p> +<a name="293"></a><br> +<p>293.—Moderation cannot claim the merit of opposing and +overcoming Ambition: they are never found together. Moderation is +the languor and sloth of the soul, Ambition its activity and +heat.</p> +<a name="294"></a><br> +<p>294.—We always like those who admire us, we do not +always like those whom we admire.</p> +<a name="295"></a><br> +<p>295.—It is well that we know not all our wishes.</p> +<a name="296"></a><br> +<p>296.—It is difficult to love those we do not esteem, but +it is no less so to love those whom we esteem much more than +ourselves.</p> +<a name="297"></a><br> +<p>297.—Bodily temperaments have a common course and rule +which imperceptibly affect our will. They advance in combination, +and successively exercise a secret empire over us, so that, +without our perceiving it, they become a great part of all our +actions.</p> +<a name="298"></a><br> +<p>298.—The gratitude of most men is but a secret desire of +receiving greater benefits.</p> + +<p>[Hence the common proverb "Gratitude is merely a lively sense +of favors to come."]</p> +<a name="299"></a><br> +<p>299.—Almost all the world takes pleasure in paying small +debts; many people show gratitude for trifling, but there is +hardly one who does not show ingratitude for great favours.</p> +<a name="300"></a><br> +<p>300.—There are follies as catching as infections.</p> +<a name="301"></a><br> +<p>301.—Many people despise, but few know how to bestow +wealth.</p> +<a name="302"></a><br> +<p>302.—Only in things of small value we usually are bold +enough not to trust to appearances.</p> +<a name="303"></a><br> +<p>303.—Whatever good quality may be imputed to us, we +ourselves find nothing new in it.</p> +<a name="304"></a><br> +<p>304.—We may forgive those who bore us, we cannot forgive +those whom we bore.</p> +<a name="305"></a><br> +<p>305.—Interest which is accused of all our misdeeds often +should be praised for our good deeds.</p> +<a name="306"></a><br> +<p>306.—We find very few ungrateful people when we are able +to confer favours.</p> +<a name="307"></a><br> +<p>307.—It is as proper to be boastful alone as it is +ridiculous to be so in company.</p> +<a name="308"></a><br> +<p>308.—Moderation is made a virtue to limit the ambition +of the great; to console ordinary people for their small fortune +and equally small ability.</p> +<a name="309"></a><br> +<p>309.—There are persons fated to be fools, who commit +follies not only by choice, but who are forced by fortune to do +so.</p> +<a name="310"></a><br> +<p>310.—Sometimes there are accidents in our life the +skilful extrication from which demands a little folly.</p> +<a name="311"></a><br> +<p>311.—If there be men whose folly has never appeared, it +is because it has never been closely looked for.</p> +<a name="312"></a><br> +<p>312.—Lovers are never tired of each other,—they +always speak of themselves.</p> +<a name="313"></a><br> +<p>313.—How is it that our memory is good enough to retain +the least triviality that happens to us, and yet not good enough +to recollect how often we have told it to the same person?</p> + +<p>["Old men who yet retain the memory of things past, and forget +how often they have told them, are most tedious +companions."—Montaigne, {<i>Essays</i>, Book I, Chapter IX}.]</p> +<a name="314"></a><br> +<p>314.—The extreme delight we take in talking of ourselves +should warn us that it is not shared by those who listen.</p> +<a name="315"></a><br> +<p>315.—What commonly hinders us from showing the recesses +of our heart to our friends, is not the distrust we have of them, +but that we have of ourselves.</p> +<a name="316"></a><br> +<p>316.—Weak persons cannot be sincere.</p> +<a name="317"></a><br> +<p>317.—'Tis a small misfortune to oblige an ungrateful +man; but it is unbearable to be obliged by a scoundrel.</p> +<a name="318"></a><br> +<p>318.—We may find means to cure a fool of his folly, but +there are none to set straight a cross-grained spirit.</p> +<a name="319"></a><br> +<p>319.—If we take the liberty to dwell on their faults we +cannot long preserve the feelings we should hold towards our +friends and benefactors.</p> +<a name="320"></a><br> +<p>320.—To praise princes for virtues they do not possess +is but to reproach them with impunity.</p> + +<p>["Praise undeserved is satire in disguise," quoted by Pope +from a poem which has not survived, "The Garland," by Mr. +Broadhurst. "In some cases exaggerated or inappropriate praise +becomes the most severe satire."— Scott, <i>Woodstock.</i>]</p> +<a name="321"></a><br> +<p>321.—We are nearer loving those who hate us, than those +who love us more than we desire.</p> +<a name="322"></a><br> +<p>322.—Those only are despicable who fear to be +despised.</p> +<a name="323"></a><br> +<p>323.—Our wisdom is no less at the mercy of Fortune than +our goods.</p> +<a name="324"></a><br> +<p>324.—There is more self-love than love in jealousy.</p> +<a name="325"></a><br> +<p>325.—We often comfort ourselves by the weakness of +evils, for which reason has not the strength to console us.</p> +<a name="326"></a><br> +<p>326.—Ridicule dishonours more than dishonour itself.</p> + +<p>["No," says a commentator, "Ridicule may do harm, but it +cannot dishonour; it is vice which confers dishonour."]</p> +<a name="327"></a><br> +<p>327.—We own to small faults to persuade others that we +have not great ones.</p> +<a name="328"></a><br> +<p>328.—Envy is more irreconcilable than hatred.</p> +<a name="329"></a><br> +<p>329.—We believe, sometimes, that we hate flattery +—we only dislike the method.</p> + +<p>["{But} when I tell him he hates flatter{ers}, He says he +does, being then most flattered." Shakespeare, <i>Julius Caesar</i> +{,Act II, Scene I, Decius}.]</p> +<a name="330"></a><br> +<p>330.—We pardon in the degree that we love.</p> +<a name="331"></a><br> +<p>331.—It is more difficult to be faithful to a mistress +when one is happy, than when we are ill-treated by her.</p> + +<p>[Si qua volet regnare diu contemnat amantem.—Ovid, +<i>Amores,</i> ii. 19.]</p> +<a name="332"></a><br> +<p>332.—Women do not know all their powers of +flirtation.</p> +<a name="333"></a><br> +<p>333.—Women cannot be completely severe unless they +hate.</p> +<a name="334"></a><br> +<p>334.—Women can less easily resign flirtations than +love.</p> +<a name="335"></a><br> +<p>335.—In love deceit almost always goes further than +mistrust.</p> +<a name="336"></a><br> +<p>336.—There is a kind of love, the excess of which +forbids jealousy.</p> +<a name="337"></a><br> +<p>337.—There are certain good qualities as there are +senses, and those who want them can neither perceive nor +understand them.</p> +<a name="338"></a><br> +<p>338.—When our hatred is too bitter it places us below +those whom we hate.</p> +<a name="339"></a><br> +<p>339.—We only appreciate our good or evil in proportion +to our self-love.</p> +<a name="340"></a><br> +<p>340.—The wit of most women rather strengthens their +folly than their reason.</p> + +<p>["Women have an entertaining tattle, and sometimes wit, but +for solid reasoning and good sense I never knew one in my life +that had it, and who reasoned and acted consequentially for four +and twenty hours together."—Lord Chesterfield, <i>Letter</i> +129.]</p> +<a name="341"></a><br> +<p>341.—The heat of youth is not more opposed to safety +than the coldness of age.</p> +<a name="342"></a><br> +<p>342.—The accent of our native country dwells in the +heart and mind as well as on the tongue.</p> +<a name="343"></a><br> +<p>343.—To be a great man one should know how to profit by +every phase of fortune.</p> +<a name="344"></a><br> +<p>344.—Most men, like plants, possess hidden qualities +which chance discovers.</p> +<a name="345"></a><br> +<p>345.—Opportunity makes us known to others, but more to +ourselves.</p> +<a name="346"></a><br> +<p>346.—If a woman's temper is beyond control there can be +no control of the mind or heart.</p> +<a name="347"></a><br> +<p>347.—We hardly find any persons of good sense, save +those who agree with us.</p> + +<p>["That was excellently observed, say I, when I read an author +when his opinion agrees with mine."—Swift, <i>Thoughts On +Various Subjects.</i>]</p> +<a name="348"></a><br> +<p>348.—When one loves one doubts even what one most +believes.</p> +<a name="349"></a><br> +<p>349.—The greatest miracle of love is to eradicate +flirtation.</p> +<a name="350"></a><br> +<p>350.—Why we hate with so much bitterness those who +deceive us is because they think themselves more clever than we +are.</p> + +<p>["I could pardon all his (Louis XI.'s) deceit, but I cannot +forgive his supposing me capable of the gross folly of being +duped by his professions."—Sir Walter Scott, <i>Quentin +Durward.</i>]</p> +<a name="351"></a><br> +<p>351.—We have much trouble to break with one, when we no +longer are in love.</p> +<a name="352"></a><br> +<p>352.—We almost always are bored with persons with whom +we should not be bored.</p> +<a name="353"></a><br> +<p>353.—A gentleman may love like a lunatic, but not like a +beast.</p> +<a name="354"></a><br> +<p>354.—There are certain defects which well mounted +glitter like virtue itself.</p> +<a name="355"></a><br> +<p>355.—Sometimes we lose friends for whose loss our regret +is greater than our grief, and others for whom our grief is +greater than our regret.</p> +<a name="356"></a><br> +<p>356.—Usually we only praise heartily those who admire +us.</p> +<a name="357"></a><br> +<p>357.—Little minds are too much wounded by little things; +great minds see all and are not even hurt.</p> +<a name="358"></a><br> +<p>358.—Humility is the true proof of Christian virtues; +without it we retain all our faults, and they are only covered by +pride to hide them from others, and often from ourselves.</p> +<a name="359"></a><br> +<p>359.—Infidelities should extinguish love, and we ought +not to be jealous when we have cause to be so. No persons escape +causing jealousy who are worthy of exciting it.</p> +<a name="360"></a><br> +<p>360.—We are more humiliated by the least infidelity +towards us, than by our greatest towards others.</p> +<a name="361"></a><br> +<p>361.—Jealousy is always born with love, but does not +always die with it.</p> +<a name="362"></a><br> +<p>362.—Most women do not grieve so much for the death of +their lovers for love's-sake, as to show they were worthy of +being beloved.</p> +<a name="363"></a><br> +<p>363.—The evils we do to others give us less pain than +those we do to ourselves.</p> +<a name="364"></a><br> +<p>364.—We well know that it is bad taste to talk of our +wives; but we do not so well know that it is the same to speak of +ourselves.</p> +<a name="365"></a><br> +<p>365.—There are virtues which degenerate into vices when +they arise from Nature, and others which when acquired are never +perfect. For example, reason must teach us to manage our estate +and our confidence, while Nature should have given us goodness +and valour.</p> +<a name="366"></a><br> +<p>366.—However we distrust the sincerity of those whom we +talk with, we always believe them more sincere with us than with +others.</p> +<a name="367"></a><br> +<p>367.—There are few virtuous women who are not tired of +their part.</p> + +<p>["Every woman is at heart a rake."-–Pope. <i>Moral Essays,</i> +ii.]</p> +<a name="368"></a><br> +<p>368.—The greater number of good women are like concealed +treasures, safe as no one has searched for them.</p> +<a name="369"></a><br> +<p>369.—The violences we put upon ourselves to escape love +are often more cruel than the cruelty of those we love.</p> +<a name="370"></a><br> +<p>370.—There are not many cowards who know the whole of +their fear.</p> +<a name="371"></a><br> +<p>371.—It is generally the fault of the loved one not to +perceive when love ceases.</p> +<a name="372"></a><br> +<p>372.—Most young people think they are natural when they +are only boorish and rude.</p> +<a name="373"></a><br> +<p>373.—Some tears after having deceived others deceive +ourselves.</p> +<a name="374"></a><br> +<p>374.—If we think we love a woman for love of herself we +are greatly deceived.</p> +<a name="375"></a><br> +<p>375.—Ordinary men commonly condemn what is beyond +them.</p> +<a name="376"></a><br> +<p>376.—Envy is destroyed by true friendship, flirtation by +true love.</p> +<a name="377"></a><br> +<p>377.—The greatest mistake of penetration is not to have +fallen short, but to have gone too far.</p> +<a name="378"></a><br> +<p>378.—We may bestow advice, but we cannot inspire the +conduct.</p> +<a name="379"></a><br> +<p>379.—As our merit declines so also does our taste.</p> +<a name="380"></a><br> +<p>380.—Fortune makes visible our virtues or our vices, as +light does objects.</p> +<a name="381"></a><br> +<p>381.—The struggle we undergo to remain faithful to one +we love is little better than infidelity.</p> +<a name="382"></a><br> +<p>382.—Our actions are like the rhymed ends of blank +verses (<i>Bouts-Rimés</i>) where to each one puts what +construction he pleases.</p> + +<p>[The <i>Bouts-Rimés</i> was a literary game popular in the +17th and 18th centuries—the rhymed words at the end of a +line being given for others to fill up. Thus Horace Walpole being +given, "brook, why, crook, I," returned the burlesque +verse— "I sits with my toes in a <i>Brook</i>, And if any one axes +me <i>Why?</i> I gies 'em a rap with my <i>Crook,</i> 'Tis constancy makes me, +ses I."]</p> +<a name="383"></a><br> +<p>383.—The desire of talking about ourselves, and of +putting our faults in the light we wish them to be seen, forms a +great part of our sincerity.</p> +<a name="384"></a><br> +<p>384.—We should only be astonished at still being able to +be astonished.</p> +<a name="385"></a><br> +<p>385.—It is equally as difficult to be contented when one +has too much or too little love.</p> +<a name="386"></a><br> +<p>386.—No people are more often wrong than those who will +not allow themselves to be wrong.</p> +<a name="387"></a><br> +<p>387.—A fool has not stuff in him to be good.</p> +<a name="388"></a><br> +<p>388.—If vanity does not overthrow all virtues, at least +she makes them totter.</p> +<a name="389"></a><br> +<p>389.—What makes the vanity of others unsupportable is +that it wounds our own.</p> +<a name="390"></a><br> +<p>390.—We give up more easily our interest than our +taste.</p> +<a name="391"></a><br> +<p>391.—Fortune appears so blind to none as to those to +whom she has done no good.</p> +<a name="392"></a><br> +<p>392.—We should manage fortune like our health, enjoy it +when it is good, be patient when it is bad, and never resort to +strong remedies but in an extremity.</p> +<a name="393"></a><br> +<p>393.—Awkwardness sometimes disappears in the camp, never +in the court.</p> +<a name="394"></a><br> +<p>394.—A man is often more clever than one other, but not +than all others.</p> + +<p>["Singuli decipere ac decipi possunt, nemo omnes, omnes +neminem fefellerunt."—Pliny{ the Younger, <i>Panegyricus,</i> +LXII}.]</p> +<a name="395"></a><br> +<p>395.—We are often less unhappy at being deceived by one +we loved, than on being deceived.</p> +<a name="396"></a><br> +<p>396.—We keep our first lover for a long time—if we +do not get a second.</p> +<a name="397"></a><br> +<p>397.—We have not the courage to say generally that we +have no faults, and that our enemies have no good qualities; but +in fact we are not far from believing so.</p> +<a name="398"></a><br> +<p>398.—Of all our faults that which we most readily admit +is idleness: we believe that it makes all virtues ineffectual, +and that without utterly destroying, it at least suspends their +operation.</p> +<a name="399"></a><br> +<p>399.—There is a kind of greatness which does not depend +upon fortune: it is a certain manner what distinguishes us, and +which seems to destine us for great things; it is the value we +insensibly set upon ourselves; it is by this quality that we gain +the deference of other men, and it is this which commonly raises +us more above them, than birth, rank, or even merit itself.</p> +<a name="400"></a><br> +<p>400.—There may be talent without position, but there is +no position without some kind of talent.</p> +<a name="401"></a><br> +<p>401.—Rank is to merit what dress is to a pretty +woman.</p> +<a name="402"></a><br> +<p>402.—What we find the least of in flirtation is +love.</p> +<a name="403"></a><br> +<p>403.—Fortune sometimes uses our faults to exalt us, and +there are tiresome people whose deserts would be ill rewarded if +we did not desire to purchase their absence.</p> +<a name="404"></a><br> +<p>404.—It appears that nature has hid at the bottom of our +hearts talents and abilities unknown to us. It is only the +passions that have the power of bringing them to light, and +sometimes give us views more true and more perfect than art could +possibly do.</p> +<a name="405"></a><br> +<p>405.—We reach quite inexperienced the different stages +of life, and often, in spite of the number of our years, we lack +experience.</p> + +<p>["To most men experience is like the stern lights of a ship +which illumine only the track it has passed."— +Coleridge.]</p> +<a name="406"></a><br> +<p>406.—Flirts make it a point of honour to be jealous of +their lovers, to conceal their envy of other women.</p> +<a name="407"></a><br> +<p>407.—It may well be that those who have trapped us by +their tricks do not seem to us so foolish as we seem to ourselves +when trapped by the tricks of others.</p> +<a name="408"></a><br> +<p>408.—The most dangerous folly of old persons who have +been loveable is to forget that they are no longer so.</p> + +<p>["Every woman who is not absolutely ugly thinks herself +handsome. The suspicion of age no woman, let her be ever so old, +forgives."—Lord Chesterfield, <i>Letter</i> 129.]</p> +<a name="409"></a><br> +<p>409.—We should often be ashamed of our very best actions +if the world only saw the motives which caused them.</p> +<a name="410"></a><br> +<p>410.—The greatest effort of friendship is not to show +our faults to a friend, but to show him his own.</p> +<a name="411"></a><br> +<p>4ll.—We have few faults which are not far more excusable +than the means we adopt to hide them.</p> +<a name="412"></a><br> +<p>412.—Whatever disgrace we may have deserved, it is +almost always in our power to re-establish our character.</p> + +<p>["This is hardly a period at which the most irregular +character may not be redeemed. The mistakes of one sin find a +retreat in patriotism, those of the other in devotion." —Junius, +<i>Letter To The King</i>.]</p> +<a name="413"></a><br> +<p>413.—A man cannot please long who has only one kind of +wit.</p> + +<p>[According to Segrais this maxim was a hit at Racine and +Boileau, who, despising ordinary conversation, talked incessantly +of literature; but there is some doubt as to Segrais' +statement.—Aimé Martin.]</p> +<a name="414"></a><br> +<p>414.—Idiots and lunatics see only their own wit.</p> + +<p>415.—Wit sometimes enables us to act rudely with +impunity.</p> +<a name="415"></a><br> +<p>416.—The vivacity which increases in old age is not far +removed from folly.</p> +<a name="416"></a><br> +<p>["How ill {white} hairs become {a} fool and jester."— +Shakespeare{, King Henry IV, Part II, Act. V, Scene V, King}.</p> + +<p>"Can age itself forget that you are now in the last act of +life? Can grey hairs make folly venerable, and is there no period +to be reserved for meditation or retirement."— Junius, <i>To +The Duke Of Bedford</i>, 19th Sept. 1769.]</p> +<a name="417"></a><br> +<p>417.—In love the quickest is always the best cure.</p> +<a name="418"></a><br> +<p>418.—Young women who do not want to appear flirts, and +old men who do not want to appear ridiculous, should not talk of +love as a matter wherein they can have any interest.</p> +<a name="419"></a><br> +<p>419.—We may seem great in a post beneath our capacity, +but we oftener seem little in a post above it.</p> +<a name="420"></a><br> +<p>420.—We often believe we have constancy in misfortune +when we have nothing but debasement, and we suffer misfortunes +without regarding them as cowards who let themselves be killed +from fear of defending themselves.</p> +<a name="421"></a><br> +<p>421.—Conceit causes more conversation than wit.</p> +<a name="422"></a><br> +<p>422.—All passions make us commit some faults, love alone +makes us ridiculous.</p> + +<p>["In love we all are fools alike."—Gay{,<i> The Beggar's +Opera,</i> (1728), Act III, Scene I, Lucy}.]</p> +<a name="423"></a><br> +<p>423.—Few know how to be old.</p> +<a name="424"></a><br> +<p>424.—We often credit ourselves with vices the reverse of +what we have, thus when weak we boast of our obstinacy.</p> +<a name="425"></a><br> +<p>425.—Penetration has a spice of divination in it which +tickles our vanity more than any other quality of the mind.</p> +<a name="426"></a><br> +<p>426.—The charm of novelty and old custom, however +opposite to each other, equally blind us to the faults of our +friends.</p> + +<p>["Two things the most opposite blind us equally, custom and +novelty."-La Bruyère, <i>Des Judgements.</i>]</p> +<a name="427"></a><br> +<p>427.—Most friends sicken us of friendship, most devotees +of devotion.</p> +<a name="428"></a><br> +<p>428.—We easily forgive in our friends those faults we do +not perceive.</p> +<a name="429"></a><br> +<p>429.—Women who love, pardon more readily great +indiscretions than little infidelities.</p> +<a name="430"></a><br> +<p>430.—In the old age of love as in life we still survive +for the evils, though no longer for the pleasures.</p> + +<p>["The youth of friendship is better than its old age." +—Hazlitt's <i>Characteristics,</i> 229.]</p> +<a name="431"></a><br> +<p>431.—Nothing prevents our being unaffected so much as +our desire to seem so.</p> +<a name="432"></a><br> +<p>432.—To praise good actions heartily is in some measure +to take part in them.</p> +<a name="433"></a><br> +<p>433.—The most certain sign of being born with great +qualities is to be born without envy.</p> + +<p>["Nemo alienae virtuti invidet qui satis confidet suae." +—Cicero <i>In Marc Ant.</i>]</p> +<a name="434"></a><br> +<p>434.—When our friends have deceived us we owe them but +indifference to the tokens of their friendship, yet for their +misfortunes we always owe them pity.</p> +<a name="435"></a><br> +<p>435.—Luck and temper rule the world.</p> +<a name="436"></a><br> +<p>436.—It is far easier to know men than to know man.</p> +<a name="437"></a><br> +<p>437.—We should not judge of a man's merit by his great +abilities, but by the use he makes of them.</p> +<a name="438"></a><br> +<p>438.—There is a certain lively gratitude which not only +releases us from benefits received, but which also, by making a +return to our friends as payment, renders them indebted to +us.</p> + +<p>["And understood not that a grateful mind, By owing owes not, +but is at once Indebted and discharged." Milton. <i>Paradise +Lost.</i>]</p> +<a name="439"></a><br> +<p>439.—We should earnestly desire but few things if we +clearly knew what we desired.</p> +<a name="440"></a><br> +<p>440.—The cause why the majority of women are so little +given to friendship is, that it is insipid after having felt +love.</p> + +<p>["Those who have experienced a great passion neglect +friendship, and those who have united themselves to friendship +have nought to do with love."—La Bruyère. <i>Du +Coeur.</i>]</p> +<a name="441"></a><br> +<p>441.—As in friendship so in love, we are often happier +from ignorance than from knowledge.</p> +<a name="442"></a><br> +<p>442.—We try to make a virtue of vices we are loth to +correct.</p> +<a name="443"></a><br> +<p>443.—The most violent passions give some respite, but +vanity always disturbs us.</p> +<a name="444"></a><br> +<p>444.—Old fools are more foolish than young fools.</p> + +<p>["<i>Malvolio.</i> Infirmity{,} that decays the wise{,} doth eve{r} +make the better fool. <i>Clown.</i> God send you, sir, a speedy +infirmity{,} for the better increasing of your +folly."—Shakespeare. <i>Twelfth Night</i>{, Act I, Scene V}.]</p> +<a name="445"></a><br> +<p>445.—Weakness is more hostile to virtue than vice.</p> +<a name="446"></a><br> +<p>446.—What makes the grief of shame and jealousy so acute +is that vanity cannot aid us in enduring them.</p> +<a name="447"></a><br> +<p>447.—Propriety is the least of all laws, but the most +obeyed.</p> + +<p>[Honour has its supreme laws, to which education is bound to +conform....Those things which honour forbids are more rigorously +forbidden when the laws do not concur in the prohibition, and +those it commands are more strongly insisted upon when they +happen not to be commanded by law.—Montesquieu, {<i>The Spirit +Of Laws,</i> }b. 4, c. ii.]</p> +<a name="448"></a><br> +<p>448.—A well-trained mind has less difficulty in +submitting to than in guiding an ill-trained mind.</p> +<a name="449"></a><br> +<p>449.—When fortune surprises us by giving us some great +office without having gradually led us to expect it, or without +having raised our hopes, it is well nigh impossible to occupy it +well, and to appear worthy to fill it.</p> +<a name="450"></a><br> +<p>450.—Our pride is often increased by what we retrench +from our other faults.</p> + +<p>["The loss of sensual pleasures was supplied and compensated +by spiritual pride."—Gibbon. <i>Decline And Fall,</i> chap. +xv.]</p> +<a name="451"></a><br> +<p>451.—No fools so wearisome as those who have some +wit.</p> +<a name="452"></a><br> +<p>452.—No one believes that in every respect he is behind +the man he considers the ablest in the world.</p> +<a name="453"></a><br> +<p>453.—In great matters we should not try so much to +create opportunities as to utilise those that offer +themselves.</p> + +<p>[Yet Lord Bacon says "A wise man will make more opportunities +than he finds."—Essays, {(1625), "Of Ceremonies and +Respects"}]</p> +<a name="454"></a><br> +<p>454.—There are few occasions when we should make a bad +bargain by giving up the good on condition that no ill was said +of us.</p> +<a name="455"></a><br> +<p>455.—However disposed the world may be to judge wrongly, +it far oftener favours false merit than does justice to true.</p> +<a name="456"></a><br> +<p>456.—Sometimes we meet a fool with wit, never one with +discretion.</p> +<a name="457"></a><br> +<p>457.—We should gain more by letting the world see what +we are than by trying to seem what we are not.</p> +<a name="458"></a><br> +<p>458.—Our enemies come nearer the truth in the opinions +they form of us than we do in our opinion of ourselves.</p> +<a name="459"></a><br> +<p>459.—There are many remedies to cure love, yet none are +infallible.</p> +<a name="460"></a><br> +<p>460.—It would be well for us if we knew all our passions +make us do.</p> +<a name="461"></a><br> +<p>461.—Age is a tyrant who forbids at the penalty of life +all the pleasures of youth.</p> +<a name="462"></a><br> +<p>462.—The same pride which makes us blame faults from +which we believe ourselves free causes us to despise the good +qualities we have not.</p> +<a name="463"></a><br> +<p>463.—There is often more pride than goodness in our +grief for our enemies' miseries; it is to show how superior we +are to them, that we bestow on them the sign of our +compassion.</p> +<a name="464"></a><br> +<p>464.—There exists an excess of good and evil which +surpasses our comprehension.</p> +<a name="465"></a><br> +<p>465.—Innocence is most fortunate if it finds the same +protection as crime.</p> +<a name="466"></a><br> +<p>466.—Of all the violent passions the one that becomes a +woman best is love.</p> +<a name="467"></a><br> +<p>467.—Vanity makes us sin more against our taste than +reason.</p> +<a name="468"></a><br> +<p>468.—Some bad qualities form great talents.</p> +<a name="469"></a><br> +<p>469.—We never desire earnestly what we desire in +reason.</p> +<a name="470"></a><br> +<p>470.—All our qualities are uncertain and doubtful, both +the good as well as the bad, and nearly all are creatures of +opportunities.</p> +<a name="471"></a><br> +<p>471.—In their first passion women love their lovers, in +all the others they love love.</p> + +<p>["In her first passion woman loves her lover, In all her +others what she loves is love." {—Lord Byron, }Don Juan, +Canto iii., stanza 3. "We truly love once, the first time; the +subsequent passions are more or less involuntary." La +Bruyère: <i>Du Coeur</i>.]</p> +<a name="472"></a><br> +<p>472.—Pride as the other passions has its follies. We are +ashamed to own we are jealous, and yet we plume ourselves in +having been and being able to be so.</p> +<a name="473"></a><br> +<p>473.—However rare true love is, true friendship is +rarer.</p> + +<p>["It is more common to see perfect love than real friend- +ship."—La Bruyère. <i>Du Coeur.</i>]</p> +<a name="474"></a><br> +<p>474.—There are few women whose charm survives their +beauty.</p> +<a name="475"></a><br> +<p>475.—The desire to be pitied or to be admired often +forms the greater part of our confidence.</p> +<a name="476"></a><br> +<p>476.—Our envy always lasts longer than the happiness of +those we envy.</p> +<a name="477"></a><br> +<p>477.—The same firmness that enables us to resist love +enables us to make our resistance durable and lasting. So weak +persons who are always excited by passions are seldom really +possessed of any.</p> +<a name="478"></a><br> +<p>478.—Fancy does not enable us to invent so many +different contradictions as there are by nature in every +heart.</p> +<a name="479"></a><br> +<p>479.—It is only people who possess firmness who can +possess true gentleness. In those who appear gentle it is +generally only weakness, which is readily converted into +harshness.</p> +<a name="480"></a><br> +<p>480.—Timidity is a fault which is dangerous to blame in +those we desire to cure of it.</p> +<a name="481"></a><br> +<p>481.—Nothing is rarer than true good nature, those who +think they have it are generally only pliant or weak.</p> +<a name="482"></a><br> +<p>482.—The mind attaches itself by idleness and habit to +whatever is easy or pleasant. This habit always places bounds to +our knowledge, and no one has ever yet taken the pains to enlarge +and expand his mind to the full extent of its capacities.</p> +<a name="483"></a><br> +<p>483.—Usually we are more satirical from vanity than +malice.</p> +<a name="484"></a><br> +<p>484.—When the heart is still disturbed by the relics of +a passion it is proner to take up a new one than when wholly +cured.</p> +<a name="485"></a><br> +<p>485.—Those who have had great passions often find all +their lives made miserable in being cured of them.</p> +<a name="486"></a><br> +<p>486.—More persons exist without self-love than without +envy.</p> + +<p>["I do not believe that there is a human creature in his +senses arrived at maturity, that at some time or other has not +been carried away by this passion (envy) in good earnest, and yet +I never met with any who dared own he was guilty of it, but in +jest."—Mandeville: <i>Fable Of The Bees</i>; Remark N.]</p> +<a name="487"></a><br> +<p>487.—We have more idleness in the mind than in the +body.</p> +<a name="488"></a><br> +<p>488.—The calm or disturbance of our mind does not depend +so much on what we regard as the more important things of life, +as in a judicious or injudicious arrangement of the little things +of daily occurrence.</p> +<a name="489"></a><br> +<p>489.—However wicked men may be, they do not dare openly +to appear the enemies of virtue, and when they desire to +persecute her they either pretend to believe her false or +attribute crimes to her.</p> +<a name="490"></a><br> +<p>490.—We often go from love to ambition, but we never +return from ambition to love.</p> + +<p>["Men commence by love, finish by ambition, and do not find a +quieter seat while they remain there."—La Bruyère: +<i>Du Coeur</i>.]</p> +<a name="491"></a><br> +<p>491.—Extreme avarice is nearly always mistaken, there is +no passion which is oftener further away from its mark, nor upon +which the present has so much power to the prejudice of the +future.</p> +<a name="492"></a><br> +<p>492.—Avarice often produces opposite results: there are +an infinite number of persons who sacrifice their property to +doubtful and distant expectations, others mistake great future +advantages for small present interests.</p> + +<p>[<i>Aimé Martin</i> says, "The author here confuses +greediness, the desire and avarice—passions which probably +have a common origin, but produce different results. The greedy +man is nearly always desirous to possess, and often foregoes +great future advantages for small present interests. The +avaricious man, on the other hand, mistakes present advantages +for the great expectations of the future. Both desire to possess +and enjoy. But the miser possesses and enjoys nothing but the +pleasure of possessing; he risks nothing, gives nothing, hopes +nothing, his life is centred in his strong box, beyond that he +has no want."]</p> +<a name="493"></a><br> +<p>493.—It appears that men do not find they have enough +faults, as they increase the number by certain peculiar qualities +that they affect to assume, and which they cultivate with so +great assiduity that at length they become natural faults, which +they can no longer correct.</p> +<a name="494"></a><br> +<p>494.—What makes us see that men know their faults better +than we imagine, is that they are never wrong when they speak of +their conduct; the same self-love that usually blinds them +enlightens them, and gives them such true views as to make them +suppress or disguise the smallest thing that might be +censured.</p> +<a name="495"></a><br> +<p>495.—Young men entering life should be either shy or +bold; a solemn and sedate manner usually degenerates into +impertinence.</p> +<a name="496"></a><br> +<p>496.—Quarrels would not last long if the fault was only +on one side.</p> +<a name="497"></a><br> +<p>497.—It is valueless to a woman to be young unless +pretty, or to be pretty unless young.</p> +<a name="498"></a><br> +<p>498.—Some persons are so frivolous and fickle that they +are as far removed from real defects as from substantial +qualities.</p> +<a name="499"></a><br> +<p>499.—We do not usually reckon a woman's first flirtation +until she has had a second.</p> +<a name="500"></a><br> +<p>500.—Some people are so self-occupied that when in love +they find a mode by which to be engrossed with the passion +without being so with the person they love.</p> +<a name="501"></a><br> +<p>501.—Love, though so very agreeable, pleases more by its +ways than by itself.</p> +<a name="502"></a><br> +<p>502.—A little wit with good sense bores less in the long +run than much wit with ill nature.</p> +<a name="503"></a><br> +<p>503.—Jealousy is the worst of all evils, yet the one +that is least pitied by those who cause it.</p> +<a name="504"></a><br> +<p>504.—Thus having treated of the hollowness of so many +apparent virtues, it is but just to say something on the +hollowness of the contempt for death. I allude to that contempt +of death which the heathen boasted they derived from their +unaided understanding, without the hope of a future state. There +is a difference between meeting death with courage and despising +it. The first is common enough, the last I think always feigned. +Yet everything that could be has been written to persuade us that +death is no evil, and the weakest of men, equally with the +bravest, have given many noble examples on which to found such an +opinion, still I do not think that any man of good sense has ever +yet believed in it. And the pains we take to persuade others as +well as ourselves amply show that the task is far from easy. For +many reasons we may be disgusted with life, but for none may we +despise it. Not even those who commit suicide regard it as a +light matter, and are as much alarmed and startled as the rest of +the world if death meets them in a different way than the one +they have selected. The difference we observe in the courage of +so great a number of brave men, is from meeting death in a way +different from what they imagined, when it shows itself nearer at +one time than at another. Thus it ultimately happens that having +despised death when they were ignorant of it, they dread it when +they become acquainted with it. If we could avoid seeing it with +all its surroundings, we might perhaps believe that it was not +the greatest of evils. The wisest and bravest are those who take +the best means to avoid reflecting on it, as every man who sees +it in its real light regards it as dreadful. The necessity of +dying created all the constancy of philosophers. They thought it +but right to go with a good grace when they could not avoid +going, and being unable to prolong their lives indefinitely, +nothing remained but to build an immortal reputation, and to save +from the general wreck all that could be saved. To put a good +face upon it, let it suffice, not to say all that we think to +ourselves, but rely more on our nature than on our fallible +reason, which might make us think we could approach death with +indifference. The glory of dying with courage, the hope of being +regretted, the desire to leave behind us a good reputation, the +assurance of being enfranchised from the miseries of life and +being no longer dependent on the wiles of fortune, are resources +which should not be passed over. But we must not regard them as +infallible. They should affect us in the same proportion as a +single shelter affects those who in war storm a fortress. At a +distance they think it may afford cover, but when near they find +it only a feeble protection. It is only deceiving ourselves to +imagine that death, when near, will seem the same as at a +distance, or that our feelings, which are merely weaknesses, are +naturally so strong that they will not suffer in an attack of the +rudest of trials. It is equally as absurd to try the effect of +self-esteem and to think it will enable us to count as naught +what will of necessity destroy it. And the mind in which we trust +to find so many resources will be far too weak in the struggle to +persuade us in the way we wish. For it is this which betrays us +so frequently, and which, instead of filling us with contempt of +death, serves but to show us all that is frightful and fearful. +The most it can do for us is to persuade us to avert our gaze and +fix it on other objects. Cato and Brutus each selected noble +ones. A lackey sometime ago contented himself by dancing on the +scaffold when he was about to be broken on the wheel. So however +diverse the motives they but realize the same result. For the +rest it is a fact that whatever difference there may be between +the peer and the peasant, we have constantly seen both the one +and the other meet death with the same composure. Still there is +always this difference, that the contempt the peer shows for +death is but the love of fame which hides death from his sight; +in the peasant it is but the result of his limited vision that +hides from him the extent of the evil, end leaves him free to +reflect on other things.</p> + +<br> +<br> +<a name="sup1"></a> +<br> + + +<h2>THE FIRST SUPPLEMENT</h2> + +<p>[The following reflections are extracted from the first two +editions of La Rochefoucauld, having been suppressed by the +author in succeeding issues.]</p> + +<p><a name="I">I</a>.—Self-love is the love <i>of</i> self, and of all things <i>for</i> +self. It makes men self-worshippers, and if fortune permits them, +causes them to tyrannize over others; it is never quiet when out +of itself, and only rests upon other subjects as a bee upon +flowers, to extract from them its proper food. Nothing is so +headstrong as its desires, nothing so well concealed as its +designs, nothing so skilful as its management; its suppleness is +beyond description; its changes surpass those of the +metamorphoses, its refinements those of chemistry. We can neither +plumb the depths nor pierce the shades of its recesses. Therein +it is hidden from the most far-seeing eyes, therein it takes a +thousand imperceptible folds. There it is often to itself +invisible; it there conceives, there nourishes and rears, without +being aware of it, numberless loves and hatreds, some so +monstrous that when they are brought to light it disowns them, +and cannot resolve to avow them. In the night which covers it are +born the ridiculous persuasions it has of itself, thence come its +errors, its ignorance, its silly mistakes; thence it is led to +believe that its passions which sleep are dead, and to think that +it has lost all appetite for that of which it is sated. But this +thick darkness which conceals it from itself does not hinder it +from seeing that perfectly which is out of itself; and in this it +resembles our eyes which behold all, and yet cannot set their own +forms. In fact, in great concerns and important matters when the +violence of its desires summons all its attention, it sees, +feels, hears, imagines, suspects, penetrates, divines all: so +that we might think that each of its passions had a magic power +proper to it. Nothing is so close and strong as its attachments, +which, in sight of the extreme misfortunes which threaten it, it +vainly attempts to break. Yet sometimes it effects that without +trouble and quickly, which it failed to do with its whole power +and in the course of years, whence we may fairly conclude that it +is by itself that its desires are inflamed, rather than by the +beauty and merit of its objects, that its own taste embellishes +and heightens them; that it is itself the game it pursues, and +that it follows eagerly when it runs after that upon which itself +is eager. It is made up of contraries. It is imperious and +obedient, sincere and false, piteous and cruel, timid and bold. +It has different desires according to the diversity of +temperaments, which turn and fix it sometimes upon riches, +sometimes on pleasures. It changes according to our age, our +fortunes, and our hopes; it is quite indifferent whether it has +many or one, because it can split itself into many portions, and +unite in one as it pleases. It is inconstant, and besides the +changes which arise from strange causes it has an infinity born +of itself, and of its own substance. It is inconstant through +inconstancy, of lightness, love, novelty, lassitude and distaste. +It is capricious, and one sees it sometimes work with intense +eagerness and with incredible labour to obtain things of little +use to it which are even hurtful, but which it pursues because it +wishes for them. It is silly, and often throws its whole +application on the utmost frivolities. It finds all its pleasure +in the dullest matters, and places its pride in the most +contemptible. It is seen in all states of life, and in all +conditions; it lives everywhere and upon everything; it subsists +on nothing; it accommodates itself either to things or to the +want of them; it goes over to those who are at war with it, +enters into their designs, and, this is wonderful, it, with them, +hates even itself; it conspires for its own loss, it works +towards its own ruin—in fact, caring only to exist, and +providing that it may <i>be</i>, it will be its own enemy! We must +therefore not be surprised if it is sometimes united to the +rudest austerity, and if it enters so boldly into partnership to +destroy her, because when it is rooted out in one place it +re-establishes itself in another. When it fancies that it +abandons its pleasure it merely changes or suspends its +enjoyment. When even it is conquered in its full flight, we find +that it triumphs in its own defeat. Here then is the picture of +self-love whereof the whole of our life is but one long +agitation. The sea is its living image; and in the flux and +reflux of its continuous waves there is a faithful expression of +the stormy succession of its thoughts and of its eternal motion. +(Edition of 1665, No. 1.)</p> + +<p><a name="II">II</a>.—Passions are only the different degrees of the heat +or coldness of the blood. (1665, No. 13.)</p> + +<p><a name="III">III</a>.—Moderation in good fortune is but apprehension of +the shame which follows upon haughtiness, or a fear of losing +what we have. (1665, No. 18.)</p> + +<p><a name="IV">IV</a>.—Moderation is like temperance in eating; we could +eat more but we fear to make ourselves ill. (1665, No. 21.)</p> + +<p><a name="V">V</a>.—Everybody finds that to abuse in another which he +finds worthy of abuse in himself. (1665, No. 33.)</p> + +<p><a name="VI">VI</a>.—Pride, as if tired of its artifices and its +different metamorphoses, after having solely filled the divers +parts of the comedy of life, exhibits itself with its natural +face, and is discovered by haughtiness; so much so that we may +truly say that haughtiness is but the flash and open declaration +of pride. (1665, No. 37.)</p> + +<p><a name="VII">VII</a>.—One kind of happiness is to know exactly at what +point to be miserable. (1665, No. 53.)</p> + +<p><a name="VIII">VIII</a>.—When we do not find peace of mind (REPOS) in +ourselves it is useless to seek it elsewhere. (1665, No. 53.)</p> + +<p><a name="IX">IX</a>.—One should be able to answer for one's fortune, so +as to be able to answer for what we shall do. (1665, No. 70.)</p> + +<p><a name="X">X</a>.—Love is to the soul of him who loves, what the soul +is to the body which it animates. (1665, No. 77.)</p> + +<p><a name="XI">XI</a>.—As one is never at liberty to love or to cease from +loving, the lover cannot with justice complain of the inconstancy +of his mistress, nor she of the fickleness of her lover. (1665, +No. 81.)</p> + +<p><a name="XII">XII</a>.—Justice in those judges who are moderate is but a +love of their place. (1665, No. 89.)</p> + +<p><a name="XIII">XIII</a>.—When we are tired of loving we are quite content +if our mistress should become faithless, to loose us from our +fidelity. (1665, No. 85.)</p> + +<p><a name="XIV">XIV</a>.—The first impulse of joy which we feel at the +happiness of our friends arises neither from our natural goodness +nor from friendship; it is the result of self-love, which +flatters us with being lucky in our own turn, or in reaping +something from the good fortune of our friends. (1665, No. +97.)</p> + +<p><a name="XV">XV</a>.—In the adversity of our best friends we always find +something which is not wholly displeasing to us. (1665, No. +99.)</p> + +<p>[This gave occasion to Swift's celebrated "Verses on his own +Death." The four first are quoted opposite the title, then follow +these lines:— "This maxim more than all the rest, Is +thought too base for human breast; In all distresses of our +friends, We first consult our private ends; While nature kindly +bent to ease us, Points out some circumstance to please us."</p> + +<p>See also Chesterfield's defence of this in his 129th letter; +"they who know the deception and wickedness of the human heart +will not be either romantic or blind enough to deny what +Rochefoucauld and Swift have affirmed as a general truth."]</p> + +<p><a name="XVI">XVI</a>.—How shall we hope that another person will keep our +secret if we do not keep it ourselves. (1665, No. 100.)</p> + +<p><a name="XVII">XVII</a>.—As if it was not sufficient that self-love should +have the power to change itself, it has added that of changing +other objects, and this it does in a very astonishing manner; for +not only does it so well disguise them that it is itself +deceived, but it even changes the state and nature of things. +Thus, when a female is adverse to us, and she turns her hate and +persecution against us, self-love pronounces on her actions with +all the severity of justice; it exaggerates the faults till they +are enormous, and looks at her good qualities in so +disadvantageous a light that they become more displeasing than +her faults. If however the same female becomes favourable to us, +or certain of our interests reconcile her to us, our sole self +interest gives her back the lustre which our hatred deprived her +of. The bad qualities become effaced, the good ones appear with a +redoubled advantage; we even summon all our indulgence to justify +the war she has made upon us. Now although all passions prove +this truth, that of love exhibits it most clearly; for we may see +a lover moved with rage by the neglect or the infidelity of her +whom he loves, and meditating the utmost vengeance that his +passion can inspire. Nevertheless as soon as the sight of his +beloved has calmed the fury of his movements, his passion holds +that beauty innocent; he only accuses himself, he condemns his +condemnations, and by the miraculous power of selflove, he +whitens the blackest actions of his mistress, and takes from her +all crime to lay it on himself.</p> + +<p>{No date or number is given for this maxim}</p> + +<p><a name="XVIII">XVIII</a>.—There are none who press so heavily on others as +the lazy ones, when they have satisfied their idleness, and wish +to appear industrious. (1666, No. 91.)</p> + +<p><a name="XIX">XIX</a>.—The blindness of men is the most dangerous effect +of their pride; it seems to nourish and augment it, it deprives +us of knowledge of remedies which can solace our miseries and can +cure our faults. (1665, No. 102.)</p> + +<p><a name="XX">XX</a>.—One has never less reason than when one despairs of +finding it in others. (1665, No. 103.)</p> + +<p><a name="XXI">XXI</a>.—Philosophers, and Seneca above all, have not +diminished crimes by their precepts; they have only used them in +the building up of pride. (1665, No. 105.)</p> + +<p><a name="XXII">XXII</a>.—It is a proof of little friendship not to perceive +the growing coolness of that of our friends. (1666, No. 97.)</p> + +<p><a name="XXIII">XXIII</a>.—The most wise may be so in indifferent and +ordinary matters, but they are seldom so in their most serious +affairs. (1665, No. 132.)</p> + +<p><a name="XXIV">XXIV</a>.—The most subtle folly grows out of the most subtle +wisdom. (1665, No. 134.)</p> + +<p><a name="XXV">XXV</a>.—Sobriety is the love of health, or an incapacity to +eat much. (l665, No. 135.)</p> + +<p><a name="XXVI">XXVI</a>.—We never forget things so well as when we are +tired of talking of them. (1665, No. 144.)</p> + +<p><a name="XXVII">XXVII</a>.—The praise bestowed upon us is at least useful in +rooting us in the practice of virtue. (1665, No. 155.)</p> + +<p><a name="XXVIII">XXVIII</a>.—Self-love takes care to prevent him whom we +flatter from being him who most flatters us. (1665, No. 157.)</p> + +<p><a name="XXIX">XXIX</a>.—Men only blame vice and praise virtue from +interest. (1665, No. 151.)</p> + +<p><a name="XXX">XXX</a>.—We make no difference in the kinds of anger, +although there is that which is light and almost innocent, which +arises from warmth of complexion, temperament, and another very +criminal, which is, to speak properly, the fury of pride. (1665, +No. 159.)</p> + +<p><a name="XXXI">XXXI</a>.—Great souls are not those who have fewer passions +and more virtues than the common, but those only who have greater +designs. (1665, No. 161.)</p> + +<p><a name="XXXII">XXXII</a>.—Kings do with men as with pieces of money; they +make them bear what value they will, and one is forced to receive +them according to their currency value, and not at their true +worth. (1665, No. 165.)</p> + +<p>[See Burns{, <i>For A' That An A' That</i>}— "The rank is but +the guinea's stamp, {The} man's {the gowd} for a' that." Also +Farquhar and other parallel passages pointed out in <i>Familiar +Words</i>.]</p> + +<p><a name="XXXIII">XXXIII</a>.—Natural ferocity makes fewer people cruel than +self-love. (1665, No. 174.)</p> + +<p><a name="XXXIV">XXXIV</a>.—One may say of all our virtues as an Italian poet +says of the propriety of women, that it is often merely the art +of appearing chaste. (1665, No. 176.)</p> + +<p><a name="XXXV">XXXV</a>.—There are crimes which become innocent and even +glorious by their brilliancy,* their number, or their excess; +thus it happens that public robbery is called financial skill, +and the unjust capture of provinces is called a conquest. (1665, +No. 192.)</p> + +<blockquote><blockquote> +<p>*Some crimes may be excused by their brilliancy, such as those +of Jael, of Deborah, of Brutus, and of Charlotte +Corday—further than this the maxim is satire.</p> +</blockquote></blockquote> +<p><a name="XXXVI">XXXVI</a>.—One never finds in man good or evil in excess. +(1665, No. 201.)</p> + +<p><a name="XXXVII">XXXVII</a>.—Those who are incapable of committing great +crimes do not easily suspect others. (1665, No. {2}08.)</p> + +<p>{The text incorrectly numbers this maxim as 508. It is +208.}</p> + +<p><a name="XXXVIII">XXXVIII</a>.—The pomp of funerals concerns rather the vanity +of the living, than the honour of the dead. (1665, No. 213.)</p> + +<p><a name="XXXIX">XXXIX</a>.—Whatever variety and change appears in the world, +we may remark a secret chain, and a regulated order of all time +by Providence, which makes everything follow in due rank and fall +into its destined course. (1665, No. 225.)</p> + +<p><a name="XL">XL</a>.—Intrepidity should sustain the heart in conspiracies +in place of valour which alone furnishes all the firmness which +is necessary for the perils of war. (1665, No. 231.)</p> + +<p><a name="XLI">XLI</a>.—Those who wish to define victory by her birth will +be tempted to imitate the poets, and to call her the Daughter of +Heaven, since they cannot find her origin on earth. Truly she is +produced from an infinity of actions, which instead of wishing to +beget her, only look to the particular interests of their +masters, since all those who compose an army, in aiming at their +own rise and glory, produce a good so great and general. (1665, +No. 232.)</p> + +<p><a name="XLII">XLII</a>.—That man who has never been in danger cannot +answer for his courage. (1665, No. 236.)</p> + +<p><a name="XLIII">XLIII</a>.—We more often place bounds on our gratitude than +on our desires and our hopes. (1665, No. 241.)</p> + +<p><a name="XLIV">XLIV</a>.—Imitation is always unhappy, for all which is +counterfeit displeases by the very things which charm us when +they are original (<i>Naturelles</i>). (1665, No. 245.)</p> + +<p><a name="XLV">XLV</a>.—We do not regret the loss of our friends according +to <i>their</i> merits, but according to OUR wants, and the opinion with +which we believed we had impressed them of our worth. (1665, No. +248.)</p> + +<p><a name="XLVI">XLVI</a>.—It is very hard to separate the general goodness +spread all over the world from great cleverness. (1665, No. +252.)</p> + +<p><a name="XLVII">XLVII</a>.—For us to be always good, others should believe +that they cannot behave wickedly to us with impunity. (1665, No. +254.)</p> + +<p><a name="XLVIII">XLVIII</a>.—A confidence in being able to please is often an +infallible means of being displeasing. (1665, No. 256.)</p> + +<p><a name="XLIX">XLIX</a>.—The confidence we have in ourselves arises in a +great measure from that that we have in others. (1665, No. +258.)</p> + +<p><a name="L">L</a>.—There is a general revolution which changes the +tastes of the mind as well as the fortunes of the world. (1665, +No. 250.)</p> + +<p><a name="LI">LI</a>.—Truth is foundation and the reason of the perfection +of beauty, for of whatever stature a thing may be, it cannot be +beautiful and perfect unless it be truly that she should be, and +possess truly all that she should have (1665, No. 260.)</p> + +<p>[Beauty is truth, truth beauty.{—John Keats, "Ode on a a +Grecian Urn," (1820), Stanza 5}]</p> + +<p><a name="LII">LII</a>.—There are fine things which are more brilliant when +unfinished than when finished too much. (1665, No. 262.)</p> + +<p><a name="LIII">LIII</a>.—Magnanimity is a noble effort of pride which makes +a man master of himself, to make him master of all things. (1665, +No. 271.)</p> + +<p><a name="LIV">LIV</a>.—Luxury and too refined a policy in states are a +sure presage of their fall, because all parties looking after +their own interest turn away from the public good. (1665, No. +282.)</p> + +<p><a name="LV">LV</a>.—Of all passions that which is least known to us is +idleness; she is the most ardent and evil of all, although her +violence may be insensible, and the evils she causes concealed; +if we consider her power attentively we shall find that in all +encounters she makes herself mistress of our sentiments, our +interests, and our pleasures; like the (fabled) Remora, she can +stop the greatest vessels, she is a hidden rock, more dangerous +in the most important matters than sudden squalls and the most +violent tempests. The repose of idleness is a magic charm which +suddenly suspends the most ardent pursuits and the most obstinate +resolutions. In fact to give a true notion of this passion we +must add that idleness, like a beatitude of the soul, consoles us +for all losses and fills the vacancy of all our wants. (1665, No. +290.)</p> + +<p><a name="LVI">LVI</a>.—We are very fond of reading others' characters, but +we do not like to be read ourselves. (1665, No. 296.)</p> + +<p><a name="LVII">LVII</a>.—What a tiresome malady is that which forces one to +preserve your health by a severe regimen. (<i>Ibid,</i> No. 298.)</p> + +<p><a name="LVIII">LVIII</a>.—It is much easier to take love when one is free, +than to get rid of it after having taken it. (1665, No. 300.)</p> + +<p><a name="LIX">LIX</a>.—Women for the most part surrender themselves more +from weakness than from passion. Whence it is that bold and +pushing men succeed better than others, although they are not so +loveable. (1665, No. 301.)</p> + +<p><a name="LX">LX</a>.—Not to love is in love, an infallible means of being +beloved. (1665, No. 302.)</p> + +<p><a name="LXI">LXI</a>.—The sincerity which lovers and mistresses ask that +both should know when they cease to love each other, arises much +less from a wish to be warned of the cessation of love, than from +a desire to be assured that they are beloved although no one +denies it. (1665, No. 303.)</p> + +<p><a name="LXII">LXII</a>.—The most just comparison of love is that of a +fever, and we have no power over either, as to its violence or +its duration. (1665, No. 305.)</p> + +<p><a name="LXIII">LXIII</a>.—The greatest skill of the least skilful is to +know how to submit to the direction of another. (1665, No. +309.)</p> + +<p><a name="LXIV">LXIV</a>.—We always fear to see those whom we love when we +have been flirting with others. (16{74}, No. 372.)</p> + +<p><a name="LXV">LXV</a>.—We ought to console ourselves for our faults when +we have strength enough to own them. (16{74}, No. 375.)</p> + +<p>{The date of the previous two maxims is incorrectly cited as +1665 in the text. I found this date immediately suspect because +the translators' introduction states that the 1665 edition only +had 316 maxims. In fact, the two maxims only appeared in the +fourth of the first five editions (1674).}</p> + +<br> +<br> +<a name="sup2"></a> +<br> + + +<h2>SECOND SUPPLEMENT.</h2> + +<h3>REFLECTIONS, EXTRACTED FROM MS. LETTERS IN THE ROYAL +LIBRARY.*</h3> + +<blockquote><blockquote> +<p>*<i>A La Bibliotheque Du Roi</i>, it is difficult at present (June +1871) to assign a name to the magnificent collection of books in +Paris, the property of the nation.</p> +</blockquote></blockquote> + +<p><a name="LXVI">LXVI</a>.—Interest is the soul of self-love, in as much as +when the body deprived of its soul is without sight, feeling or +knowledge, without thought or movement, so self-love, riven so to +speak from its interest, neither sees, nor hears, nor smells, nor +moves; thus it is that the same man who will run over land and +sea for his own interest becomes suddenly paralyzed when engaged +for that of others; from this arises that sudden dulness and, as +it were, death, with which we afflict those to whom we speak of +our own matters; from this also their sudden resurrection when in +our narrative we relate something concerning them; from this we +find in our conversations and business that a man becomes dull or +bright just as his own interest is near to him or distant from +him. (<i>Letter To Madame De Sablé, Ms., Fol</i>. 211.)</p> + +<p><a name="LXVII">LXVII</a>.—Why we cry out so much against maxims which lay +bare the heart of man, is because we fear that our own heart +shall be laid bare. (<i>Maxim</i> 103, MS., fol. 310.*)</p> +<blockquote><blockquote> +<p>*The reader will recognise in these extracts portions of the +Maxims previously given, sometimes the author has carefully +polished them; at other times the words are identical. Our +numbers will indicate where they are to be found in the foregoing +collection.</p> +</blockquote></blockquote> +<p>LXVIII.—Hope and fear are inseparable. (<i>To Madame De +Sablé, Ms., Fol.</i> 222, MAX. 168.)</p> + +<p><a name="LXIX">LXIX</a>.—It is a common thing to hazard life to escape +dishonour; but, when this is done, the actor takes very little +pain to make the enterprise succeed in which he is engaged, and +certain it is that they who hazard their lives to take a city or +to conquer a province are better officers, have more merit, and +wider and more useful, views than they who merely expose +themselves to vindicate their honour; it is very common to find +people of the latter class, very rare to find those of the +former. (<i>Letter To M. Esprit, Ms., Fol</i>. 173, MAX. 219.)</p> + +<p><a name="LXX">LXX</a>.—The taste changes, but the will remains the same. +(<i>To Madame De Sablé, Fol.</i> 223, <i>Max.</i> 252.)</p> + +<p><a name="LXXI">LXXI</a>.—The power which women whom we love have over us is +greater than that which we have over ourselves. (<i>To The Same, +Ms., Fol. 211, Max.</i> 259)</p> + +<p><a name="LXXII">LXXII</a>.—That which makes us believe so easily that others +have defects is that we all so easily believe what we wish. (<i>To +The Same, Ms., Fol. 223, Max.</i> 397.)</p> + +<p><a name="LXXIII">LXXIII</a>.—I am perfectly aware that good sense and fine +wit are tedious to every age, but tastes are not always the same, +and what is good at one time will not seem so at another. This +makes me think that few persons know how to be old. (<i>To The Same, +Fol. 202, Max. 423.</i>)</p> + +<p><a name="LXXIV">LXXIV</a>.—God has permitted, to punish man for his original +sin, that he should be so fond of his self-love, that he should +be tormented by it in all the actions of his life. (<i>Ms., Fol. +310, Max. 494.</i>)</p> + +<p><a name="LXXV">LXXV</a>.—And so far it seems to me the philosophy of a +lacquey can go; I believe that all gaity in that state of life is +very doubtful indeed. (<i>To Madame De Sablé, Fol. 161, Max. +504.</i>)</p> + +<p>[In the maxim cited the author relates how a footman about to +be broken on the wheel danced on the scaffold. He seems to think +that in his day the life of such servants was so miserable that +their merriment was very doubtful.]</p> + +<br> +<br> +<a name="sup3"></a> +<br> + + +<h2>THIRD SUPPLEMENT</h2> + +<p>[The fifty following Maxims are taken from the Sixth Edition +of the <i>Pensées De La Rochefoucauld,</i> published by Claude +Barbin, in 1693, more than twelve years after the death of the +author (17th May, 1680). The reader will find some repetitions, +but also some very valuable maxims.]</p> + +<p><a name="LXXVI">LXXVI</a>.—Many persons wish to be devout; but no one wishes +to be humble.</p> + +<p><a name="LXXVII">LXXVII</a>.—The labour of the body frees us from the pains +of the mind, and thus makes the poor happy.</p> + +<p><a name="LXXVIII">LXXVIII</a>.—True penitential sorrows (mortifications) are +those which are not known, vanity renders the others easy +enough.</p> + +<p><a name="LXXIX">LXXIX</a>.—Humility is the altar upon which God wishes that +we should offer him his sacrifices.</p> + +<p><a name="LXXX">LXXX</a>.—Few things are needed to make a wise man happy; +nothing can make a fool content; that is why most men are +miserable.</p> + +<p><a name="LXXXI">LXXXI</a>.—We trouble ourselves less to become happy, than +to make others believe we are so.</p> + +<p><a name="LXXXII">LXXXII</a>.—It is more easy to extinguish the first desire +than to satisfy those which follow.</p> + +<p><a name="LXXXIII">LXXXIII</a>.—Wisdom is to the soul what health is to the +body.</p> + +<p><a name="LXXXIV">LXXXIV</a>.—The great ones of the earth can neither command +health of body nor repose of mind, and they buy always at too +dear a price the good they can acquire.</p> + +<p><a name="LXXXV">LXXXV</a>.—Before strongly desiring anything we should +examine what happiness he has who possesses it.</p> + +<p><a name="LXXXVI">LXXXVI</a>.—A true friend is the greatest of all goods, and +that of which we think least of acquiring.</p> + +<p><a name="LXXXVII">LXXXVII</a>.—Lovers do not wish to see the faults of their +mistresses until their enchantment is at an end.</p> + +<p><a name="LXXXVIII">LXXXVIII</a>.—Prudence and love are not made for each other; +in the ratio that love increases, prudence diminishes.</p> + +<p><a name="LXXXIX">LXXXIX</a>.—It is sometimes pleasing to a husband to have a +jealous wife; he hears her always speaking of the beloved +object.</p> + +<p><a name="XC">XC</a>.—How much is a woman to be pitied who is at the same +time possessed of virtue and love!</p> + +<p><a name="XCI">XCI</a>.—The wise man finds it better not to enter the +encounter than to conquer.</p> + +<p>[Somewhat similar to Goldsmith's sage— "Who quits {a} +world where strong temptations try, And since 'tis hard to +co{mbat}, learns to fly."]</p> + +<p><a name="XCII">XCII</a>.—It is more necessary to study men than books.</p> + +<p>["The proper study of mankind is man."—Pope {<i>Essay On +Man, (1733), Epistle II,</i> line 2}.]</p> + +<p><a name="XCIII">XCIII</a>.—Good and evil ordinarily come to those who have +most of one or the other.</p> + +<p><a name="XCIV">XCIV</a>.—The accent and character of one's native country +dwells in the mind and heart as on the tongue. (<i>Repitition Of +Maxim</i> 342.)</p> + +<p><a name="XCV">XCV</a>.—The greater part of men have qualities which, like +those of plants, are discovered by chance. (<i>Repitition Of Maxim</i> +344.)</p> + +<p><a name="XCVI">XCVI</a>.—A good woman is a hidden treasure; he who +discovers her will do well not to boast about it. (<i>See Maxim</i> +368.)</p> + +<p><a name="XCVII">XCVII</a>.—Most women do not weep for the loss of a lover to +show that they have been loved so much as to show that they are +worth being loved. (<i>See Maxim</i> 362.)</p> + +<p><a name="XCVIII">XCVIII</a>.—There are many virtuous women who are weary of +the part they have played. (<i>See Maxim</i> 367.)</p> + +<p><a name="XCIX">XCIX</a>.—If we think we love for love's sake we are much +mistaken. (<i>See Maxim</i> 374.)</p> + +<p><a name="C">C</a>.—The restraint we lay upon ourselves to be constant, +is not much better than an inconstancy. (<i>See Maxim</i> 369, +381.)</p> + +<p><a name="CI">CI</a>.—There are those who avoid our jealousy, of whom we +ought to be jealous. (<i>See Maxim</i> 359.)</p> + +<p><a name="CII">CII</a>.—Jealousy is always born with love, but does not +always die with it. (<i>See Maxim</i> 361.)</p> + +<p><a name="CIII">CIII</a>.—When we love too much it is difficult to discover +when we have ceased to be beloved.</p> + +<p><a name="CIV">CIV</a>.—We know very well that we should not talk about our +wives, but we do not remember that it is not so well to speak of +ourselves. (<i>See Maxim</i> 364.)</p> + +<p><a name="CV">CV</a>.—Chance makes us known to others and to ourselves. +(<i>See Maxim</i> 345.)</p> + +<p><a name="CVI">CVI</a>.—We find very few people of good sense, except those +who are of our own opinion. (<i>See Maxim</i> 347.)</p> + +<p><a name="CVII">CVII</a>.—We commonly praise the good hearts of those who +admire us. (<i>See Maxim</i> 356.)</p> + +<p><a name="CVIII">CVIII</a>.—Man only blames himself in order that he may be +praised.</p> + +<p><a name="CIX">CIX</a>.—Little minds are wounded by the smallest things. +(<i>See Maxim</i> 357.)</p> + +<p><a name="CX">CX</a>.—There are certain faults which placed in a good +light please more than perfection itself. (<i>See Maxim</i> 354.)</p> + +<p><a name="CXI">CXI</a>.—That which makes us so bitter against those who do +us a shrewd turn, is because they think themselves more clever +than we are. (<i>See Maxim</i> 350.)</p> + +<p><a name="CXII">CXII</a>.—We are always bored by those whom we bore. +(<i>See Maxim</i> 352.)</p> + +<p><a name="CXIII">CXIII</a>.—The harm that others do us is often less than +that we do ourselves. (<i>See Maxim</i> 363.)</p> + +<p><a name="CXIV">CXIV</a>.—It is never more difficult to speak well than when +we are ashamed of being silent.</p> + +<p><a name="CXV">CXV</a>.—Those faults are always pardonable that we have the +courage to avow.</p> + +<p><a name="CXVI">CXVI</a>.—The greatest fault of penetration is not that it +goes to the bottom of a matter—but beyond it. (<i>See Maxim</i> +377.)</p> + +<p><a name="CXVII">CXVII</a>.—We give advice, but we cannot give the wisdom to +profit by it. (<i>See Maxim</i> 378.)</p> + +<p><a name="CXVIII">CXVIII</a>.—When our merit declines, our taste declines +also. (<i>See Maxim</i> 379.)</p> + +<p><a name="CXIX">CXIX</a>.—Fortune discovers our vices and our virtues, as +the light makes objects plain to the sight. (<i>See Maxim</i> 380.)</p> + +<p><a name="CXX">CXX</a>.—Our actions are like rhymed verse-ends +(<i>Bouts-Rimés</i>) which everyone turns as he pleases. (<i>See +Maxim</i> 382.)</p> + +<p><a name="CXXI">CXXI</a>.—There is nothing more natural, nor more deceptive, +than to believe that we are beloved.</p> + +<p><a name="CXXII">CXXII</a>.—We would rather see those to whom we have done a +benefit, than those who have done us one.</p> + +<p><a name="CXXIII">CXXIII</a>.—It is more difficult to hide the opinions we +have than to feign those which we have not.</p> + +<p><a name="CXXIV">CXXIV</a>.—Renewed friendships require more care than those +that have never been broken.</p> + +<p><a name="CXXV">CXXV</a>.—A man to whom no one is pleasing is much more +unhappy than one who pleases nobody.</p> + +<br> +<br> +<a name="reflect"></a> +<br> + + +<h2>REFLECTIONS ON VARIOUS SUBJECTS, BY THE DUKE DE LA +ROCHEFOUCAULD</h2> +<a name="R.I"></a> +<h3>I. On Confidence.</h3> + +<p>Though sincerity and confidence have many points of +resemblance, they have yet many points of difference.</p> + +<p>Sincerity is an openness of heart, which shows us what we are, +a love of truth, a dislike to deception, a wish to compensate our +faults and to lessen them by the merit of confessing them.</p> + +<p>Confidence leaves us less liberty, its rules are stricter, it +requires more prudence and reticence, and we are not always free +to give it. It relates not only to ourselves, since our interests +are often mixed up with those of others; it requires great +delicacy not to expose our friends in exposing ourselves, not to +draw upon their goodness to enhance the value of what we +give.</p> + +<p>Confidence always pleases those who receive it. It is a +tribute we pay to their merit, a deposit we commit to their +trust, a pledge which gives them a claim upon us, a kind of +dependence to which we voluntarily submit. I do not wish from +what I have said to depreciate confidence, so necessary to man. +It is in society the link between acquaintance and friendship. I +only wish to state its limits to make it true and real. I would +that it was always sincere, always discreet, and that it had +neither weakness nor interest. I know it is hard to place proper +limits on being taken into all our friends' confidence, and +taking them into all ours.</p> + +<p>Most frequently we make confidants from vanity, a love of +talking, a wish to win the confidence of others, and make an +exchange of secrets.</p> + +<p>Some may have a motive for confiding in us, towards whom we +have no motive for confiding. With them we discharge the +obligation in keeping their secrets and trusting them with small +confidences.</p> + +<p>Others whose fidelity we know trust nothing to us, but we +confide in them by choice and inclination.</p> + +<p>We should hide from them nothing that concerns us, we should +always show them with equal truth, our virtues and our vices, +without exaggerating the one or diminishing the other. We should +make it a rule never to have half confidences. They always +embarrass those who give them, and dissatisfy those who receive +them. They shed an uncertain light on what we want hidden, +increase curiosity, entitling the recipients to know more, giving +them leave to consider themselves free to talk of what they have +guessed. It is far safer and more honest to tell nothing than to +be silent when we have begun to tell. There are other rules to be +observed in matters confided to us, all are important, to all +prudence and trust are essential.</p> + +<p>Everyone agrees that a secret should be kept intact, but +everyone does not agree as to the nature and importance of +secresy. Too often we consult ourselves as to what we should say, +what we should leave unsaid. There are few permanent secrets, and +the scruple against revealing them will not last for ever.</p> + +<p>With those friends whose truth we know we have the closest +intimacy. They have always spoken unreservedly to us, we should +always do the same to them. They know our habits and connexions, +and see too clearly not to perceive the slightest change. They +may have elsewhere learnt what we have promised not to tell. It +is not in our power to tell them what has been entrusted to us, +though it might tend to their interest to know it. We feel as +confident of them as of ourselves, and we are reduced to the hard +fate of losing their friendship, which is dear to us, or of being +faithless as regards a secret. This is doubtless the hardest test +of fidelity, but it should not move an honest man; it is then +that he can sacrifice himself to others. His first duty is to +rigidly keep his trust in its entirety. He should not only +control and guard his and his voice, but even his lighter talk, +so that nothing be seen in his conversation or manner that could +direct the curiosity of others towards that which he wishes to +conceal.</p> + +<p>We have often need of strength and prudence wherewith to +oppose the exigencies of most of our friends who make a claim on +our confidence, and seek to know all about us. We should never +allow them to acquire this unexceptionable right. There are +accidents and circumstances which do not fall in their +cognizance; if they complain, we should endure their complaints +and excuse ourselves with gentleness, but if they are still +unreasonable, we should sacrifice their friendship to our duty, +and choose between two inevitable evils, the one reparable, the +other irreparable.</p> + +<a name="R.II"></a> +<h3>II. On Difference of Character.</h3> + +<p>Although all the qualities of mind may be united in a great +genius, yet there are some which are special and peculiar to him; +his views are unlimited; he always acts uniformly and with the +same activity; he sees distant objects as if present; he +comprehends and grasps the greatest, sees and notices the +smallest matters; his thoughts are elevated, broad, just and +intelligible. Nothing escapes his observation, and he often finds +truth in spite of the obscurity that hides her from others.</p> + +<p>A lofty mind always thinks nobly, it easily creates vivid, +agreeable, and natural fancies, places them in their best light, +clothes them with all appropriate adornments, studies others' +tastes, and clears away from its own thoughts all that is useless +and disagreeable.</p> + +<p>A clever, pliant, winning mind knows how to avoid and overcome +difficulties. Bending easily to what it wants, it understands the +inclination and temper it is dealing with, and by managing their +interests it advances and establishes its own.</p> + +<p>A well regulated mind sees all things as they should be seen, +appraises them at their proper value, turns them to its own +advantage, and adheres firmly to its own opinions as it knows all +their force and weight.</p> + +<p>A difference exists between a working mind and a business-like +mind. We can undertake business without turning it to our own +interest. Some are clever only in what does not concern them, and +the reverse in all that does. There are others again whose +cleverness is limited to their own business, and who know how to +turn everything to their own advantage.</p> + +<p>It is possible to have a serious turn of mind, and yet to talk +pleasantly and cheerfully. This class of mind is suited to all +persons in all times of life. Young persons have usually a +cheerful and satirical turn, untempered by seriousness, thus +often making themselves disagreeable.</p> + +<p>No part is easier to play than that of being always pleasant; +and the applause we sometimes receive in censuring others is not +worth being exposed to the chance of offending them when they are +out of temper.</p> + +<p>Satire is at once the most agreeable and most dangerous of +mental qualities. It always pleases when it is refined, but we +always fear those who use it too much, yet satire should be +allowed when unmixed with spite, and when the person satirised +can join in the satire.</p> + +<p>It is unfortunate to have a satirical turn without affecting +to be pleased or without loving to jest. It requires much +adroitness to continue satirical without falling into one of +these extremes.</p> + +<p>Raillery is a kind of mirth which takes possession of the +imagination, and shows every object in an absurd light; wit +combines more or less softness or harshness.</p> + +<p>There is a kind of refined and flattering raillery that only +hits the faults that persons admit, which understands how to hide +the praise it gives under the appearance of blame, and shows the +good while feigning a wish to hide it.</p> + +<p>An acute mind and a cunning mind are very dissimilar. The +first always pleases; it is unfettered, it perceives the most +delicate and sees the most imperceptible matters. A cunning +spirit never goes straight, it endeavours to secure its object by +byeways and short cuts. This conduct is soon found out, it always +gives rise to distrust and never reaches greatness.</p> + +<p>There is a difference between an ardent and a brilliant mind, +a fiery spirit travels further and faster, while a brilliant mind +is sparkling, attractive, accurate.</p> + +<p>Gentleness of mind is an easy and accommodating manner which +always pleases when not insipid.</p> + +<p>A mind full of details devotes itself to the management and +regulation of the smallest particulars it meets with. This +distinction is usually limited to little matters, yet it is not +absolutely incompatible with greatness, and when these two +qualities are united in the same mind they raise it infinitely +above others.</p> + +<p>The expression "<i>Bel Esprit</i>" is much perverted, for all that +one can say of the different kinds of mind meet together in the +"<i>Bel Esprit</i>." Yet as the epithet is bestowed on an infinite +number of bad poets and tedious authors, it is more often used to +ridicule than to praise.</p> + +<p>There are yet many other epithets for the mind which mean the +same thing, the difference lies in the tone and manner of saying +them, but as tones and manner cannot appear in writing I shall +not go into distinctions I cannot explain. Custom explains this +in saying that a man has wit, has much wit, that he is a great +wit; there are tones and manners which make all the difference +between phrases which seem all alike on paper, and yet express a +different order of mind.</p> + +<p>So we say that a man has only one kind of wit, that he has +several, that he has every variety of wit.</p> + +<p>One can be a fool with much wit, and one need not be a fool +even with very little wit.</p> + +<p>To have much mind is a doubtful expression. It may mean every +class of mind that can be mentioned, it may mean none in +particular. It may mean that he talks sensibly while he acts +foolishly. We may have a mind, but a narrow one. A mind may be +fitted for some things, not for others. We may have a large +measure of mind fitted for nothing, and one is often +inconvenienced with much mind; still of this kind of mind we may +say that it is sometimes pleasing in society.</p> + +<p>Though the gifts of the mind are infinite, they can, it seems +to me, be thus classified.</p> + +<p>There are some so beautiful that everyone can see and feel +their beauty.</p> + +<p>There are some lovely, it is true, but which are +wearisome.</p> + +<p>There are some which are lovely, which all the world admire, +but without knowing why.</p> + +<p>There are some so refined and delicate that few are capable +even of remarking all their beauties.</p> + +<p>There are others which, though imperfect, yet are produced +with such skill, and sustained and managed with such sense and +grace, that they even deserve to be admired.</p> + +<a name="R.III"></a> +<h3>III. On Taste.</h3> + +<p>Some persons have more wit than taste, others have more taste +than wit. There is greater vanity and caprice in taste than in +wit.</p> + +<p>The word taste has different meanings, which it is easy to +mistake. There is a difference between the taste which in certain +objects has an attraction for us, and the taste that makes us +understand and distinguish the qualities we judge by.</p> + +<p>We may like a comedy without having a sufficiently fine and +delicate taste to criticise it accurately. Some tastes lead us +imperceptibly to objects, from which others carry us away by +their force or intensity.</p> + +<p>Some persons have bad taste in everything, others have bad +taste only in some things, but a correct and good taste in +matters within their capacity. Some have peculiar taste, which +they know to be bad, but which they still follow. Some have a +doubtful taste, and let chance decide, their indecision makes +them change, and they are affected with pleasure or weariness on +their friends' judgment. Others are always prejudiced, they are +the slaves of their tastes, which they adhere to in everything. +Some know what is good, and are horrified at what is not; their +opinions are clear and true, and they find the reason for their +taste in their mind and understanding.</p> + +<p>Some have a species of instinct (the source of which they are +ignorant of), and decide all questions that come before them by +its aid, and always decide rightly.</p> + +<p>These follow their taste more than their intelligence, because +they do not permit their temper and self-love to prevail over +their natural discernment. All they do is in harmony, all is in +the same spirit. This harmony makes them decide correctly on +matters, and form a correct estimate of their value. But speaking +generally there are few who have a taste fixed and independent of +that of their friends, they follow example and fashion which +generally form the standard of taste.</p> + +<p>In all the diversities of taste that we discern, it is very +rare and almost impossible to meet with that sort of good taste +that knows how to set a price on the particular, and yet +understands the right value that should be placed on all. Our +knowledge is too limited, and that correct discernment of good +qualities which goes to form a correct judgment is too seldom to +be met with except in regard to matters that do not concern +us.</p> + +<p>As regards ourselves our taste has not this all-important +discernment. Preoccupation, trouble, all that concern us, present +it to us in another aspect. We do not see with the same eyes what +does and what does not relate to us. Our taste is guided by the +bent of our self-love and temper, which supplies us with new +views which we adapt to an infinite number of changes and +uncertainties. Our taste is no longer our own, we cease to +control it, without our consent it changes, and the same objects +appear to us in such divers aspects that ultimately we fail to +perceive what we have seen and heard.</p> + +<a name="R.IV"></a> +<h3>IV. On Society.</h3> + +<p>In speaking of society my plan is not to speak of friendship, +for, though they have some connection, they are yet very +different. The former has more in it of greatness and humility, +and the greatest merit of the latter is to resemble the +former.</p> + +<p>For the present I shall speak of that particular kind of +intercourse that gentlemen should have with each other. It would +be idle to show how far society is essential to men: all seek for +it, and all find it, but few adopt the method of making it +pleasant and lasting.</p> + +<p>Everyone seeks to find his pleasure and his advantage at the +expense of others. We prefer ourselves always to those with whom +we intend to live, and they almost always perceive the +preference. It is this which disturbs and destroys society. We +should discover a means to hide this love of selection since it +is too ingrained in us to be in our power to destroy. We should +make our pleasure that of other persons, to humour, never to +wound their self-love.</p> + +<p>The mind has a great part to do in so great a work, but it is +not merely sufficient for us to guide it in the different courses +it should hold.</p> + +<p>The agreement we meet between minds would not keep society +together for long if she was not governed and sustained by good +sense, temper, and by the consideration which ought to exist +between persons who have to live together.</p> + +<p>It sometimes happens that persons opposite in temper and mind +become united. They doubtless hold together for different +reasons, which cannot last for long. Society may subsist between +those who are our inferiors by birth or by personal qualities, +but those who have these advantages should not abuse them. They +should seldom let it be perceived that they serve to instruct +others. They should let their conduct show that they, too, have +need to be guided and led by reason, and accommodate themselves +as far as possible to the feeling and the interests of the +others.</p> + +<p>To make society pleasant, it is essential that each should +retain his freedom of action. A man should not see himself, or he +should see himself without dependence, and at the same time amuse +himself. He should have the power of separating himself without +that separation bringing any change on the society. He should +have the power to pass by one and the other, if he does not wish +to expose himself to occasional embarrassments; and he should +remember that he is often bored when he believes he has not the +power even to bore. He should share in what he believes to be the +amusement of persons with whom he wishes to live, but he should +not always be liable to the trouble of providing them.</p> + +<p>Complaisance is essential in society, but it should have its +limits, it becomes a slavery when it is extreme. We should so +render a free consent, that in following the opinion of our +friends they should believe that they follow ours.</p> + +<p>We should readily excuse our friends when their faults are +born with them, and they are less than their good qualities. We +should often avoid to show what they have said, and what they +have left unsaid. We should try to make them perceive their +faults, so as to give them the merit of correcting them.</p> + +<p>There is a kind of politeness which is necessary in the +intercourse among gentlemen, it makes them comprehend badinage, +and it keeps them from using and employing certain figures of +speech, too rude and unrefined, which are often used +thoughtlessly when we hold to our opinion with too much +warmth.</p> + +<p>The intercourse of gentlemen cannot subsist without a certain +kind of confidence; this should be equal on both sides. Each +should have an appearance of sincerity and of discretion which +never causes the fear of anything imprudent being said.</p> + +<p>There should be some variety in wit. Those who have only one +kind of wit cannot please for long unless they can take different +roads, and not both use the same talents, thus adding to the +pleasure of society, and keeping the same harmony that different +voices and different instruments should observe in music; and as +it is detrimental to the quiet of society, that many persons +should have the same interests, it is yet as necessary for it +that their interests should not be different.</p> + +<p>We should anticipate what can please our friends, find out how +to be useful to them so as to exempt them from annoyance, and +when we cannot avert evils, seem to participate in them, +insensibly obliterate without attempting to destroy them at a +blow, and place agreeable objects in their place, or at least +such as will interest them. We should talk of subjects that +concern them, but only so far as they like, and we should take +great care where we draw the line. There is a species of +politeness, and we may say a similar species of humanity, which +does not enter too quickly into the recesses of the heart. It +often takes pains to allow us to see all that our friends know, +while they have still the advantage of not knowing to the full +when we have penetrated the depth of the heart.</p> + +<p>Thus the intercourse between gentlemen at once gives them +familiarity and furnishes them with an infinite number of +subjects on which to talk freely.</p> + +<p>Few persons have sufficient tact and good sense fairly to +appreciate many matters that are essential to maintain society. +We desire to turn away at a certain point, but we do not want to +be mixed up in everything, and we fear to know all kinds of +truth.</p> + +<p>As we should stand at a certain distance to view objects, so +we should also stand at a distance to observe society; each has +its proper point of view from which it should be regarded. It is +quite right that it should not be looked at too closely, for +there is hardly a man who in all matters allows himself to be +seen as he really is.</p> + +<a name="R.V"></a> +<h3>V. On Conversation.</h3> + +<p>The reason why so few persons are agreeable in conversation is +that each thinks more of what he desires to say, than of what the +others say, and that we make bad listeners when we want to +speak.</p> + +<p>Yet it is necessary to listen to those who talk, we should +give them the time they want, and let them say even senseless +things; never contradict or interrupt them; on the contrary, we +should enter into their mind and taste, illustrate their meaning, +praise anything they say that deserves praise, and let them see +we praise more from our choice than from agreement with them.</p> + +<p>To please others we should talk on subjects they like and that +interest them, avoid disputes upon indifferent matters, seldom +ask questions, and never let them see that we pretend to be +better informed than they are.</p> + +<p>We should talk in a more or less serious manner, and upon more +or less abstruse subjects, according to the temper and +understanding of the persons we talk with, and readily give them +the advantage of deciding without obliging them to answer when +they are not anxious to talk.</p> + +<p>After having in this way fulfilled the duties of politeness, +we can speak our opinions to our listeners when we find an +opportunity without a sign of presumption or opinionatedness. +Above all things we should avoid often talking of ourselves and +giving ourselves as an example; nothing is more tiresome than a +man who quotes himself for everything.</p> + +<p>We cannot give too great study to find out the manner and the +capacity of those with whom we talk, so as to join in the +conversation of those who have more than ourselves without +hurting by this preference the wishes or interests of others.</p> + +<p>Then we should modestly use all the modes abovementioned to +show our thoughts to them, and make them, if possible, believe +that we take our ideas from them.</p> + +<p>We should never say anything with an air of authority, nor +show any superiority of mind. We should avoid far-fetched +expressions, expressions hard or forced, and never let the words +be grander than the matter.</p> + +<p>It is not wrong to retain our opinions if they are reasonable, +but we should yield to reason, wherever she appears and from +whatever side she comes, she alone should govern our opinions, we +should follow her without opposing the opinions of others, and +without seeming to ignore what they say.</p> + +<p>It is dangerous to seek to be always the leader of the +conversation, and to push a good argument too hard, when we have +found one. Civility often hides half its understanding, and when +it meets with an opinionated man who defends the bad side, spares +him the disgrace of giving way.</p> + +<p>We are sure to displease when we speak too long and too often +of one subject, and when we try to turn the conversation upon +subjects that we think more instructive than others, we should +enter indifferently upon every subject that is agreeable to +others, stopping where they wish, and avoiding all they do not +agree with.</p> + +<p>Every kind of conversation, however witty it may be, is not +equally fitted for all clever persons; we should select what is +to their taste and suitable to their condition, their sex, their +talents, and also choose the time to say it.</p> + +<p>We should observe the place, the occasion, the temper in which +we find the person who listens to us, for if there is much art in +speaking to the purpose, there is no less in knowing when to be +silent. There is an eloquent silence which serves to approve or +to condemn, there is a silence of discretion and of respect. In a +word, there is a tone, an air, a manner, which renders everything +in conversation agreeable or disagreeable, refined or vulgar.</p> + +<p>But it is given to few persons to keep this secret well. Those +who lay down rules too often break them, and the safest we are +able to give is to listen much, to speak little, and to say +nothing that will ever give ground for regret.</p> + +<a name="R.VI"></a> +<h3>VI. Falsehood.</h3> + +<p>We are false in different ways. There are some men who are +false from wishing always to appear what they are not. There are +some who have better faith, who are born false, who deceive +themselves, and who never see themselves as they really are; to +some is given a true understanding and a false taste, others have +a false understanding and some correctness in taste; there are +some who have not any falsity either in taste or mind. These last +are very rare, for to speak generally, there is no one who has +not some falseness in some corner of his mind or his taste.</p> + +<p>What makes this falseness so universal, is that as our +qualities are uncertain and confused, so too, are our tastes; we +do not see things exactly as they are, we value them more or less +than they are worth, and do not bring them into unison with +ourselves in a manner which suits them or suits our condition or +qualities.</p> + +<p>This mistake gives rise to an infinite number of falsities in +the taste and in the mind. Our self-love is flattered by all that +presents itself to us under the guise of good.</p> + +<p>But as there are many kinds of good which affect our vanity +and our temper, so they are often followed from custom or +advantage. We follow because the others follow, without +considering that the same feeling ought not to be equally +embarrassing to all kinds of persons, and that it should attach +itself more or less firmly, according as persons agree more or +less with those who follow them.</p> + +<p>We dread still more to show falseness in taste than in mind. +Gentleness should approve without prejudice what deserves to be +approved, follow what deserves to be followed, and take offence +at nothing. But there should be great distinction and great +accuracy. We should distinguish between what is good in the +abstract and what is good for ourselves, and always follow in +reason the natural inclination which carries us towards matters +that please us.</p> + +<p>If men only wished to excel by the help of their own talents, +and in following their duty, there would be nothing false in +their taste or in their conduct. They would show what they were, +they would judge matters by their lights, and they would attract +by their reason. There would be a discernment in their views, in +their sentiments, their taste would be true, it would come to +them direct, and not from others, they would follow from choice +and not from habit or chance. If we are false in admiring what +should not be admired, it is oftener from envy that we affix a +value to qualities which are good in themselves, but which do not +become us. A magistrate is false when he flatters himself he is +brave, and that he will be able to be bold in certain cases. He +should be as firm and stedfast in a plot which ought to be +stifled without fear of being false, as he would be false and +absurd in fighting a duel about it.</p> + +<p>A woman may like science, but all sciences are not suitable +for her, and the doctrines of certain sciences never become her, +and when applied by her are always false.</p> + +<p>We should allow reason and good sense to fix the value of +things, they should determine our taste and give things the merit +they deserve, and the importance it is fitting we should give +them. But nearly all men are deceived in the price and in the +value, and in these mistakes there is always a kind of +falseness.</p> + +<a name="R.VII"></a> +<h3>VII. On Air and Manner.</h3> + +<p>There is an air which belongs to the figure and talents of +each individual; we always lose it when we abandon it to assume +another.</p> + +<p>We should try to find out what air is natural to us and never +abandon it, but make it as perfect as we can. This is the reason +that the majority of children please. It is because they are +wrapt up in the air and manner nature has given them, and are +ignorant of any other. They are changed and corrupted when they +quit infancy, they think they should imitate what they see, and +they are not altogether able to imitate it. In this imitation +there is always something of falsity and uncertainty. They have +nothing settled in their manner and opinions. Instead of being in +reality what they want to appear, they seek to appear what they +are not.</p> + +<p>All men want to be different, and to be greater than they are; +they seek for an air other than their own, and a mind different +from what they possess; they take their style and manner at +chance. They make experiments upon themselves without considering +that what suits one person will not suit everyone, that there is +no universal rule for taste or manners, and that there are no +good copies.</p> + +<p>Few men, nevertheless, can have unison in many matters without +being a copy of each other, if each follow his natural turn of +mind. But in general a person will not wholly follow it. He loves +to imitate. We often imitate the same person without perceiving +it, and we neglect our own good qualities for the good qualities +of others, which generally do not suit us.</p> + +<p>I do not pretend, from what I say, that each should so wrap +himself up in himself as not to be able to follow example, or to +add to his own, useful and serviceable habits, which nature has +not given him. Arts and sciences may be proper for the greater +part of those who are capable for them. Good manners and +politeness are proper for all the world. But, yet acquired +qualities should always have a certain agreement and a certain +union with our own natural qualities, which they imperceptibly +extend and increase. We are elevated to a rank and dignity above +ourselves. We are often engaged in a new profession for which +nature has not adapted us. All these conditions have each an air +which belong to them, but which does not always agree with our +natural manner. This change of our fortune often changes our air +and our manners, and augments the air of dignity, which is always +false when it is too marked, and when it is not united and +amalgamated with that which nature has given us. We should unite +and blend them together, and thus render them such that they can +never be separated.</p> + +<p>We should not speak of all subjects in one tone and in the +same manner. We do not march at the head of a regiment as we walk +on a promenade; and we should use the same style in which we +should naturally speak of different things in the same way, with +the same difference as we should walk, but always naturally, and +as is suitable, either at the head of a regiment or on a +promenade. There are some who are not content to abandon the air +and manner natural to them to assume those of the rank and +dignities to which they have arrived. There are some who assume +prematurely the air of the dignities and rank to which they +aspire. How many lieutenantgenerals assume to be marshals of +France, how many barristers vainly repeat the style of the +Chancellor and how many female citizens give themselves the airs +of duchesses.</p> + +<p>But what we are most often vexed at is that no one knows how +to conform his air and manners with his appearance, nor his style +and words with his thoughts and sentiments, that every one +forgets himself and how far he is insensibly removed from the +truth. Nearly every one falls into this fault in some way. No one +has an ear sufficiently fine to mark perfectly this kind of +cadence.</p> + +<p>Thousands of people with good qualities are displeasing; +thousands pleasing with far less abilities, and why? Because the +first wish to appear to be what they are not, the second are what +they appear.</p> + +<p>Some of the advantages or disadvantages that we have received +from nature please in proportion as we know the air, the style, +the manner, the sentiments that coincide with our condition and +our appearance, and displease in the proportion they are removed +from that point.</p> + +<br> +<br> +<a name="index"></a> +<br> + + +<h1>INDEX</h1> + +<h6>THE LETTER R PRECEDING A REFERENCE REFERS TO THE REFLECTIONS, +THE ROMAN NUMERALS REFER TO THE SUPPLEMENTS.</h6> + +<p>Ability, <a href="#162">162</a>, <a href="#165">165</a>, <a href="#199">199</a>, <a href="#245">245</a>, +<a href="#283">283</a>, <a href="#288">288</a>. SEE Cleverness<br> +———, Sovereign, <a href="#244">244</a>.<br> +Absence, <a href="#276">276</a>.<br> +Accent, country, <a href="#342">342</a>, <a href="#XCIV">XCIV</a>.<br> +Accidents, <a href="#59">59</a>, <a href="#310">310</a>.<br> +Acquaintances, <a href="#426">426</a>. SEE FRIENDS.<br> +Acknowledgements, <a href="#225">225</a>.<br> +Actions, <a href="#1">1</a>, <a href="#7">7</a>, <a href="#57">57</a>, <a href="#58">58</a>, <a href="#160">160</a>, +<a href="#161">161</a>, <a href="#382">382</a>, <a href="#409">409</a>, <a href="#CXX">CXX</a>.<br> +Actors, <a href="#256">256</a>.<br> +Admiration, <a href="#178">178</a>, <a href="#294">294</a>, <a href="#474">474</a>.<br> +Adroitness of mind, <a href="#R.II">R.II</a>.<br> +Adversity, <a href="#25">25</a>.<br> +———— of Friends, <a href="#XV">XV</a>.<br> +Advice, <a href="#110">110</a>, <a href="#116">116</a>, <a href="#283">283</a>, <a href="#378">378</a>, +<a href="#CXVII">CXVII</a>.<br> +Affairs, <a href="#453">453</a>, <a href="#R II">R II</a>.<br> +Affectation, <a href="#134">134</a>, <a href="#493">493</a>.<br> +Affections, <a href="#232">232</a>.<br> +Afflictions, <a href="#233">233</a>, <a href="#355">355</a>, <a href="#362">362</a>, <a href="#493">493</a>, + <a href="#XCVII">XCVII</a>, <a href="#XV">XV</a>.<br> +Age, <a href="#222">222</a>, <a href="#405">405</a>, <a href="#LXXIII">LXXIII</a>. SEE Old Age.<br> +Agreeableness, <a href="#255">255</a>, <a href="#R.V">R.V</a>.<br> +Agreement, <a href="#240">240</a>.<br> +Air, <a href="#399">399</a>, <a href="#495">495</a>, <a href="#R.7">R.7</a>.<br> +— Of a Citizen, <a href="#393">393</a>.<br> +Ambition, <a href="#24">24</a>, <a href="#91">91</a>, <a href="#246">246</a>, <a href="#293">293</a>, +<a href="#490">490</a>.<br> +Anger, <a href="#XXX">XXX</a>.<br> +Application, <a href="#41">41</a>, <a href="#243">243</a>.<br> +Appearances, <a href="#64">64</a>, <a href="#166">166</a>, <a href="#199">199</a>, <a href="#256">256</a>, +<a href="#302">302</a>, <a href="#431">431</a>, <a href="#457">457</a>, <a href="#R.VII">R.VII</a>.<br> +—————, Conformity of Manners with, +R.7.<br> +Applause, <a href="#272">272</a>.<br> +Approbation, <a href="#51">51</a>, <a href="#280">280</a>.<br> +Artifices, <a href="#117">117</a>, <a href="#124">124</a>, <a href="#125">125</a>, <a href="#126">126</a>, +<a href="#R.II">R.II</a>.<br> +Astonishment, <a href="#384">384</a>.<br> +Avarice, <a href="#167">167</a>, <a href="#491">491</a>, <a href="#492">492</a>.</p> + +<br> +<br> +<p>Ballads, <a href="#211">211</a>.<br> +Beauty, <a href="#240">240</a>, <a href="#474">474</a>, <a href="#497">497</a>, <a href="#LI">LI</a>.<br> +——— of the Mind, <a href="#R.II">R.II</a>.<br> +Bel esprit defined, <a href="#R.II">R.II</a>.<br> +Benefits, <a href="#14">14</a>, <a href="#298">298</a>, <a href="#299">299</a>, <a href="#301">301</a>, +<a href="#CXXII">CXXII</a>.<br> +Benefactors, <a href="#96">96</a>, <a href="#317">317</a>, <a href="#CXXII">CXXII</a>.<br> +Blame, <a href="#CVIII">CVIII</a>.<br> +Blindness, <a href="#XIX">XIX</a>.<br> +Boasting, <a href="#141">141</a>, <a href="#307">307</a>.<br> +Boredom, <a href="#141">141</a>, <a href="#304">304</a>, <a href="#352">352</a>. SEE Ennui.<br> +Bouts rimés, <a href="#382">382</a>, <a href="#CXX">CXX</a>.<br> +Bravery, <a href="#1">1</a>, <a href="#213">213</a>, <a href="#214">214</a>, <a href="#215">215</a>, +<a href="#216">216</a>, <a href="#217">217</a>, <a href="#219">219</a>, <a href="#220">220</a>, +<a href="#221">221</a>, <a href="#365">365</a>,<br> + <a href="#504">504</a>. SEE Courage and Valour.<br> +Brilliancy of Mind, <a href="#R.II">R.II</a>.<br> +Brilliant things, <a href="#LII">LII</a>.</p> + +<br> +<br> +<p>Capacity, <a href="#375">375</a>.<br> +Caprice, <a href="#45">45</a>.<br> +Chance, <a href="#57">57</a>, <a href="#344">344</a>, <a href="#XCV">XCV</a>. SEE Fortune.<br> +Character, <a href="#LVI">LVI</a>, <a href="#R.II">R.II</a>.<br> +Chastity, <a href="#1">1</a>. SEE Virtue of Women.<br> +Cheating, <a href="#114">114</a>, <a href="#127">127</a>.<br> +Circumstances, <a href="#59">59</a>, <a href="#470">470</a>.<br> +Civility, <a href="#260">260</a>.<br> +Clemency, <a href="#15">15</a>, <a href="#16">16</a>.<br> +Cleverness, <a href="#162">162</a>, <a href="#269">269</a>, <a href="#245">245</a>, <a href="#399">399</a>.<br> +Coarseness, <a href="#372">372</a>.<br> +Comedy, <a href="#211">211</a>, <a href="#R.III">R.III</a>.<br> +Compassion, <a href="#463">463</a>. SEE Pity.<br> +Complaisance, <a href="#481">481</a>, <a href="#R.IV">R.IV</a>.<br> +Conduct, <a href="#163">163</a>, <a href="#277">227</a>, <a href="#378">378</a>, <a href="#CXVII">CXVII</a>.<br> +Confidants, whom we make, <a href="#R.I">R.I</a>.<br> +Confidence, <a href="#239">239</a>, <a href="#365">365</a>, <a href="#475">475</a>, <a href="#XLIX">XLIX</a>, +<a href="#R.I">R.1</a>, <a href="#R.IV">R.IV</a>.<br> +Confidence, difference from Sincerity<br> +—————, defined, <a href="#R.I">R.I</a>.<br> +Consolation, <a href="#325">325</a>.<br> +Constancy, <a href="#19">19</a>, <a href="#20">20</a>, <a href="#21">21</a>, <a href="#175">175</a>, +<a href="#176">176</a>, <a href="#420">420</a>.<br> +Contempt, 322.<br> +———— of Death, <a href="#504">504</a>.<br> +Contentment, <a href="#LXXX">LXXX</a>.<br> +Contradictions, <a href="#478">478</a>.<br> +Conversation, <a href="#139">139</a>, <a href="#140">140</a>, <a href="#142">142</a>, <a href="#312">312</a>, +<a href="#313">313</a>, <a href="#314">314</a>, <a href="#364">364</a>, <a href="#391">391</a>,<br> + <a href="#421">421</a>, <a href="#CIV">CIV</a>, <a href="#R.V">R.V</a>.<br> +Copies, <a href="#133">133</a>.<br> +Coquetry, <a href="#241">241</a>. SEE Flirtation.<br> +Country Manner, <a href="#393">393</a>.<br> +——— Accent, <a href="#342">342</a>.<br> +Courage, <a href="#1">1</a>, <a href="#214">214</a>, <a href="#215">215</a>, <a href="#216">216</a>, <a href="#219">219</a>, +<a href="#221">221</a>, <a href="#XLII">XLII</a>. SEE Bravery.<br> +Covetousness, opposed to Reason, <a href="#469">469</a><br> +Cowardice, <a href="#215">215</a>, <a href="#480">480</a>.<br> +Cowards, <a href="#370">370</a>.<br> +Crimes, <a href="#183">183</a>, <a href="#465">465</a>, <a href="#XXXV">XXXV</a>, <a href="#XXXVII">XXXVII</a>.<br> +Cunning, <a href="#126">126</a>, <a href="#129">129</a>, <a href="#394">394</a>, <a href="#407">407</a>.<br> +Curiosity, <a href="#173">173</a>.</p> + +<br> +<br> +<p>Danger, <a href="#XLII">XLII</a>.<br> +Death, <a href="#21">21</a>, <a href="#23">23</a>, <a href="#26">26</a>.<br> +——, Contempt of, <a href="#504">504</a>.<br> +Deceit, <a href="#86">86</a>, <a href="#117">117</a>, <a href="#118">118</a>, <a href="#124">124</a>, <a href="#127">127</a>, +<a href="#129">129</a>, <a href="#395">395</a>, <a href="#434">434</a>. SEE ALSO<br> + Self-Deceit.<br> +Deception, <a href="#CXXI">CXXI</a>.<br> +Decency, <a href="#447">447</a>.<br> +Defects, <a href="#31">31</a>, <a href="#90">90</a>, <a href="#493">493</a>, <a href="#LXXII">LXXII</a>. SEE Faults.<br> +Delicacy, <a href="#128">128</a>, <a href="#R.II">R.II</a>.<br> +Dependency, result of Confidence, <a href="#R.I">R.I</a>.<br> +Designs, <a href="#160">160</a>, <a href="#161">161</a>.<br> +Desires, <a href="#439">439</a>, <a href="#469">469</a>, <a href="#LXXXII">LXXXII</a>, <a href="#LXXXV">LXXXV</a>.<br> +Despicable Persons, <a href="#322">322</a>.<br> +Detail, Mind given to, <a href="#R.II">R.II</a>.<br> +Details, <a href="#41">41</a>, <a href="#106">106</a>.<br> +Devotion, <a href="#427">427</a>.<br> +Devotees, <a href="#427">427</a>.<br> +Devout, <a href="#LXXVI">LXXVI</a>.<br> +Differences, <a href="#135">135</a>.<br> +Dignities, <a href="#R.VII">R.VII</a>.<br> +Discretion, <a href="#R.V">R.V</a>.<br> +Disguise, <a href="#119">119</a>, <a href="#246">246</a>, <a href="#282">282</a>.<br> +Disgrace, <a href="#235">235</a>, <a href="#412">412</a>.<br> +Dishonour, <a href="#326">326</a>, <a href="#LXIX">LXIX</a>.<br> +Distrust, <a href="#84">84</a>, <a href="#86">86</a>, <a href="#335">335</a>.<br> +Divination, <a href="#425">425</a>.<br> +Doubt, <a href="#348">348</a>.<br> +Docility, <a href="#R.IV">R.IV</a>.<br> +Dupes, <a href="#87">87</a>, <a href="#102">102</a>.</p> + +<br> +<br> +<p>Education, <a href="#261">261</a>.<br> +Elevation, <a href="#399">399</a>, <a href="#400">400</a>, <a href="#403">403</a>.<br> +Eloquence, <a href="#8">8</a>, <a href="#249">249</a>, <a href="#250">250</a>.<br> +Employments, <a href="#164">164</a>, <a href="#419">419</a>, <a href="#449">449</a>.<br> +Enemies, <a href="#114">114</a>, <a href="#397">397</a>, <a href="#458">458</a>, <a href="#463">463</a>.<br> +Ennui, <a href="#122">122</a>, <a href="#141">141</a>, <a href="#304">304</a>, <a href="#312">312</a>, +<a href="#352">352</a>, <a href="#CXII">CXII</a>, <a href="#R.II">R.II</a>.<br> +Envy, <a href="#27">27</a>, <a href="#28">28</a>, <a href="#280">280</a>, <a href="#281">281</a>, <a href="#328">328</a>, +<a href="#376">376</a>, <a href="#433">433</a>, <a href="#476">476</a>, <a href="#486">486</a>.<br> +Epithets assigned to the Mind, <a href="#R.II">R.II</a>.<br> +Esteem, <a href="#296">296</a>.<br> +Establish, <a href="#56">56</a>, <a href="#280">280</a>.<br> +Evils, <a href="#121">121</a>, <a href="#197">197</a>, <a href="#269">269</a>, <a href="#454">454</a>, +<a href="#464">464</a>, <a href="#XCIII">XCIII</a>.<br> +Example, <a href="#230">230</a>.<br> +Exchange of secrets, <a href="#R.I">R.I</a>.<br> +Experience, <a href="#405">405</a>.<br> +Expedients, <a href="#287">287</a>.<br> +Expression, refined, <a href="#R.V">R.V</a>.</p> + +<br> +<br> +<p>Faculties of the Mind, <a href="#174">174</a>.<br> +Failings, <a href="#397">397</a>, <a href="#403">403</a>.<br> +Falseness, <a href="#R.VI">R.VI</a>.<br> +————, disguised, <a href="#282">282</a>.<br> +————, kinds of, <a href="#R.VI">R.VI</a>.<br> +Familiarity, <a href="#R.IV">R.IV</a>.<br> +Fame, <a href="#157">157</a>.<br> +Farces, men compared to, <a href="#211">211</a>.<br> +Faults, <a href="#37">37</a>, <a href="#112">112</a>, <a href="#155">155</a>, <a href="#184">184</a>, +<a href="#190">190</a>, <a href="#194">194</a>, <a href="#196">196</a>, <a href="#251">251</a>, <a href="#354">354</a>, +<a href="#365">365</a>,<br> + <a href="#372">372</a>, <a href="#397">397</a>, <a href="#403">403</a>, <a href="#411">411</a>, <a href="#428">428</a>, + <a href="#493">493</a>, <a href="#494">494</a>, <a href="#V">V</a>, <a href="#LXV">LXV</a>, <a href="#CX">CX</a>,<br> + <a href="#CXV">CXV</a>.<br> +Favourites, <a href="#55">55</a>.<br> +Fear, <a href="#370">370</a>, <a href="#LXVIII">LXVIII</a>.<br> +Feeling, <a href="#255">255</a>.<br> +Ferocity, <a href="#XXXIII">XXXIII</a>.<br> +Fickleness, <a href="#179">179</a>, <a href="#181">181</a>, <a href="#498">498</a>.<br> +Fidelity, <a href="#247">247</a>.<br> +————, hardest test of, <a href="#R.I">R.I</a>.<br> +———— in love, <a href="#331">331</a>, <a href="#381">381</a>, <a href="#C">C</a>.<br> +Figure and air, <a href="#R.VII">R.VII</a>.<br> +Firmness, <a href="#19">19</a>, <a href="#479">479</a>.<br> +Flattery, <a href="#123">123</a>, <a href="#144">144</a>, <a href="#152">152</a>, <a href="#198">198</a>, +<a href="#320">320</a>, <a href="#329">329</a>.<br> +Flirts, <a href="#406">406</a>, <a href="#418">418</a>.<br> +Flirtation, <a href="#107">107</a>, <a href="#241">241</a>, <a href="#277">277</a>, <a href="#332">332</a>, +<a href="#334">334</a>, <a href="#349">349</a>, <a href="#376">376</a>, <a href="#LXIV">LXIV</a>.<br> +Follies, <a href="#156">156</a>, <a href="#300">300</a>, <a href="#408">408</a>, <a href="#416">416</a>.<br> +Folly, <a href="#207">207</a>, <a href="#208">208</a>, <a href="#209">209</a>, <a href="#210">210</a>, +<a href="#231">231</a>, <a href="#300">300</a>, <a href="#310">310</a>, <a href="#311">311</a>, <a href="#318">318</a>,<br> + <a href="#XXIV">XXIV</a>.<br> +Fools, <a href="#140">140</a>, <a href="#210">210</a>, <a href="#310">309</a>, <a href="#318">318</a>, +<a href="#357">357</a>, <a href="#414">414</a>, <a href="#451">451</a>, <a href="#456">456</a>,<br> +——, old, <a href="#444">444</a>.<br> +——, witty, <a href="#451">451</a>, <a href="#456">456</a>.<br> +Force of Mind, <a href="#30">30</a>, <a href="#42">42</a>, <a href="#237">237</a>.<br> +Forgetfulness, <a href="#XXVI">XXVI</a>.<br> +Forgiveness, <a href="#330">330</a>.<br> +Fortitude, <a href="#19">19</a>. SEE Bravery.<br> +Fortune, <a href="#1">1</a>, <a href="#17">17</a>, <a href="#45">45</a>, <a href="#52">52</a>, <a href="#53">53</a>, +<a href="#58">58</a>, <a href="#60">60</a>, <a href="#61">61</a>, <a href="#154">154</a>, <a href="#212">212</a>, +<a href="#227">227</a>, <a href="#323">323</a>,<br> + <a href="#343">343</a>, <a href="#380">380</a>, <a href="#391">391</a>, <a href="#392">392</a>, <a href="#399">399</a>, + <a href="#403">403</a>, <a href="#435">435</a>, <a href="#449">449</a>, <a href="#IX">IX</a>., <a href="#CXIX">CXIX</a>.<br> +Friends, <a href="#84">84</a>, <a href="#114">114</a>, <a href="#179">179</a>, <a href="#235">235</a>, +<a href="#279">279</a>, <a href="#315">315</a>, <a href="#319">319</a>, <a href="#428">428</a>.<br> +———, adversity of, <a href="#XV">XV</a>.<br> +———, disgrace of, <a href="#235">235</a>.<br> +———, faults of, <a href="#428">428</a>.<br> +———, true ones, <a href="#LXXXVI">LXXXVI</a>.<br> +Friendship, <a href="#80">80</a>, <a href="#81">81</a>, <a href="#83">83</a>, <a href="#376">376</a>, <a href="#410">410</a>, +<a href="#427">427</a>, <a href="#440">440</a>, <a href="#441">441</a>, <a href="#443">473</a>,<br> + <a href="#XXII">XXII</a>, <a href="#CXXIV">CXXIV</a>.<br> +—————, defined, <a href="#83">83</a>.<br> +—————, women do not care for, +<a href="#440">440</a>.<br> +—————, rarer than love, <a href="#473">473</a>.<br> +Funerals, <a href="#XXXVIII">XXXVIII</a>.</p> + +<br> +<br> +<p>Gallantry, <a href="#100">100</a>. SEE Flirtation.<br> +———— of mind, <a href="#100">100</a>.<br> +Generosity, <a href="#246">246</a>.<br> +Genius, <a href="#R.II">R.II</a>.<br> +Gentleness, <a href="#R.VI">R.VI</a>.<br> +Ghosts, <a href="#76">76</a>.<br> +Gifts of the mind, <a href="#R.II">R.II</a>.<br> +Glory, <a href="#157">157</a>, <a href="#198">198</a>, <a href="#221">221</a>, <a href="#268">268</a>.<br> +Good, <a href="#121">121</a>, <a href="#185">185</a>, <a href="#229">229</a>, <a href="#238">238</a>, +<a href="#303">303</a>, <a href="#XCIII">XCIII</a>.<br> +——, how to be, <a href="#XLVII">XLVII</a>.<br> +Goodness, <a href="#237">237</a>, <a href="#275">275</a>, <a href="#284">284</a>, <a href="#XLVI">XLVI</a>.<br> +Good grace, <a href="#67">67</a>, <a href="#R.VII">R.VII</a>.<br> +Good man, who is a, <a href="#206">206</a>.<br> +God nature, <a href="#481">481</a>.<br> +Good qualities, <a href="#29">29</a>, <a href="#90">90</a>, <a href="#337">337</a>, <a href="#365">365</a>, +<a href="#397">397</a>, <a href="#462">462</a>.<br> +Good sense, <a href="#67">67</a>, <a href="#347">347</a>, <a href="#CVI">CVI</a>.<br> +Good taste, <a href="#258">258</a>.<br> +—————, rarity of, <a href="#R.III">R.III</a>.<br> +——, women, <a href="#368">368</a>, <a href="#XCVI">XCVI</a>.<br> +Government of others, <a href="#151">151</a>.<br> +Grace, <a href="#67">67</a>.<br> +Gracefulness, <a href="#240">240</a>.<br> +Gratitude, <a href="#223">223</a>, <a href="#224">224</a>, <a href="#225">225</a>, <a href="#279">279</a>, +<a href="#298">298,</a> <a href="#438">438</a>, <a href="#XLIII">XLIII</a>.<br> +Gravity, <a href="#257">257</a>.<br> +Great men, what they cannot acquire, <a href="#LXXXIV">LXXXIV</a>.<br> +Great minds, <a href="#142">142</a>.<br> +Great names, <a href="#94">94</a>.<br> +Greediness, <a href="#66">66</a>.</p> + +<br> +<br> +<p>Habit, <a href="#426">426</a>.<br> +Happy, who are, <a href="#49">49</a>.<br> +Happiness, <a href="#48">48</a>, <a href="#61">61</a>, <a href="#VII">VII</a>, <a href="#LXXX">LXXX</a>, +<a href="#LXXXI">LXXXI</a>.<br> +hatred, <a href="#338">338</a>.<br> +Head, <a href="#102">102</a>, <a href="#108">108</a>.<br> +Health, <a href="#188">188</a>, <a href="#LVII">LVII</a>.<br> +Heart, <a href="#98">98</a>, <a href="#102">102</a>, <a href="#103">103</a>, <a href="#108">108</a>, +<a href="#478">478</a>, <a href="#484">484</a>.<br> +Heroes, <a href="#24">24</a>, <a href="#53">53</a>, <a href="#185">185</a>.<br> +Honesty, 202<a href="#202"></a>, <a href="#206">206</a>.<br> +Honour, <a href="#270">270</a>.<br> +Hope, <a href="#168">168</a>, <a href="#LXVIII">LXVIII</a>.<br> +Humility, <a href="#254">254</a>, <a href="#358">358</a>, <a href="#LXXVI">LXXVI</a>, <a href="#LXXIX">LXXIX</a><br> +Humiliation, <a href="#272">272</a>.<br> +Humour, 47<a href="#47"></a>. SEE Temper.<br> +Hypocrisy, <a href="#218">218</a>.<br> +———— of afflictions, <a href="#233">233</a>.</p> + +<br> +<br> +<p>Idleness, <a href="#169">169</a>, <a href="#266">266</a>, <a href="#267">267</a>, <a href="#398">398</a>, +<a href="#482">482</a>, <a href="#487">487</a>, <a href="#XVIII">XVIII</a>., <a href="#LV">LV</a>.<br> +Ills, <a href="#174">174</a>. SEE Evils.<br> +Illusions, <a href="#123">123</a>.<br> +Imagination, <a href="#478">478</a>.<br> +Imitation, <a href="#230">230</a>, <a href="#XLIV">XLIV</a>, <a href="#R.V">R.V</a>.<br> +Impertinence, <a href="#502">502</a>.<br> +Impossibilities, <a href="#30">30</a>.<br> +Incapacity, <a href="#126">126</a>.<br> +Inclination, <a href="#253">253</a>, <a href="#390">390</a>.<br> +Inconsistency, <a href="#135">135</a>.<br> +Inconstancy, <a href="#181">181</a>.<br> +Inconvenience, <a href="#242">242</a>.<br> +Indifference, <a href="#172">172</a>, <a href="#XXIII">XXIII</a>.<br> +Indiscretion, <a href="#429">429</a>.<br> +Indolence. SEE Idleness, and Laziness.<br> +Infidelity, <a href="#359">359</a>, <a href="#360">360</a>, <a href="#381">381</a>, <a href="#429">429</a>.<br> +Ingratitude, <a href="#96">96</a>, <a href="#226">226</a>, <a href="#306">306</a>, <a href="#317">317</a>.<br> +Injuries, <a href="#14">14</a>.<br> +Injustice, <a href="#78">78</a>.<br> +Innocence, <a href="#465">465</a>.<br> +Instinct, <a href="#123">123</a>.<br> +Integrity, <a href="#170">170</a>.<br> +Interest, <a href="#39">39</a>, <a href="#40">40</a>, <a href="#66">66</a>, <a href="#85">85</a>, <a href="#172">172</a>, +<a href="#187">187</a>, <a href="#232">232</a>, <a href="#253">253</a>, <a href="#305">305</a>, <a href="#390">390</a>.<br> +Interests, <a href="#66">66</a>.<br> +Intrepidity, <a href="#217">217</a>, <a href="#XL">XL</a>.<br> +Intrigue, <a href="#73">73</a>.<br> +Invention, <a href="#287">287</a>.</p> + +<br> +<br> +<p>Jealousy, <a href="#28">28</a>, <a href="#32">32</a>, <a href="#324">324</a>, <a href="#336">336</a>, +<a href="#359">359</a>, +<a href="#361">361</a>, <a href="#446">446</a>, <a href="#503">503</a>, <a href="#CII">CII</a>.<br> +Joy, <a href="#XIV">XIV</a>.<br> +Judges, <a href="#268">268</a>.<br> +Judgment, <a href="#89">89</a>, <a href="#97">97</a>, <a href="#248">248</a>.<br> +———— of the World, <a href="#212">212</a>, <a href="#455">455</a>.<br> +Justice, <a href="#78">78</a>, <a href="#458">458</a>, <a href="#XII">XII</a>.</p> + +<br> +<br> +<p>Kindness, <a href="#14">14</a>, <a href="#85">85</a>.<br> +Knowledge, <a href="#106">106</a>.</p> + +<br> +<br> +<p>Labour of Body, effect of, <a href="#LXXVII">LXXVII</a>.<br> +Laments, <a href="#355">355</a>.<br> +Laziness, <a href="#367">367</a>. SEE Idleness.<br> +Leader, <a href="#43">43</a>.<br> +Levity, <a href="#179">179</a>, <a href="#181">181</a>.<br> +Liberality, <a href="#167">167</a>, <a href="#263">263</a>.<br> +Liberty in Society, <a href="#R.IV">R.IV</a>.<br> +Limits to Confidence, <a href="#R.I">R.I</a>.<br> +Little Minds, <a href="#142">142</a>.<br> +Love, <a href="#168">68</a>, <a href="#69">69</a>, <a href="#70">70</a>, <a href="#71">71</a>, <a href="#72">72</a>, +<a href="#73">73</a>, +<a href="#74">74</a>, <a href="#75">75</a>, <a href="#76">76</a>, <a href="#136">136</a>, <a href="#259">259</a>, +<a href="#262">262</a>,<br> + <a href="#274">274</a>, <a href="#286">286</a>, <a href="#296">296</a>, <a href="#321">321</a>, <a href="#335">335</a>, + <a href="#336">336</a>, <a href="#348">348</a>, <a href="#349">349</a>, <a href="#351">351</a>, <a href="#353">353</a>,<br> + <a href="#361">361</a>, <a href="#371">371</a>, <a href="#374">374</a>, <a href="#385">385</a>, <a href="#395">395</a>, + <a href="#396">396</a>, <a href="#402">402</a>, <a href="#417">417</a>, <a href="#418">418</a>, <a href="#422">422</a>,<br> + <a href="#430">430</a>, <a href="#440">440</a>, <a href="#441">441</a>, <a href="#459">459</a>, <a href="#466">466</a>, + <a href="#471">471</a>, <a href="#473">473</a>, <a href="#499">499</a>, <a href="#500">500</a>, <a href="#501">501</a>,<br> + <a href="#X">X</a>, <a href="#XI">XI</a>, <a href="#XIII">XIII</a>, <a href="#LVIII">LVIII</a>, <a href="#LX">LX</a>, + <a href="#LXII">LXII</a>, <a href="#LXXXVIII">LXXXVIII</a>,<br> + <a href="#XCIX">XCIX</a>, <a href="# CIII"> CIII</a>, <a href="#CXXI">CXXI</a>.<br> +—— defined, <a href="#68">68</a>.<br> +——, Coldness in, <a href="#LX">LX</a>.<br> +——, Effect of absence on, <a href="#276">276</a>.<br> +—— akin to Hate, <a href="#111">111</a>.<br> +—— of Women, <a href="#466">466</a>, <a href="#471">471</a>, <a href="#499">499</a>.<br> +——, Novelty in, <a href="#274">274</a>.<br> +——, Infidelity in, <a href="#LXIV">LXIV</a>.<br> +——, Old age of, <a href="#430">430</a>.<br> +——, Cure for, <a href="#417">417</a>, <a href="#459">459</a>.<br> +Loss of Friends, <a href="#XLV">XLV</a>.<br> +Lovers, <a href="#312">312</a>, <a href="#362">362</a>, <a href="#LXXXVII">LXXXVII</a>, <a href="#XCVII">XCVII</a>.<br> +Lunatic, <a href="#353">353</a>.<br> +Luxury, <a href="#LIV">LIV</a>.<br> +Lying, <a href="#63">63</a>.</p> + +<br> +<br> +<p>Madmen, <a href="#353">353</a>, <a href="#414">414</a>.<br> +Malady, <a href="#LVII">LVII</a>.<br> +Magistrates, <a href="#R.VI">R.VI</a>.<br> +Magnanimity, <a href="#248">248</a>, <a href="#LIII">LIII</a>.<br> +————— defined, <a href="#285">285</a>.<br> +Malice, <a href="#483">483</a>.<br> +Manners, <a href="#R.VII">R.VII</a>.<br> +Mankind, <a href="#436">436</a>,<a href="# XXXVI"> XXXVI</a>.<br> +Marriages, <a href="#113">113</a>.<br> +Maxims, <a href="#LXVII">LXVII</a>.<br> +Mediocrity, <a href="#375">375</a>.<br> +Memory, <a href="#89">89</a>, <a href="#313">313</a>.<br> +Men easier to know than Man, <a href="#436">436</a>.<br> +Merit, <a href="#50">50</a>, <a href="#92">92</a>, <a href="#95">95</a>, <a href="#153">153</a>, <a href="#156">156</a>, +<a href="#165">165</a>, <a href="#166">166</a>, <a href="#273">273</a>, <a href="#291">291</a>, <a href="#379">379</a>,<br> +<a href="#401">401</a>, <a href="#437">437</a>, <a href="#455">455</a>, <a href="#CXVIII">CXVIII</a>.<br> +Mind, <a href="#101">101</a>, <a href="#103">103</a>, <a href="#265">265</a>, <a href="#357">357</a>, <a href="#448">448</a>, +<a href="#482">482</a>, <a href="#CIX">CIX</a>.<br> +Mind, Capacities of, <a href="#R.II">R.II</a>.<br> +Miserable, <a href="#49">49</a>.<br> +Misfortunes, <a href="#19">19</a>, <a href="#24">24</a>, <a href="#174">174</a>, <a href="#325">325</a>.<br> +————— of Friends. <a href="#XV">XV</a>.<br> +————— of Enemies, <a href="#463">463</a>.<br> +Mistaken people, <a href="#386">386</a>.<br> +Mistrust, <a href="#86">86</a>.<br> +Mockery, <a href="#R.II">R.II</a>.<br> +Moderation, <a href="#17">17</a>, <a href="#18">18</a>, <a href="#293">293</a>, <a href="#308">308</a>, <a href="#III">III</a>, +<a href="#IV">IV</a>.<br> +Money, Man compared to, <a href="#XXXII">XXXII</a>.<br> +Motives, <a href="#409">409</a>.</p> + +<br> +<br> +<p>Names, Great, <a href="#95">94</a>.<br> +Natural goodness, <a href="#275">275</a>.<br> +Natural, to be, <a href="#431">431</a>.<br> +———, always pleasing, <a href="#R.VII">R.VII</a>.<br> +Nature, <a href="#53">53</a>, <a href="#153">153</a>, <a href="#189">189</a>, <a href="#365">365</a>, +<a href="#404">404</a>.<br> +Negotiations, <a href="#278">278</a>.<br> +Novelty in study, <a href="#178">178</a>.<br> +——— in love, <a href="#274">274</a>.<br> +——— in friendship, <a href="#426">426</a>.</p> + +<br> +<br> +<p>Obligations, <a href="#299">299</a>, <a href="#317">317</a>, <a href="#438">438</a>. SEE Benefits and Gratitude.<br> +Obstinacy, <a href="#234">234</a>, <a href="#424">424</a>.<br> +———— its cause, <a href="#265">265</a>.<br> +Occasions. SEE Opportunities.<br> +Old Age, <a href="#109">109</a>, <a href="#210">210</a>, <a href="#418">418</a>, <a href="#423">423</a>, +<a href="#430">430</a>, <a href="#461">461</a>.<br> +Old Men, <a href="#93">93</a>.<br> +Openness of heart, R.1.<br> +Opinions, <a href="#13">13</a>, <a href="#234">234</a>, <a href="#CXXIII">CXXIII</a>, <a href="#R.V">R.V</a>.<br> +Opinionatedness, <a href="#R.V">R.V</a>.<br> +Opportunities, <a href="#345">345</a>, <a href="#453">453</a>, <a href="#CV">CV</a>.</p> + +<br> +<br> +<p>Passions, <a href="#5">5</a>, <a href="#6">6</a>, <a href="#8">8</a>, <a href="#9">9</a>, <a href="#10">10</a>, +<a href="#11">11</a>, <a href="#12">12</a>, <a href="#122">122</a>, <a href="#188">188</a>, <a href="#266">266</a>, +<a href="#276">276</a>, <a href="#404">404</a>,<br> + <a href="#422">422</a>, <a href="#443">443</a>, <a href="#460">460</a>, <a href="#471">471</a>, <a href="#477">477</a>, + <a href="#484">484</a>, <a href="#485">485</a>, <a href="#486">486</a>, <a href="#500">500</a>, <a href="#II">II</a>.<br> +Peace of Mind, <a href="#VIII">VIII</a>.<br> +Penetration, <a href="#377">377</a>, <a href="#425">425</a>, <a href="#CXVI">CXVI</a>.<br> +Perfection, <a href="#R.II">R.II</a>.<br> +Perseverance, <a href="#177">177</a>.<br> +Perspective, <a href="#104">104</a>.<br> +Persuasion, <a href="#8">8</a>.<br> +Philosophers, <a href="#46">46</a>, <a href="#54">54</a>, <a href="#504">504</a>, <a href="#XXI">XXI</a>.<br> +Philosophy, <a href="#22">22</a>.<br> +————— of a Footman, <a href="#504">504</a>, <a href="#LXXV">LXXV</a>.<br> +Pity, <a href="#264">264</a>.<br> +Pleasing, <a href="#413">413</a>, <a href="#CXXV">CXXV</a>.<br> +————, Mode of, <a href="#XLVIII">XLVIII</a>, <a href="#R.V">R.V</a>.<br> +————, Mind a, <a href="#R.II">R.II</a>.<br> +Point of view, <a href="#R.IV">R.IV</a>.<br> +Politeness, <a href="#372">372</a>, <a href="#R.V">R.V</a>.<br> +Politeness of Mind, <a href="#99">99</a>.<br> +Praise, <a href="#143">143</a>, <a href="#144">144</a>, <a href="#145">145</a>, <a href="#146">146</a>, <a href="#147">147</a>, +<a href="#148">148</a>, <a href="#149">149</a>, <a href="#150">150</a>, <a href="#272">272</a>, <a href="#356">356</a>,<br> + <a href="#432">432</a>, <a href="#XXVII">XXVII</a>, <a href="#CVII">CVII</a>.<br> +Preoccupation, <a href="#92">92</a>, <a href="#R.III">R.III</a>.<br> +Pride, <a href="#33">33</a>, <a href="#34">34</a>, <a href="#35">35</a>, <a href="#36">36</a>, <a href="#37">37</a>, +<a href="#228">228</a>, +<a href="#234">234</a>, <a href="#239">239</a>, <a href="#254">254</a>, <a href="#267">267</a>, <a href="#281">281</a>,<br> + <a href="#450">450</a>, <a href="#462">462</a>, <a href="#463">463</a>, <a href="#472">472</a>, + <a href="#VI">VI</a>, <a href="#XIX">XIX</a>.<br> +Princes, <a href="#15">15</a>, <a href="#320">320</a>.<br> +Proceedings, <a href="#170">170</a>.<br> +Productions of the Mind, <a href="#R.II">R.II</a>.<br> +Professions, <a href="#256">256</a>.<br> +Promises, <a href="#38">38</a>.<br> +Proportion, <a href="#R.VI">R.VI</a>.<br> +Propriety, <a href="#447">447</a>.<br> +———— in Women, <a href="#XXXIV">XXXIV</a>.<br> +Prosperity, <a href="#25">25</a>.<br> +Providence, <a href="#XXXIX">XXXIX</a>.<br> +Prudence, 65, <a href="#LXXXVIII">LXXXVIII</a>, <a href="#R.I">R.I</a>.</p> + +<br> +<br> +<p>Qualities, <a href="#29">29</a>, <a href="#162">162</a>, <a href="#397">397</a>, <a href="#470">470</a>, +<a href="#498">498</a>, <a href="#R.VI">R.VI</a>, <a href="#R.VII">R.VII</a>.<br> +————, Bad, <a href="#468">468</a>.<br> +————, Good, <a href="#88">88</a>, <a href="#337">337</a>, <a href="#462">462</a>.<br> +————, Great, <a href="#159">159</a>, <a href="#433">433</a>.<br> +————, of Mind, classified, <a href="#R.II">R.II</a>.<br> +Quarrels, <a href="#496">496</a>,<br> +Quoting oneself, <a href="#R.V">R.V</a>.</p> + +<br> +<br> +<p>Raillery, <a href="#R.II">R.II</a>, <a href="#R.IV">R.IV</a>.<br> +Rank, <a href="#401">401</a>.<br> +Reason, <a href="#42">42</a>, <a href="#105">105</a>, <a href="#325">325</a>, <a href="#365">365</a>, +<a href="#467">467</a>, <a href="#469">469</a>, <a href="#XX">XX</a>, <a href="#R.VI">R.VI</a>.<br> +Recollection in Memory{, <a href="#313">313</a>}.<br> +Reconciliation, <a href="#82">82</a>.<br> +Refinement, <a href="#R.II">R.II</a>.<br> +Regret, <a href="#355">355</a>.<br> +Relapses, <a href="#193">193</a>.<br> +Remedies, <a href="#288">288</a>.<br> +———— for love <a href="#459">459</a>.<br> +Remonstrances, <a href="#37">37</a>.<br> +Repentance, <a href="#180">180</a>.<br> +Repose, <a href="#268">268</a>.<br> +Reproaches, <a href="#148">148</a>.<br> +Reputation, <a href="#268">268</a>, <a href="#412">412</a>.<br> +Resolution, <a href="#L">L</a>.<br> +Revenge, <a href="#14">14</a>.<br> +Riches, <a href="#54">54</a>.<br> +Ridicule, <a href="#133">133</a>, <a href="#134">134</a>, <a href="#326">326</a>, <a href="#418">418</a>, +<a href="#422">422</a>.<br> +Rules for Conversation, <a href="#R.V">R.V</a>.<br> +Rusticity, <a href="#393">393</a>.</p> + +<br> +<br> +<p>Satire, <a href="#483">483</a>, <a href="#R.II">R.II</a>, <a href="#R.IV">R.IV</a>.<br> +Sciences, <a href="#R.VI">R.VI</a>.<br> +Secrets, <a href="#XVI">XVI</a>, <a href="#R.I">R.I</a>.<br> +———, How they should be kept, <a href="#R.I">R.I</a>.<br> +Self-deceit, <a href="#115">115</a>, 452.<br> +Self-love, <a href="#2">2</a>, <a href="#3">3</a>, <a href="#4">4</a>, <a href="#228">228</a>, <a href="#236">236</a>, +<a href="#247">247</a>, +<a href="#261">261</a>, <a href="#262">262</a>, <a href="#339">339</a>, <a href="#494">494</a>, <a href="#500">500</a>,<br> + <a href="#I">I</a>, <a href="#XVII">XVII</a>, <a href="#XXVIII">XXVIII</a>, <a href="#XXXIII">XXXIII</a>, + <a href="#LXVI">LXVI</a>, <a href="#LXXIV">LXXIV</a>.<br> +———— in love, <a href="#262">262</a>.<br> +Self-satisfaction, <a href="#52">51</a>.<br> +Sensibility, <a href="#275">275</a>.<br> +Sensible People, <a href="#347">347</a>, <a href="#CVI">CVI</a>.<br> +Sentiment, <a href="#255">255</a>, <a href="#R.VI">R.VI</a>.<br> +Severity of Women, <a href="#204">204</a>, <a href="#333">333</a>.<br> +Shame, <a href="#213">213</a>, <a href="#220">220</a>.<br> +Silence, <a href="#79">79</a>, <a href="#137">137</a>, <a href="#138">138</a>, <a href="#CXIV">CXIV</a>.<br> +Silliness. SEE Folly.<br> +Simplicity, <a href="#289">289</a>.<br> +Sincerity, <a href="#62">62</a>, <a href="#316">316</a>, <a href="#366">366</a>, <a href="#383">383</a>, +<a href="#457">457</a>.<br> +————, Difference between it and +Confidence, <a href="#R.I">R.I</a>.<br> +————, defined, <a href="#R.I">R.I</a>.<br> +———— of Lovers, <a href="#LXI">LXI</a>.<br> +Skill, <a href="#LXIV">LXIV</a>.<br> +Sobriety, <a href="#XXV">XXV</a>.<br> +Society, <a href="#87">87</a>, <a href="#201">201</a>, <a href="#R.IV">R.IV</a>.<br> +———, Distinction between it and Friendship, +<a href="#R.IV">R.IV</a>.<br> +Soul, <a href="#80">80</a>, <a href="#188">188</a>, <a href="#194">194</a>.<br> +Souls, Great, <a href="#XXXI">XXXI</a>.<br> +Sorrows, <a href="#LXXVIII">LXXVIII</a>.<br> +Stages of Life, <a href="#405">405</a>.<br> +Strength of mind, <a href="#19">19</a>, <a href="#20">20</a>, <a href="#21">21</a>, <a href="#504">504</a>.<br> +Studies, why new ones are pleasing, <a href="#178">178</a>.<br> +———, what to study, <a href="#XCII">XCII</a>.<br> +Subtilty, <a href="#128">128</a>.<br> +Sun, <a href="#26">26</a>.</p> + +<br> +<br> +<p>Talents, <a href="#468">468</a>.<br> +———, latent, <a href="#344">344</a>, <a href="#XCV">XCV</a>.<br> +Talkativeness, <a href="#314">314</a>.<br> +Taste, <a href="#13">13</a>, <a href="#109">109</a>, <a href="#252">252</a>, <a href="#390">390</a>, +<a href="#467">467</a>, <a href="#CXX">CXX</a>, <a href="#R.III">R.III</a>, <a href="#R.VI">R.VI</a>.<br> +——, good, <a href="#258">258</a>, <a href="#R.III">R.III</a>.<br> +——, cause of diversities in, <a href="#R.III">R.III</a>.<br> +——, false, <a href="#R.III">R.III</a>.<br> +Tears, <a href="#233">233</a>, <a href="#373">373</a>.<br> +Temper, <a href="#47">47</a>, <a href="#290">290</a>, <a href="#292">292</a>.<br> +Temperament, <a href="#220">220</a>, <a href="#222">222</a>, <a href="#297">297</a>, <a href="#346">346</a>.<br> +Times for speaking, <a href="#R.V">R.V</a>.<br> +Timidity, <a href="#169">169</a>, <a href="#480">480</a>.<br> +Titles, <a href="#XXXII">XXXII</a>.<br> +Tranquillity, <a href="#488">488</a>.<br> +Treachery, <a href="#120">120</a>, <a href="#126">126</a>.<br> +Treason, <a href="#120">120</a>.<br> +Trickery, <a href="#86">86</a>, <a href="#350">350</a>, <a href="#XCI">XCI</a>. SEE Deceit.<br> +Trifles, <a href="#41">41</a>.<br> +Truth, <a href="#64">64</a>, <a href="#LI">LI</a>.<br> +Tyranny, <a href="#R.I">R.I</a>.</p> + +<br> +<br> +<p>Understanding, <a href="#89">89</a>.<br> +Untruth, <a href="#63">63</a>. SEE Lying.<br> +Unhappy, <a href="#CXXV">CXXV</a>.</p> + +<br> +<br> +<p>Valour, <a href="#1">1</a>, <a href="#213">213</a>, <a href="#214">214</a>, <a href="#215">215</a>, +<a href="#216">216</a>. SEE Bravery and Courage.<br> +Vanity, <a href="#137">137</a>, <a href="#158">158</a>, <a href="#200">200</a>, <a href="#232">232</a>, <a href="#388">388</a>, +<a href="#389">389</a>, <a href="#443">443</a>, <a href="#467">467</a>, <a href="#483">483</a>.<br> +Variety of mind, <a href="#R.IV">R.IV</a>.<br> +Vice, <a href="#182">182</a>, <a href="#186">186</a>, <a href="#187">187</a>, <a href="#189">189</a>, <a href="#191">191</a>, +<a href="#192">192</a>, +<a href="#195">195</a>, <a href="#218">218</a>, <a href="#253">253</a>, <a href="#273">273</a>,<br> + <a href="#380">380</a>, <a href="#442">442</a>, <a href="#445">445</a>, <a href="#XXIX">XXIX</a>.<br> +Violence, <a href="#363">363</a>, <a href="#369">369</a>, <a href="#466">466</a>, <a href="#CXIII">CXIII</a>.<br> +Victory, <a href="#XII">XII</a>.<br> +Virtue, <a href="#1">1</a>, <a href="#25">25</a>, <a href="#169">169</a>, <a href="#171">171</a>, <a href="#182">182</a>, +<a href="#186">186</a>, <a href="#187">187</a>, <a href="#189">189</a>, <a href="#200">200</a>, <a href="#218">218</a>,<br> + <a href="#253">253</a>, <a href="#380">380</a>, <a href="#388">388</a>, <a href="#442">442</a>, <a href="#445">445</a>, + <a href="#489">489</a>, <a href="#XXIX">XXIX</a>.<br> +Virtue of Women, <a href="#1">1</a>, <a href="#220">220</a>, <a href="#367">367</a>, <a href="#XCVIII">XCVIII</a>.<br> +Vivacity, <a href="#416">416</a>.</p> + +<br> +<br> +<p>Weakness, <a href="#130">130</a>, <a href="#445">445</a>.<br> +Wealth, Contempt of, <a href="#301">301</a>.<br> +Weariness. SEE Ennui.<br> +Wicked people, <a href="#284">284</a>.<br> +Wife jealous sometimes desirable, <a href="#LXXXIX">LXXXIX</a>.<br> +Will, <a href="#30">30</a>.<br> +Wisdom, <a href="#132">132</a>, <a href="#210">210</a>, <a href="#231">231</a>, <a href="#323">323</a>, +<a href="#444">444</a>, <a href="#LXXXIII">LXXXIII</a>.<br> +Wise Man, who is a, <a href="#203">203</a>, <a href="#XCI">XCI</a>.<br> +Wishes, <a href="#295">295</a>.<br> +Wit, <a href="#199">199</a>, <a href="#340">340</a>, <a href="#413">413</a>, <a href="#415">415</a>, +<a href="#421">421</a>, <a href="#502">502</a>.<br> +Wives, <a href="#364">364</a>, <a href="#CIV">CIV</a>.<br> +Woman, <a href="#131">131</a>, <a href="#204">204</a>, <a href="#205">205</a>, <a href="#220">220</a>, +<a href="#241">241</a>, + <a href="#277">277</a>, <a href="#332">332</a>, <a href="#333">333</a>, <a href="#334">334</a>,<br> + <a href="#340">340</a>, <a href="#346">346</a>, <a href="#362">362</a>, <a href="#367">367</a>, <a href="#368">368</a>, + <a href="#418">418</a>, <a href="#429">429</a>, <a href="#440">440</a>, <a href="#466">466</a>, <a href="#471">471</a>,<br> + <a href="#474">474</a>, <a href="#LXX">LXX</a>, <a href="#XC">XC</a>.<br> +Women, Severity of, <a href="#333">333</a>.<br> +——, Virtue of, <a href="#205">205</a>, <a href="#220">220</a>, <a href="#XC">XC</a>.<br> +——, Power of, <a href="#LXXI">LXXI</a>.<br> +Wonder, <a href="#384">384</a>.<br> +World, <a href="#201">201</a>.<br> +——, Judgment of, <a href="#268">268</a>.<br> +——, Approbation of, <a href="#201">201</a>.<br> +——, Establishment in, <a href="#56">56</a>.<br> +——, Praise and censure of, <a href="#454">454</a>.</p> + +<br> +<br> +<p>Young men, <a href="#378">378</a>, <a href="#495">495</a>.<br> +Youth, <a href="#271">271</a>, <a href="#341">341</a>.</p> + +<br> +<br> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Reflections; Or Sentences +and Moral Maxims, by Francois Duc De La Rochefoucauld + +*** END OF THE PROJECT GUTENBERG EBOOK MORAL MAXIMS *** + +This file should be named 8roch10h.htm or 8roch10h.zip +Corrected EDITIONS of our eBooks get a new NUMBER, 8roch11h.htm +VERSIONS based on separate sources get new LETTER, 8roch10ah.htm + +This html version was produced by David Widger + +Project Gutenberg eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the US +unless a copyright notice is included. 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