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<h2>Maxims of Duc De La Rochefoucauld</h2>

<pre>
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Title: Reflections; Or Sentences and Moral Maxims

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{TRANSCRIBERS NOTES: spelling variants are preserved (e.g.
labour instead of labor, criticise instead of criticize, etc.);
the translators' comments are in square brackets [...] as
they are inthe text; footnotes are indicated by * and appear
immediately following the passage containing the note (in the
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</pre>

<br>
<br>
<br>

<center>
<h1>ROCHEFOUCAULD</h1>
</center>
<br><br>
<p>"As Rochefoucauld his maxims drew From Nature&mdash;I believe
them true. They argue no corrupted mind In him; the fault is in
mankind."&mdash;Swift.</p>

<p>"Les Maximes de la Rochefoucauld sont des proverbs des gens
d'esprit."&mdash;Montesquieu.</p>

<p>"Maxims are the condensed good sense of nations."&mdash;Sir J.
Mackintosh.</p>

<p>"Translators should not work alone; for good <i>Et Propria Verba</i>
do not always occur to one mind."&mdash;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. Aim&eacute; 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 pi&egrave;ces d'histoire
et de litt&eacute;rature." 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, augment&eacute;es de plus deux cent
nouvelles Maximes et Maximes et Pens&eacute;es diverses suivant
les copies Imprim&eacute;es &agrave; 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 "voil&agrave;," 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 Bruy&egrave;re, Montesquieu, and Vauvenargues,
each contributed to the rich stock of French epigrams. No other
country can show such a list of brilliant writers&mdash;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 Bruy&egrave;re 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
R&eacute;, 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 Sabl&eacute;, 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 Cond&eacute; 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&mdash;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 Cond&eacute; 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
Cond&eacute; and the Cardinal De Retz against each other.
Rochefoucauld eagerly espoused his old party&mdash;that of
Cond&eacute;. 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 Sabl&eacute; 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
S&eacute;vign&eacute;, 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
S&eacute;vign&eacute;, 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 S&eacute;vign&eacute; 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 Deshouli&egrave;res, shortly before
he died sent him an ode on death, which aptly describes his
state&mdash; "Oui, soyez alors plus ferme, Que ces vulgaires
humains Qui, pr&egrave;s de leur dernier terme, De vaines
terreurs sont pleins. En sage que rien n'offense, Livrez-vous
sans resistance A d'in&eacute;vitables traits; Et, d'une demarche
&eacute;gale, 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&mdash;that &lsquo;self-love is the
motive of everything'&mdash;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:&mdash; "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 &lsquo;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. S&eacute;vign&eacute;,
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:&mdash; "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:&mdash; 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:&mdash; "Je parle &agrave; tous:
et cette erreur extr&ecirc;me, Est un mal que chacun se plait
d'entretenir, Notre &acirc;me, c'est cet homme amoureux de lui
m&ecirc;me, Tant de miroirs, ce sont les sottises d'autrui.
Miroirs, de nos d&eacute;fauts les peintres l&eacute;gitimes, 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:&mdash;"C'&eacute;tait
un misanthrope poli, insinuant, souriant, qui
pr&eacute;c&eacute;dait de bien peu et pr&eacute;parait avec
charme l'autre MISANTHROPE."</p>

<p>As to the book, Mr. Hallam says:&mdash;"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.&mdash;<i>Aim&eacute;
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.&mdash;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.&mdash;Self-love is the greatest of flatterers.</p>
<a name="3"></a><br>
<p>3.&mdash;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.&mdash;<i>Aim&eacute; Martin</i>.]</p>
<a name="4"></a><br>
<p>4.&mdash;Self love is more cunning than the most cunning man
in the world.</p>
<a name="5"></a><br>
<p>5.&mdash;The duration of our passions is no more dependant
upon us than the duration of our life. [Then what becomes of free
will?&mdash;<i>Aim&eacute;</i>; <i>Martin</i>]</p>
<a name="6"></a><br>
<p>6.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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&mdash;"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.&mdash;Our self love endures more impatiently the
condemnation of our tastes than of our opinions.</p>
<a name="14"></a><br>
<p>14.&mdash;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.&mdash;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."&mdash;Montesquieu, <i>Esprit Des
Lois, Lib. VI., C. 21.</i>]</p>
<a name="16"></a><br>
<p>16.&mdash;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.&mdash;<i>Aim&eacute; 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.&mdash;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.&mdash;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.&mdash;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:&mdash; "Suave mari magno turbantibus aequora
ventis E terra magnum alterius spectare laborem."]</p>
<a name="20"></a><br>
<p>20.&mdash;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.&mdash;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.&mdash;Philosophy triumphs easily over past evils and
future evils; but present evils triumph over it.</p>
<a name="23"></a><br>
<p>23.&mdash;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.&mdash;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.&mdash;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."&mdash;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.&mdash;Neither the sun nor death can be looked at without
winking.</p>
<a name="27"></a><br>
<p>27.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;If we had no pride we should not complain of that of
others.</p>

<p>["The proud are ever most provoked by pride."&mdash;Cowper,
<i>Conversation</i> 160.]</p>
<a name="35"></a><br>
<p>35.&mdash;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."&mdash;Pope, <i>Essay On
Man, Ep.</i> ii., line 273.]</p>
<a name="36"></a><br>
<p>36.&mdash;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.&mdash;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.&mdash;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."&mdash;<i>Fragments Historiques. Racine.</i>]</p>
<a name="39"></a><br>
<p>39.&mdash;Interest speaks all sorts of tongues and plays all
sorts of characters; even that of disinterestedness.</p>
<a name="40"></a><br>
<p>40.&mdash;Interest blinds some and makes some see.</p>
<a name="41"></a><br>
<p>41.&mdash;Those who apply themselves too closely to little
things often become incapable of great things.</p>
<a name="42"></a><br>
<p>42.&mdash;We have not enough strength to follow all our
reason.</p>
<a name="43"></a><br>
<p>43.&mdash;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.&mdash;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.&mdash;The caprice of our temper is even more whimsical
than that of Fortune.</p>
<a name="46"></a><br>
<p>46.&mdash;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.&mdash;Our temper sets a price upon every gift that we
receive from fortune.</p>
<a name="48"></a><br>
<p>48.&mdash;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.&mdash;We are never so happy or so unhappy as we
suppose.</p>
<a name="50"></a><br>
<p>50.&mdash;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."
&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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."&mdash;Gibbon, <i>Decline And Fall, Chap. 15</i>.]</p>
<a name="55"></a><br>
<p>55.&mdash;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.&mdash;To establish ourselves in the world we do everything
to appear as if we were established.</p>
<a name="57"></a><br>
<p>57.&mdash;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.&mdash;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.&mdash;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.&mdash;Fortune turns all things to the advantage of those
on whom she smiles.</p>
<a name="61"></a><br>
<p>61.&mdash;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.&mdash;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.&mdash;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.&mdash;Truth does not do as much good in the world, as its
counterfeits do evil.</p>
<a name="65"></a><br>
<p>65.&mdash;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.&mdash;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.&mdash;What grace is to the body good sense is to the
mind.</p>
<a name="68"></a><br>
<p>68.&mdash;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&mdash;<i>Plus</i> many mysteries.</p>

<p>["Love is the love of one {singularly,} with desire to be
singularly beloved."&mdash;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..."&mdash;he writes
"Love of one..." under the heading "The passion of Love."}</p>
<a name="69"></a><br>
<p>69.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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}." {&mdash;Lord Byron, }<i>Don
Juan,</i> {Canto} iii., stanza 4.]</p>
<a name="74"></a><br>
<p>74.&mdash;There is only one sort of love, but there are a
thousand different copies.</p>
<a name="75"></a><br>
<p>75.&mdash;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&mdash; "Like chiefs of faction, His life is action."]</p>
<a name="76"></a><br>
<p>76.&mdash;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&mdash; An unseen
seraph, we believe in thee&mdash; A faith whose martyrs are the
broken heart,&mdash; But never yet hath seen, nor e'er shall see
The naked eye, thy form as it should be." {&mdash;Lord Byron,
}<i>Childe Harold</i>, {Canto} iv., stanza 121.]</p>
<a name="77"></a><br>
<p>77.&mdash;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.&mdash;The love of justice is simply in the majority of men
the fear of suffering injustice.</p>
<a name="79"></a><br>
<p>79.&mdash;Silence is the best resolve for him who distrusts
himself.</p>
<a name="80"></a><br>
<p>80.&mdash;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.&mdash;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.&mdash;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. &lsquo;I wish,' said she,
&lsquo;it were always night, because daylight shows me so many
who have betrayed me.'"&mdash;<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.&mdash;What men term friendship is merely a partnership
with a collection of reciprocal interests, and an exchange of
favours&mdash;in fact it is but a trade in which self love always
expects to gain something.</p>
<a name="84"></a><br>
<p>84.&mdash;It is more disgraceful to distrust than to be
deceived by our friends.</p>
<a name="85"></a><br>
<p>85.&mdash;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.&mdash;Our distrust of another justifies his deceit.</p>
<a name="87"></a><br>
<p>87.&mdash;Men would not live long in society were they not the
dupes of each other.</p>

<p>[A maxim, adds Aim&eacute; 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."&mdash;2 TIM. iii. 13.]</p>
<a name="88"></a><br>
<p>88.&mdash;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.&mdash;Everyone blames his memory, no one blames his
judgment.</p>
<a name="90"></a><br>
<p>90.&mdash;In the intercourse of life, we please more by our
faults than by our good qualities.</p>
<a name="91"></a><br>
<p>91.&mdash;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.&mdash;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.&mdash;See
Aelian, <i>Var. Hist.</i> iv. 25. So Horace&mdash;
&mdash;&mdash;&mdash;&mdash;&mdash;&mdash;"Pol, me occidistis,
amici, Non servastis," ait, "cui sic extorta voluptas Et demptus
per vim mentis gratissimus error." HOR. EP. ii&mdash;2, 138, of
the madman who was cured of a pleasant lunacy.]</p>
<a name="93"></a><br>
<p>93.&mdash;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.&mdash;Great names degrade instead of elevating those who
know not how to sustain them.</p>
<a name="95"></a><br>
<p>95.&mdash;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.&mdash;A man is perhaps ungrateful, but often less
chargeable with ingratitude than his benefactor is.</p>
<a name="97"></a><br>
<p>97.&mdash;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.&mdash;Everyone praises his heart, none dare praise their
understanding.</p>
<a name="99"></a><br>
<p>99.&mdash;Politeness of mind consists in thinking chaste and
refined thoughts.</p>
<a name="100"></a><br>
<p>100.&mdash;Gallantry of mind is saying the most empty things
in an agreeable manner.</p>
<a name="101"></a><br>
<p>101.&mdash;Ideas often flash across our minds more complete
than we could make them after much labour.</p>
<a name="102"></a><br>
<p>102.&mdash;The head is ever the dupe of the heart.</p>

<p>[A feeble imitation of that great thought "All folly comes
from the heart."&mdash;<i>Aim&eacute; Martin</i>. But Bonhome, in his
<i>L'art De Penser</i>, says "Plusieurs diraient en p&eacute;riode
quarr&eacute; 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.&mdash;Those who know their minds do not necessarily know
their hearts.</p>
<a name="104"></a><br>
<p>104.&mdash;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.&mdash;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.&mdash;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.&mdash;One kind of flirtation is to boast we never
flirt.</p>
<a name="108"></a><br>
<p>108.&mdash;The head cannot long play the part of the
heart.</p>
<a name="109"></a><br>
<p>109.&mdash;Youth changes its tastes by the warmth of its
blood, age retains its tastes by habit.</p>
<a name="110"></a><br>
<p>110.&mdash;Nothing is given so profusely as advice.</p>
<a name="111"></a><br>
<p>111.&mdash;The more we love a woman the more prone we are to
hate her.</p>
<a name="112"></a><br>
<p>112.&mdash;The blemishes of the mind, like those of the face,
increase by age.</p>
<a name="113"></a><br>
<p>113.&mdash;There may be good but there are no pleasant
marriages.</p>
<a name="114"></a><br>
<p>114.&mdash;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.&mdash;It is as easy unwittingly to deceive oneself as to
deceive others.</p>
<a name="116"></a><br>
<p>116.&mdash;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,
&lsquo;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."&mdash;Lord Shaftesbury, <i>Characteristics</i>, i., 153.]</p>
<a name="117"></a><br>
<p>117.&mdash;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.&mdash;The intention of never deceiving often exposes us
to deception.</p>
<a name="119"></a><br>
<p>119.&mdash;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."&mdash;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.&mdash;We often act treacherously more from weakness than
from a fixed motive.</p>
<a name="121"></a><br>
<p>121.&mdash;We frequently do good to enable us with impunity to
do evil.</p>
<a name="122"></a><br>
<p>122.&mdash;If we conquer our passions it is more from their
weakness than from our strength.</p>
<a name="123"></a><br>
<p>123.&mdash;If we never flattered ourselves we should have but
scant pleasure.</p>
<a name="124"></a><br>
<p>124.&mdash;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.&mdash;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.&mdash;Cunning and treachery are the offspring of
incapacity.</p>
<a name="127"></a><br>
<p>127.&mdash;The true way to be deceived is to think oneself
more knowing than others.</p>
<a name="128"></a><br>
<p>128.&mdash;Too great cleverness is but deceptive delicacy,
true delicacy is the most substantial cleverness.</p>
<a name="129"></a><br>
<p>129.&mdash;It is sometimes necessary to play the fool to avoid
being deceived by cunning men.</p>
<a name="130"></a><br>
<p>130.&mdash;Weakness is the only fault which cannot be
cured.</p>
<a name="131"></a><br>
<p>131.&mdash;The smallest fault of women who give themselves up
to love is to love. [&mdash;&mdash;&mdash;"Faciunt graviora
coactae Imperio sexus minimumque libidine peccant." Juvenal, <i>Sat.</i>
vi., 134.]</p>
<a name="132"></a><br>
<p>132.&mdash;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.&mdash;The only good examples are those, that make us see
the absurdity of bad originals.</p>
<a name="134"></a><br>
<p>134.&mdash;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.&mdash;We sometimes differ more widely from ourselves than
we do from others.</p>
<a name="136"></a><br>
<p>136.&mdash;There are some who never would have loved if they
never had heard it spoken of.</p>
<a name="137"></a><br>
<p>137.&mdash;When not prompted by vanity we say little.</p>
<a name="138"></a><br>
<p>138.&mdash;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."&mdash; Hallam, <i>Literature
Of Europe</i>.]</p>
<a name="139"></a><br>
<p>139.&mdash;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." &mdash;Lord Chesterfield,
<i>Letter</i> 195.]</p>
<a name="140"></a><br>
<p>140.&mdash;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.&mdash;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.&mdash;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."&mdash; Junius, Jan.
1769.]</p>
<a name="143"></a><br>
<p>143.&mdash;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.&mdash;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.&mdash;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.&mdash;Usually we only praise to be praised.</p>
<a name="147"></a><br>
<p>147.&mdash;Few are sufficiently wise to prefer censure which
is useful to praise which is treacherous.</p>
<a name="148"></a><br>
<p>148.&mdash;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.&mdash;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.&mdash;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.&mdash;It is easier to govern others than to prevent being
governed.</p>
<a name="152"></a><br>
<p>152.&mdash;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.&mdash;Nature makes merit but fortune sets it to work.</p>
<a name="154"></a><br>
<p>154.&mdash;Fortune cures us of many faults that reason could
not.</p>
<a name="155"></a><br>
<p>155.&mdash;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.&mdash;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.&mdash;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.&mdash;Flattery is base coin to which only our vanity
gives currency.</p>
<a name="159"></a><br>
<p>159.&mdash;It is not enough to have great qualities, we should
also have the management of them.</p>
<a name="160"></a><br>
<p>160.&mdash;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.&mdash;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.&mdash;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.&mdash;Numberless arts appear foolish whose secre{t}
motives are most wise and weighty.</p>
<a name="164"></a><br>
<p>164.&mdash;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.&mdash;Ability wins us the esteem of the true men, luck
that of the people.</p>
<a name="166"></a><br>
<p>166.&mdash;The world oftener rewards the appearance of merit
than merit itself.</p>
<a name="167"></a><br>
<p>167.&mdash;Avarice is more opposed to economy than to
liberality.</p>
<a name="168"></a><br>
<p>168.&mdash;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.&mdash;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.&mdash;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.&mdash;As rivers are lost in the sea so are virtues in
self.</p>
<a name="172"></a><br>
<p>172.&mdash;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.&mdash;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.&mdash;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." {&mdash;Shakespeare, <i>Hamlet</i>, Act III, Scene I,
Hamlet.}]</p>
<a name="175"></a><br>
<p>175.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;We sometimes complain of the levity of our friends
to justify our own by anticipation.</p>
<a name="180"></a><br>
<p>180.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.
&mdash;Tacit. Ann. xvi.]</p>
<a name="186"></a><br>
<p>186.&mdash;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."&mdash;<i>Junius</i>, 5th Oct. 1771.]</p>
<a name="187"></a><br>
<p>187.&mdash;The name of virtue is as useful to our interest as
that of vice.</p>
<a name="188"></a><br>
<p>188.&mdash;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.&mdash;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.&mdash;Great men should not have great faults.</p>
<a name="191"></a><br>
<p>191.&mdash;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.&mdash;When our vices leave us we flatter ourselves with
the idea we have left them.</p>
<a name="193"></a><br>
<p>193.&mdash;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.&mdash;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.&mdash;The reason which often prevents us abandoning a
single vice is having so many.</p>
<a name="196"></a><br>
<p>196.&mdash;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.&mdash;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.&mdash;We exaggerate the glory of some men to detract from
that of others, and we should praise Prince Cond&eacute; and
Marshal Turenne much less if we did not want to blame them
both.</p>

<p>[The allusion to Cond&eacute; and Turenne gives the date at
which these maxims were published in 1665. Cond&eacute; 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."&mdash; Tac. Ann.
xiv.]</p>
<a name="199"></a><br>
<p>199.&mdash;The desire to appear clever often prevents our
being so.</p>
<a name="200"></a><br>
<p>200.&mdash;Virtue would not go far did not vanity escort
her.</p>
<a name="201"></a><br>
<p>201.&mdash;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.&mdash;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.&mdash;He is really wise who is nettled at nothing.</p>
<a name="204"></a><br>
<p>204.&mdash;The coldness of women is a balance and burden they
add to their beauty.</p>
<a name="205"></a><br>
<p>205.&mdash;Virtue in woman is often the love of reputation and
repose.</p>
<a name="206"></a><br>
<p>206.&mdash;He is a truly good man who desires always to bear
the inspection of good men.</p>
<a name="207"></a><br>
<p>207.&mdash;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.&mdash;There are foolish people who know and who skilfully
use their folly.</p>
<a name="209"></a><br>
<p>209.&mdash;Who lives without folly is not so wise as he
thinks.</p>
<a name="210"></a><br>
<p>210.&mdash;In growing old we become more foolish&mdash;and
more wise.</p>
<a name="211"></a><br>
<p>211.&mdash;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.&mdash;Most people judge men only by success or by
fortune.</p>
<a name="213"></a><br>
<p>213.&mdash;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."&mdash;21st Jan. 1769.]</p>
<a name="214"></a><br>
<p>214.&mdash;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."
{&mdash;Samuel Butler,} <i>Hudibras</i>, Part II., canto i., line
512.]</p>
<a name="215"></a><br>
<p>215.&mdash;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.&mdash;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."&mdash;Bacon, <i>Advancement Of
Learning</i>{, (1605), Book I, Section II, paragraph 5}.]</p>
<a name="217"></a><br>
<p>217.&mdash;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.&mdash;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."&mdash;28 Sept. 1771.]</p>
<a name="219"></a><br>
<p>219.&mdash;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.&mdash;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?"&mdash;Sterne, <i>Sermons</i>.]</p>
<a name="221"></a><br>
<p>221.&mdash;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.&mdash;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.&mdash;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.&mdash;All those who pay the debts of gratitude cannot
thereby flatter themselves that they are grateful.</p>
<a name="225"></a><br>
<p>225.&mdash;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."&mdash;Junius's <i>Letter To The
King.</i>]</p>
<a name="226"></a><br>
<p>226.&mdash;Too great a hurry to discharge of an obligation is
a kind of ingratitude.</p>
<a name="227"></a><br>
<p>227.&mdash;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."&mdash;Swift, <i>Thoughts On Various Subjects</i>]</p>
<a name="228"></a><br>
<p>228.&mdash;Pride will not owe, self-love will not pay.</p>
<a name="229"></a><br>
<p>229.&mdash;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.&mdash;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.&mdash;It is great folly to wish only to be wise.</p>
<a name="232"></a><br>
<p>232.&mdash;Whatever pretext we give to our afflictions it is
always interest or vanity that causes them.</p>
<a name="233"></a><br>
<p>233.&mdash;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."&mdash;Burke, <i>Sublime And Beautiful</i>{, (1756), Part I,
Sect. V}.]</p>
<a name="234"></a><br>
<p>234.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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."&mdash; Rousseau,
<i>Emile.</i>]</p>
<a name="242"></a><br>
<p>242.&mdash;We often bore others when we think we cannot
possibly bore them.</p>
<a name="243"></a><br>
<p>243.&mdash;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.&mdash;Sovereign ability consists in knowing the value of
things.</p>
<a name="245"></a><br>
<p>245.&mdash;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."&mdash;<i>La Bruy&egrave;re</i>.]</p>
<a name="246"></a><br>
<p>246.&mdash;What seems generosity is often disguised ambition,
that despises small to run after greater interest.</p>
<a name="247"></a><br>
<p>247.&mdash;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.&mdash;Magnanimity despises all, to win all.</p>
<a name="249"></a><br>
<p>249.&mdash;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.&mdash;True eloquence consists in saying all that should
be, not all that could be said.</p>
<a name="251"></a><br>
<p>251.&mdash;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."&mdash;Junius, <i>Letter Of 28th May, 1770.</i>]</p>
<a name="252"></a><br>
<p>252.&mdash;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.&mdash;Interest sets at work all sorts of virtues and
vices.</p>
<a name="254"></a><br>
<p>254.&mdash;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."&mdash;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." &mdash;Southey, <i>Devil's Walk</i>, Stanza
8.</p>

<p>"And the devil did grin, for his darling sin Is pride that
apes humility." &mdash;Samuel Taylor Coleridge, <i>The Devil's
Thoughts</i>}</p>
<a name="255"></a><br>
<p>255.&mdash;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.&mdash;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."&mdash;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."&mdash;Junius.]</p>
<a name="257"></a><br>
<p>257.&mdash;Gravity is a mysterious carriage of the body
invented to conceal the want of mind.</p>

<p>["Gravity is the very essence of
imposture."&mdash;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&mdash;a mysterious carriage of the body to
cover the defects of the mind."&mdash;Sterne, <i>Tristram Shandy</i>,
vol. I., chap. ii.]</p>
<a name="258"></a><br>
<p>258.&mdash;Good taste arises more from judgment than wit.</p>
<a name="259"></a><br>
<p>259.&mdash;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.&mdash;Civility is but a desire to receive civility, and
to be esteemed polite.</p>
<a name="261"></a><br>
<p>261.&mdash;The usual education of young people is to inspire
them with a second self-love.</p>
<a name="262"></a><br>
<p>262.&mdash;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.&mdash;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.&mdash;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."&mdash;<i>Hobbes' Leviathan</i>{,
(1651), Part I, Chapter VI}.]</p>
<a name="265"></a><br>
<p>265.&mdash;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.&mdash;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.&mdash;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.&mdash;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&mdash;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.&mdash;No man is clever enough to know all the evil he
does.</p>
<a name="270"></a><br>
<p>270.&mdash;One honour won is a surety for more.</p>
<a name="271"></a><br>
<p>271.&mdash;Youth is a continual intoxication; it is the fever
of reason.</p>

<p>["The best of life is but intoxication."&mdash;{Lord Byron, }
Don Juan{, Canto II, stanza 179}. In the 1st Edition, 1665, the
maxim finishes with&mdash;"it is the fever of health, the folly
of reason."]</p>
<a name="272"></a><br>
<p>272.&mdash;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.&mdash;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.&mdash;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.&mdash;Natural goodness, which boasts of being so
apparent, is often smothered by the least interest.</p>
<a name="276"></a><br>
<p>276.&mdash;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.&mdash;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." {&mdash;Lord Byron, }<i>Don Juan</i>,
canto xii. stanza 77.]</p>
<a name="278"></a><br>
<p>278.&mdash;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.&mdash;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.&mdash;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.&mdash;Pride, which inspires, often serves to moderate
envy.</p>
<a name="282"></a><br>
<p>282.&mdash;Some disguised lies so resemble truth, that we
should judge badly were we not deceived.</p>
<a name="283"></a><br>
<p>283.&mdash;Sometimes there is not less ability in knowing how
to use than in giving good advice.</p>
<a name="284"></a><br>
<p>284.&mdash;There are wicked people who would be much less
dangerous if they were wholly without goodness.</p>
<a name="285"></a><br>
<p>285.&mdash;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.&mdash;It is impossible to love a second time those whom
we have really ceased to love.</p>
<a name="287"></a><br>
<p>287.&mdash;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.&mdash;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.&mdash;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.&mdash;Tacitus, <i>Ann.</i> iv.]</p>
<a name="290"></a><br>
<p>290.&mdash;There are as many errors of temper as of mind.</p>
<a name="291"></a><br>
<p>291.&mdash;Man's merit, like the crops, has its season.</p>
<a name="292"></a><br>
<p>292.&mdash;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.&mdash;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.&mdash;We always like those who admire us, we do not
always like those whom we admire.</p>
<a name="295"></a><br>
<p>295.&mdash;It is well that we know not all our wishes.</p>
<a name="296"></a><br>
<p>296.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;There are follies as catching as infections.</p>
<a name="301"></a><br>
<p>301.&mdash;Many people despise, but few know how to bestow
wealth.</p>
<a name="302"></a><br>
<p>302.&mdash;Only in things of small value we usually are bold
enough not to trust to appearances.</p>
<a name="303"></a><br>
<p>303.&mdash;Whatever good quality may be imputed to us, we
ourselves find nothing new in it.</p>
<a name="304"></a><br>
<p>304.&mdash;We may forgive those who bore us, we cannot forgive
those whom we bore.</p>
<a name="305"></a><br>
<p>305.&mdash;Interest which is accused of all our misdeeds often
should be praised for our good deeds.</p>
<a name="306"></a><br>
<p>306.&mdash;We find very few ungrateful people when we are able
to confer favours.</p>
<a name="307"></a><br>
<p>307.&mdash;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.&mdash;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.&mdash;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.&mdash;Sometimes there are accidents in our life the
skilful extrication from which demands a little folly.</p>
<a name="311"></a><br>
<p>311.&mdash;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.&mdash;Lovers are never tired of each other,&mdash;they
always speak of themselves.</p>
<a name="313"></a><br>
<p>313.&mdash;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."&mdash;Montaigne, {<i>Essays</i>, Book I, Chapter IX}.]</p>
<a name="314"></a><br>
<p>314.&mdash;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.&mdash;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.&mdash;Weak persons cannot be sincere.</p>
<a name="317"></a><br>
<p>317.&mdash;'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.&mdash;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.&mdash;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.&mdash;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."&mdash; Scott, <i>Woodstock.</i>]</p>
<a name="321"></a><br>
<p>321.&mdash;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.&mdash;Those only are despicable who fear to be
despised.</p>
<a name="323"></a><br>
<p>323.&mdash;Our wisdom is no less at the mercy of Fortune than
our goods.</p>
<a name="324"></a><br>
<p>324.&mdash;There is more self-love than love in jealousy.</p>
<a name="325"></a><br>
<p>325.&mdash;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.&mdash;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.&mdash;We own to small faults to persuade others that we
have not great ones.</p>
<a name="328"></a><br>
<p>328.&mdash;Envy is more irreconcilable than hatred.</p>
<a name="329"></a><br>
<p>329.&mdash;We believe, sometimes, that we hate flattery
&mdash;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.&mdash;We pardon in the degree that we love.</p>
<a name="331"></a><br>
<p>331.&mdash;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.&mdash;Ovid,
<i>Amores,</i> ii. 19.]</p>
<a name="332"></a><br>
<p>332.&mdash;Women do not know all their powers of
flirtation.</p>
<a name="333"></a><br>
<p>333.&mdash;Women cannot be completely severe unless they
hate.</p>
<a name="334"></a><br>
<p>334.&mdash;Women can less easily resign flirtations than
love.</p>
<a name="335"></a><br>
<p>335.&mdash;In love deceit almost always goes further than
mistrust.</p>
<a name="336"></a><br>
<p>336.&mdash;There is a kind of love, the excess of which
forbids jealousy.</p>
<a name="337"></a><br>
<p>337.&mdash;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.&mdash;When our hatred is too bitter it places us below
those whom we hate.</p>
<a name="339"></a><br>
<p>339.&mdash;We only appreciate our good or evil in proportion
to our self-love.</p>
<a name="340"></a><br>
<p>340.&mdash;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."&mdash;Lord Chesterfield, <i>Letter</i>
129.]</p>
<a name="341"></a><br>
<p>341.&mdash;The heat of youth is not more opposed to safety
than the coldness of age.</p>
<a name="342"></a><br>
<p>342.&mdash;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.&mdash;To be a great man one should know how to profit by
every phase of fortune.</p>
<a name="344"></a><br>
<p>344.&mdash;Most men, like plants, possess hidden qualities
which chance discovers.</p>
<a name="345"></a><br>
<p>345.&mdash;Opportunity makes us known to others, but more to
ourselves.</p>
<a name="346"></a><br>
<p>346.&mdash;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.&mdash;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."&mdash;Swift, <i>Thoughts On
Various Subjects.</i>]</p>
<a name="348"></a><br>
<p>348.&mdash;When one loves one doubts even what one most
believes.</p>
<a name="349"></a><br>
<p>349.&mdash;The greatest miracle of love is to eradicate
flirtation.</p>
<a name="350"></a><br>
<p>350.&mdash;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."&mdash;Sir Walter Scott, <i>Quentin
Durward.</i>]</p>
<a name="351"></a><br>
<p>351.&mdash;We have much trouble to break with one, when we no
longer are in love.</p>
<a name="352"></a><br>
<p>352.&mdash;We almost always are bored with persons with whom
we should not be bored.</p>
<a name="353"></a><br>
<p>353.&mdash;A gentleman may love like a lunatic, but not like a
beast.</p>
<a name="354"></a><br>
<p>354.&mdash;There are certain defects which well mounted
glitter like virtue itself.</p>
<a name="355"></a><br>
<p>355.&mdash;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.&mdash;Usually we only praise heartily those who admire
us.</p>
<a name="357"></a><br>
<p>357.&mdash;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.&mdash;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.&mdash;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.&mdash;We are more humiliated by the least infidelity
towards us, than by our greatest towards others.</p>
<a name="361"></a><br>
<p>361.&mdash;Jealousy is always born with love, but does not
always die with it.</p>
<a name="362"></a><br>
<p>362.&mdash;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.&mdash;The evils we do to others give us less pain than
those we do to ourselves.</p>
<a name="364"></a><br>
<p>364.&mdash;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.&mdash;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.&mdash;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.&mdash;There are few virtuous women who are not tired of
their part.</p>

<p>["Every woman is at heart a rake."-&ndash;Pope. <i>Moral Essays,</i>
ii.]</p>
<a name="368"></a><br>
<p>368.&mdash;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.&mdash;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.&mdash;There are not many cowards who know the whole of
their fear.</p>
<a name="371"></a><br>
<p>371.&mdash;It is generally the fault of the loved one not to
perceive when love ceases.</p>
<a name="372"></a><br>
<p>372.&mdash;Most young people think they are natural when they
are only boorish and rude.</p>
<a name="373"></a><br>
<p>373.&mdash;Some tears after having deceived others deceive
ourselves.</p>
<a name="374"></a><br>
<p>374.&mdash;If we think we love a woman for love of herself we
are greatly deceived.</p>
<a name="375"></a><br>
<p>375.&mdash;Ordinary men commonly condemn what is beyond
them.</p>
<a name="376"></a><br>
<p>376.&mdash;Envy is destroyed by true friendship, flirtation by
true love.</p>
<a name="377"></a><br>
<p>377.&mdash;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.&mdash;We may bestow advice, but we cannot inspire the
conduct.</p>
<a name="379"></a><br>
<p>379.&mdash;As our merit declines so also does our taste.</p>
<a name="380"></a><br>
<p>380.&mdash;Fortune makes visible our virtues or our vices, as
light does objects.</p>
<a name="381"></a><br>
<p>381.&mdash;The struggle we undergo to remain faithful to one
we love is little better than infidelity.</p>
<a name="382"></a><br>
<p>382.&mdash;Our actions are like the rhymed ends of blank
verses (<i>Bouts-Rim&eacute;s</i>) where to each one puts what
construction he pleases.</p>

<p>[The <i>Bouts-Rim&eacute;s</i> was a literary game popular in the
17th and 18th centuries&mdash;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&mdash; "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.&mdash;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.&mdash;We should only be astonished at still being able to
be astonished.</p>
<a name="385"></a><br>
<p>385.&mdash;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.&mdash;No people are more often wrong than those who will
not allow themselves to be wrong.</p>
<a name="387"></a><br>
<p>387.&mdash;A fool has not stuff in him to be good.</p>
<a name="388"></a><br>
<p>388.&mdash;If vanity does not overthrow all virtues, at least
she makes them totter.</p>
<a name="389"></a><br>
<p>389.&mdash;What makes the vanity of others unsupportable is
that it wounds our own.</p>
<a name="390"></a><br>
<p>390.&mdash;We give up more easily our interest than our
taste.</p>
<a name="391"></a><br>
<p>391.&mdash;Fortune appears so blind to none as to those to
whom she has done no good.</p>
<a name="392"></a><br>
<p>392.&mdash;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.&mdash;Awkwardness sometimes disappears in the camp, never
in the court.</p>
<a name="394"></a><br>
<p>394.&mdash;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."&mdash;Pliny{ the Younger, <i>Panegyricus,</i>
LXII}.]</p>
<a name="395"></a><br>
<p>395.&mdash;We are often less unhappy at being deceived by one
we loved, than on being deceived.</p>
<a name="396"></a><br>
<p>396.&mdash;We keep our first lover for a long time&mdash;if we
do not get a second.</p>
<a name="397"></a><br>
<p>397.&mdash;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.&mdash;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.&mdash;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.&mdash;There may be talent without position, but there is
no position without some kind of talent.</p>
<a name="401"></a><br>
<p>401.&mdash;Rank is to merit what dress is to a pretty
woman.</p>
<a name="402"></a><br>
<p>402.&mdash;What we find the least of in flirtation is
love.</p>
<a name="403"></a><br>
<p>403.&mdash;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.&mdash;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.&mdash;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."&mdash;
Coleridge.]</p>
<a name="406"></a><br>
<p>406.&mdash;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.&mdash;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.&mdash;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."&mdash;Lord Chesterfield, <i>Letter</i> 129.]</p>
<a name="409"></a><br>
<p>409.&mdash;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.&mdash;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.&mdash;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.&mdash;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." &mdash;Junius,
<i>Letter To The King</i>.]</p>
<a name="413"></a><br>
<p>413.&mdash;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.&mdash;Aim&eacute; Martin.]</p>
<a name="414"></a><br>
<p>414.&mdash;Idiots and lunatics see only their own wit.</p>

<p>415.&mdash;Wit sometimes enables us to act rudely with
impunity.</p>
<a name="415"></a><br>
<p>416.&mdash;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."&mdash;
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."&mdash; Junius, <i>To
The Duke Of Bedford</i>, 19th Sept. 1769.]</p>
<a name="417"></a><br>
<p>417.&mdash;In love the quickest is always the best cure.</p>
<a name="418"></a><br>
<p>418.&mdash;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.&mdash;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.&mdash;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.&mdash;Conceit causes more conversation than wit.</p>
<a name="422"></a><br>
<p>422.&mdash;All passions make us commit some faults, love alone
makes us ridiculous.</p>

<p>["In love we all are fools alike."&mdash;Gay{,<i> The Beggar's
Opera,</i> (1728), Act III, Scene I, Lucy}.]</p>
<a name="423"></a><br>
<p>423.&mdash;Few know how to be old.</p>
<a name="424"></a><br>
<p>424.&mdash;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.&mdash;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.&mdash;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 Bruy&egrave;re, <i>Des Judgements.</i>]</p>
<a name="427"></a><br>
<p>427.&mdash;Most friends sicken us of friendship, most devotees
of devotion.</p>
<a name="428"></a><br>
<p>428.&mdash;We easily forgive in our friends those faults we do
not perceive.</p>
<a name="429"></a><br>
<p>429.&mdash;Women who love, pardon more readily great
indiscretions than little infidelities.</p>
<a name="430"></a><br>
<p>430.&mdash;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."
&mdash;Hazlitt's <i>Characteristics,</i> 229.]</p>
<a name="431"></a><br>
<p>431.&mdash;Nothing prevents our being unaffected so much as
our desire to seem so.</p>
<a name="432"></a><br>
<p>432.&mdash;To praise good actions heartily is in some measure
to take part in them.</p>
<a name="433"></a><br>
<p>433.&mdash;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."
&mdash;Cicero <i>In Marc Ant.</i>]</p>
<a name="434"></a><br>
<p>434.&mdash;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.&mdash;Luck and temper rule the world.</p>
<a name="436"></a><br>
<p>436.&mdash;It is far easier to know men than to know man.</p>
<a name="437"></a><br>
<p>437.&mdash;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.&mdash;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.&mdash;We should earnestly desire but few things if we
clearly knew what we desired.</p>
<a name="440"></a><br>
<p>440.&mdash;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."&mdash;La Bruy&egrave;re. <i>Du
Coeur.</i>]</p>
<a name="441"></a><br>
<p>441.&mdash;As in friendship so in love, we are often happier
from ignorance than from knowledge.</p>
<a name="442"></a><br>
<p>442.&mdash;We try to make a virtue of vices we are loth to
correct.</p>
<a name="443"></a><br>
<p>443.&mdash;The most violent passions give some respite, but
vanity always disturbs us.</p>
<a name="444"></a><br>
<p>444.&mdash;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."&mdash;Shakespeare. <i>Twelfth Night</i>{, Act I, Scene V}.]</p>
<a name="445"></a><br>
<p>445.&mdash;Weakness is more hostile to virtue than vice.</p>
<a name="446"></a><br>
<p>446.&mdash;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.&mdash;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.&mdash;Montesquieu, {<i>The Spirit
Of Laws,</i> }b. 4, c. ii.]</p>
<a name="448"></a><br>
<p>448.&mdash;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.&mdash;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.&mdash;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."&mdash;Gibbon. <i>Decline And Fall,</i> chap.
xv.]</p>
<a name="451"></a><br>
<p>451.&mdash;No fools so wearisome as those who have some
wit.</p>
<a name="452"></a><br>
<p>452.&mdash;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.&mdash;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."&mdash;Essays, {(1625), "Of Ceremonies and
Respects"}]</p>
<a name="454"></a><br>
<p>454.&mdash;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.&mdash;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.&mdash;Sometimes we meet a fool with wit, never one with
discretion.</p>
<a name="457"></a><br>
<p>457.&mdash;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.&mdash;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.&mdash;There are many remedies to cure love, yet none are
infallible.</p>
<a name="460"></a><br>
<p>460.&mdash;It would be well for us if we knew all our passions
make us do.</p>
<a name="461"></a><br>
<p>461.&mdash;Age is a tyrant who forbids at the penalty of life
all the pleasures of youth.</p>
<a name="462"></a><br>
<p>462.&mdash;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.&mdash;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.&mdash;There exists an excess of good and evil which
surpasses our comprehension.</p>
<a name="465"></a><br>
<p>465.&mdash;Innocence is most fortunate if it finds the same
protection as crime.</p>
<a name="466"></a><br>
<p>466.&mdash;Of all the violent passions the one that becomes a
woman best is love.</p>
<a name="467"></a><br>
<p>467.&mdash;Vanity makes us sin more against our taste than
reason.</p>
<a name="468"></a><br>
<p>468.&mdash;Some bad qualities form great talents.</p>
<a name="469"></a><br>
<p>469.&mdash;We never desire earnestly what we desire in
reason.</p>
<a name="470"></a><br>
<p>470.&mdash;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.&mdash;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." {&mdash;Lord Byron, }Don Juan,
Canto iii., stanza 3. "We truly love once, the first time; the
subsequent passions are more or less involuntary." La
Bruy&egrave;re: <i>Du Coeur</i>.]</p>
<a name="472"></a><br>
<p>472.&mdash;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.&mdash;However rare true love is, true friendship is
rarer.</p>

<p>["It is more common to see perfect love than real friend-
ship."&mdash;La Bruy&egrave;re. <i>Du Coeur.</i>]</p>
<a name="474"></a><br>
<p>474.&mdash;There are few women whose charm survives their
beauty.</p>
<a name="475"></a><br>
<p>475.&mdash;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.&mdash;Our envy always lasts longer than the happiness of
those we envy.</p>
<a name="477"></a><br>
<p>477.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;Usually we are more satirical from vanity than
malice.</p>
<a name="484"></a><br>
<p>484.&mdash;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.&mdash;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.&mdash;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."&mdash;Mandeville: <i>Fable Of The Bees</i>; Remark N.]</p>
<a name="487"></a><br>
<p>487.&mdash;We have more idleness in the mind than in the
body.</p>
<a name="488"></a><br>
<p>488.&mdash;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.&mdash;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.&mdash;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."&mdash;La Bruy&egrave;re:
<i>Du Coeur</i>.]</p>
<a name="491"></a><br>
<p>491.&mdash;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.&mdash;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>Aim&eacute; Martin</i> says, "The author here confuses
greediness, the desire and avarice&mdash;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.&mdash;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.&mdash;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.&mdash;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.&mdash;Quarrels would not last long if the fault was only
on one side.</p>
<a name="497"></a><br>
<p>497.&mdash;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.&mdash;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.&mdash;We do not usually reckon a woman's first flirtation
until she has had a second.</p>
<a name="500"></a><br>
<p>500.&mdash;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.&mdash;Love, though so very agreeable, pleases more by its
ways than by itself.</p>
<a name="502"></a><br>
<p>502.&mdash;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.&mdash;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.&mdash;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>.&mdash;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&mdash;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>.&mdash;Passions are only the different degrees of the heat
or coldness of the blood. (1665, No. 13.)</p>

<p><a name="III">III</a>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;One kind of happiness is to know exactly at what
point to be miserable. (1665, No. 53.)</p>

<p><a name="VIII">VIII</a>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;Justice in those judges who are moderate is but a
love of their place. (1665, No. 89.)</p>

<p><a name="XIII">XIII</a>.&mdash;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>.&mdash;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>.&mdash;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:&mdash; "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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;One has never less reason than when one despairs of
finding it in others. (1665, No. 103.)</p>

<p><a name="XXI">XXI</a>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;The most subtle folly grows out of the most subtle
wisdom. (1665, No. 134.)</p>

<p><a name="XXV">XXV</a>.&mdash;Sobriety is the love of health, or an incapacity to
eat much. (l665, No. 135.)</p>

<p><a name="XXVI">XXVI</a>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;Men only blame vice and praise virtue from
interest. (1665, No. 151.)</p>

<p><a name="XXX">XXX</a>.&mdash;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>.&mdash;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>.&mdash;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>}&mdash; "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>.&mdash;Natural ferocity makes fewer people cruel than
self-love. (1665, No. 174.)</p>

<p><a name="XXXIV">XXXIV</a>.&mdash;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>.&mdash;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&mdash;further than this the maxim is satire.</p>
</blockquote></blockquote>
<p><a name="XXXVI">XXXVI</a>.&mdash;One never finds in man good or evil in excess.
(1665, No. 201.)</p>

<p><a name="XXXVII">XXXVII</a>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;That man who has never been in danger cannot
answer for his courage. (1665, No. 236.)</p>

<p><a name="XLIII">XLIII</a>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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.{&mdash;John Keats, "Ode on a a
Grecian Urn," (1820), Stanza 5}]</p>

<p><a name="LII">LII</a>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;Not to love is in love, an infallible means of being
beloved. (1665, No. 302.)</p>

<p><a name="LXI">LXI</a>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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 Sabl&eacute;, Ms., Fol</i>. 211.)</p>

<p><a name="LXVII">LXVII</a>.&mdash;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.&mdash;Hope and fear are inseparable. (<i>To Madame De
Sabl&eacute;, Ms., Fol.</i> 222, MAX. 168.)</p>

<p><a name="LXIX">LXIX</a>.&mdash;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>.&mdash;The taste changes, but the will remains the same.
(<i>To Madame De Sabl&eacute;, Fol.</i> 223, <i>Max.</i> 252.)</p>

<p><a name="LXXI">LXXI</a>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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 Sabl&eacute;, 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>Pens&eacute;es 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>.&mdash;Many persons wish to be devout; but no one wishes
to be humble.</p>

<p><a name="LXXVII">LXXVII</a>.&mdash;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>.&mdash;True penitential sorrows (mortifications) are
those which are not known, vanity renders the others easy
enough.</p>

<p><a name="LXXIX">LXXIX</a>.&mdash;Humility is the altar upon which God wishes that
we should offer him his sacrifices.</p>

<p><a name="LXXX">LXXX</a>.&mdash;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>.&mdash;We trouble ourselves less to become happy, than
to make others believe we are so.</p>

<p><a name="LXXXII">LXXXII</a>.&mdash;It is more easy to extinguish the first desire
than to satisfy those which follow.</p>

<p><a name="LXXXIII">LXXXIII</a>.&mdash;Wisdom is to the soul what health is to the
body.</p>

<p><a name="LXXXIV">LXXXIV</a>.&mdash;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>.&mdash;Before strongly desiring anything we should
examine what happiness he has who possesses it.</p>

<p><a name="LXXXVI">LXXXVI</a>.&mdash;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>.&mdash;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>.&mdash;Prudence and love are not made for each other;
in the ratio that love increases, prudence diminishes.</p>

<p><a name="LXXXIX">LXXXIX</a>.&mdash;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>.&mdash;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>.&mdash;The wise man finds it better not to enter the
encounter than to conquer.</p>

<p>[Somewhat similar to Goldsmith's sage&mdash; "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>.&mdash;It is more necessary to study men than books.</p>

<p>["The proper study of mankind is man."&mdash;Pope {<i>Essay On
Man, (1733), Epistle II,</i> line 2}.]</p>

<p><a name="XCIII">XCIII</a>.&mdash;Good and evil ordinarily come to those who have
most of one or the other.</p>

<p><a name="XCIV">XCIV</a>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;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>.&mdash;When we love too much it is difficult to discover
when we have ceased to be beloved.</p>

<p><a name="CIV">CIV</a>.&mdash;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>.&mdash;Chance makes us known to others and to ourselves.
(<i>See Maxim</i> 345.)</p>

<p><a name="CVI">CVI</a>.&mdash;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>.&mdash;We commonly praise the good hearts of those who
admire us. (<i>See Maxim</i> 356.)</p>

<p><a name="CVIII">CVIII</a>.&mdash;Man only blames himself in order that he may be
praised.</p>

<p><a name="CIX">CIX</a>.&mdash;Little minds are wounded by the smallest things.
(<i>See Maxim</i> 357.)</p>

<p><a name="CX">CX</a>.&mdash;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>.&mdash;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>.&mdash;We are always bored by those whom we bore.
(<i>See Maxim</i> 352.)</p>

<p><a name="CXIII">CXIII</a>.&mdash;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>.&mdash;It is never more difficult to speak well than when
we are ashamed of being silent.</p>

<p><a name="CXV">CXV</a>.&mdash;Those faults are always pardonable that we have the
courage to avow.</p>

<p><a name="CXVI">CXVI</a>.&mdash;The greatest fault of penetration is not that it
goes to the bottom of a matter&mdash;but beyond it. (<i>See Maxim</i>
377.)</p>

<p><a name="CXVII">CXVII</a>.&mdash;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>.&mdash;When our merit declines, our taste declines
also. (<i>See Maxim</i> 379.)</p>

<p><a name="CXIX">CXIX</a>.&mdash;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>.&mdash;Our actions are like rhymed verse-ends
(<i>Bouts-Rim&eacute;s</i>) which everyone turns as he pleases. (<i>See
Maxim</i> 382.)</p>

<p><a name="CXXI">CXXI</a>.&mdash;There is nothing more natural, nor more deceptive,
than to believe that we are beloved.</p>

<p><a name="CXXII">CXXII</a>.&mdash;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>.&mdash;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>.&mdash;Renewed friendships require more care than those
that have never been broken.</p>

<p><a name="CXXV">CXXV</a>.&mdash;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>
&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash; 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>
&mdash;&mdash;&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash; 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 rim&eacute;s, <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>
&mdash;&mdash;&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash; 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>
&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash;, disguised, <a href="#282">282</a>.<br>
&mdash;&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash;, hardest test of, <a href="#R.I">R.I</a>.<br>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;, old, <a href="#444">444</a>.<br>
&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;, adversity of, <a href="#XV">XV</a>.<br>
&mdash;&mdash;&mdash;, disgrace of, <a href="#235">235</a>.<br>
&mdash;&mdash;&mdash;, faults of, <a href="#428">428</a>.<br>
&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash;&mdash;, defined, <a href="#83">83</a>.<br>
&mdash;&mdash;&mdash;&mdash;&mdash;, women do not care for,
<a href="#440">440</a>.<br>
&mdash;&mdash;&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash;&mdash;, rarity of, <a href="#R.III">R.III</a>.<br>
&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash; defined, <a href="#68">68</a>.<br>
&mdash;&mdash;, Coldness in, <a href="#LX">LX</a>.<br>
&mdash;&mdash;, Effect of absence on, <a href="#276">276</a>.<br>
&mdash;&mdash; akin to Hate, <a href="#111">111</a>.<br>
&mdash;&mdash; of Women, <a href="#466">466</a>, <a href="#471">471</a>, <a href="#499">499</a>.<br>
&mdash;&mdash;, Novelty in, <a href="#274">274</a>.<br>
&mdash;&mdash;, Infidelity in, <a href="#LXIV">LXIV</a>.<br>
&mdash;&mdash;, Old age of, <a href="#430">430</a>.<br>
&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash;&mdash;&mdash; of Friends. <a href="#XV">XV</a>.<br>
&mdash;&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash; in love, <a href="#274">274</a>.<br>
&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash;&mdash;, Mode of, <a href="#XLVIII">XLVIII</a>, <a href="#R.V">R.V</a>.<br>
&mdash;&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash;&mdash;, Bad, <a href="#468">468</a>.<br>
&mdash;&mdash;&mdash;&mdash;, Good, <a href="#88">88</a>, <a href="#337">337</a>, <a href="#462">462</a>.<br>
&mdash;&mdash;&mdash;&mdash;, Great, <a href="#159">159</a>, <a href="#433">433</a>.<br>
&mdash;&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash;&mdash;, Difference between it and
Confidence, <a href="#R.I">R.I</a>.<br>
&mdash;&mdash;&mdash;&mdash;, defined, <a href="#R.I">R.I</a>.<br>
&mdash;&mdash;&mdash;&mdash; 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>
&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;&mdash;, 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>
&mdash;&mdash;, good, <a href="#258">258</a>, <a href="#R.III">R.III</a>.<br>
&mdash;&mdash;, cause of diversities in, <a href="#R.III">R.III</a>.<br>
&mdash;&mdash;, 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>
&mdash;&mdash;, Virtue of, <a href="#205">205</a>, <a href="#220">220</a>, <a href="#XC">XC</a>.<br>
&mdash;&mdash;, Power of, <a href="#LXXI">LXXI</a>.<br>
Wonder, <a href="#384">384</a>.<br>
World, <a href="#201">201</a>.<br>
&mdash;&mdash;, Judgment of, <a href="#268">268</a>.<br>
&mdash;&mdash;, Approbation of, <a href="#201">201</a>.<br>
&mdash;&mdash;, Establishment in, <a href="#56">56</a>.<br>
&mdash;&mdash;, 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>





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