Many men and many women enjoy popular esteem, not because they are known, but because they are not.
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
(Attributed)
(Source)
Attributed in Maturin M. Ballou, Notable Thoughts About Women, #3144 (1882). I have been unable to find an analog in various translations of Chamfort's Products of a Perfected Civilization or in any other primary source.
Quotations by:
Chamfort, Nicolas
I have known nearly all the famous men of our age and I have seen them made wretched by this glorious passion for fame, and die after debauching their moral natures in its service.
[J’ai connu presque tous les hommes célèbres de notre tems, et que je les ai vus malheureux par cette belle passion de célébrité, et mourir, après avoir dégradé par elle leur caractère moral.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” “Question” (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translation:I have known nearly every famous man in our times, and I have seen them unhappy through this pretty passion for celebrity, and die after having degraded their moral character for it.
[tr. Siniscalchi (1994)]
Most collectors of verses and sayings proceed as though they were eating cherries and oysters, choosing the best first, and ending by eating them all.
[La plupart des faiseurs de recueils de vers ou de bons mots ressemblent à ceux qui mangent des cerises ou des huitres, choisissant d’abord les meilleurs, et finissant par tout manger.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 2 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Most of those who make collections of verse or epigram are like men eating cherries or oysters: they choose out the best at first, and end by eating all.
[tr. Mathers (1926)]The majority of compilers of verse and sayings are like eaters of cherries and oysters, who pick out the best first and end by eating all.
[tr. Pearson (1973)]Most authors of collections of poetry or epigrams proceed as though they were eating cherries or oysters. They start out by selecting the best, but wind up swallowing everything.
[tr. Dusinberre (1992)]Most compilers of anthologies of poetry or of epigrams are like people eating cherries or oysters: they start by picking out the best and easting the lot.
[tr. Parmée (2003), ¶ 3]Most compilers of verse or of bon mots resemble people who eat cherries or oysters, at first choosing the best ones, and finishing by eating everything.
[tr. Sinicalchi]
Often an opinion, a custom, seems absurd when we are young, and advancing in life, we find the reason. Mustn’t we conclude that certain habits aren’t so ridiculous? One is lead to think sometimes that they were established by people who had read the entire book of life, and that they are judged by people who, despite their esprit, have only read a few pages.
[Souvent une opinion, une coutume commence à paraître absurde dans la première jeunesse, et en avançant dans la vie, on en trouve la raison; elle paraît moins absurde. En faudrait-il conclure que de certaines coutumes sont moins ridicules? On serait porté à penser quelquefois qu’elles ont été établies par des gens qui avaient lu le livre entier de la vie, et qu’elles sont jugées par des gens qui, malgré leur esprit, n’en ont lu que quelques pages.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 21 (1795) [tr. Siniscalchi (1994)]
(Source)
Compare to also Chamfort.(Source (French)). Alternate translations:Often in early youth an opinion or custom seems absurd to us, which, with advancing years, we discover has some justification and so appears less absurd. Ought we to conclude from this that certain customs are not so ridiculous as others? One might sometimes be tempted to think that they were established by people who had read the book of life through, and that they are judged by those who, despite their intelligence, have only glanced at a few pages.
[tr. Hutchinson (1902)]Often an opinion or custom seems absurd to us in early youth; but as we advance in life we see the reason for it, and it appears less fatuous. Must we conclude from this that certain customs actually are less absurd? One is sometimes led to suppose that they have been established by folk who have read the whole of the book of life, and that they are criticized by those who, in spite of their intelligence, have only read a page or two at best.
[tr. Mathers (1926)]Often an opinion, a custom, seems absurd to begin with, when one is very young, and as one advances in life one learns the reason for it, and it seems less so. Must one conclude, then, that certain customs have become less ridiculous? At times one is drawn to the conclusion that they were established by persons who had read the book of life entire, and are judged by others who have read only a few pages.
[tr. Merwin (1969)]Often an opinion, or a custom, begins to seem absurd in one's early youth, and, as life advances, one finds the reason for it; it seems less absurd. Is one ot conclude that certain customs are less ridiculous? One would sometimes be inclined to think that they had been laid down by people who had read the entire book of life, and that they are judged by people who, in spite of their intellect, have only read a few pages of it.
[tr. Pearson (1973)]To the very young some opinions or customs seem absurd, but as you grow older you realize the reason behind them and they seem less absurd. Are we to conclude that certain customs aren't as ridiculous as they seem? There are times when you feel that they've been created by people who've read the book of life from cover to cover and that they're being judged by those who, however intelligent, have read only a few pages.
[tr. Parmée (2003), ¶ 20]
There are well-dressed foolish ideas just as there are well-dressed fools.
[Il y a des sottises bien habillées, comme il y a des sots très bien vêtus.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 40 (1795) [tr. Hutchinson (1902), “The Cynic’s Breviary”]
(Source)
(Source (French)). Alternate translations:There is such a thing as well-clothed foolishness, just as there are certain very well-dressed fools.
[tr. Mathers (1926)]There are presentably dressed follies just as there are well dressed fools.
[tr. Merwin (1969)]There are some well-turned inanities, just as there are very well turned-out fools.
[tr. Pearson (1973)]There is nonsense that is well said, just as there are fools who are very well dressed.
[tr. Siniscalchi (1994)]Foolishness can seem very smart and there are some very smartly dressed fools.
[tr. Parmée (2003), ¶34]
In great actions men show themselves as they ought to be, in small actions as they are.
[Dans les grandes choses, les hommes se montrent comme il leur convient de se montrer; dans les petites, ils se montrent comme ils sont.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 52 (1795) [tr. Hutchinson (1902), “The Cynic’s Breviary”]
(Source)
(Source (French)). Alternate translations:In great matters men show themselves as they ought; in little, as they are.
[tr. Mathers (1926)]In affairs of importance, men show themselves at their best advantage; in small matters they are seen as they are.
[tr. Merwin (1969)]In great things, men show themselves as they want to be seen; and in little ones they show themselves as they are.
[tr. Siniscalchi (1994)]In important matters, men display themselves as they want to be seen; in minor matters as they really are.
[tr. Parmée (2003), ¶45]
Rank without merit earns deference without respect.
[L’importance sans mérite obtient des égards sans estime.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 60 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Eminence without merit earns deference without esteem.
[tr. Mathers (1926)]Being important without merit attracts consideration without esteem.
[tr. Siniscalchi (1994)]
Physical scourges and the calamities of human nature rendered society necessary. Society has added to natural misfortunes. The drawbacks of society have made government necessary, and government adds to society’s misfortunes. There is the history of human nature in a nutshell.
[Les fléaux physiques, et les calamités de la nature humaine ont rendu la Société nécessaire. La Société a ajouté aux malheurs de la Nature. Les inconvéniens de la Société ont amené la nécessité du gouvernement, et le gouvernement ajoute aux malheurs de la Société. Voilà l’histoire de la nature humaine.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 67 (1795) [tr. Hutchinson (1902)]
(Source)
(Source (French)). Alternate translations:The physical plagues and misfortunes of human nature have made Society necessary. Society has added to the ills of Nature. The difficulties of Society have created the necessity for Government, and Government now adds to the evils of Society. There you have the history of man.
[tr. Mathers (1926)]Physical disasters and the calamities of human nature have rendered society necessary. To the miseries of nature, society has added its own. The difficulties of society have evolved the necessity for government, and government has added to the miseries of society. This is the history of human nature.
[tr. Merwin (1969)]Physical disasters and the calamities of human nature made society necessary. Society's ordeals were then added to those of nature. The drawbacks of society led to the need for government, whereupon the evils of government were added to those of society. Such is the history of human nature.
[tr. Dusinberre (1992)]Physical plagues and the calamities of nature made society necessary. Society added to the misfortunes of nature. The inconveniences of society brought the necessity of government, and the government added to the misfortunes of society. This is the history of human nature.
[tr. Siniscalchi (1994)]
The fable of Tantalus has generally been regarded as symbolizing avarice. It’s at least equally applicable to ambition, love of fame, indeed to almost every passion.
[La fable de Tantale n’a presque jamais servi d’emblème qu’à l’avarice. Mais elle est, pour le moins, autant celui de l’ambition, de l’amour de la gloire, de presque toutes les passions.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 70 (1795) [tr. Parmée (2003), ¶ 58]
(Source)
(Source (French)). Alternate translations:The fable of Tantalus is hardly ever applied except to the passion of avarice; but it is at least as applicable to ambition, to the love of glory, and to nearly all the other passions.
[tr. Mathers (1926)]The fable of Tantalus has been used almost exclusively as an emblem of avarice, but it is at least as applicable to ambition, the love of fame, and virtually all the passions.
[tr. Merwin (1969)]The fable of Tantalus has almost never served as a precept except in the case of avarice. But it is, at all events, a precept attaching no wit less to ambition, to love of glory, to almost all passions.
[tr. Pearson (1973)]The fable of Tantalus has nearly only ever served as an emblem of avarice. However, it is at least as much a symbol of ambition, of the love of glory, and of nearly every passion.
[tr. Siniscalchi (1994)]
All passions exaggerate; it is only because they exaggerate that they are passions.
[Toutes les passions sont exagératrices, et elles ne sont des passions que parce qu’elles exagèrent.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 72 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:All passions are exaggerated, otherwise they would not be passions.
[tr. Hutchinson (1902)]All of the passions lead to exaggeration. That is why they are passions.
[tr. Merwin (1969)]All passions involve excess, in fact that's what makes them passions.
[tr. Parmée (2003), ¶59]All passions exaggerate, and they are only passions because they exaggerate.
[tr. Siniscalchi (1994)]
Nature meant there to be illusions for the wise as well as the foolish, so that the wise should not be made too unhappy by their wisdom.
[La Nature a voulu que les illusions fussent pour les sages comme pour les fous, afin que les premiers ne fussent pas trop malheureux par leur propre sagesse.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 76 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:It is nature’s will that wise men have their illusions as well as fools, to the end that they be not made too unhappy by their own wisdom.
[tr. Hutchinson (1902)]Nature intended illusions for the wise as well as for fools, lest the former should be rendered too miserable by their wisdom.
[tr. Merwin (1969)]Nature wanted wise men to have as many illusions as fools, so that they wouldn't become too unhappy through their wisdom.
[tr. Siniscalchi (1994)]Nature has decreed that wise men and fools both have illusions; this is to prevent the wise man from becoming too unhappy as a result of his wisdom.
[tr. Parmée (2003), ¶62]
Tragedy in the theater has the great moral inconvenience of putting too much importance in life and death.
[Le Théâtre tragique a le grand inconvénient moral de mettre trop d’importance à la vie et à la mort.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 79 (1795) [tr. Siniscalchi (1994)]
(Source)
(Source (French)). Alternate translations:The tragic drama has the great moral drawback of attaching too high an importance to life and death.
[tr. Hutchinson (1902), "The Cynic's Breviary"]There is one great objection to the tragic Drama, it attaches too importance to life and death.
[tr. Mathers (1926)]Tragic drama has the great moral disadvantage of attaching too much importance to life and death.
[tr. Merwin (1969)]The tragic theatre suffers from the great moral disadvantage of attaching too much importance to life and death.
[tr. Pearson (1973)]Tragic drama has the great ethical flaw of attaching too much importance to life and death.
[tr. Dusinberre (1992)]Tragedies suffer from the moral defect of attaching too great an importance to life and death.
[tr. Parmée (2003), ¶66]
The most wasted of all days is that on which one has not laughed.
[La plus perdue de toutes les journées est celle où l’on n’a pas ri.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 80 (1795) [tr. Morley (1887)]
(Source)
Often attributed to a more contemporary comedian (Groucho Marx, Charlie Chaplin) or writers such as Ben Burroughs, Grigori Alexandrov. It is arguably a clear enough sentiment that others might reinvent it.
(Source (French)). Alternate translations:The most lost of all days, is that in which we have not laughed.
[Source (1803)]The most completely lost of all days is that on which one has not laughed.
[Source (1891)]The worst wasted of all days is that during which one has not laughed.
[tr. Hutchinson (1902), "The Cynic's Breviary"]Of all days, the day on which one has not laughed is the one most surely wasted.
[tr. Mathers (1926)]That of all days is the most completely wasted in which one did not once laugh.
[tr. Merwin (1969)]The day that we have most lost is the one on which we have not laughed.
[Siniscalchi (1994)]
Other versions:More history of the quotation: A Day Without Laughter is a Day Wasted – Quote Investigator®.
- "A day without laughter is a day wasted." [attr. to Chaplin]
- "The most lost of all days is that in which one has not laughed."
- "The most wasted day of all is that in which we have not laughed."
Poets, orators, even philosophes, say the same things about fame we were told as boys to encourage us to win prizes. What they tell children to make them prefer being praised by their nannies to eating jam tarts is the same idea constantly drummed into us to encourage us to sacrifice our real interests in the hope of being praised by our contemporaries or by posterity.
[Ce que les poètes, les orateurs, même quelques philosophes nous disent sur l’amour de la Gloire, on nous le disait au Collège, pour nous encourager à avoir les prix. Ce que l’on dit aux enfans pour les engager à préférer à une tartelette les louanges de leurs bonnes, c’est ce qu’on répète aux hommes pour leur faire préférer à un intérêt personnel les éloges de leurs contemporains ou de la postérité.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 1, ¶ 85 (1795) [tr. Parmée (2003), ¶ 69]
(Source)
(Source (French)). Alternate translations:The things which poets, orators, and even a few philosophers tell us about the love of Glory, are exactly the things we are told at College to encourage us to win prizes. And what they say to children to make them prefer the praise of their nurses to a tartlet, they repeat to grown men to make them prefer the eulogy of their fellows or of posterity to personal advantage.
[tr. Mathers (1926)]All that the poets, the orators, and even certain philosophers tell us about the love of fame we were told at school to urge us to win prizes. All that is said to encourage children to prefer the praise of their mentors to a piece of pie is repeated to men to make them consider their personal profit less desirable than the plaudits of their contemporaries and of posterity.
[tr. Merwin (1969)]Things said by poets, orators, even some philosophers, about love of glory, were told to us at the Collège to encourage us to win prizes. What children are told to incline them to prefer a slice of tart to their nurses' approval, is the same as what men are repeatedly told to make them put the commendation of their contemporaries, or that of posterity, before their personal interest.
[tr. Pearson (1973)]What poets, orators, even several philosophers have said about the love of fame, was told to us at school to encourage us to win prizes.
[tr. Dusinberre (1992)]What poets, orators, and even philosophers say to us about love of glory is the same as what people said to us in the colleges to encourage us to compete for prizes. What people tell children to make them prefer the praise of their nurses to something silly is the same thing that people repeat to men to make them prefer the praise of their contemporaries or of posterity to their own self-interest.
[tr. Siniscalchi (1994)]
Few vices are more certain to prevent you from having lots of friends than possessing too many virtues.
[Il y a peu de vices qui empêchent un homme d’avoir beaucoup d’amis, autant que peuvent le faire de trop grandes qualités.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 110 (1795) [tr. Parmée (2003), ¶ 90]
(Source)
(Source (French)). Alternate translations:There are few vices that prevent a man from having many friends so much as his too high qualities prevent him.
[tr. Hutchinson (1902), "The Cynic's Breviary"]There are few vices as likely to diminish the number of a man's friends, as can an excessive possession of fine qualities.
[tr. Mathers (1926), ¶ 90]There are few vices that will so readily prevent a man from having many friends as will the possession of inordinate talents or virtues.
[tr. Merwin (1969)]Few vices can prevent a man from having as many friends as too great of qualities can.
[tr. Siniscalchi (1994), ¶ 110]
Life is a disease temporarily relieved every sixteen hours, by sleep. The complete cure: death.
[Vivre est une maladie dont le sommeil nous soulage toutes les seize heures. C’est un palliatif. La Mort est le remède.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 113 (1795) [tr. Parmée (2003), ¶ 91]
(Source)
(Source (French)). Alternate translations:Life is a malady in which sleep soothes us every sixteen hours; it is a palliation; death is the remedy.
[Ballou, comp. (1872)]Living is a disease from the pains of which sleep eases us every sixteen hours; sleep is but a palliative, death alone is the cure.
[tr. Hutchinson (1902)]Life is a disease from which sleep gives us alleviation every sixteen hours. Sleep is a palliative, Death is the remedy.
[tr. Mathers (1926)]Living is an ailment which is relieved every sixteen hours by sleep. A palliative Death is the cure.
[tr. Merwin (1969)]To live is a malady from which sleep vouchsafes us relief every sixteen hours. That is a palliative. The remedy is death.
[tr. Pearson (1973)]To live is a sickness that sleep comforts every sixteen hours. It's a palliative. Death is the cure.
[tr. Siniscalchi (1994)]Life is a sickness to which sleep provides relief every sixteen hours. It's a palliative. The remedy is death.
[Source]
In order to not find life unbearable, you must accept two things: the ravages of time, and the injustices of man.
[Il y a deux choses auxquelles il faut se faire, sous peine de trouver la vie insupportable. Ce sont les injures du tems et les injustices des hommes.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 115 (1795) [tr. Parmée (2003), ¶ 95]
(Source)
(Source (French)). Alternate translations:There are two things to which we must become inured on pain of finding life intolerable: the outrages of time and man's injustice.
[tr. Mathers (1926)]There are two things that one must get used to or one will find life unendurable: the damages of time and the injustices of men.
[tr. Merwin (1969)]There are two things that a man must reconcile himself to, or he will find life unbearable: they are the injuries of time and the injuries of men.
[tr. Siniscalchi (1994)]
The great calamity of the passions is not the torments they cause but the wrongs, the base actions that they lead one to commit, and which degrade men. Without these hindrances the advantages of the passions would far outweigh those of cold reason, which renders no one happy. The passions make a man live, wisdom merely makes him last.
[Le grand malheur des passions n’est pas dans les tourmens qu’elles causent, mais dans les fautes, dans les turpitudes qu’elles font commettre, et qui dégradent l’homme. Sans ces inconvéniens, elles auraient trop d’avantage sur la froide raison, qui ne rend point heureux. Les passions font vivre l’homme, la sagesse le fait seulement durer.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 118 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:The great evil of the passions does not lie in the torments which they bring upon men, but in the faults and shameful actions they cause him to commit. Were it not for this drawback they would have too great an advantage over cold reason, which can never be productive of happiness. His passions make man live, his wisdom only makes him last.
[tr. Mathers (1926)]The unfortunate thing about passions is not the misery they make one commit, and which degrade man. Without these disadvantages, they would overpower cold reason, which does not in the least a source of happiness. Passions make men live, wisdom only makes the endure.
[tr. Pearson (1973)]The great disaster of passions is not the torment they cause, but the debasing errors and depravity into which they lead men. Without these drawbacks, passion would enjoy many advantages over cold reason, which never produces happiness. Passions enable men to live, wisdom merely enables them to survive.
[tr. Dusinberre (1992)]The great misfortune of passions does not come from the torments that they cause, but from the base things they make a person do, and which degrade him. Without these inconveniences, they would have too many advantages over cold reason, which never makes people happy. Passions make a man live, wisdom and facts only make him endure.
[tr. Siniscalchi (1994)]
The malevolent at times commit good actions, as though they wanted to see whether in fact they afford as much pleasure as good people pretend.
[Les méchans font quelquefois de bonnes actions. On dirait qu’ils veulent voir s’il est vrai que cela fasse autant de plaisir que le prétendent les honnêtes gens.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 122 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Wicked people sometimes perform good actions. I suppose they wish to see if this gives as great a feeling of pleasure as the virtuous claim for it.
[tr. Mathers (1926)]The wicked sometimes perform good actions. One might say they wish to see whether it is true that they engender as much pleasure as respectable folk maintain they do.
[tr. Pearson (1973)]
It is safe to wager that every public idea and every accepted convention is sheer foolishness, because it has suited the majority.
[Il y a à parier que toute idée publique, toute convention reçue, est une sottise, car elle a convenu au plus grand nombre.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 130 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:It may be argued that every public idea, every accepted convention, is a piece of stupidity, for has it not commended itself to the greatest number?
[tr. Hutchinson (1902), "The Cynic's Breviary"]One can be certain that every generally held idea, every received notion, will be an idiocy, because it has been able to appeal to a majority.
[In Botton, Status Anxiety (2004)]It is likely that every public idea, every received convention, is folly, because the majority of men consented to it.
[Siniscalchi (1994)]
Esteem is worth more than celebrity, respect is worth more than renown, and honor is worth more than fame.
[L’estime vaut mieux que la célébrité, la considération vaut mieux que la renommée, et l’honneur vaut mieux que la gloire.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 131 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Esteem is better than celebrity, respect is better than renown, and honour than glory.
[tr. Mathers (1926)]Esteem is worth more than being celebrated, respect is better than renown, and honour is better than fame.
[tr. Pearson (1973)]Esteem is worth more than celebrity, consideration is worth more than fame, and honor is worth more than glory.
[tr. Siniscalchi (1994)]
Weak men are the light troops in the army of the wicked. They do more harm than the main force; they overrun and and ravage the country.
[Les gens faibles sont les troupes légères de l’armée des méchans. Ils font plus de mal que l’armée même; ils infestent et ils ravagent.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 133 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:The weak are the light infantry of the army of the ill-intentioned. They do more harm than the army itself; they harry and they lay waste.
[tr. Merwin (1969)]Weaklings are the light foot of the army of the wicked. They do more harm than the army itself, they pillage and lay waste.
[tr. Pearson (1973)]Weak people are the light troops of the wicked. They cause more harm than the army itself, they infest and ravage.
[tr. Siniscalchi (1994)]Weak people are the light infantry of the army of the wicked. They cause more harm than the army itself; they spread infection, they wreak havoc.
[tr. Parmée (2003), ¶108]
Celebrity: the advantage of being known by those who do not know you.
[Célébrité: l’avantage d’être connu de ceux qui ne vous connaissent pas.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 135 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:Celebrity: the advantage of being known to those who do not know you.
[tr. Hutchinson (1902)]Celebrity: the advantage of being known by those who do not know you.
[tr. Merwin (1969)]Being a celebrity gives you the advantage of being known to those not of your acquaintance.
[tr. Pearson (1973)]Celebrity: the advantage of being known by those who do not know you.
[tr. Dusinberre (1992)]Celebrity: the advantage of being known by people who don't know you.
[tr. Parmée (2003), ¶ 111]Celebrity: the advantage of being recognized by people who don't know you.
[Siniscalchi (1994)]
Stupidity would not be totally stupid if it did not go in terror of intelligence. Vice would not be entirely vicious if it did not hate virtue.
[La sottise ne serait pas tout-à-fait la sottise, si elle ne craignait pas l’esprit. Le vice ne serait pas tout-à-fait le vice, s’il ne haïssait pas la vertu.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 139 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Stupidity would not be absolute stupidity did it not fear intelligence. Vice would not be absolute vice did it not hate virtue.
[tr. Hutchinson (1902), "The Cynic's Breviary"]Folly would not be altogether folly if it were not afraid of wit. Vice; would not be altogether vice if it did not hate virtue.
[tr. Mathers (1926)]
Men whose only concern is other people’s opinion of them are like actors who put on a poor performance to win the applause of people of poor taste; some of them would be capable of good acting in front of a good audience. A decent man plays his part to the best of his ability, regardless of the taste of the gallery.
[Ceux qui rapportent tout à l’opinion ressemblent à ces comédiens qui jouent mal pour être applaudis, quand le goût du Public est mauvais. Quelques-uns auraient le moyen de bien jouer si le goût du Public était bon. L’honnête homme joue son rôle le mieux qu’il peut, sans songer à la galerie.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 141 (1795) [tr. Parmée (2003), ¶ 117]
(Source)
(Source (French)). Alternate translations:Those who refer everything to the opinion of others are like comedians who act badly, when the public taste is bad, in order to be applauded. Some of them could have acted well if the taste of the audience had been good. An upright man plays his part as excellently as he can, with no thought for the gallery.
[tr. Mathers (1926)]Those who defer in everything to the general opinion are like actors who act badly in the hope of applause, when the public’s taste is bad. Some of them would be able to act well, if the public’s taste were good. An honest man plays his part as well as he can, without a thought for the gallery.
[tr. Merwin (1969)]Those who refer everything to public opinion are like those actors who play badly in order to be applauded, when public taste is bad. some would have an opportunity to act well, if public taste were good. The respectable man plays his part as best he can, without thinking of the gallery.
[tr. Pearson (1973)]
Men’s ideas are like card-playing or any other game. Ideas which in the past I’ve seen considered reckless have since become commonplace, almost trivial, and adopted by men unworthy of sharing them. Ideas which now seem extraordinary will be regarded feeble and perfectly ordinary by our descendants.
[Les idées des hommes sont comme les cartes et autres jeux. Des idées que j’ai vu autrefois regarder comme dangereuses et trop hardies, sont depuis devenues communes, et presque triviales, et ont descendu jusqu’à des hommes peu dignes d’elles. Quelques-unes de celles à qui nous donnons le nom d’audacieuses seront vues comme faibles et communes par nos descendans.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 145 (1795) [tr. Parmée (2003), ¶ 115]
(Source)
(Source (French)). Alternate translations:Men’s ideas are like cards and other games. Ideas which I remember to have seen regarded as dangerous and over-bold have since become commonplace and almost trite, and have descended to men little worthy of them. So it is that some of the ideas which to-day we call audacious will be considered feeble and conventional by our descendants.
[tr. Hutchinson (1902), "The Cynic's Breviary"]Man's ideas are like card & other games. Ideas which I once heard stigmatised as dangerous and over-daring have since become common and even trivial, and have sunk to be the tenets of quite unworthy persons. Some ideas which we call audacious nowadays will seem feeble and ordinary to our descendants.
[tr. Mathers (1926)]The ideas of men are like cards and other games. ideas that at one time, to my own knowledge, were considered dangerous and rash, have since become general, almost commonplace, and have descended to men who are little worthy of them. Some of those that we call daring will seem feeble and ordinary to our descendants.
[tr. Merwin (1969)]The ideas of men are like cards and other games. Some ideas, which formerly I observed to be considered dangerous and intemperate, have since become universal, even trivial, and have been adopted by men scarcely worthy of them. Some notions which we call bold will be regarded as feeble and commonplace by our descendants.
[tr. Pearson (1973)]
There are more fools than wise men, and even in the wise there is more folly than wisdom.
[Il y a plus de fous que de sages, et dans le sage même, il y a plus de folie que de sagesse.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 149 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:There are more fools than wise men, and even in the wise man himself there is more folly than wisdom.
[tr. Hutchinson (1902)]There are more fools than wise men, and even in a wise man there is more folly than wisdom.
[tr. Mathers (1926)]There are more fools than wise people, and in wise people themselves there is more folly than wisdom.
[tr. Siniscalchi (1994)]
Pleasures may be based on illusion; happiness must be based on truth.
[Le plaisir peut s’appuyer sur l’illusion; mais le bonheur repose sur la vérité.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 153 (1795) [tr. Parmée (2003), ¶ 123]
(Source)
(Source (French)). Alternate translations:Pleasure may rest upon illusion, but felicity must repose upon truth.
[tr. Mathers (1926), # 153]Pleasure may be be based on illusion, but happiness rests on truth.
[tr. Merwin (1969)]Pleasure can be based on illusion, but happiness is founded on truth.
[tr. Pearson (1973)]Pleasure may be based on illusion, but happiness rests on truth.
[tr. Epstein (1991)]
Variants:
- "Pleasure can be supported by an illusion; but happiness rests upon truth."
- "Pleasure may come from illusion, but happiness can come only of reality."
Preoccupation with money is the great test of small natures, but only a small test of great ones; there may be a wide gulf between a man who despises money and a genuinely honest man.
[L’intérêt d’argent est la grande épreuve des petits caractères; mais ce n’est encore que la plus petite pour les caractères distingués; et il y a loin de l’homme qui méprise l’argent, à celui qui est véritablement honnête.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 164 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:Concern for money is the great test of small natures; but is scarcely a test at all for those who rise above the ordinary; and there is a long way between the man who scorns money and the one who is genuinely honest.
[tr. Merwin (1969)]Pecuniary gain is the great test for those of weak character, but for those wit out-of-the-ordinary characters it is of the slightest importance; and a wide gulf separates the man who despises money from one who is truly honest.
[tr. Pearson (1973)]Weak characters think money all-important; for any well-bred person, it's a very minor concern.
[tr. Parmée (2003), ¶ 129]The desire for money can go very far in proving that a person has a petty character, but it has little to say about a persons sincerity; and there is a great distance between a man who scorns money and someone who is truly honest.
[tr. Siniscalchi]
He who tries to make his happiness depend too much on his reason, who holds it up for examination, who quibbles, as it were, with his delights, and admits no indelicate pleasures, ends by having none at all. He is a man who cards the wool of his mattress until nothing is left, and he ends by sleeping on the boards.
[Celui qui veut trop faire dépendre son bonheur de sa raison, qui le soumet à l’examen, qui chicane, pour ainsi dire, ses jouissances, et n’admet que des plaisirs délicats, finit par n’en plus avoir. C’est un homme qui, à force de faire carder son matelas, le voit diminuer, et finit par coucher sur la dure.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 179 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:He who allows his happiness to depend too much on reason, who submits his pleasures to examination, and desires enjoyments only of the most refined nature, too often ends by not having any at all.
[tr. De Finod (1884)]The man who makes his happiness too subject to his reason, who submits it to examination, who, as it were, quibbles with his enjoyment and recognizes only fastidious pleasures, will finish by having none at all. He is as one who makes his mattress smaller and smaller with assiduous carding until he ends by sleeping on the wood.
[tr. Mathers (1926)]One who wishes to make his happiness too much dependent on his reason, who examines his happiness closely, and who so to say quibbles with his enjoyments, ends by no longer having any. He is one who, by dint of having his mattress carded, sees it dwindle, and finishes by sleeping on the bare boards.
[tr. Pearson (1973)]Someone who wants his happiness to be too supported by reason, who examines it, who so to say quibbles over what he enjoys, and only allows himself pleasures that have delicacy, ends by not having any. He is a man who, because he wants his mattress to fit perfectly on his bed, continuously has to make it smaller, and ends up sleeping on the floor.
[tr. Siniscalchi (1994)]Anyone who relies too heavily on reason to achieve happiness, who analyses it, who so to speak quibbles over his enjoyment and can accept only refined pleasures, ends up not having any at all. He's like a man who wants to get rid of all the lumps in his mattress and eventually ends up sleeping on bare boards because he's made it too small.
[tr. Parmée (2003), ¶ 135]
Society is composed of two great classes — those who have more dinners than appetite, and those who have more appetite than dinners.
[La Société est composée de deux grandes classes : ceux qui ont plus de dîners que d’appétit, et ceux qui ont plus d’appétit que de dîners.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 3, ¶ 194 (1795) [tr. Hutchinson (1902)]
(Source)
The same translation is used by Merwin (1969)(Source (French)). Alternate translations:Society is made up of two large divisions: those who have more dinners than appetite, and those who have more appetite than dinners.
[tr. Mathers (1926)]Society is made up of two large groups: people who have more food than appetite, and people who have more appetite than food.
[tr. Siniscalchi (1994)]Society can be divided into two main categories: people who have more appetite than dinners and those who have more dinners than appetite.
[tr. Parmée (2003), ¶ 145]
Sometimes when a person sees the roguery of poor people and the thievery of people in high positions, he is tempted to regard society as a forest full of robbers, the most dangerous of which are the policemen that are set up to stop the others.
[En voyant quelquefois les friponneries des petits et les brigandages des hommes en place, on est tenté de regarder la société comme un bois rempli de voleurs, dont les plus dangereux sont les archers, préposés pour arrêter les autres.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 3, ¶ 198 (1795) [tr. Siniscalchi (1994)]
(Source)
(Source (French)). Alternate translations:Seeing the rogueries of little men and the extortions of the great in office, one is tempted to look upon Society as a wood infested by robbers, the most dangerous being the constables sent to arrest the others.
[tr. Mathers (1926)]At times, seeing the petty thieveries of the petty, and the robberies of those in office, one is tempted to regard society as a wood full of thieves, of which the most dangerous are the officers set there to arrest the others.
[tr. Merwin (1969)]Sometimes, when one observes the rogueries perpetuated by petty people and the graft committed by men in office, one is tempted to think of society as a wood infested by thieves, of which the most dangerous are the archers, posted to prevent the others from escaping.
[tr. Pearson (1973)]There are times when, seeing the nasty tricks people get up to, the gross frauds of high officers, you're tempted to think that you're in a wood infested by thieves, amongst whom the most dangerous are the police, whose purpose is supposed to be that of arresting them.
[tr. Parmée (2003), ¶ 152]
The art of the parenthesis is one of the great secrets of eloquence in society.
[L’art de la parenthèse est un des grands secrets de l’éloquence dans la Société.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 3, ¶ 243 (1795) [tr. Siniscalchi (1994)]
(Source)
(Source (French)). Alternate translations:The art of the parenthesis is one of the great secrets of social eloquence.
[tr. Mathers (1926)]The art of parenthesis is one of the great secrets of eloquence in society.
[tr. Merwin (1969)]
The most absurd customs and the most ridiculous ceremonies are everywhere excused by an appeal to the phrase, but that’s the tradition. This is exactly what the Hottentots say when Europeans ask them why they eat grasshoppers and devour their body lice. That’s the tradition, they explain.
[Les coutumes les plus absurdes, les étiquettes les plus ridicules, sont en France et ailleurs sous la protection de ce mot: c’est l’usage. C’est précisément ce même mot que répondent les Hottentots, quand les Européens leur demandent pourquoi ils mangent des sauterelles, pourquoi ils dévorent la vermine dont ils sont couverts. Ils disent aussi: c’est l’usage.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 3, ¶ 249 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:The most absurd conventions, the most ridiculous formalities enjoy in France and elsewhere the protection of the phrase, "It's the custom.” It is the very phrase with which the Hottentots answer when the Europeans ask them why they eat grasshoppers, why they devour the vermin that crawl on them. They too say, “It’s the custom.”
[tr. Merwin (1969)]The most absurd habits, the most ridiculous matters of etiquette enjoy in France and elsewhere the protection afforded by this phrase: "It is the custom." It is precisely this phrase which Hottentots produce when Europeans ask them why they eat grasshoppers, and why they devour the vermin with which they are infested. They also say: "It is the custom."
[tr. Pearson (1973)]The most absurd customs, the most ridiculous etiquettes, are in France and elsewhere under the protection of this phrase: That's how things are. That is precisely the phrase that Hottentots say when Europeans ask them why they eat locusts; why they consume the vermin that they are covered in. They saÿ: "That's how things are."
[tr. Siniscalchi (1994)]In France and elsewhere, the most absurd customs and protocol are justified by the statement "It's always been done like that." That's exactly what Hottentots tell Europeans when asked why they feed on locusts or the vermin on their bodies: "It's what we've always done."
[tr. Parmée (2003), ¶161]
Any man with few needs appears a menace to the rich for he is always in a position to escape from them, and the tyrants see that thus they lose a slave.
[Tout homme qui a peu de besoins semble menacer les riches d’être toujours prêt à leur échapper. Les tyrans voient par là qu’ils perdent un esclave.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 3, ¶ 266 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:Any man whose needs are few seems to threaten the rich with the possibility of his escaping them. Tyrants are thereby faced with the prospect of losing a slave.
[tr. Merwin (1969)]Any man who has few needs seems to threaten the rich with his readiness to escape from them. Thereby tyrants realize that they are losing a slave.
[tr. Pearson (1973)]Every man who has few needs seems to menace the wealthy with the constant threat of escaping from them. Tyrants see in such a proposition the loss of a slave.
[tr. Siniscalchi (1994)]Anyone whose needs are small seems threatening to the rich, because he's always ready to escape their control. This is how tyrants recognize that they're losing a slave.
[tr. Parmée (2003)]
People sometimes say about a man who lives alone: “He doesn’t like society.” That’s often like saying that a man doesn’t like to take walks because he doesn’t willingly walk in the forest of Bondy at night.
[On dit quelquefois d’un homme qui vit seul : il n’aime pas la Société. C’est souvent comme si on disait d’un homme qu’il n’aime pas la promenade, sous le prétexte qu’il ne se promène pas volontiers le soir dans la forêt de Bondy.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 4, ¶ 275 (1795) [tr. Siniscalchi (1994)]
(Source)
(Source (French)). Alternate translations:People sometimes say of a man who lives alone: He does not like Society; but this is very often the same as saying that a man does not like walking because he will not willingly walk at evening in the forest of Bondy.
[tr. Mathers (1926)]Sometimes it is said of a man who lives alone, “He does not like society.” Often it is as though one were to say that a man did not like walking because he would not willingly walk at night in the forest of Bondy.
[tr. Merwin (1969)]One sometimes says of a man who lives alone: "He dislikes society." It is often as though people said of a man that he did not like walking, alleging that he is loth to walk of an evening in the Forest of Bondy.
[tr. Pearson (1973)]It is sometimes said of a man who lives alone that he does not like society. This is like saying of a man he does not like going for walks because he is not fond of walking at night in the forêt de Bondy.
[tr. de Botton, Status Anxiety (2004)]
An intelligent man is lost if he does not add strength of character to his intelligence.
[Un homme d’esprit est perdu, s’il ne joint pas à l’esprit l’énergie de caractère.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 4, ¶ 277 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:A person of intellect, without energy added to it, is a failure.
[Source (1893)]A man of wit is lost, if to his wit he does not join energy of character.
[tr. Hutchinson (1902)]A man of intelligence is lost if his intelligence is not combined with energy of character.
[tr. Merwin (1969)]A man of intellect is lost if he does not ally strength of mind to strength of character.
[tr. Pearson (1973)]Any intelligent man who lacks character is lost.
[tr. Parmée (2003), ¶ 173]A man with spirit is lost if he doesn't add to his intelligence an energetic character.
[tr. Siniscalchi (1994)]
Nature never said to me: Do not be poor; still less did she say: Be rich; her cry to me was always: Be independent.
[La Nature ne m’a point dit: ne sois point pauvre; encore moins: sois riche; mais elle me crie: sois indépendant.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 4, ¶ 281 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:Nature has not said to me: Be not poor; still less: Be rich. But she cries out to me: Be independent.
[tr. Hutchinson (1902)]Nature did not say to me, “Do not be poor”; still less, “Be rich”; but she cried out to me, “Be independent.”
[tr. Merwin (1969)]Nature did not tell me, "Do not be poor"; still less did it say "Be rich"; but it does cry to me: "Be independent."
[tr. Pearson (1973)]Nature never urged me, "Be not poor," much less, "Be rich." Instead, she shouts: "Be independent."
[tr. Dusinberre (1992)]Nature didn't tell me, "Don't be poor!"; and certainly didn't say: "Get rich!"; but she did shout: "Always be independent!"
[tr. Parmée (2003), ¶174]Nature didn't say to me "Never be poor."; still less "Be rich."; but it cried "Be independant."
[tr. Siniscalchi (1994)]
Calumny is like a wasp which harasses you. Raise no hand against it unless you’re sure of killing it, for otherwise it will return to the charge more furious than ever.
[La calomnie est comme la guêpe qui vous importune, et contre laquelle il ne faut faire aucun mouvement, à moins qu’on ne soit sûr de la tuer, sans quoi elle revient à la charge, plus furieuse que jamais.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 5, ¶ 302 (1795) [tr. Dusinberre (1992)]
(Source)
(Source (French)). Alternate translations:Calumny is like the wasp which worries you, which it were best not to try to get rid of unless you are sure of slaying it; for otherwise it will return to the charge more furious than ever.
[Source (1872)]Scandal is an importunate wasp, against which we must make no movement unless we are quite sure that we can kill it; otherwise it will return to the attack more furious than ever.
[tr. Mathers (1926)]Calumny is like some annoying wasp, against which one must make no move unless one is sure of killing it, or else it will return to the charge more furiously than ever.
[tr. Merwin (1969)]Calumny is a wasp that bothers you, and against which you mustn't make any movement unless you are sure to kill it; otherwise it will attack you more furiously than before.
[tr. Siniscalchi (1994)]Slander is like a wasp which is pestering you but which you mustn't take any action against unless he happens to turn round.
[tr. Parmée (2003), ¶ 182]
To enjoy and to give joy, without harming either oneself or anyone else, that, I think, is all of morality.
[Jouis et fair jouir, sans faire mal ni à toi ni à personne, voilà, je crois, toute la morale.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 5, ¶ 319 (1795) [tr. Siniscalchi (1994)]
(Source)
(Source (French)). Alternate translations:To enjoy yourself and make others enjoy themselves, without harming yourself or any other; that, to my mind, is the whole of ethics.
[tr. Mathers (1926)]Enjoy and give pleasure, without doing harm to yourself or to anyone else -- that, I think, is the whole of morality.
[tr. Merwin (1969)]Enjoy and make others enjoy; without doing harm to yourself or anyone else: that, I think, sums up the whole of morality.
[tr. Pearson (1973)]Give and take pleasure, without doing harm to yourself or anyone else -- that, I think, sums up morality.
[tr. Dusinberre (1992), Frag. 319]Take your pleasure, give pleasure to others without doing harm to yourself or to anyone else: that sums up the whole of morality.
[tr. Parmée (2003), ¶ 196]
Education must be based on two things: ethics and prudence; ethics in order to develop your good qualities, prudence to protect you from other people’s bad ones. If you attach too great an importance to goodness, you produce credulous fools; if you’re too prudent, you produce self-serving, scheming rogues.
[L’Éducation doit porter sur deux bases, la morale et la prudence ; la morale, pour appuyer la vertu ; la prudence, pour vous défendre contre les vices d’autrui. En faisant pencher la balance du côté de la morale, vous ne faites que des dupes ou des martyrs; en la faisant pencher de l’autre côté, vous faites des calculateurs égoïstes.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 5, ¶ 321 (1795) [tr. Parmée (2003), ¶ 205]
(Source)
(Source (French)). Alternate translations:Education must have two foundations -- morality as a support for virtue, prudence as a defence for self against the vices of others. By letting the balance incline to the side of morality, you only make dupes or martyrs; by letting it incline to the other, you make calculating egoists.
[tr. Hutchinson (1902)]Education should rest on the dual support of moral philosophy and prudence, moral philosophy as the stay of virtue, and prudence as a shield against the vice in others. If you tip the scale on the moral side you will produce none but dupes and martyrs, and by tilting it in the other direction you will develop a quality of selfish calculation only.
[tr. Mathers (1926)]Education should be constructed on two bases: morality and prudence. Morality in order to assist virtue, and prudence in order to defend you against the vices of others. In tipping the scales toward morality, you merely produce dupes and martyrs. In tipping it the other way, you produce egotistical schemers.
[tr. Merwin (1969)]Education must have two foundations, morality and carefulness: morality to support virtue; carefulness to defend against others' vices. By inclining this balance to the side of morality, you only make dupes and martyrs; by inclining it to carefulness, you make calculating egoists.
[tr. Siniscalchi (1994)]
The principle underlying every society is justice, for yourself and for others. If you are to love your neighbour as yourself, neighbour as yourself, it’s only fair to love yourself as much as you love your neighbour.
[Le principe de toute société est de se rendre justice à soi-même et aux autres. Si l’on doit aimer son prochain comme soi-même, il est au moins aussi juste de s’aimer comme son prochain.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 5, ¶ 321 (1795) [tr. Parmée (2003), ¶ 205]
(Source)
See Matthew. (Source (French)). Alternate translations:The one great social principle is to be just both to yourself and to others. If you must love your neighbour as yourself, it is at least as fair to love yourself as your neighbour.
[tr. Hutchinson (1902)]Justice to oneself and to others is the first principle of all Society; and if we should love our neighbour as ourself, it is quite as just that we should love ourself as much as our neighbour.
[tr. Mathers (1926)]The principle of all society is to do justice to oneself and to others. If one should love one’s neighbor as oneself, it is at least equally just to love oneself as one does one’s neighbor.
[tr. Merwin (1969)]The principle of all society is to do justice to oneself and to others. If it is right to love the person next to us as ourselves, it is at least as right to love ourselves as much as the people next to us.
[tr. Siniscalchi (1994)]
Love, such as it exists in high society, is merely an exchange of whims and the contact of skins.
[L’amour, tel qu’il existe dans la société, n’est que l’échange de deux fantaisies et le contact de deux épidermes.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 6, ¶ 359 (1795) [tr. Dusinberre (1992)]
(Source)
(Source (French)). Alternate translations:Love as it exists in society is nothing more than the exchange of two fancies and the contact of two epidermes.
[tr. Hutchinson (1902)]Love, as it s practiced in Society, is nothing but the exchange of two caprices and the contact of two skins.
[tr. Mathers (1926)]Love as it exists in society is merely the mingling of two fantasies and the contact of two skins.
[tr. Merwin (1969)]Love as it exists in society is only the exchange of two fantasies and the contact of two epidermises.
[tr. Siniscalchi (1994)]
There are more who want to be loved than who want to love.
[Y a plus de gens qui veulent être aimés que de gens qui veulent aimer eux-mêmes.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 6, ¶ 360 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:There are more people who wish to be loved than there are who are willing to love.
[Source (<1884)]Men are more eager to be loved than anxious to love.
[tr. Mathers (1926)]There are more people who want to be loved than there are people who want to love.
[tr. Dusinberre (1992)]There are more people who want to be loved than people who want to love.
[tr. Siniscalchi (1994)]
Love is more pleasant than marriage for the same reason that novels are more amusing than history.
[L’amour plaît plus que le mariage, par la raison que les romans sont plus amusants que l’histoire.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 6, ¶ 391 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Love gives greater pleasure than marriage for the same reason that romances are more amusing than history.
[tr. Hutchinson (1902), "The Cynic's Breviary"]Love is a pleasanter thing than marriage, for the same reason that the Romans are more amusing than History.
[tr. Mathers (1926)]Love is more pleasant than marriage for the same reason that novels are more pleasant than history.
[Siniscalchi (1994)]
A man is not necessarily intelligent because he has plenty of ideas, any more than he is a good general because he has plenty of soldiers.
[On n’est point un homme d’esprit pour avoir beaucoup d’idées, comme on n’est pas un bon général pour avoir beaucoup de soldats.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 7, ¶ 446 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:A man is not clever simply because he has many ideas, just as he is not necessarily a good general because he has many soldiers.
[tr. Hutchinson (1902)]One is not a man of wit simply because one has a great many ideas, any more than one is a good general simply because one has a great many soldiers.
[tr. Merwin (1969)]Having a great many ideas doesn't betoken a fine mind, just as having a great many soldiers doesn't betoken a fine general.
[tr. Dusinberre (1992), ¶ 445]Having a lot of ideas does not give a person esprit, in the same way that having a lot of soldiers doesn't make a person a good general.
[tr. Siniscalchi (1994), ¶ 445]
Economists are surgeons who have an excellent scalpel but a jagged lancet — they operate exquisitely on the dead but torture the living.
[Les économistes sont des chirugiens qui on un excellent scalpel et un bistouri ébréché, opérant à merveille sur le mort et martyrisant le vif.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 7, ¶ 457 (1795) [tr. Dusinberre (1992)]
(Source)
(Source (French)). Alternate translations:Political Economists are surgeons with excellent scalpels and blunted bistouries; they work on the dead to a marvel and torture the living.
[tr. Mathers (1926)]An economist is a surgeon with an excellent scalpel and a rough-edged lancet, who operates beautifully on the dead and tortures the living.
[tr. Merwin (1969)]Economists are surgeons who wield an excellent scalpel and a chipped bistoury, and operate wonderfully on the dead flesh and agonize the living.
[tr. Pearson (1973)]Economists are surgeons who have an excellent scalpel and chipped scissors, who operate marvelously on the dead and who make martyrs of the living.
[tr. Siniscalchi (1994)]
History is the only consolation left to the peoples, for it teaches them that their ancestors were as unhappy as themselves, or more unhappy.
[En effet, il ne reste guère, pour consoler les peuples, que de leur apprendre que leurs ancêtres ont été aussi malheureux, ou plus malheureux.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 8, ¶ 474 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:In fact there is no longer any way of consoling the people except by teaching them that their forebears were as wretched as they are, or more so.
[tr. Merwin (1969)]Indeed, if one is to console the peoples of the world there is little else one can do but teach them that their ancestors were just as wretched, or more so.
[tr. Pearson (1973)]In effect, there is nearly no way to console peoples except to tell them that their ancestors were as unfortunate or more unfortunate than they are.
[tr. Siniscalchi (1994), ¶ 473]
Nearly all of history is only a string of horrors. If tyrants dismiss it while they are alive, it seems that their successors allow people to transmit to posterity the crimes of their predecessors, in order to offer diversion away from the horror that they inspire themselves.
[Presque toute l’Histoire n’est qu’une suite d’horreurs. Si les tyrans la détestent, tandis qu’ils vivent, il semble que leurs successeurs souffrent qu’on transmette à la postérité les crimes de leurs devanciers, pour faire diversion à l’horreur qu’ils inspirent eux-mêmes.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 8, ¶ 474 (1795) [tr. Siniscalchi (1994)]
(Source)
(Source (French)). Alternate translations:Nearly all History is a procession of horrors; but, although tyrants hate History in their own lifetime, a general transmission of such crimes is not unpleasing to their descendants, for it distracts attention from their own.
[tr. Mathers (1926)]Almost the whole of history is nothing but a series of horrors. If tyrants detest it while they are alive, their successors seem willing to allow the crimes of their predecessors to be transmitted to posterity, to divert attention from the horror that they themselves inspire.
[tr. Merwin (1969)]Almost the whole of history is nothing more than a series of horrors. If tyrants detest it while they are alive, it seems that their that their successors suffer that the crimes of their predecessors should be laid at the door of posterity, in order to divert attention from the horrors to which they themselves give rise.
[tr. Pearson (1973)]Almost all of history is a story of horror. If tyrants condemn it during their lifetime, their successors seem to allow the crimes of their predecessors to be passed on to posterity, thereby diverting attention from the horror they themselves inspire.
[tr. Parmée (2003)]
Were a historian like Tacitus to write a history of the best of our kings, giving an exact account of all the tyrannical acts and abuses of authority, the majority of which lie buried in the profoundest obscurity, there would be few reigns which would not inspire us with the same horror as that of Tiberius.
[Si un historien, tel que Tacite, eût écrit l’histoire de nos meilleurs rois, en faisant un relevé exact de tous les actes tyranniques, de tous les abus d’autorité, dont la plupart sont ensevelis dans l’obscurité la plus profonde, il y a peu de règnes qui ne nous inspirassent la même horreur que celui de Tibère.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 8, ¶ 482 (1795) [tr. Hutchinson (1902)]
(Source)
(Source (French)). Alternate translations:If such an historian as Tacitus had written the chronicle of our nobler kings, making an exact statement of all those tyrannical actions and abuses of authority which are now for the most part buried in deep darkness, few of their reigns would inspire less horror than that of Tiberius.
[tr. Mathers (1926)]If a historian such as Tacitus had written the histories of our best kings, with precise accounts of their tyrannical actions, and all their abuses of authority, most of which have been buried in the deepest obscurity, there are few reigns that would not arouse in us the same horror as that of Tiberius.
[tr. Merwin (1969)]If a chronicler such as Tacitus had written the history of our best kings, preparing an exact amount of all tyrannical acts, of all the abuses of authority, of which the majority are concealed by fathomless obscurity, there would be few reigns which would [not?] inspire us with the same horror as that of Tiberius.
[tr. Pearson (1973)]
In France they ignore those who set fires and punish those who give the alarm.
[En France, on laisse en repos ceux qui mettent le feu, et on persécute ceux qui sonnent le tocsin.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 8, ¶ 500 (1795) [tr. Merwin (1969)]
(Source)
Likely true for more than just France, especially as Chamfort was referring to political leadership.
The source for this fragment seems to be from a political incident. After the exile of Calonne in April 1787, after proposing a number of social reforms, Chamfort noted, "They ignored him when he started the fire, but punished him when he sounded the alarm." [tr. Dusinberre (1992), ¶ 499]. When collected as his "Thoughts," it was made more general.
(Source (French), ¶ 500). Alternate translations:In France we leave unmolested those who set fire to the house and persecute those who sound the alarm bell.
[tr. Hutchinson (1902)]In France we harry the man who rings the alarum bell, and leave the man in peace who starts the fire.
[tr. Mathers (1926)]In France, those who commit arson are left in peace, and those who sound the alarm are persecuted.
[tr. Pearson (1973)]In France, we leave arsonists in peace and persecute those who sound the alarm.
[tr. Parmée (2003), ¶ 257]In France, people leave alone the person who started the fire and persecute the one who rings the bell.
[tr. Siniscalchi (1994), ¶ 499]
The public is governed according to its own ways of thinking. It has the right to talk nonsense, as the ministers have the right to enact it.
[Le public est gouverné comme il raisonne. Son droit est de dire des sottises, comme celui des ministres est d’en faire.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 8, ¶ 503 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:The public is governed as it reasons. It is its right to say foolish things, as it is that of the ministers to do them.
[tr. Hutchinson (1902), "The Cynic's Breviary"]The public is governed as it reasons; its own prerogative is foolish speech & that of its governors is foolish action.
[tr. Mathers (1926)]The public is governed in the same way as it reasons. Its prerogative is to utter foolish things, as that of ministers is to commit them.
[tr. Pearson (1973)]The public is governed as it reasons. It's right is to say foolish things, like that of ministers of state is to do them.
[tr. Siniscalchi (1994), ¶ 502]People are now goverened in the way they want. They've won the right to think -- and ministers to act -- foolishly.
[tr. Parmée (2003)]
The nobility, say nobles, serves as intermediary between king and people. True, just as the hound serves as intermediary between hunter and hares.
[«La noblesse, disent les nobles, est une intermédiaire entre le roi et le peuple…» Oui, comme le chien de chasse est un intermédiaire entre le chasseur et les lièvres.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 8, ¶ 511 (1795) [tr. Dusinberre (1992)]
(Source)
(Source (French)). Alternate translations:The nobility, say the nobles, is an intermediary between the king and the people.... Precisely; just as the hound is the intermediary between the huntsman and the hares.
[tr. Hutchinson (1902)]The Nobility, its members say, is an intermediary between the King and the People. .... Exactly, just as hounds are intermediary between men and hares.
[tr. Mathers (1926), ¶ 512]“The nobility,” say the nobles, “is an intermediary between the king and the people . . .” No doubt: just as the hunting dog is an intermediary between the hunter and the hares.
[tr. Merwin (1969)]"The nobility," say the nobles, "is a go-between twixt the king and the people ..." Yes, just as the hunting dog is the go-between twixt the huntsman and the hares.
[tr. Pearson (1973)]"The nobility", say the nobles, "is an intermediary between the king and the people ..." Yes, like a hunting dog is an intermediary between a hunter and hares.
[tr. Siniscalchi (1994), ¶ 511]"We're the intermediary between the king and his subjects," claim the nobility. Yes indeed -- and the hound is the intermediary between the hunter and the hare.
[tr. Parmée (2003), ¶ 269]
It is the head that governs men. A kind heart is of no use in a chess game.
[On gouverne les hommes avec la tête. On ne joue pas aux échecs avec un bon cœur.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 8, ¶ 522 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:People are governed with the head; kindness of heart is little use in chess.
[tr. Mathers (1926)]Men are governed using the head. A kind heart is useless in a chess game.
[tr. Dusinberre (1992)]A person governs men with his head. One does not play chess with goodness of heart.
[tr. Siniscalchi (1994), ¶ 521]
I once heard an orthodox person denouncing those who discuss articles of faith. “Gentlemen,” he said naïvely, “a true Christian does not examine what he is ordered to believe. Dogma is like a bitter pill: if you chew it, you will never be able to swallow it.”
[J’ai entendu un dévot, parlant contre des gens qui discutent des articles de foi, dire naïvement: «Messieurs, un vrai chrétien n’examine point ce qu’on lui ordonne de croire. Tenez, il en est de cela comme d’une pillule amère, si vous la mâchez, jamais vous ne pourrez l’avaler.»]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ¶ 1148 (1795) [tr. Hutchinson (1902)]
(Source)
(Source (French)). Alternate translations:I heard one day a devotee, speaking against people who discuss articles of faith, say naivement: "Gentlemen, a true Christian never examines what he is ordered to believe. It is with that as with a bitter pill; if you chew it you will never be able to swallow it."
[tr. Mathews (1878)]I once heard a pious person say naively, in arguing with people who were discussing articles of faith, "Sirs, a true Christian does not examine what he is instructed to believe. You see, it's like a bitter pill -- if you chew it, you'll never be able to swallow it."
[tr. Dusinberre (1992), ¶1148]A devout and naïve Christian was admonishing those who questioned the articles of faith. "A true Christian must never examine the things he's told to believe, gentlemen," he said. "It's like taking a pill: if you chew it, it's so bitter you'll never get it down."
[tr. Parmée (2003), ¶363]
Madame de Tencin was gentle-mannered but quite unscrupulous, capable of absolutely anything. On one occasion people were praising the gentleness of her nature. “Yes,” an abbé commented, “if it was in her interest to poison you, I’m sure she’d choose the pleasantest poison possible.”
[Mme de Tencin, avec des manières douces, était une femme sans principes et capable de tout, exactement. Un jour, on louait sa douceur: «Oui, dit l’abbé Trublet, si elle eût eu intérêt de vous empoisonner, elle eût choisi le poison le plus doux.»]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ¶ 662 (1795) [tr. Parmée (2003), ¶ 455]
(Source)
(Source (French)). Alternate translations:When some one was one day vaunting the affability and softness of manner of Madame de Tencin, the Abbé Trublet replied, "Yes, if it was her interest to poison you she would select the sweetest poison for the purpose."
[tr. Blessington (c. 1869)]Madame de Tencin, with the suavest manners in the world, was an unprincipled woman, capable of anything. On one occasion, a friend was praising her gentleness. "Aye, aye," said the Abbé Imblet, "if she had any object whatever in poisoning you, undoubtedly she would choose the sweetest and least disagreeable poison in the world."
[tr. Mathews (1878)]Madame de Tencin, whose manners were of the sweetest, was a woman of no principles, and capable of anything, precisely. One day someone was extolling her sweetness. "Yes," said the Abbé Trublet, {if she stood to profit by poisoning you, she would choose the sweetest possible poison."
[tr. Merwin (1969)]Mme de Tencin, with the sweetest manners, was a woman without principles and was capable of everything, to be exact. One day someone praised her sweetness: "Yes," said the abbé Trublet, "if she decided to poison you, she would choose the sweetest poison possible."
[tr. Siniscalchi (1994), ¶ 662]
Madame de Tencin said that intelligent people often erred in their conduct because they could never believe that the world in general is as stupid as it is.
[Mme de Tencin disait que les gens d’esprit faisaient beaucoup de fautes en conduite, parce qu’ils ne croyaient jamais le monde assez bête, aussi bête qu’il l’est.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ¶ 715 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Mme de Tencin said that people with spirit make many mistakes in their actions because they never believe that society is brutish enough, as brutish as it is.
[tr. Siniscalchi (1994)]Madame de Tencin said that many very clever people made social blunders because they could never believe that society was quite as stupid as it really was.
[tr. Parmée (2003), ¶382]The great mistake made by intelligent people is to refuse to believe that the world is as stupid as it is.
[Forbes]
Someone said to Donne, the English satirist, “Thunder against the sins, but spare the sinners.” “What,” he said, “damn the cards and pardon the card-sharps?”
[On disait au satirique anglais Donne: « Tonnez sur les vices, mais ménagez les vicieux. – Comment, dit-il, condamner les cartes, et pardonner aux escrocs? »]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ¶ 721 (1795) [tr. Merwin (1969)]
(Source)
I was unable to find this quotation in Donne's work.
(Source (French)). Alternate translations:Someone said to the English satirist Donne: "Thunder against vice, but be considerate with the vicious. "What," he said, "condemn cards and forgive cheats?"
[tr. Pearson (1973)]Someone said to Donne, the English satirist, “Thunder against the sins, but spare the sinners.” “What,” he said, “damn the cards and pardon the card-sharps?"
[tr. Dusinberre (1992), ¶ 721; quoting Merwin]Someone said to the English satirist Donne: "Thunder against vices, but spare the people with them." -- "How;" he said, "condemn the cards and pardon the swindlers?"
[tr. Siniscalchi (1994), ¶ 720]Somebody said to John Donne" "You must condemn the sin but forgive the sinner." "What?" he exclaimed, "Blame the cards and absolve the card-sharpers?!"
[tr. Parmée (2003), ¶ 436]
The world either breaks or hardens the heart.
[En vivant et en voyant les hommes, il faut que le cœur se briese ou se bronze.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ch. 3 (frag. 771) (1795) [tr. Finod (1880)]
(Source)
(Source (French))
Attributed by Chamfort as a statement in a philosophical debate, made by "M. D---". Finod's translation is very much a paraphrase, as is:Contact with the world either breaks or hardens the heart.
[ed. Ballou (1882)]
More literal translations:Living among men and observing them, the heart must either break or turn to bronze.
[tr. Merwin (1969)]In living and in seeing men, the heart must break or be bronzed.
[Source]
Though attributed by Chamfort to "M. D----," he also used the phrase himself, and it is usually attributed to him. Toward the end of his life, he wrote:Je m'en vais enfin, de ce monde où il faut que le cœur se briese ou se bronze.
[I am leaving at last from this world where the heart must break or become bronze.]
You should swallow a toad every morning, when going out into high society, so as to encounter nothing more disgusting during the day.
[Faudrait avaler un crapaud tous les matins, pour ne trouver plus rien de dégoûtant le reste de la journée, quand on devait la passer dans le monde.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ch. 5 (frag. 863) (1795) [tr. Dusinberre (1992)]
(Source)
Though usually attributed directly to Chamfort, he credits the phrase to a M. de Lassay.
(Source (French)). Alternate translations:It would be necessary to swallow a toad every morning, in order not to find anything disgusting the rest of the day, when one has to spend it in the world.
[tr. Matthews (1877)]One must swallow a toad every morning, when one has to go out in the world, so as not to find anything more disgusting during the day.
[tr. Merwin (1969)]Swallow a toad in the morning and you will encounter nothing more disgusting the rest of the day.
[Source]
Every day I add to the list of things I refuse to discuss. The wiser the man, the longer the list.
[Tous les jours j’accrois la liste des choses dont je ne parle plus. Le plus philosophe est celui dont la liste est la plus longue.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ch. 7 (1795) [tr. Parmée (2003)]
(Source)
Quoting someone reacting to a request to expound on "various public and private abuses" he had received.
(Source (French)). Alternate translation:Every day I add to the list of things which I will no longer discuss. The more of a philosopher one is, the longer one's list.
[tr. Merwin (1969)]
“In society,” M… would say, “you have three sorts of friends: those who love you, those who couldn’t care less about you, and those who hate you.”
«Dans le monde, disait M…, vous avez trois sortes d’amis: vos amis qui vous aiment, vos amis qui ne se soucient pas de vous, et vos amis qui vous haïssent.»
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ch. 8 (1795) [tr. Parmée (2003), ¶343]
(Source)
(Source (French)). Alternate translations:“In the world,” remarked some one to me, “you have three kinds of friends: the friends who love you, the friends who do not trouble their heads about you, and the friends who hate you.”
[tr. Hutchinson (1902)]M— said, "In society you have three kinds of friends: your friends who are fond of you, your friends who don’t care either way, and your friends who detest you."
[tr. Merwin (1969)]"In the world," said M..., you have three sorts of friends: the friends who love you; the friends who don't care about you, and the friends who hate you."
[tr. Pearson (1973)]You have three sorts of friend in polite society, M— used to say. Friends who are fond of you; friends who are unconcerned about you; friends who detest you.
[tr. Dusinberre (1992)]"There are three sorts of friends in high society," M— used to say. "Friends who are fond of you, friends who don't care about you, and friends who detest you."
[tr. Dusinberre (1992), "Sampler"]
Man comes to each age of his life a novice.
[L’homme arrive novice à chaque âge de la vie.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ch. 12 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Man arrives a novice at every age of life.
[Source (1878)]Man reaches each stage in his life as a novice.
[tr. Hutchinson (1902), "The Cynic's Breviary"]A man begins every stage of his life as a novice.
[tr. Parmée, ¶412 (2003)]
Man comes to each age of his life as a novice.
[L’homme arrive novice à chaque âge de la vie.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ch. 12 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Man arrives a novice at every age of life.
[ed. Mathews (1878)]Man reaches each stage in his life as a novice.
[tr. Hutchinson (1902), "The Cynic's Breviary"]A man begins every stage of his life as a novice.
[tr. Parmée (2003), ¶ 422]
M… was talking about life and how things were going from bad to worse. “I once read,” he said, “that there’s nothing worse for everyone concerned than a reign that’s lasted too long. I’ve also heard that God is eternal. Need we say more?”
[A propos des choses de ce bas monde, qui vont de mal en pis, M… disait: J’ai lu quelque part qu’en politique il n’y avait rien de si malheureux pour les peuples que les règnes trop longs. J’entends dire que Dieu est éternal; tout est dit.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes]” (1795) [tr. Parmée (2003), ¶ 318]
(Source)
(Source (French)). Alternate translations:Speaking of matters here below and how they go from bad to worse, M—— said, “I read somewhere that in politics nothing was so unfortunate for the people as reigns that lasted too long. I hear that God is eternal. There is nothing more to be said.”
[tr. Merwin (1969)]In politics ... nothing is as unfortunate for the people as reigns which last too long. I hear that God is eternal -- which says it all.
[tr. Dusinberre (1992), frag. 769]
Vices are more frequently habits than they are passions.
[Les vices sont plus souvent des habitudes que des passions.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Unanthologized Aphorism, ¶ 21
(Source)
(Source (French)).
Apothegm # 43 used by Mirabeau in his 1785 letters (Mirabeau's Letters During His Residence in England, Vol. 2 (1832)), but taken originally from Chamfort, as found in the third Appendix of the Claude Arnaud's biography Chamfort (1988).