It is not only for what we do that we are held responsible, but also for what we do not do.
 

I would sooner have a convenient vice, than a worrying virtue.
[tr. Van Laun (1876)]

I prefer a convenient vice to an irksome virtue.
[tr. Wall (1879)]

I prefer an accommodating vice to an obstinate virtue.
[ed. Ballou (1886)]

I prefer a convenient vice, to a fatiguing virtue.
[tr. Waller (1903)]

How fine a thing it is but to know something!
[tr. Baker/Miller (1732), 2.6]

Ah! how nice it is to know something!
[tr. Van Laun (1860?); The Citizen Who Apes the Nobleman, 2.6]

Ah! what a fine thing it is to know something!
[tr. Wormeley (1894), 2.6; Page (1908); The Tradesman Turned Gentleman, 2.6; Jones, 2.4]

It's so reassuring to know something.
[tr. Bermel (1987)]

Ah, how wonderful it is to know something!
[tr. Applebaum (1998)]

Oh, what a beautiful thing it is to know something!
[tr. Pergolizzi (1999), 2.5]

It's wonderful to know so many things!
[tr. Rippon (2001), 1.3]

But a great Lord, a wicked Man, is a terrible thing.
[tr. Clitandre (1672)]

If a great lord is a wicked man it is a terrible thing.
[tr. Van Laun (1876)]

But if a great lord is also a wicked man, it is a terrible thing.
[tr. Wall (1879)]

But a wicked nobleman is a terrible thing.
[tr. Page (1908)]

But a great lord who is a wicked man is a terrible thing.
[tr. Frame (1967)]

But a wicked nobleman is a frightening master.
[tr. Bermel (1987)]

But a great lord who's a wicked man is a frightening thing.
[tr. Wilbur (2001)]

However it is, I can't refuse my Heart to any lovely Creature I see, and from the Moment a handsome Face demands it, had I thousand Hearts I'd give 'em all. The rising Inclinations, after all, have inexplicable Charmes in 'em, and all the Pleasure of Love consists in the Variety.
[tr. Clitandre (1672)]

However it may be, I cannot refuse my heart to any lovely creature I behold; and as soon as a handsome face asks it of me, if I had ten thousand hearts, I would give them all. Budding inclinations, after all, have a charm which is indescribable, and all the pleasure of love is in variety.
[tr. Van Laun (1876)]

Whatever may have taken place before, I cannot refuse my love to any of the lovely women I behold; and, as soon as a handsome face asks it of me, if I had ten thousand hearts I would give them all away. The first beginnings of love have, besides, indescribable charms, and the true pleasure of love consists in its variety.
[tr. Wall (1879)]

However it may be, I cannot refuse my heart to any lovely creature I see; and, as soon as a pretty face asks me, had I ten thousand hearts I would give them all. First beginnings, besides, have indescribable charms, and ll the pleasure of love consists in variety.
[tr. Waller (1904)]

I cannot refuse my heart to any lovely creature I behold, and as soon as a fair face asks it, had I ten thousand hearts I'd give them all. Love at its birth hath unexpressible charms, and all the pleasure of it lies in change.
[tr. Page (1908)]

Whatever my situation, I cannot refuse my heart to anyone I see to be lovable; and as soon as a fair face asks me for it, if I had ten thousand hearts I'd give them all. After all, budding inclinations have unaccountable charms, and the whole pleasure of love lies in change.
[tr. Frame (1967)]

I can't withhold my love from everything I find lovable. What happens later -- happens. A beautiful face has only to ask for my heart. If I had ten thousand hearts, I'd give them all. There is something indescribable and thrilling in a fresh affair. The entire pleasure of love lies in how it changes.
[tr. Bermel (1987)]

SGANAREL: And are you under no Apprehensions, Sir, about the Death of the Governor you kill'd six Months ago?
D. JOHN: And why Apprehensions? did'nt I kill him fairly?
[tr. Clitandre (1672)]

SGAN.: And you have no fear, sir, for the consequences of the death of that Commander whom you killed six months ago?
D. JU.: Why should I be afraid? Did I not kill him honourably?
[tr. Van Laun (1876)]

SGAN.: And have you no fear, sir, abouit the death of that commandant you killed six months ago?
JU.: What fear can I have? Did I not kill him properly?
[tr. Wall (1879)]

SGAN.: And have you no apprehensions, Monsieur, from the death of the Commander you killed six months ago?
D. JUAN: Why should I be afraid? Did I not kill him honourably?
[tr. Waller (1904)]

SGANARELLE: And have you nothing to fear, sir, from the death of the Commandant whom you killed here six months ago?
DON JUAN: And what should I fear? Was n't he fairly killed?
[tr. Page (1908)]

SGANARELLE: And have you nothing to fear, sir, here, from the death of that Commander you killed six months ago?
DON JUAN: And why fear? Didn I kill him properly?
[tr. Frame (1967)]

SGAN: People must believe something in this world. What do you believe? [...]
D JU: I believe that two and two are four, Sganarelle, and that twice four are eight.
[tr. Van Laun (1876)]

SGAN: One must believe in something here below. What do you believe in? [...]
JU: Well, I believe that two and two make four, Sganarelle, and that four and four make eight.
[tr. Wall (1879)]

SGAN: Now just tell me (for one must believe something) in what do you believe? [...]
D. JUAN: I believe two and two make four, Sganarelle, and that four and four are eight.
[tr. Waller (1904)]

SGANARELLE: But at least a man must believe in something here below. Now what do you believe in? [...]
DON JUAN: I believe that two and two make four, Sganarelle, and that twice four is eight.
[tr. Page (1908)]

SGANARELLE: A person must have faith in something. What do you believe? [...]
DON JUAN: I believe, Sganarelle, that two and two are four and four and four are eight.
[tr. Bermel (1987)]

No, no; Birth is nothing, where there's no Virtue. [...] Know, in short, that a Gentleman who lives ill, is a Monster in nature, that Virtue is the prime Title to Nobility, that I look much less upon the Name we subscribe, than the Actions that we perform, and that I shou'd value more being the Son of a Porter, who was an honest Man, than the Son of a Monarch who liv'd as you do.
[tr. Clitandre (1672)]

No, no! Rank is nothing without virtue. [...] Know, finally, that a nobleman who leads a wicked life is a monster in nature; that virtue is the prime badge of nobility; that I regard much less the name which a man bears than the actions which he commits, and that I should value more highly a porter's son who was an honest man, than a monarch's son who led such a life as yours.
[tr. Van Laun (1876)]

No, no; birth is nothing where virtue is not. [...] Know that a man of noble blood who leads a bad life is a monster in nature, and that virtue is the first title to nobility. I look less to the name that is signed, than to the actions; and I should be more proud of being the son of an honest porter than that of a monarch who lived your life.
[tr. Wall (1879)]

No, no; where virtue is wanting birth does not signify anything. [...] Know, indeed, that a man of noble blood who leads a bad life is an unnatural monster; that virtue is the chief title to nobility; that I regard far less the name which one signs than the actions which one performs; and that I would rather be the son of a porter and honest than the son of a monarch and like you.
[tr. Waller (1904)]

No, no, birth means nothing without virtue. [...] A nobleman who lives by evil is a natural monster. The first title to nobility is rectitude. For me the name a man signs counts for much less than the actions he performs, and I esteem a farm-laborer's honest son more highly than a king's son who lives as you do.
[tr. Bermel (1987)]

There's no manner of Disgrace in this now-a-days, Hypocrisy is a modish Vice, and all modish Vices pass for Virtues.
[tr. Clitandre (1672)]

There is no longer any shame in acting thus: hypocrisy is a fashionable vice, and all fashionable vices pass for virtues.
[tr. Van Laun (1876)]

There is no longer any shame in Hypocrisy; it is a fashionable vice, and all fashionable vices pass for virtues.
[tr. Wall (1879)]

There is no longer any shame in acting thus. Hypocrisy is a fashionable vice, and all fashionable vices pass for virtues.
[tr. Waller (1904)]

Nowadays there's no longer any disgrace in it; hypocrisy is a fashionable vice, and all fashionable vices pass for virtues.
[tr. Page (1908)]

There's no shame in that any more nowadays: hypocrisy is a fashionable vice, and all fashionable vices pass for virtues.
[tr. Frame (1967)]

I'm vex'd at my Heart to be found Fault with when I am in the Right.
[Source (1748)]

It makes me mad to be put in the wrong, when I am in the right.
[tr. Van Laun (1860?)]

I shall go mad at thus being made to be wrong when I am right.
[tr. Wall (1876)]

It makes me savage to seem wrong when I am right.
[tr. Wormeley (1894)]

I am wild at being put in the wrong when I am right.
[tr. Waller (1907)]

This tears me open: to be in the wrong when I'm right.
[tr. Bermel (1987)]

Preference must be based on esteem, and to esteem every one is to esteem no one.
[tr. Van Laun (1878)]

Esteem must be founded on some preference, and to esteem all the world is to esteem no one.
[tr. Mathew (1890)]

Esteem is based on preference; to esteem the whole world alike is to feel no esteem for anyone.
[tr. Wormeley (1894)]

Preference is based on esteem, and to esteem every one is not to esteem anyone.
[tr. Waller (1903)]

Real love must rest upon some preference;
You might as well love none, as everybody.
[tr. Page (1913)]

But true esteem is based on preference;
Esteeming everyone, you esteem nothing.
[tr. Bishop (1957)]

Esteem, if it be real, means preference,
And when bestowed on all it makes no sense.
[tr. Frame (1967)]

On some preference esteem is based; to esteem everything is to esteem nothing.
[E.g. (1968)]

Everywhere I find nothing but base flattery, in justice, self-interest, deceit, roguery. I cannot bear it any longer; I am furious; and my intention is to break with all mankind.
[tr. Van Laun (1878)]

I find nothing anywhere but base flattery, injustice, interest, treachery, and knavery. I can contain myself no longer; I am. in a rage, and my purpose is to break off all intercourse with all mankind.
[tr. Mathew (1890)]

Everywhere I find base flattery, injustice, self-interest, treachery, deceit. I cannot bear it any longer; I am enraged; and my intention is to tell the truth, henceforth, to all the human race.
[tr. Wormeley (1894)]

Nothing is to be seen anywhere but base flattery, injustice, self-interest, deceit, roguery. I cannot bear it any longer: I am furious: and it is my intention to break a lance with all mankind.
[tr. Waller (1903)]

There's nowhere aught but dastard flattery,
Injustice, treachery, selfishness, deceit;
I can't endure it, I go mad -- and mean
Squarely to break with all the human race.
[tr. Page (1913)]

All I see everywhere is flattery,
Injustice, treason, selfishness, deceit.
It makes me furious; I cannot stand it;
I will defy the entire human race.
[tr. Bishop (1957)]

Cowardly flattery is all I see,
Injustice, selfishness, fraud, treachery;
I've had my fill; it makes me mad; I plan
To clash head-on with the whole race of man.
[tr. Frame (1967)]

I hate all men: some, because they are wicked and mischievous; others because they lend themselves to the wicked, and have not that healthy contempt with which vice ought to inspire all virtuous minds.
[tr. Van Laun (1878)]

I hate all men -- some because they are wicked and mischievous, and others for being complaisant to -- the wicked, and not having that vigorous hatred for them which vice ought to excite in all virtuous minds.
[tr. Mathew (1890)]

I hate all men: some because they are wicked and evil-doers; others because they fawn upon the wicked, and dare not show that vigorous hatred which virtuous souls should feel to vice.
[tr. Wormeley (1894)]

I hate all men: some, because they are wicked and mischievous; others, because they are lenient towards the wicked, and have not that healthy contempt for them with which vice ought to inspire all honest souls.
[tr. Waller (1903)]

I hate all men:
A part, because they’re wicked and do evil;
The rest, because they fawn upon the wicked,
And fail to feel for them that healthy hatred
Which vice should always rouse in virtuous hearts.
[tr. Page (1913)]

I detest all men;
Some because they are wicked and do evil,
Others because they tolerate the wicked,
Refusing them the active, vigorous scorn
Which vice should stimulate in virtuous minds.
[tr. Bishop (1957)]

I hate all men:
For some are wholly bad in thought and deed;
The others, seeing this, pay little heed;
For they are too indulgent and too nice
To share the hate that virtue has for vice.
[tr. Frame (1967)]

You may plainly perceive the traitor through his mask; he is well known everywhere in his true colours; his rolling eyes and his honeyed tones impose only on those who do not know him. People are aware that this low-bred fellow, who deserves to be pilloried, has, by the dirtiest jobs, made his way in the world; and that the splendid position he has acquired makes merit repine and virtue blush.
[tr. Van Laun (1878)]

The treacherous rascal is plainly seen through his mask, he is everywhere known for what he is; his rolling eyes and soft tones impose only upon strangers. People know that this wretched fellow, who ought to be hanged, has pushed his way in the world by dirty jobs, and that the splendid condition he finds himself in through them makes merit grumble and virtue blush.
[tr. Mathew (1890)]

Behind his mask the knave is seen, wherever he is known, for what he is; the rolling of his eye, his bated voice, impose on none but those who do not live here. All others know that the sneaking fellow, fit only to be shunned, has by the foulest actions foisted himself upon society, where his career, by their connivance clothed in splendor, makes merit groan and virtue blush.
[tr. Wormeley (1894)]

You can clearly see the traitor through his mask. He is known everywhere for what he is: his rolling eyes and his honeyed tones only impose on those people who do not know him. They know that this low-bred cur, who deserves to be exposed, has, by the dirtiest means, pushed himself on in the world; and the splendid position he has acquired by these means makes merit repine and virtue blush.
[tr. Waller (1903)]

The traitor's face shows plainly through his mask,
And everywhere he's known for what he is;
His up-turned eyes, his honeyed canting voice,
Impose on none but strangers. All men know
That this confounded, low-bred, sneaking scamp
Has made his way by doing dirty jobs,
And that the splendid fortune these have brought him
Turns merit bitter and makes virtue blush.
[tr. Page (1913)]

Behind his mask the scoundrel's visible.
Here everybody knows his character;
And his protesting eyes, his honeyed tongue,
Impose on no one but a casual stranger.
And that contemptible boor notoriously
Has made his way in the world by dirty means,
So that his present splendid situation
Makes merit grumble and makes virtue blush.
[tr. Bishop (1957)]

Right through his mask men see the traitor's face,
And everywhere give him his proper place;
His wheedling eyes, his soft and cozening tone,
Fool only those to whom he is not known.
That this knave rose, where he deserved to fall,
By shameful methods, is well known to all,
And that his state, which thanks to these is lush,
Makes merit murmur and makes virtue blush.
[tr. Frame (1967)]

Yet whatever dishonourable epithets may be launched against him everywhere, nobody defends his wretched honour. Call him a rogue, an infamous wretch, a confounded scoundrel if you like, all the world will say "yea," and no one contradicts you. But for all that, his bowing and scraping are welcome everywhere; he is received, smiled upon, and wriggles himself into all kinds of society; and, if any appointment is to be secured by intriguing, he will carry the day over a man of the greatest worth.
[tr. Van Laun (1878)]

Whatever shameful titles people give him everywhere, his wretched honour hears no one call him infamous knave and cursed villain; everybody agrees to it, and no one contradicts it. In the meanwhile his hypocritical smile is everywhere welcome -- he is entertained, well received, and he insinuates himself into all companies; and if there is any position to be gained by canvassing for it, he will carry it against men of the greatest worth.
[tr. Mathew (1890)]

No cries of "shame" can make his miserable honor hear them. Call him a knave, a scoundrel, a damned villain, all the world agrees, and no man contradicts you; but -- he is welcomed everywhere; wherever he may worm himself he's greeted; men smile upon him; and if there's a canvass to be made, a place to be intrigued for, you will see him get the better of honest men.
[tr. Wormeley (1894)]

Yet whatever insulting names are given him by all, no one is seen on the side of his wretched honour; call him a villain, a cursed and infamous scoundrel: all the world will agree with you, and no one will contradict you. But, for all that, his hypocritical countenance is welcomed by all; he is received and smiled upon and he worms himself in everywhere. If any preferment is to be secured by intrigue, he will gain it over the heads of the worthiest.
[tr. Waller (1903)]

Whatever shameful names you heap upon him,
There's no one to defend his wretched honour;
Call him a cheat, a rogue, a cursed rascal,
And every one agrees, none contradicts you.
But yet his grinning face is always welcomed;
He worms in everywhere, he’s greeted, smiled on;
And if there is preferment to compete for,
Intrigue will win it for him, from the worthiest.
[tr. Page (1913)]

Whatever eminence he may have gained,
There's no one to respect his reputation.
Call him an infamous swindler, filthy sneak,
You'll hear no contradiction; all agree.
And yet his fawning face is widely welcomed,
He crawls in everywhere, he is accepted;
And if intrigue can gain some precedence,
You see him win, over the worthiest man.
[tr. Bishop (1957)]

Whatever notoriety he's won,
Such honor lacks support from anyone;
Call him a cheat, knave, curséd rogue to boot,
Everyone will agree, no one refute.
Yet everywhere his false smile seems to pay:
Everywhere welcomed, hailed, he worms his way
And if by pulling strings he stands to gain
Some honor, decent men compete in vain.
[tr. Frame (1967)]

He is a strange talker, and one who always finds the means of telling you nothing with a great flow of words. There is no sense at all in his tittle-tattle, and all that we hear is but noise.
[tr. Van Laun (1878), 2.5]

He is a strange tattler, and then he had always the art of saying nothing at great length. One can never see anything in the arguments which he holds, and all we hear is nothing but noise.
[tr. Mathew (1890), 2.3]

He is a strange tattler, and he has the art of telling you nothing with an abundance of words. There is not an atom of sense in what he says: it is nothing but noise.
[tr. Waller (1903)]

He is a marvelous talker -- one who finds
The art of saying naught with many words.
You can't make head or tail of his discourse,
And what you listen to is only noise.
[tr. Page (1913), 2.5]

Oh, he's a wondrous talker, and has the power
To tell you nothing hour after hour:
If, by mistake, he ever came to the point,
The shock would put his jawbone out of joint.
[tr. Wilbur (1954), 2.5]

He's perfect in his way. He has learned the art
Of saying all and signifying nothing.
Since he achieves a total lack of meaning,
His words are properly a social noise.
[tr. Bishop (1957)]

Yes, his strange mania for reasoning
Makes him talk on, and never say a thing:
His discourse in obscurity abounds
And all you listen to is merely sounds.
[tr. Frame (1967), 2.4]

The more we love any one, the less we ought to flatter her. True love shows itself in overlooking nothing; and, were I a lady, I would banish all those mean-spirited lovers who submit to all my sentiments, and whose mild complacencies every moment offer up incense to my vagaries.
[tr. Van Laun (1878)]

The more we love any one, the less it behoves us to flatter them; true love shows itself by pardoning nothing, and for my part I would banish all those mean-spirited lovers whom I found submissive to all my opinions, and whose soft complaisance offered incense to all my extravagant ideas.
[tr. Mathew (1890), 2.6]

The more we love our friends, the less we flatter them; it is by excusing nothing that pure love shows itself. For my part, I would banish those unworthy lovers who slavishly submit to all my sentiments, and by their weak compliance swing incense to my follies.
[tr. Wormeley (1894)]

The more we love, the less ought we to flatter. True love shows itself in not pardoning anything; and, for my part, I would banish every one of those mean-spirited lovers who submit to all my views, whose tame compliance on every occasion burns incense to my vagaries.
[tr. Waller (1903), 2.4]

The more we love, the less we ought to flatter;
True love is proven by condoning nothing;
For my part, I would banish those base lovers
I found agreeing with my own opinions,
And pandering with weak obsequiousness
To my vagaries upon all occasions.
[tr. Page (1913)]

The more you love, the less you ought to flatter;
And true love is incapable of pardon.
If I were she, I'd banish all admirers
Submissive to my slightest sentiment,
Fawning upon me with their cheap applause
For even my most extreme extravagances.
[tr. Bishop (1957)]

Loving and flattering are worlds apart;
The least forgiving is the truest heart;
And I would send those soft suitors away,
Seeing they dote on everything I say,
And that their praise, complaisant to excess,
Encourages me in my foolishness.
[tr. Frame (1967), 2.4]

But whatever may be openly said on this subject is not half so annoying as hints thrown out.
[tr. Van Laun (1878), 3.7]

But on this subject, whatever we may be told, doubts are of all things the most tormenting.
[tr. Mathew (1890) 3.4]

But whatever we may be told on this subject is not half so disturbing as hints and innuendoes.
[tr. Waller (1903), 3.5]

In such a case, whatever we may learn,
Doubts are more torturing than any truth.
[tr. Page (1913), 3.7]

Madam, you know that doubt and vague suspicion
Are painful to a man in my position.
[tr. Wilbur (1954), 3.7]

No matter what one says on such a theme,
It's doubt which is the most distressing thing.
[tr. Bishop (1957)]

Whatever we are told in this domain,
Doubt is the thing that gives the greatest pain.
[tr. Frame (1967), 3.5]

One may be a perfect gentleman, and write bad verses; those things have nothing to do with honour. I take him to be a gallant man in every way; a man of standing, of merit, and courage, anything you like, but he is a wretched author.
[tr. Van Laun (1878)]

One may be an excellent man, and yet write bad verses. Honour is not affected by such things. I esteem him a gallant man in all respects, a man of quality, merit, and courage; all you please, but he is a very bad author.
[tr. Mathew (1890)]

A man can be a gentleman and make bad verses. Such matters do not touch his honor, and I hold him to be a gallant man in every other way; a man of quality, of courage, deserving of anything you please, but -- a bad writer.
[tr. Wormeley (1894)]

One may be a perfect gentleman and yet write bad verses; these things have no concern with honolur. I believe him to be an honourable man in every way; a man of standing, of merit, of courage, anything you like, but he is a miserable author.
[tr. Waller (1903)]

A man may be
A perfect gentleman, and write poor verse.
These matters do not raise the point of honor.
I hold him a true man in all respects,
Brave, worthy, noble, anything you will,
But still, a wretched writer.
[tr. Page (1913)]

One can be virtuous and a wretched poet;
That's not a matter to affect one's honor.
I think him an accomplished gentleman,
A man of rank, merit, and character,
Whatever you like; but he's a dreadful author.
[tr. Bishop (1957)]

Even a gentleman can write bad verse.
These things concern our honor not a whit.
That he's a gentleman I do admit,
A man of quality, merit, and heart,
All that you like -- his authorship apart.
[tr. Frame (1967)]

Anyone may be an honorable man, and yet write verse badly.
[ed. Bartlett (1992)]

If probity reigned everywhere, if all hearts were candid, just, and tractable, most of our virtues would be useless to us, inasmuch as their functions are to bear, without annoyance, the injustices of others in our good cause.
[tr. Van Laun (1878)]

If everything were clothed with integrity, and all hearts were frank, just, and docile, most of our virtue would be useless, since we can only use them in bearing the injustice of others in respect to our rights.
[tr. Mathew (1890)]

If everyone were clothed with integrity,
If every heart were just, frank, kindly,
The other virtues would be well-nigh useless,
Since their chief purpose is to make us bear with patience
The injustice of our fellows.
[tr. Wormeley (1894)]

If probity reigned everywhere, if all hearts were open, just and tractable, most of our virtues would be useless to us, for their office is to bear, without annoyance, the injustice of others when we have justice on our side.
[tr. Waller (1903)]

If everything were clothed in probity,
If all men's hearts were open, just, gentle,
Most of our virtues would be wholly useless,
Since we employ them now, in cheerfully
Enduring wrong, with right on our side.
[tr. Page (1913)]

If honesty shone forth from all men's eyes,
If every heart were frank and kind and just,
What could our virtues do but gather dust
(Since their employment is to help us bear
The villainies of men without despair)?
[tr. Wilbur (1954)]

If truth and rectitude were universal,
If every heart were frank and reasonable,
Most of the virtues would be meaningless,
Because they enable us to bear serenely
The injustice of others, when our cause is just.
[tr. Bishop (1957)]

The presence of all those we love is an excellent relish to our pleasures.
[tr. Van Laun (1878)]

The presence of people we love gives a wonderful relish to pleasures.
[tr. Mathew (1890)]

It is a wonderful seasoning of all enjoyments to think of those we love.
[tr. Wormeley (1894)]

The society fo those we love is a wonderful relish to our pleasure.
[tr. Waller (1903)]

The presence of people we like gives a marvelous relish to our pleasures.
[tr. Page (1913)]

The presence of people one is really fond of is the best seasoning for social amusements.
[tr. Bishop (1957)]

A marvelous seasoning for the pleasures we enjoy is the presence of the persons we love.
[tr. Frame (1967)]

Heav'n, whose Order we perceive to be almighty, forms us in our Birth for different Offices, and every Mind is not compos'd of Materials to fit it for making a Philosopher.
[tr. Clitandre (1739)]

Heaven, whose commands we see to be all-powerful, fits us at our birth for different functions; and every mind is not composed of the stuff cut out to make a philosopher.
[tr. Van Laun (1876)]

Heaven, whose will is supreme, forms us at our birth to fill different spheres; and it is not every mind which is composed of materials fit to make a philosopher.
[tr. Wall (1879), The Learned Women]

Heaven, whose order we own to be almighty, forms us at birth for different occupations, and every mind is not composed of the stuff to make a philosopher.
[tr. Matthew (1890), The Blue-Stockings]

But Heaven, whose laws we know to be all-powerful, formed us at birth for different vocations. All minds are not of the same stuff, cut out to make philosophers.
[tr. Wormeley (1895), The Female Pedants]

Heaven, whose decree is omnipotent, forms us at our birth for different functions; not every mind is made of the material from which a philosopher is made.
[tr. Waller (1903)]

Heaven, whose order of course is all-powerful,
Creates us at birth for different functions;
And every mind is not composed of the stuff
That’s right for fashioning philosophers.
[tr. Marks (2018)]

When one makes ones self understood, one always speaks well.
[tr. Clitandre (1739)]

Provided one is understood, one speaks well enough.
[tr. Wall (1879), The Learned Women]

One always speaks well when one makes oneself understood.
[tr. Matthew (1890), The Blue-Stockings]

I say, when we can make folks understand us, that's good talking.
[tr. Wormeley (1895), The Female Pedants]

To make oneself understood is good enough language for me.
[tr. Waller (1903)]

It's speaking well, if you are understood.
[tr. Page (1908)]

Whenever people understand you, you’re talkin’ good.
[tr. Marks (2018)]

If you make yourself understood, you're always speaking well.
[E.g.]

For my part, I had much rather that she join'd the Nouns and Verbs falsely, and repeated a servile bad Word a hundred times in picking her Herbs, than have her burn my Meat or oversalt my Broth. I live by good Soup, and not by fine Language.
[tr. Clitandre (1739)]

I would rather, I would, that in cleaning the vegetables she should make the verbs agree ill with the nouns, and say a hundred times a low or bad word, than that she should burn my meat or put too much salt in my soup; I live on good soup;, and not on fine language.
[tr. Van Laun (1876)]

I had much rather that while picking her herbs, she should join wrongly the nouns to the verbs, and repeat a hundred times a coarse or vulgar word, than that she should burn my roast, or put too much salt in my broth. I live on good soup, and not on fine language.
[tr. Wall (1879), The Learned Women]

For my part, I had much rather that in picking her herbs she made the nouns and the verbs agree wrongly and repeated some outrageous word a hundred times, than have her burn my meat or oversalt my broth. I live by good soup, and not by fine language.
[tr. Matthew (1890), The Blue-Stockings]

For my part, I'd rather she would make a mess of nouns and verbs, or use a low and vulgar word a dozen times a day, than burn my meat and oversalt my soup. Good food is what I live on, not fine language.
[tr. Wormeley (1895), The Female Pedants]

Truly, I would much rather she failed to make her nouns agree with her verbs while washing her vegetables, and indulged in low or bad words a hundred times over, than burn my meat or oversalt my soup. I live by good soup, and not on fine language.
[tr. Waller (1903)]

I'd rather have her, while she cleans her salad,
Make verbs and subjects disagree, and say
Some low or vulgar word a hundred times,
Than burn my roast or over-salt my broth.
I live on well-cooked food, and not fine language.
[tr. Page (1908)]

For my part, I would rather that, while peeling her vegetables, she makes her verbs agree badly with her nouns and repeats a hundred times a low or bad word, than that she burns my meat or puts too much salt into my soup. I live by good soup and not by beautiful language.
[tr. Waldinger (1967)]

If she makes a tasty salad, it seems to me
Her subjects and her verbs need not agree.
Let all her talk be barbarous, if she’ll not
Burn up my beef or over-salt the pot.
It’s food, not language, that I’m nourished by.
[tr. Wilbur (1977)]

Her crudités for salad were sublime,
So if her verbal crudité's a crime
She has atoned for it in her cuisine.
Her language and her legumes may be green
But when my appetite rears up its voice,
The latter, not the former is its choice.
[tr. Thomas (2005 ed.)]

A learned Fool is more foolish than an ignorant Fool.
[tr. Clitandre (1739)]

A learned fool is more of a fool than an ignorant one.
[tr. Wall (1879), The Learned Women]

A learned fool is more foolish than an ignorant one.
[tr. Matthew (1890), The Blue-Stockings]

The learned fool is a far greater fool than the fool of ignorance.
[tr. Wormeley (1895), The Female Pedants]

A learned fool is a bigger fool than an ignorant one.
[tr. Waller (1903)]

There's no fool like a learned fool.
[tr. Page (1908)]

A learned fool is more foolish than an ignorant fool.
[tr. Marks (2018)]

There's no guarding against Calumny: Let us therefore not mind silly tittle-tattle, and let's endeavour to live innocently our selves, and leave the gossiping part of Mankind to say what they please.
[tr. Clitandre (1672)]

There is no protection against slander. Let us, therefore, pay no regard to all this silly tittle-tattle; let us endeavour to live honestly, and leave the gossips to say what they please.
[tr. Van Laun (1876)]

There is no safeguard against calumny. Let us, therefore, not mind all that foolish gossip, but only endeavour to lead a virtuous life, and leave full licence to the scandal-mongers.
[tr. Wall (1879)]

There is no defence against calumny. So let us not mind foolish tittle-tattle, and let us endeavour to live innocently, and leave the gossips to say what they please.
[tr. Mathew (1890)]

There is not any protection against slander. Do not let us pay any attention to foolish gossip, but endeavour to live honestly and leave the scandal-mongers to say what they will.
[tr. Waller (1903)]

Against backbiting there is no defence
So let us try to live in innocence,
To silly tattle pay no heed at all,
And leave the gossips free to vent their gall.
[tr. Page (1909)]

There is no wall so high it shuts out slander.
So let's not give a thought to silly gossip,
And let us try to live in innocence,
And let the talkers talk just as they please.
[tr. Bishop (1957)]

One can't fight slander; it's a losing battle;
Let us instead ignore their tittle-tattle.
Let's strive to live by conscience' clear decrees,
And let the gossips gossip as they please.
[tr. Wilbur (1963)]

There is nothing that can hold back gossip.
Let's give no attention to fools who chatter mean things;
Let's try to live in all innocence,
And leave it to other people to say what they will.
[tr. Siniscalchi (c. 1994)]

Tongues would still wag, it's what tongues do,
Scandal will find a passage through
No matter how secure a wall
We built against it -- hang them all!
Their talk won't bother us a bit
As long as there's no grounds for it.
Provided we've done nothing wrong
They're free to babble all day long.
[tr. Bolt (2002)]

There's no defense against slander.
Let's pay no attention to their cackling;
we'll try to live virtuously and
let busybodies have their way.
[tr. Steiner (2008)]

There is no defence against malicious gossip.
Let's just concentrate on living a good and decent life
And let people talk all they please.
[tr. Campbell (2013)]

There is no rampart that will hold out against malice.
[Bartlett's]

People, whose own Conduct is the most ridiculous, are always readiest to detract from that of others.
[tr. Clitandre (1672)]

They whose own conduct is the most ridiculous are always the first to slander others.
[tr. Van Laun (1876)]

The people whose conduct offers the greatest hold to ridicule are always the first to speak unkindly of others.
[tr. Wall (1879)]

People whose conduct is the most ridiculous, are always the readiest to run down that of others.
[tr. Mathew (1890)]

Those who are the most ridiculous in their own conduct are always the first to libel others.
[tr. Waller (1903)]

Those whose own conduct's most ridiculous,
Are always quickest to speak ill of others.
[tr. Page (1909)]

Those whose behavior is ridiculous
Always are first to see the faults of others.
[tr. Bishop (1957)]

Those whose behavior is most asinine
Are always more than ready to malign.
[tr. Frame (1967)]

Since they are always talked about,
They're sniffing other scandal out.
[tr. Bolt (2002)]

It's always the most ridiculous people who are the first to slander others.
[tr. Steiner (2008)]

People with the most to hide are always the worst.
Always the first to criticize others.
[tr. Campbell (2013)]

Those whose conduct gives room for talk
Are always the first to attack their neighbors.
[Bartlett's]

I can't endure to see such Management, and no body takes any Care to please me. I leave your House, I tell you, very ill edify'd; my Instructions are all contradicted: you shew no respect for any thing amongst you, every one talks aloud there, and the House is a perfect Dover-Court.
[tr. Clitandre (1672)]

I cannot bear to see such goings on. No one cares to please me. I leave your house very little edified: all my advice is despised; nothing is respected, every one has his say aloud, and and it is just like the court of King Pétaud.
[tr. Van Laun (1876)]

I cannot bear to see what goes on in your house, and that no effort is made to comply with my wishes. Yes, I leave your house very ill edified. Things are done against all my admonitions; there is no respect paid to anything; everyone speaks out as he likes, and it is exactly like the court of King Petaud.
[tr. Wall (1879)]

I cannot bear to see such goings on. No one takes any pains to please me. I leave your house, I tell you, very much shocked: all my teaching is contradicted. You have no regard for anything; every one talks at the top of his voice, and the place is a perfect Bedlam.
[tr. Mathew (1890)]

I cannot bear to see such goings on and no one takes any pains to meet my wishes. Yes, I leave your house not very well pleased: you ignore all my advice, you do not show any respect for anything, everyone says what he likes, and it is just like the Court of King Pétaud.
[tr. Waller (1903)]

I can't endure your carryings-on,
And no one takes the slightest pains to please me.
I leave your house, I tell you, quite disgusted;
You do the opposite of my instructions;
You've no respect for anything; each one
Must have his say; it's perfect pandemonium.
[tr. Page (1909)]

I can't stand the way that things are going!
In my son's house they pay no heed to me.
I am not edified; not edified.
I give you good advice. Who pays attention?
Everyone speaks his mind, none shows respect.
This place is Bedlam; everyone is king here.
[tr. Bishop (1957)]

I can’t abide the goings-on in there,
And no one in the household seems to care.
Yes, child, I’m leaving you, unedified,
My good advice ignored, if not defied.
Everyone speaks right out on everything:
It’s like a court in which Misrule is king.
[tr. Frame (1967)]

I'm horrified by all of you.
I'm leaving in extreme distress,
I've never liked a household less.
Who listens to a word I say?
Or does the smallest thing my way?
It's more than I have strength to bear.
This chaos drives me to despair!
When will you people ever learn
To hold your tongues, or speak in turn,
Respecting person, time, and place?
Your slipshod ways are a disgrace!
[tr. Bolt (2002)]

I cannot stand the way this household is run. No one ever makes any effort to please me. Yes, I am leaving. I've seen some shocking behavior: my instructions are rejected; no one respects me; everyohne speaks arrogantly -- it's Bedlam here.
[tr. Steiner (2008)]

I simply cannot bear the way you do things here,
Nobody has a thought for me.
I'm leaving you in a state of very considerable displeasure:
All my advice is ignored,
There's no respect and everyone talks back,
In short, the whole place is an absolute shambles.
[tr. Campbell (2013)]

This is the usual Strain of such as you. They would have every body as blind as themselves: To be clear-sighted is Libertinism, and such as don't dote on empty Grimaces, have neither Faith nor Respect to sacred things. Come, come, all this Discourse of yours frights not me; I know what I say, and Heaven sees my Heart.
[tr. Clitandre (1672)]

The usual clap-trap of your set; they wish everyone to be blind like themselves. To keep one's eyes open is to be a free-thinker; and whosoever does not worship pretentious affection has neither respect for, nor faith in holy things. Go along; all your speeches do not frighten me; I know what I am saying, and Heaven sees my heart.
[tr. Van Laun (1876)]

Tut! This is the usual way of talking with such as you. They want everybody to be as blind as they are: to see clearly is to be a freethinking; and not to worship empty show is to act from a want of faith and of respect for holy things. Believe me, all your denunciations do not frighten me: I know what I say, and God sees my heart.
[tr. Wall (1879)]

This is the usual style of such as you. They would have every one as blind as themselves; to be clear-sighted is libertinism, and those who do not like foolish grimaces, have neither faith nor respect for holy things. All your talk does not frighten me, I know how I speak, and heaven sees my heart.
[tr. Mathew (1890)]

That is the usual style of talking among your set; they want everyone to be as blind as themselves. To be clear-sighted is to be a free-thinker, and he who does not bow down to idle affectations has neither respect for nor faith in sacred things. I tell you none of your sermons frighten me: I know what I say, and Heaven sees my heart.
[tr. Waller (1903)]

That is the usual strain of all your kind;
They must have every one as blind as they.
They call you atheist if you have good eyes;
And if you don't adore their vain grimaces,
You've neither faith nor care for sacred things.
No, no; such talk can't frighten me; I know
What I am saying; heaven sees my heart.
[tr. Page (1909)]

I've heard that kind of talk from others like you.
They want to make the whole world blind like them.
It's irreligion just to have open eyes!
If you're not taken in by mummery,
They say you've no respect for sacred things.
You cannot scare me with that sort of language.
I know what I say, and heaven can see my heart.
[tr. Bishop (1957)]

So I've been told before by dupes like you:
Being blind, you'd have all others blind as well;
The clear-eyed man you call an infidel,
And he who sees through humbug and pretense
Is charged, by you, with want of reverence.
Spare me your warnings, Brother; I have no fear
Of speaking out, for you and Heaven to hear.
[tr. Wilbur (1963), 1.5]

Your kind
All talk like that -- because you're blind
You'd rather others didn't see,
You deem perceptiveness to be
A kind of sin! Let us adore
The idols that you kneel before
Or else be damned! Well listen here;
Your sermons don't fill me with fear:
I know my subject, for a start
And Heaven sees into my heart.
[tr. Bolt (2002)]

People like you always say things like that. They want everyone to be as blind as they are. They think that seeing clearly is impiety, that those who refuse to worship false idols have no respect for true faith and true religion. Such talk doesn’t frighten me; I know what I’m saying, and Heaven itself knows what I think.
[tr. Steiner (2008), 1.5]

That's how people like you always talk:
You want everyone else to be as blind as you are.
It's disrespectful to have a pair of functioning eyes, is it?
And anyone who doesn't love empty pretence and show and mindless drivel
Has no respect for faith or sacred things.
Come on, all your nonsense doesn't scare me at all:
Heaven sees my heart.
[tr. Campbell (2013)]

Men, generally are odd Creatures: They never keep up to true Nature. The Bounds of Reason are too narrow for them. In every Character they over-act their Parts, and the noblest Designs very often suffer in their Hands, because they will be running things into Extremes, and always carry things too far.
[tr. Clitandre (1672)]

Men, for the most part, are strange creatures, and never keep the right mean; reason's boundaries are too narrow for them; in every character they overact their parts; and they often spoil the noblest designs, because they exaggerate, and carry them too far.
[tr. Van Laun (1876)]

Men are really strange beings; they never keep to simple nature. The bounds of reason seem too narrow for them, and in every character they over-act their parts; they often spoil even the noblest thing by exaggeration.
[tr. Wall (1879)]

Men for the most part are strange creatures; they never see nature in its true light; the bounds of reason are too narrow for them. In every character they over-act their parts, and often spoil the noblest things; because they will run into extremes, and push matters too far.
[tr. Mathew (1890)]

Men, truly, are strange beings! They are never seen in their proper nature; reason's boundaries are too limited from them; in every character they over-act the part; and they often mar that which is most noble by too much exaggeration and by willful extremes.
[tr. Waller (1903)]

Men, for the most part, are strange creatures, truly!
You never find them keep the golden mean;
The limits of good sense, too narrow for them,
Must always be passed by, in each direction;
They often spoil the noblest things, because
They go too far, and push them to extremes.
[tr. Page (1909)]

Really, humanity is most peculiar!
Men won't remain in the mean middle way;
The boundaries of reason are too narrow.
They force their character beyond its limits,
And often spoil even most noble aims
By exaggeration, carrying things too far.
[tr. Bishop (1957)]

Ah, Brother, man's a strangely fashioned creature
Who seldom is content to follow Nature,
But recklessly pursues his inclination
Beyond the narrow bounds of moderation,
And often, by transgressing Reason's laws,
Perverts a lofty aim or noble cause.
[tr. Wilbur (1963), 1.5]

We humans are a curious lot
The fact is, few of us have got
A sense of Nature's golden mean,
We can't keep straight, we have to lean
To one, extreme and dangerous side;
The bounds of reason aren't that wide,
Staying within them is a feat
Beyond our scope -- you seldom meet
A man who'll tread its narrow way
If there's a chance for him to stray.
[tr. Bolt (2002)]

What strange creatures men are! They're always off balance; they think being reasonable is too limiting; they spoil what’s best by pushing things too far.
[tr. Steiner (2008), 1.5]

The majority of men are strangely made!
[tr. Campbell (2013)]

And as I see no Character in Life more great or valuable than to be truly devout, nor any thing more noble, or more beautiful, than the Fervor of a sincere Piety; so I think nothing more abominable than the outside Daubing of a pretended Zeal.
[tr. Clitandre (1672)]

And as I know no character more worthy of esteem than the truly devout, nor anything in the world more noble or beautiful than the holy fervour of sincere piety, so I know nothing more odious than the whited sepulchre of a pretended zealot, than those downright imposters, those devotees for public show.
[tr. Van Laun (1876)]

And as I know nothing in the world so noble and so beautiful as the holy fervour of genuine piety, so there is nothing, I think, so odious as the whitewashed outside of a specious zeal.
[tr. Wall (1879)]

And as I see nothing in life more noble or beautiful than the fervour of sincere piety, so I think nothing more odious than the plastered exterior of a false zeal.
[tr. Mathew (1890)]

And since I do not know any character more admirable than the truly devout, nor anything in the world more noble and more beautiful than the righteous fervor of a sincere piety, neither do I know anything more odious than the whited sepulchre of a specious zeal.
[tr. Waller (1903)]

And as I find no kind of hero more
To be admired than men of true religion,
Nothing more noble or more beautiful
Than is the holy zeal of true devoutness;
Just so I think there's naught more odious
Than whited sepulchres of outward unction.
[tr. Page (1909)]

And as I see no kind of character
More honorable than true devotion is,
Nothing more noble and more beautiful
Than fervent, genuine, holy piety,
So I find nothing on earth more odious
Than the false show of whited sepulchres.
[tr. Bishop (1957)]

And, as there are no heroes I revere
More than those whose devoutness is sincere,
And nothing worthier of veneration
Than genuine religious dedication,
So, nothing seems more odious to me
Than the disguise of specious piety.
[tr. Frame (1967)]

What jewel more precious can there be
Than perfect, unfeigned piety,
A fervour that is felt, and real?
But this ... this squashed flea kind of zeal,
Worn, as a lady wears her paint,
The posturing of the plaster saint,
This, above all things, I deplore.
Nothing on earth disgusts me more.
[tr. Bolt (2002)]

I don’t know any heroes more worthy of respect than the truly pious or anything more noble and beautiful than holy passion and saintly zeal. And I don’t know anything more hateful than those whited sepulchres, the phony zealots.
[tr. Steiner (2008)]

There are Pretenders to Devotion as well as to Courage. And as we never find the truly Brave to be such as make much Noise wheresoever they are led by Honour, so the Good and truly Pious, who are worthy of our Imitation, are never those that deal much in Grimace.
[tr. Clitandre (1672)]

There are hypocrites in religion as well as pretenders to courage; and as we never find the truly brave man make much noise where honour leads him, no more are the good and truly pious, whom we ought to follow, those who make so many grimaces.
[tr. Van Laun (1876)]

Devotion, like courage, has its pretenders' and in the same way that the truly brave are not those who make the most noise where honour leads them, so the real and truly pious men whose example we ought to follow, are not those who affect such grimaces.
[tr. Wall (1879)]

There are hypocrites in religion as well as pretenders to courage; and as we never find the truly brave to be such as make much noise wherever they are led. by honour, so the good and truly pious, who are worthy of our imitation, are never those who indulge in much show.
[tr. Mathew (1890)]

There are pretenders to devotion as to courage; and even as those who are truly brave when honour calls are not those who make the most noise, so the good and truly pious, in whose footsteps we ought to follow, are not thoae who make so many grimaces.
[tr. Waller (1903), sc. 5]

There are false heroes -- and false devotees;
And as true heroes never are the ones
Who make much noise about their deeds of honour,
Just so true devotees, whom we should follow,
Are not the ones who make so much vain show.
[tr. Page (1909)]

There's false devotion like false bravery.
And as you see upon the field of honor
The really brave are not the noisiest ones,
The truly pious, whom we should imitate,
Are not the ones who show off their devotion.
[tr. Bishop (1957), sc. 5]

Like courage, piety has its hypocrites.
Just as we see, where honor beckons most
The truly brave are not the ones who boast;
The truly pious people, even so,
Are not the ones who make the biggest show.
[tr. Frame (1967). sc. 5]

If there's false courage, then, God knows,
There is false piety as well:
The brave man you can always tell
By how he doesn't rant and roar
And bluster, in the heat of war.
How may pious men be known?
They don't pull faces, sigh and groan.
[tr. Bolt (2002)]

Look: some people pretend to be religious the way others pretend to be brave. We can recognize brave people by what honor has pushed them to do, but the truly pious, whom one should imitate, don't smirk and show off.
[tr. Steiner (2008)]

The falsely devout are like the falsely brave;
And as we see that those who make the most noise
Are not the bravest when the moment comes,
So the truly good, the truly devout,
Are not the ones making all this racket about it.
[tr. Campbell (2013)]

Such is the might of your bewitching beauty, that love constrains me thus to act. And, let me tell you, good cause have you to vaunt you of your beauty more than other women, in that it delights the saints, who are used to contemplate celestial beauties; whereto I may add that, albeit I am an abbot, yet I am a man even as others.
[tr. Rigg (1903)]

Ah! being a Devotee does not make me less a Man; and when one comes to view your celestial Charms, the Heart surrenders, and reasons no more. I know, that such Language from me, seems somewhat strange; but, Madam, after all, I am not an Angel, and shou'd you condemn the Declaration I make, you must lay the Blame upon your attractive charms.
[tr. Clitandre (1672)]

Ah! although I am a pious man, I am not the less a man; and, when one beholds your heavenly charms, the heart surrenders and reasons no longer. I know that such discourse from me must appear strange; but, after all, Madam, I am not an angel; and if my confession be condemned by you, you must blame your own attractions for it.
[tr. Van Laun (1876)]

Ah! Although a devotee, I am no less a man. When your celestial attractions burst upon the sight, the heart surrenders, and reasons no more. I know that such language from me seems somewhat strange; but after all, madam, I am not an angel; and, if you condemn the confession I make, you have only your own attractions to blame for it.
[tr. Wall (1879)]

Ah, being devout does not make me less a man; and when one comes to view your celestial charms the heart surrenders, and thinks no more. I know that this longing seems strange coming from me, but I am not an angel, and if you condemn the declaration I make, you must lay the biame on your attractive charms.
[tr. Mathew (1890)]

Ah! I may be pious, but I am none the less a man; and when your heavenly charmes are seen the heart surrenders without reasoning. I know such language from me must seem strange; but, after all, Madame, I am not an angel, and, if you condemn my avowal, you must lay the blame on your captivating attractions.
[tr. Waller (1903)]

Though pious, I am none the less a man;
And when a man beholds your heavenly charms,
The heart surrenders, and can think no more.
I know such words seem strange, coming from me;
But, madam, I'm no angel, after all;
If you condemn my frankly made avowal
You only have your charming self to blame.
[tr. Page (1909)]

Ah, pious though I be, I'm still a man.
And when one glimpses your celestial beauties,
The heart is captured, and it cannot argue.
I know such words from me may seem surprising.
But after all, madame, I'm not an angel.
If you condemn the avowal I make to you,
You must accuse your own bewitching charms.
[tr. Bishop (1957)]

I may be pious, but I'm human too:
With your celestial charms before his eyes,
A man has not the power to be wise.
I know such words sound strangely, coming from me,
But I'm no angel, nor was meant to be,
And if you blame my passion, you must needs
Reproach as well the charms on which it feeds.
[tr. Wilbur (1963)]

I'm pious, but I'm still a man.
To glimpse your beauty is to fall,
To lose oneself beyond recall,
And when a heart is forced to yield,
Reason gives up; it quits the field.
You don't expect such words from me
But I'm no saint, why should I be?
You find this declaration strange?
To change it, you will have to change,
Become less lovely, less divine.
(Ha! Tell the sun it shouldn't shine!)
[tr. Bolt (2002)]

Ah! Pious one may be: one is still a man. The heart, seeing such celestial charms, is captivated and is incapable of reason. Perhaps what I have said seems unexpected, but after all, I am a man, not an angel; and if you fault this admission that I have made, blame your unearthly beauty, which provoked it.
[tr. Steiner (2008)]

At first I was under Apprehension lest this secret Flame might be a dexterous Surprize of the foul Fiend; and my Heart even resolv'd to avoid your Eyes, believing you an Obstacle to my future Happiness. But at length I perceiv'd, most lovely Beauty, that my passion could not be blameable, that I could reconcile it with Modesty, and this made me abandon my Heart to it.
[tr. Clitandre (1672)]

At first I feared that this secret ardour might be nothing but a cunning snare of the foul fiend; and my heart even resolved to fly your presence, thinking that you might be an obstacle to my salvation. But at last I found, oh most lovely beauty, that my passion could not be blameable; that I could reconcile it with modesty; and this made me feely indulge it.
[tr. Van Laun (1876)]

At first I feared that this secret tenderness might be a skilful assault of the evil one; I event hought I would avoid your presence, fearing you might prove a stumbling-block to my salvation. But I have learnt, O adorable beauty, that my passion need not be a guilty one; that i can reconcile it with modesty; and I have given up my whole soul to it.
[tr. Wall (1879)]

At first I was afraid lest this secret flame might be a subtle surprise of the evil one; and my heart resolved to avoid your eyes as an obstacle to my future happiness; but at length I perceived, most lovely beauty, that: my passion could not be guilty; that I could reconcile it with the rules of modesty, and this made me yield my heart to it.
[tr. Mathew (1890)]

At first I feared lest this secret tenderness might be but an artful assault of the evil one; and my heart even resolved to flee from your eyes, fearing you might be a stumbling-block in the way of my salvation. But at last I learnt, ah! most entrancing beauty, that this passion need not be a guilty one, that I cuold reconcile it with modesty, and so I have let my heart give way to it.
[tr. Waller (1903)]

At first I trembled lest this secret love
Might be the Evil Spirit's artful snare;
I even schooled my heart to flee your beauty,
Thinking it was a bar to my salvation.
But soon, enlightened, O all lovely one,
I saw how this my passion may be blameless,
How I may make it fit with modesty,
And thus completely yield my heart to it.
[tr. Page (1909)]

At first I trembled, lest my secret flame
Should be a stratagem of the Evil One;
Even, I was resolved to flee your presence,
A possible obstacle to my salvation.
But finally I realized, my fair one,
That there need be no guilt in such a passion.
That I can make it chime with modesty;
And so I let my heart follow its bent.
[tr. Bishop (1957)]

At first, I trembled, lest that love should be
A subtle snare that Hell had laid for me;
I vowed to flee the sight of you, eschewing
A rapture that might prove my soul's undoing;
But soon, fair being, I became aware
That my deep passion could be made to square
With rectitude, and with my bounden duty.
I thereupon surrendered to your beauty.
[tr. Wilbur (1963)]

At first I feared that this secret passion was a clever temptation of the Evil One, and I even tried to avoid you, thinking you might be an obstacle to my salvation. But at last, most adorable beauty, I recognized that such love need not be sinful, that I could reconcile it with decency, and I surrendered to it.
[tr. Steiner (2008)]

The Love which engages us to eternal Beauties, does not extinguish in us the Love of temporal ones.
[tr. Clitandre (1672)]

The love which attaches us to eternal beauties does not stifle in us the love of earthly things.
[tr. Van Laun (1876)]

Our love for the beauty which is eternal, stifles not in us love for that which is fleeting and temporal.
[tr. Wall (1879)]

The love which leads us to eternal beauties does not extinguish in us the love of temporal ones.
[tr. Mathew (1890)]

Our love for the beauty which is eternal does not stifle in us the love for things fleeting.
[tr. Waller (1903)]

Love for the beauty of eternal things
Cannot destroy our love for earthly beauty.
[tr. Page (1909)]

The love which draws us to eternal beauty
Does not exclude the love of temporal things.
[tr. Bishop (1957)]

To love eternal beauties far above
Is not to be immune to other love.
[tr. Frame (1967)]

The love that draws us to eternal beauty does not stifle love of this world.
[tr. Steiner (2008)]

The love that binds us to eternal beauties
Does not entirely stifle in us the love of temporal.
[tr. Campbell (2013)]

No, People are easily Dup'd by what they love, and Self-love helps 'em to deceive themselves.
[tr. Clitandre (1672)]

No; people are easily duped by those whom they love, and conceit is apt to deceive itself.
[tr. Van Laun (1876)]

No, we are easily duped by those we love, and we deceive ourselves through our own conceit.
[tr. Wall (1879)]

No, people are easily duped by what they like; and self-love helps them to deceive themselves.
[tr. Mathew (1890), 4.2]

No; people are easily duped by those whom they love. Self-love leads the way to self-deceit.
[tr. Waller (1903)]

Oh no! A lover's never hard to cheat,
And self-conceit leads straight to self-deceit.
[tr. Page (1909)]

No, one is easily fooled by one's belovèd,
And self-conceit will end in self-deception.
[tr. Bishop (1957)]

Oh, no! A lover is not hard to cheat,
And self-deception springs from self-conceit.
[tr. Frame (1967)]

He loves me, and he's also vain,
That double drug will dull his brain.
[tr. Bolt (2002)]

No, it's easy to be fooled by what we want; our vanity is always ready to betray us.
[tr. Steiner (2008)]

We long to be fooled by the one we love,
And pride lends a hand in its own downfall.
[tr. Campbell (2013)]

In short your Scruple, Madam, is easily overcome. You are sure of its being an inviolable Secret here, and the Harm never consists in any thing but the Noise one makes; the Scandal of the World is what makes the Offence; and Sinning in private is no Sinning at all.
[tr. Clitandre (1672)]

In short, your scruples, Madam, are easily overcome. You may be sure of the secret being kept, and there is no harm done unless the thing is bruited about. The scandal which it causes constitutes the offence, and sinning in secret is no sinning at all.
[tr. Van Laun (1876)]

In short, your scruples, madam, are easy to remove. You are sure of an inviolable secrecy with me, and it is only publicity which makes the wrong. The scandal is what constitutes the offence, and to sin in secret is not to sin at all.
[tr. Wall (1879)]

In short, madame, your scruple is easily overcome. You are sure of absolute secrecy here, and the evil only consists in the noise that is made about it ; the world’s scandal makes the offence, and to sin in private is no sin at all.
[tr. Mathew (1890), 4.4]

In short your scruple is easily overcome. You may be sure the secret will be well kept here, and no harm is done unless the thing is noised abroad. The scandal of the world is what makes the offence, and to sin in secret is not to sin at all.
[tr. Waller (1903)]

In any case, your scruple's easily
Removed. With me you're sure of secrecy,
And there's no harm unless a thing is known.
The public scandal is what brings offence,
And secret sinning is not sin at all.
[tr. Page (1909)]

Well, anyway, I can dispel your scruples.
You are assured that I will keep the secret.
Evil does not exist until it's published;
It's worldly scandal that creates the offense;
And sin in silence is not sin at all.
[tr. Bishop (1957)]

If you're still troubled, think of things this way:
No one shall know our joys, save us alone,
And there's no evil till the act is known;
It's scandal, Madam, which makes it an offense,
And it's no sin to sin in confidence.
[tr. Wilbur (1963)]

Well, Moses couldn't matter less,
The ten commandments don't apply,
There's no one here -- just you and I,
It's scandal that creates the sin,
This won't get out, so let's begin.
[tr. Bolt (2002)]

In the end, I assure you, it's easy to dismiss your scruples. I promise complete secrecy; only when others make a fuss can there be any harm. Something is scandalous only when it is known; sin that no one knows is no sin.
[tr. Steiner (2008)]

Look, your scruples are easily dealt with:
You can be quite certain that it will remain secret,
And the sin is only ever in the exposure;
A silent sin is not a sin at all.
[tr. Campbell (2013)]

Heav'n 'tis true, forbids certain Gratifications. But then there are ways of compounding those Matters. It is a Science to stretch the Strings of Conscience according to the different Exigences of the Cawe, and to rectify the Immorality of the Action by the Purity of our Intention. These are Secrets, Madam, I can instruct you in; you have nothing to do, but passively to be conducted. Satisfy my Desire, and fear nothing, I'll answer for you, and will take the Sin upon myself.
[tr. Clitandre (1672)]

Heaven, it is true, forbids certain gratifications, but there are ways and means of compounding such matters. According to our different wants, there is a science which loosens that which binds our conscience, and which rectifies the evil of the act with the purity of our intentions. We shall be able to initiate you into these secrets, Madam; you have only to be led by me. Satisfy my desires, and have no fear; I shall be answerable for everything, and shall take the sin upon myself.
[tr. Van Laun (c. 1870), 4.5]

It is true that Heaven forbids certain gratifications, but there are means of compounding with it upon such matters., and of rectifying the evil fo the act by the purity of the intention. We shall be able to initiate you into all those secrets, madam; all you have to do is to suffer yourself to be led by me. Satisfy my wishes, and be without fear. I will be answerable for everything and take the sin upon myself.
[tr. Wall (1879), 4.5]

Heaven, it is true, forbids certain gratifications; but there are ways of compounding these matters. There is a science of stretching the strings of our conscience, according to different exigencies, and of rectifying the wrongness of the action by the purity of our intention. In these secrets, madame, I know how to instruct you, and all you have to do is to let me guide you. Satisfy my wishes, madame, and have no fear. I will answer for you, and take any wrong on myself.
[tr. Mathew (1890), 4.4]

Heaven, it is true, forbids certain gratifications; but there are ways of compounding with it. It is a science to stretch the string of our conscience according to divers needs and to rectify the immorality of the act with the purity of our intention. I can initiate you into these secrets, Madam; you have only to allow yourself to be led. Satisfy my desire, and do not be afraid: I will be answerable for you in everything, and I will take the sin upon myself.
[tr. Waller (1903), 4.5]

Heaven forbids, 't is true, some satisfactions;
But we find means to make things right with Heaven.
There is a science, madam, that instructs us
How to enlarge the limits of our conscience
According to our various occasions,
And rectify the evil of the deed
According to our purity of motive.
I'll duly teach you all these secrets, madam;
You only need to let yourself be guided.
Content my wishes, have no fear at all;
I answer for't, and take the sin upon me.
[tr. Page (1909), 4.5]

It's true that heaven forbids some satisfactions,
But there are possible ways to understandings.
To suit our various needs, there is a science
Of loosening the bonds of human conscience,
And rectifying the evil of an action
By means of the purity of our intention.
Madame, I shall instruct you in these secrets,
If you will put your confidence in me.
Content my longings, do not be afraid;
All the responsibility is mine ...
[tr. Bishop (1957)]

It's true, there are some pleasures Heaven denies;
But there are ways to reach a compromise.
Yes, now there is a science that succeeds
In stretching consciences to meet our needs,
And can correct, by a sublime invention,
An evil deed just by a pure intention.
To all this there are keys I can provide you;
All you need do, Madame, is let me guide you.
Content my longings, free yourself of dread:
If there is sin, I’ll take it on my head.
[tr. Frame (1967), 4.5]

It's true that Heaven forbids certain pleasures,
but it's possible to make bargains.
Depending on what's needed,
there are ways to accommodate our consciences
and to justify bad acts
by the purity of our intentions.
I can be your teacher, Madame;
you have only to let me be your guide.
Satisfy my desire; never fear,
I'll answer for it all and take you sin on.
[tr. Steiner (2008), 4.5]

Heaven forbids certain pleasures, in theory;
But one can always get round that;
According to requirement, it is a science
To stretch the limits of our conscience
And to balance out the evil of the deed
With the purity of the intention.
Nothing simpler, My Lady, than to instruct you in these mysteries;
You need only let yourself be led.
Give me what I want and have no fear:
I'll take the sin upon myself.
[tr. Campbell (2013)]

Heaven forbids, in truth, certain contentments;
But we find with him accomodations;
According to various needs, it is a science
To extend the bonds of our consciousness
And to rectify the evil of action
With the purity of our intention.
Of these secrets, Madam, we will know how to instruct you;
You just have to let yourself be driven.
Satisfy my desire, and have no fear:
I answer you for everything, and take evil on me.
[Source]

It's true Heaven forbids some pleasures, but a compromise can usually be found.
[E.g.]

Whatever Reason we may find for the Passion that subdues us, we shall always be a little ashm'd to own it.
[tr. Clitandre (1672)]

Whatever reason we may find for the passion that subdues us, we always feel some shame in owning it.
[tr. Van Laun (1876)]

Whatever reasons we may find to justify the love that conquers us, there is always a certain shame attached to the avowal of it.
[tr. Wall (1879)]

Whatever gratification we may find for the passion that subdues us, we shall always be rather ashamed to own it.
[tr. Mathew (1890). 4.4]

Whatever reasons we may find for the love which conquers us, there is always a little shame in the avowal of it.
[tr. Waller (1903)]

Whatever cause we find to justify
The love that masters us, we still must feel
Some little shame in owning it.
[tr. Page (1909)]

Even though overmastered by our feelings,
We always find it shameful to admit them.
[tr. Bishop (1957)]

However strong and justified our flame,
We never can admit it without shame.
[tr. Frame (1967)]

No matter how much love persuades us,
we always feel a tiny bit of shame.
[tr. Steiner (2008)]

That Virtue here is persecuted ever;
That envious Men may die, but Envy never.
[tr. Clitandre (1672)]

That virtue here is persecuted ever;
That envious men may die, but envy never.
[tr. Van Laun (1876)]

That in this world virtue is ever liable to persecution, and that, although the envious die, envy never dies.
[tr. Wall (1879)]

Virtue here is persecuted ever;
The envious will die, but envy never.
[tr. Mathew (1890)]

That in this world virtue is ever persecuted, and that the envious may die, but envy never.
[tr. Waller (1903)]

Virtue is always unpopular in this world;
The envious, they will die, but envy won't.
[tr. Bishop (1957)]

That virtue in this world is hated ever;
Malicious men may die, but malice never.
[tr. Wilbur (1963)]

Virtue is always harassed here below;
The envious will die, but envy, no.
[tr. Frame (1967)]

The envious die, but envy won't.
[tr. Bolt (2002)]

Virtue is always a target -- envious people may die, envy doesn't.
[tr. Steiner (2008)]

Tongues never want for Venom to spit; nothing here below can be Proof against them.
[tr. Clitandre (1672)]

Evil tongues have always venom to scatter abroad, and nothing here below can guard against it.
[tr. Van Laun (1876)]

Evil tongues have always some venom to pour fourth; and here below there is nothing proof against them.
[tr. Wall (1879)]

Tongues never lack venom to spread about. Nothing in this world can be proof against them.
[tr. Mathew (1890), 5.2]

Tongues are always ready to spit venom: nothing here below is proof against them.
[tr. Waller (1903)]

Their tongues for spitting venom never lack,
There's nothing here below they'll not attack.
[tr. Page (1909)]

Many a tongue is ready to spread slander,
And nothing in this world is proof against it.
[tr. Bishop (1957)]

Venom is what their tongues will never lack,
And nothing here below escapes attack.
[tr. Frame (1967)]

No -- slanderous tongues on every hand,
All poisonous talk.
[tr. Bolt (2002)]

Nothing in this world can deflect the venom of malice.
[tr. Steiner (2008)]

Wicked tongues will always have poison to spread about.
[tr. Campbell (2013)]

To expose vices to the ridicule of all the world is a severe blow to them. Reprehensions are easily suffered, but not so ridicule. People do not mind being wicked; but they object to being made ridiculous.
[tr. Van Laun (1876)]

Displaying vice to mockery of men deals it a great blow. Men will put up with admonition but are loath to be mocked. One might be willing to be wicked; one cannot bear to appear foolish.
[tr. Steiner (2008)]