tj| BoL"^ VAT^t*^.^^*^ ^ C*. I'^^^^Ji^^ ^oJilf^^ APHORISMS ON MAN. TRANSLATED TROM THE ORIGINAL MANUSCRIPT OF Tke Rev. JOHN CASPAR LAVATER, CITIZEN OF ZURIC, e coelo defcendit yvwOt aavrov, Juv. Sat. t%. THIRD EDITIONo >^INTiD BY W. SLEATER, DAME-STtlEfef^ AND P. BYRNE, GR AFTON-STREET* T O HENRY F U S E L I, A. M. TAKEy dear 6bfer=ver of menyfrom the hand of your unhiajfed friend^ this, ie/iimony of ejieem for your genius. All the world know that this is no fattery ; for^ in an hundred things.^ I am not of your opifiion; but. in what concerns the knowledge of mankind^ we are nearer to one another than any two in ten thoufand. What I gim here is the refult of long experience^ matured and confrm^ • £d by various and daily application^ It will be foundy I hope^ an ufeful hook for every clafs of men^ from the throne to the cottage. All is not^ cannot be^ A Qi new; iv D E D I C A T I O No new I hit all ought to be true^ tifeful^ important ; and much^ I truji^ is new and individual. I give you liberty not only to make improvements^ but to omit what you think falfe or unimportant. The number of rules may appear large^ yet it is f mall compared to what mizht have been written : in the mean time^ you and as well as our readers^ may fnd ample employment injludying thefe. J. a LAVATER. Zuric, Oa. 13. 1787^ ( V ) ADVERTISEMENT. IN the following colledion of Aphorifms the reader is not to expe6l a fet of maxims compiled from the author^ s own^ or by him felecled from the ivorks of others ; hut an original^ meditated and compojed inihe feries here offered during the autumn of 1787, and tra?2fmitted in the author^ s own manU'- fcript to the publijber. Notwithjianding the rapidity that at-- tended this work ( and the world know that all this author^ s works are effuftons )^ it will be found to contain what gives their value to maxi?ns — verdids of wifdom on the reports of experience. If fome are truifnsj let it be confidered that Solomon and Hippocrates wrote truifms : if fome are not A 3 new^ vi A D V E R T I S E M E N T. newy they are recommended by an air of novelty ; if whim fhould appear to have die-* iated others^ it was the whim of humanity / and what may be deemed rajh will be found to flow from the fervor of indignant honefty^ or the exultations of benevolence. Acute, and perfpicuousy they are not ihfeded by the cant of fe6fs^ or circumfcribed by local notions^ but general as the pajftons and. feelings of the race. A P H O R I S M S; I. Know, in the firft place, that mankind agree in effence, as they do in their hmbs and lenfes. - Mankind differ as much in e€- fence as they do in form, limbs, and fenfes— and only fo, and not more. A 4 3' a APHORISMS 3^ As in looking upward each be- holder thinks himfelf the centre of the iky ; lb Nature formed her individuals^ that each rnufli fee himfelf the centre of being. Exiftence is felf-enjoyment, by means of fome objeft dillinft from ourfelves. As the medium of felf-enjoj^- i> ment, as the obje£ls of love — fo the value, the chara6ler5 and man« ner of exiftence in man ; — as his ihou^ fo his /. — Penetrate the one and you know the other. O N M A N. 3., 6. The more complex yet uniform^ the more varied yet harmonious^ the medium of felf^enjoyment ; — the more exiftent and real^ the more vigorous and dignified, the more bleft and blelTing is man. He, whom common, grofe, or ftale objedls allure^ and, when ob- tained, content, is a vulgar being, incapable of greatnefs in thought or a6lion. / 8. Who purfues means of enjoy- ment contradi6lory, irreconcilea- ble, and felf»deftru£live, is a fool, or 4 APHORISMS or what is called a linner — Sin and deftru6lion of order are the fame* 9- The more unharmonious and in- confiftent your obje6ls of defire, the more inconfequent, inconftant, un- quiet, the more ignoble, idiotical, and criminal yourlelf - 10. Copioufnefs and fimplicity, va- riety and unity, conilitute real greatnefs of character. 1 1. The lefs you can^ enjoy, the poorer, the fcantier yourfelf — the more you can enjoy, the richer, the more vigorous* You O N M A N. 5 You enjoy with wifdom or witli folly, as tfie gratiBcation of your appetites capacitates or unnerves your powers. He fcatters enjoyment who can enjoy much. . 13. Joy and grief decide chara6ler. What exalts profperity ? what im- bitters grief? what leaves us ir- difFerent ? what intereHs us? the intereft of man, fo his Cod- as his God fo he. 14.. What is man's intereft ? what conftitutes his God, the ultimate of his 6 APHORISMS his wiftieSj his end of exiflence ? Either that which on every occa- lion he communicates with the moft unreftrained cordiality, or hides from every profane eye and ear with myfterious awe ; to which he makes every other thing a mere appendix ; — the vortex, the cen- tre^ the comparative point from which he fets out, on which he fixes, to which he irreliftibly re- turns I that, at the lofs of which you may fafely think him inconfolable ; — that which he ref^ cues from the gripe of danger with equal anxiety a.nd boldnefs. The fhory of the painter and the prince is well known : to get at the beft piece in the artifl's coile6lion, the O -N M A N. 7 the prince ordered fire to be cried in the neighbourhood — at the firft noife the artift abruptly left the prince^ and feized his darling — - his Titian^ The alarm proved a falfe one^ but the obje6l of pur- chafe was fixed. The application is eaiy : of thoufands it may be de- cided what lofs, v/hat gain would affe6l them moft- This the fage of Nazareth meant when he faid^ Where thy treajure is^ there will thy heart he alfo. — The objeft of your love is your God. The more independent of ac- cidentSp the more felf-fubliftent, the A P H O R ISMS the more fraught v/ith internal refources — the greater the charac- ter, 16. The greatefl of characlerSj no doubt, would be he, who, free of all trifling accidental helps, could lee obj efts through one grand im- mutable medium^ always at hand j and proof againft illufion and time,^ refle6ling every" obje61: in its true ftiape and colour through all the fiu6luation of things. Where you find true internariife5, confiftence of charafter, principles of real independence, fympathy for un-iverfal harmony — where inexor^ able O N M A N. 9 able refolution againft all that threatens the real unity of exift- ence and bands of order — where you find thefe, there offer the he- mage due to humanity. The ftudy of man is the doc- trine of uniibns and difcords be-- tween ourfelves and others. As man's love or hatred, fb he^ Love and hatred exift only per- fonified. As his hatred and love^ fo his will and its energy. As the energy of will, fo the value, the chara6ler of man. Inveftigate then what and how he loves or hates ro A P H O R I S M S hates — as thefe are in perpetual unifon^ you difcover bis energy of willj and by that bimlelE Diftinguifti Vv^ith exaftnefs, in tbyfelf and others^ between wi/7ies and evilly in the ftri6left fenfe. Who has many wifhes has ge-. nerally but little will. Who has energy of will has few diverging wifties. Whofe will is bent w^ith energy on one^ mnft renounce the wiflies for many \}[(\Vi^^. Who can- not do this is not ftamped with the majeRy of human nature. The energy of choice, the unifon of various powers for one, is alone w///, born under the agonies of felf-deiiial and renounced delires. O N M A N. II 31. C almne fs of will is a fign of grandeur- The vulgar, far from hiding their will^ blab their wifhes, — A lingle ipark of occaiion dif- charges the child of pailions into a thoufand crackers of deiire.. He knows not how to fpeak who cannot belilent; iiill lefshowto a6l with vigour and decillon. — Who haftens to the end is filent : loud- nefs is impotence. Whg in the fame given time can produce more than many other Sj has vigour \ v/ho can prc^ duce 12. APHORISM S duce more and better5 has talents ; who ca:n produce what none elfe can^ h'a.^, genius. 34. The acquifition of will^ for one thing exclufively^ preluppofes en^-^ tire acquaintance with many others. Search into the progrefs of exclu- live and you may learn whe- ther it was formed by accident^ or judgment^ or both. Wifhcs run over in loquacious- impotence 5 nvilt preffes on with laconic energy. 2(5. The more uniform a man's voice, fiepj manner of eonverfation, hand- writing ON MAN. 13 writing — the more quiet, r,ni- f brm, fettled, Iiis actions, his cha~ rafter. 27. Who is open without levity ; generous without wafte ; fecret without crafl ; humble without meannels ; bold w^ithout infolence ; cautious without anxiety; regular, yet not formal; mild, yet not ti-^ mid ; firm, yet not tyrannical — ^ is made to pais the ordeal of hc- nour, friendfhip, virtue. The glad gladdens — who glad- dens not is not glad. Who is fatal to others is fo tohimfelf — to him, heaven, earth, v/ifdom, folly, vir- tue,. 14 APHORISMS tue, vice^ are equal — to fuch an one tell neither good nor bad o£ yourfelfl Who forces himfelf on others, is to himfelf a load. Impetuous cu- riolity is empty and inconftant. Pr}dng intruiion may be faipeited. of whatever is little* 30. The fhamelefs flatterer is a fiiamelefs knave* As the Impudence of flattery^ fo the impudence of egotilm. ON M AN. 15 3^- Let the degree of egotifm be the meafure of confidence. 33- Indifcretion^ raflinefsj falfehood^ levity^ and malice^ produce each other. 34- Who (the exhilirating mirth of humour excepted) gives uneafinefs in order to enjoy it, is malicious ; but tliere is both dignity and deli- cacy in giving uneafinefs to confer greater delight than could have been obtained witliout it. 35. {A. P £[ O R I S M S 35- Who pries is indifcreet — the fide glance^ difmayed when 'ob- lervedj feeks to enfnare. Who begins with feveritj^ in judging of another, end:s common- ly with falfehood, 37. The fmiles that encourage feve- rity of judgment hide malicfe Und infincerity. He, who boldly interpofes be»- tween a merciiefs cenlbr and his prey, is a man of vigour : and he who, mildly wife, without wound- ing, ON MA N. 17 ingj convinces him of his error, commands our veneration, 59- Who, without prefTmg tempta- tion, tells a lie, v/ill, VN^ithout prefling temptaltion, a6l ignobly and meanlje 40. Who, under preffing temptations to lie, adheres to truth, nor to the profane betrays aught of a facred truft, is near the fummit of wifdom and virtue. 41. Three things chara£lerife man: perfbn, fate, merit — the harmony of thefe conftitutes real grandeur. 43. l8 APHORISM S Search carefully into the unifon and difcords of a man's perfon, fate, and merit ; and you may ana« lyfe his chara6ler fo clearly^ that you may almoft with certainty fore- tel what he will be. As the prefent charafter of a man, fo his paft, lb his future. Who recolle6ls diftinftly his paft adven- tures^ knows his deftiny to come. 44. You can depend on no man, on no friend, but him who can depend on himfelf He only who a6ls confequentially toward himfelf will aft fo toward others^ mid vice verfa. Man O N M A N, 19 Man is for ever the fame ; the fame under every form, in all fitu- ations and relations that admit of free and unreftrained exertion. The fame regard which you have for yourlelfj you have for others, for nature^ for the invifible Nu^ men^ which you call God. — Who has witnelTed one free and uncon- flrained a6t of yours, has witnefTed. alL 45- What is truth, wifdom — vir- tue — magnanimity ? — confequence. And what is confequence ? — har«« mony between yourfelf and your fituation, your point of fight, and every relation of being. B 46. A P H OR ISMS 46. Where confequence ceafes, there folly, reftleffnefs and mifery begin. Gonlequence determines your de- gree of refpeftability, in every di- verging point, from your enemy to your God. Manilas an inward fenfe of con- fequence — of all that is pertinent. This fenfe is the elfence of huma- nity : this, developed and deter- mined, chara61eriles him— ^ this, difplayed, in his education. The more ftri6l you are in obferving what is pertinent or -heterogeneous in charafter^ actions, works of art and O N M A M. and literature — -the wifer, nobler, greater, the more humane your- felf: 48. He who a6ls moft confequenti- ally is the moft friendlyj and the moft worthy of friendftiip — the more inconfequentialj the lels fit for any of its duties. In this I know I have faid Ibmething com- mon ; but it will be very uncom- mon if I have made you attentive to it. 49- Truft him with none of thy in- dividualities who isj or pretends to be^ two things at once^ B% 50. 1S2 A P H O R I S M S The moft exuberant encomiaft turns ealily into the moft fnvete- jrate cenfon V The lofs of tafte for what is right is lofs of all right tafte- Who a;fFe6ts nfelels fingularitiqs has furely a little ixiinci All affeftation is the vain and ridiculous attempt of poverty to appear rich. ^4^ ON MA N. 33 54- Frequent laughing has been long called a lign of a little mind— whilft the fcarcer fmile of harmlefs quiet has been complimented as the mark of a noble heart. -— But to abftain from laughing^ and ex- citing laughter, merely not to of-> fend^ or to rilk giving offence, or not to debafe the inward dignity of chara6ter— is a power unknown- to m?tny a vigorous rnind. Who cannot make one in the circle of harmlefs merriment, with- out a fecret caufe of grief or fe- rioufnefs, may he fufpeftcd of pride, hypocrify, or formality. B 3 ^6. 24 APHORISMS 56. Softnefs of fmile indicates foft- nefs of chara6ler. The immoderate cannot laugh moderately. 58. The horfe-laugh indicates bruta- lity of character. 59- A fneer is often the fign of heart- lefs malignity. 60. Who courts the intimacy of a profelfed fheerer^ is a profefTed knave. 61. ON MA N. I 61. I know not which of thofe twa I I fhould wifh to avoid moft ; the IcofFer at virtue and religion, who, with heartlefs villainy, butchers in- nocence and truth ; or the pieteft, who crawls, groans, blubbers, and fecretly fays to gold, thou art my hope ! and to his belly, thou art my God!- All moral dependence on him, who has been guilty of one act of pofitive cool villainy, againft an acknowledged, virtuous and noble characler, is credulity, imbecility^ er infanit3\ 63. Z6 APHORISMS The moil llormy ebullitions of paffion, from blafphemy to mur- der, are lefs terrific than one fingle a6l of cool villainy : a ft ill rabies is more dangerous than the parox^ ifms of a fever. — Fear the boifl:er« ous favage of paffion lefs than the fedately grinning villain. 64. Who defends a thing demon- ftrated bad^ and^ with a contemp- tuous fhrug, rejeils another de- monftrated good^ is,, by the deci« lion of the moft unequivocal cha- rity^ a decided knavCe ^5 Q N M A N. 6^. Take this as another mark of a- decided knave — that^ after each knavifh expreffion^ he labours to fupprefs a grin of malice^ and me- \ ditates new mifchief Can he love truth who can take a knave to his bofbm. 67. There are offences againff indi* viduals^ to all appearance trifling^, which are capital offences againft the human race : — fly him who can commit them.. 68. 38 APHORISMS 68. There ought to be a perpetual whifper in the ear of plain honefty = — ^take heed not even to pronounce the name of a knave — he will make the very found of his name a handle of mifchief And do you think a knave begins mifchief to leave oft'? Know this — whether he overcome or be foiled^ he will wrangle on. 69. Humility and love^ whatever obfcurities may involve religious tenets, conftitutethe elTence of true religion. The humble is formed to adore; the loving to alTociate with eternal love. 10. O N M A N. 29 70. Have you ever feen a vulgar mind warm or humble ; or a proud one that could love ?^ — where pride begins love ceafes — as lovej fo humility — asboth^ fo the ftill real power of man* 71. Every thing may be mimicked by hypocrify^ but humility and love united. The humbleft ftar .twin* kles moft in the darkeft night.— The more rare humility and love united 5 the more radiant when they meet. From him^ who premeditately injures humility and love, expe6l •nothing — nothing generous^ nor- thing juft. 73. 30 APHORISMS 73. Modefty is filent when it would not be improper to fpeak : the hum« ble, without being called upon, never recone£ls to fay any thing of himfelf 74- The'^ oppreffive is hard. If ten^ chofen from the crowd by your- felfj call you oppreffive, it is more than probable that you have a rawj hard, indelicate fide* Humility with energy is often uliftaken for pride, though pride with energy is never called hum- ble. Mankind expe6l much of- tener pride than humility. Hu- mility ON MA N- mility muft be amazingly certain indeed before it lhall be acknow- ledged by the humble and the proudj as readily as pride by both. 76. All have moments of energy t but, thofe moments excepted, the humble • afFe6lionate5 as fuch^ is never oppreffive; whilft the leaft motion of the proud oppreffes. Hardnefs and pride {hew them- felves in a thoufand forms, fpeak a thoufand languages, which every eye and every ear can interpret, 17' He who has the power to pais fuddenly from rage to calmnefs, or, what is the fame, to hide a guft of paffion;, 33 APHORISMS paffion, may not be a hypocrite^ but muft be intolerable in his fits. 78. The wrath that on conviftion fabfides into mildnefs^ is the wrath of a generous mind. 79. Who will facrifice nothing, and enjoy all, is a fool. 80. Thoufands are hated, whilft none are ever loved, without a real caufe. The amiable alone can be loved.^ 81. He who is loved and commands love, when he corre6ls or is the caufe of uneaiinefs, muft be love- linefs itfelf ; and 83. ON MAN. 82. He who can love him, in the moment of correftion, is the moft amiable of mortals. 83. He, to whom you may tell any thing, may fee every thing, and will betray nothing. 84. You often feel y our felf invigora- ted to tell, without fear, fome bold truth to certain great chara6lers who would never forgive being corre6led in trifles. Pufhed once for my opinion by one w^ho pretend- ed a ferious defign of felf-amend- ment, and prefaced his requeft by protefting — that nothing could of^ fend 34 APHORISMS fend liim — that he would even fubmit to be called a fiend I replied 5 you may tell a man thou art a fiend^ but not your nole wants blowing — to him alone who can bear a thing of that kind^ you: may tell alL. He can feel no little wants who^ is in purfuit of grandeur.. The freeryou feel yourfelf in the prefence of another, the more free is he : who is free makes free. 87.. Call him wife whofe aftions, words, and fleps, are all a clear hecaiife to a clear why. ON M A N- 35 88. Who knows whence he comes^ where he is, and whither he tends, he, and he alone, is wife.. 89. Decided ends are fure figns of a decided charafter; and 90. Vague ends of a vague character. Who makes quick ufe of the mo- ment is a genius of prudence. 93. Who inftantly does the beft that can be done, what no other could have done, and what all muft ac* knowledge to be tlie beft, is a ge-^ nius and a hero at once- 93' 36 APHORISMS 93- The difcoveiy of truths by flow progreffive meditation, is wifdom. — Intuition of truth, not preceded by perceptible meditation, is ge- nius. 94- Intuition is the clear conception of the whole at once. It feldom belongs to man to fay without pre- fumption, " I came, faw, van- quiftied.^^ 95- Avoid the eye that difcovers with rapidity the bad, and is flow^ to fee the good. ON MAN. 96. Dread more the blunderer's friendfhip than the calumniator's enmity. 97- He only, who can give durability to his exertions, has genuine pov/er and energy of mind. 98. Before thou called a man hero or genius, inveftigate whether his exertion has features of indelibility ; for all that is celeftial, all genius, is the offspring of immortality* 99. Who defpifes all that is defpica- able is made to be imprelTed with all that is grand. ICO. 38 APHORISMS 100. Who can pay homage to the truly delpicahle is truly contempt-- ible. ror. The moll contemptible of thole that ever were or ever can be de- fpifed by the wife, is he v/ho, with opportunities of being acquainted with what is noble, pure, grand^, gives himfelf airs of defpiiing it. 103.- He who can defpife nothing can value nothing with propriety ; and who can value nothing has no right to delpife any thing. 103. ON MA N. 39 103. Sagacity in fele6ling the good, and courage to honour it, accord- ing to its degree, determines your own degree of goodneft. 104. Some characters are pofitive, and fome negative, 105- Who gives is pofitive; who re- ceives is negative; ftill there re- mains an immenfe clafs of mere jpafTives. ic5. There is a negative clafs whofe conftant aim is deftru6lion5 v/ho perpetually labour to demolifh, to imbitterj 40 APHORISMS imbitterj to detra6l from fbmething within us ; thele avoid if you canj but examine what they fay ; their far-fetched criticifms will often make you attend to what elfe might have efcaped obfervation. 107. Who takes from you ought to give in his turn, or he is a thief ; I diftinguifh taking and accepting^ robbing and receiving : many give already by the mere willi to give; their ftill unequivocal wifti of im- provement and gratitude, whilll it draws from us, opens treafures within us that might have re- mained locked up, even to our- felveg, 108. ON MA N. 41 108. Seeking, accepting, giving, make nearly the fum of all neceffaiy knowledge. Who feeks, inveftigates, entreats, and afks ; who accepts, hears, fixes, and applies ; who gives, communi- cates, gladdens, and enriches. 109. Who can hear with compofure, attend in filence, and liften to the end — may already be confidered as wife, juft, noble : his judgment, of whatever comes within his fphere, where he can hear, and hear out with compofure, may, till you meet with one better, ferve for an oracle. 1 10. 43 A P H O R I S M S no. Who can relate with compo«^ fure, with precifion, truth, clear« nefs, and artlefs fentiment, and re- late the fame twice equally well-^ him feek for a friend, or rather deferve to be his friend. III. Who can liften without con- ftraint whilft an important thing is telling, can keep a fecret when told. As a perfbn's yes and no^ fb all his chara6ler- A downright yes and no marks the firm ; a quick the ra- pid ; and a flow one a cautious or timid chara6ter. 1 13- 'O N M A N. 43 113- Vociferation and calmnefs of chara6ler feldom meet in the fame perfon. 114. Who writes as he Ipeaks, fpeaks as he writes, looks as he fpeaks and writes — is honeft. A habit of fneering marks the egotift, or the fool, or the knlve — = or all three. I -1 6. Who cuts is ealily wounded. The readier you are to offend the feoner you are offended. G 117. 44 APHORISMS 117. WhOj inattentive to anfwers, ac- cumulates queftions will not be in-, formed, and who means not to be informed alks like a fooL 118. Who writes an illegible hand is commonly rapid, often impetuous^ in his judgments* 119. As you treat your body, fa your houfe, your domeflics, your ene«- mies, your friends — Drefs is a ta- ble of your contents. 120. Certain trifling flaws fit as dif^ gracefully on a character of ele-. gance as a ragged button on a court drefs. 131. OK MA 45 i^i. Who knows not how to wait with yesy will often be with lliame reduced to lay no. Letting " T diire not wait Upon / woiiW^' u{k^ 6ne flatters fo he cuts*, fo he detracts* Who has done certain things cnce may he expe£led to repeat them a "thoufand times. 134. Who has a daring eye tells downright truths and dov/nright Hesv Shakefpeare. c a 135. 4.6 A P H O K. 1 S M S Who feduloufly attends, point- .edly aiks, calmly fpeaks, coolly anfwersj and ceafes when he has no more to fay, is in poffeflion of Ibme of the beft requilites of m an. 1 36. Who feldom Ipeaks, and with one calm well-timed word can ftrike dumb the loquacious — is a genius or a hero- ism Who makes many decided quef. lions, and gives evalive anl^vers, v/ill find it difficult to efcape the fufpicion of craft and duplicity. 138. Who interrupts often is incon- ftant and inlincere. 1 29 c ON U A 139. Who always willingly relates is not fagacious ; and v/lio relates always with reluftance feerns to want fcntiment and politenefs. The quicker, the loiiderj the applaufe with which another tries to gain you over to his purpofe — ^ the bitterer his cenfure if he mif$ his aim* The ambitious facrifices all to what he terms honour^ as the miler all to money. Wiio values gold C 3 above 48 APHORISMS above all confiders all elfe as trifling : who values fame above all defpifes all but fame. The truly virtuous has an exclufive talle for virtue, A great paflloij has no partna% The procraftinator is not only indolent and weak but commonly falfe too — moft of the weak are falfe. 133- All cavillers are fulpicioust The fupercilious imbitters : he will nei« ther love nor be loved* 134* CM MA N. 49 134^ Who trades in contradi6lions will not be contradi6led. Who can look quietly at nothing will never do any thing worthy of imitation. 13^* Who is refpe6lable when think- ing himfelf alone and free from obfervation will be fo before the eye of all the w^orld. 137. Who not only renders fponta- neous juftice to his rival, but vnth cordial praife enumerates his me- C 4 rit!^ 5 a A P H O R I S M b rits more clearly than his compe-- titor could himfelf have done — is. not only one of tlie moft perlpica- cious, but one of the grandeft of mortals — and has^ fuperlatively^, pronounced his own panegyric. True genius lep^ats itfelf for ever, and never repeats itfelf — one ever varied fenle beams no« Yelty and unity on all. He who has genius and elo-. quence fiafficient either to cover or to excuffe his errors, yet extenu- ates not, but rather accufes him- felf and unequivocally confefTes guilt ON MA N. 51 guilt — approaches the chxle of immortals, whom human language has dignified with the appellation of gods and faints. 140. Small attentions to preffing dif- regarded wants^ not eafity difco- vered, and lefs eafily fatisfied, are the privilege of a few great- fouls* 141. Many trifling inattentions, ne- gleils, indifcretions — are fo many unequivocal proofs of dull frigi- dity, hardnefs, or extreme ego- tifm. C 5 143. 5^ APHORISMS 145. He^ who confident of being right can check his anger at the effron* tery of unjuft claims^ calmly pro^ duce his vouchers, and leave them to fpeak for themfelves, is more than a juft man. Who, in the midft of juft provo- cation to anger, inftantly finds the fit word which fettles all around him in filence, is more than wife or juft : he is, were he a beggar^ of more than royal blood —he is of celeftial defcent* 144, There are aftions, fentiments^ manners, Ipeeches ; there is a filence ON MA N. 53 filencc of fuch magnitude, energy, decifion — as to be iingly worth a whole life of Jfbme men. He w^ho has thefe features never can aft xiieanly — all his aftions, words, writings, however to appearance ambiguous, muft be ftarnped by their fuperior energy. There are many who are muclr acquainted with man^ and little with the worldy otliers that know the worlds and are not acquainted with man. Thele two kinds of know- ledge, miftaken for each other, oc- caiion many unjuft and precipitate decilions : let every otte, really in- tent on theftudy of mankind, avoid confounding. 34 APHORISMS confounding, and carefliHy fearcb to unite them. 146. Who always lofes the more he is known muft undoubtedly be very poor. 147. Who, in a long courle of fami- liarity,, neither gains nor lofes,, has . a very mean, vulgar, chara£ler. 148. Who always wins and never iofes^ the more he is known, en« joyed, ufed, is as much above a vulgar chara6ler. 149- O N M- A N, 55 149. Who has no friend and no enemy is one of the vulgar ; and without talents, powers, or energy. As your enemies and your fiiends lb are you. You may depend upon it that he is a good man whofe intimate friends are all good, and whofe enemies are chara6lers decidedly bad. He muft be a man of worth who 15 not forfaken by the good^ when 56 APHORISMS when the mean and malicious unite to opprefs him, 153. He muft be very bad v;ho can- not find a fingle friend 5 thougb he be praifedj noticed^ puffed. 154^ Who is thoroughly bad ? — he that has no fenfe for what is thoroughly good* That moft uncom mon of all mor-^ talsj him whocan^ whilft advancing to fame, enter into the detail of all the wants of an unknown good charaSler, and who would lofe the whole ON MA N. 57 whole enjoyment of it if he knew he had been obferved — him I fhould wifb to know^ and to ad- drefs him — Saint of faints pray for us ! 155. The ftrong or weak fide of a man can never be known fo loon as when you fee him engaged in dilpute with a weak or malicious wrangler. 157- Say not you know anotlier en- tirely till you have divided an inheritance with him. 158. Who keeps his promife pun6lu- ally, and promifes nothing but what 58 A B H OR I S M S what he had the power and the will to keep^ ia as prudent as juft. 159- Who^ at every promile^ intends to perform more than his promife, and can depend on the fincerity of his willj is more than prudent and juft* There are rapid movements of joy and of grief ; moments which every one has, at leaft once in his life, that illuminate his. chara6len at once. i.6i. The manner of giving fliews the character of the giver more than the ON MA N., 59 the gift itfelf — there is a princely manner of giving, and a royal \ manner of accepting. 163. Who forgets, and does not for- get himfelf, in the joy of giving and of accepting is fubliraec. Who, at the preffing folicitation of bold and noble confidence, hefi- tates one moment before he con- fents, proves hiiiifelf at once in- exorable.. 164. Who, at the folicitations of cun- ning, felf-intereft, filliaefs, or im- pudence, hefitates one moment before 6o APHORISM S before he refufes^ proves himfelf at once a iilly giver. Examine carefully whether a man is fonder of exceptions than of rules ; as he makes ufe of excep- tions he is fagacious ; as he applies them againft the rule he is wrong- headed. I heard in one day a man vv^ho thought himfelf wife produce thrice, as rules, the ftrang- eft half-proved exceptions againft millions of demonftrated contrary examples, and thus obtained the moft intuitive idea of the fbphift's chara6len Of all human forms and characters none is kfs improve-* able, none more intolerable or op- prefTive, than tke race of fophifts. They O N M A N. 6l They are intolerable againft all nature^ againft all that is called general, demonftrated truth: they attempt to demolifli the moft folid and magnificent fabric with a grain of fand picked from off its ftones. Such knaves, whom to tolerate exceeds almoft the bounds of human toleration, avoid like ferpents ! If you once engage with them there is no end to wrangling. A fneer, and the helplefs mifery of better hearts, are their only aim^ and their higheft enjoyment. 166. Who fpeaks often haftily, fome- times flowly, now heiitates, then wanders from the queftion, is cither 63 APHORISMS either in a ftate of confafiion or ftu« pefa6lion5 or may be fufpe£led of inconftancy and falfehood* 167. Who, without call or office, in- duftrioufly recalls the remembrance of paft errors to confound him v/ho has repented of them^ is a villain*. 1(58. Whenever a man undergoes a conliderable change, in confequence of being obierved by others, when- ever he alTumes another gait, an-^ other language, than what he had before he thoug^ht himfelf obfejv- ed, be advifed to guard yourfelf againft him, ON MA 63 i6g. Who, prefent or abfent, thinks and fays the fame of his friend and enemy — is more than honeft — more than man — -he is a hero. I am prejudiced in favour of him who can folicit boldly, without impudence — he has faith in hu- manity — he has faith in himfelf. No one who is not accuftomed to give grandly can alk nobly and with boldnefs. 171. The worft of all knaves are thofe who can mimic their former honefty. 172. APHORISMS 173. He who goes round about in his requefts wants commonly more than he chufes to appear to want. Who crawlingly receives will give fuperciliouily* . ' ,. . 174- . Who rapidly decides without examining proofs will perfiil obfti"^- nately. Who praifes what he thinks bad and cenfures what he thinks good is either unimprovably weak or intolerably deceitfuL i7d. O N M A N. 65 176. As a man's falutation fb the total of his chara6ler : in nothing do we lay ourfelves fo open as in our manner of meeting and faluta- tion. 177. Be afraid of him who meets you with friendly afpeft, and, in the midft of a flattering falutation avoids your direft open looL 178. The prefence of him is oppreffive whofe going away makes thofe he leaves eafy : and he, whole pre- fence was oppreffive, was either good in bad or bad in good company. 179. 65 APHORISMS 179. Vly both the fneaking and the boifterous ; for the one will wound^ the other will not defend yon. 180. Examine what, and how, and where, and when, a man prailes or cenfures ; he who always, and every wh^re, and, as to elTentials, in an uniform manner, cenfures and blames, is a man that may be depended upon. He, w^ho has the air of being quite unconcerned at the praifes beftowed upon another, is either very prudent or very envious ; and O N M A N. &7 at the fame time convinced that tliofe praifes are deferved. Per- haps he a6ls nobly if, from mo- tives of humanity^ he reprefTes his own judgment^ which pofTibly might crufh the praife, "VVho cenfures with modefty will praife with iincerity. Too much gravity argues a fhal- ^^ low mind. 184. Pedantry and tafte are as incon- liftent as gaiety and melancholy. D 185. 68 APHORISMS 185. AH finery is a fign of littlenels^ 186. Slovenlinefs and indelicacy of character commonly go hand in hand. 187. The floven has no refpe6l either for himfelf or others. 188. Who makes too much or too little of himfelf has a falfe meafure for every thing. 189. He, who has no tafte for order^ will be often wrong in his judg- mentsj ON M A N. 69 ments, and feldom confiderate or confcientious in his aftions. 190. The more honefty a man has the lefs he afFe6ls the air of a faint — the affefilation of fanftit)^ is a blotch on the face of piety* There are more heroes than faints ; (heroes I call rulers over the minds and deflinies of men) ; more faints than humane charac-^ ters. Him, who humanizes all that is within and around himfelf^ adore. I know but of one fuch by tradition. 70 A :P H O R I S .M S 193- Who in certairt moments gsui entirely lofe himfelf in another, and, in the midft of the greateft aftion, thinks of no obierver, is a jev/el in the crown of human nature. 193- Who feeks thofe that are greater than himfelf, their greatnefs enjoys, and forgets his greateft qualities in their greater ones, is already truly great. 194. And truly little is he who, ab- forbed in trifles^ has notafte for the great, goes in perpetual queft of the little, and labours to imprefs inferiors with his own conceited greatnefs. 195. ON MA N. 7r 195- The more one fpeaks of himlelf the lefs he likes to h.ear another talked of, 196. The more you can forget others who fuffer, and dwell upon 70111- felf, who fuffer not, the more contemptible is your felf-love. Who partakes in another's joys is a more humane characler than he who partakes in his griefs. Who can conceal his joys is greater than he who, can hide his griefs. T> 3 199- 7-3 APHORISMS 199* Who conceals joys is formed to invent great joys. The wrangler, the puzzler, the word hunter, are incapable of great thoughts or aftions, aoi, Who, crablike, crawls backwards when he fhould meet you like a friend, may be ful^e6ted of plot- ting and falfehood. 202, Neither the cold nor the fervid, but chara6lers uniformly warm, are formed for friendlliip. ao3. ON MA 73 203. The ungrateful are not fo cer- tainly bad as the grateful are cer- tainly good chara6ters. 204. We fee more when others con- verfe among themfelveSj than when they ipeak to us. Alk yourfelf of every one you are concerned with what can I give him ? what is he in want of? what is he capable of accepting ? what would he accept of? and if you can tell you know at leaft three-fourths of his chara6ler. 206. 74 A P H O R I S M S "Who has no confidence in him^ felf has no faith in others^, and none in God. Who can fubdue his own anger is more than flrong ; who can allay another's is more than wife ; hold faft on him who can do both. Who feems proud wants at leaft the look of humility. — Light with- out fplendour, fire without heat^ humility without meeknefs, what are they ? 209. None love without being loved y and none beloved is without loveli- nefs. 210. O N M A N. 75 210. ' He^ whofe pride opprelies the humble, may perhaps be humbled^ but will never be humble. 311. Who, at the relation of fome unmerited misfortune, fmiles, is either a fool, a fiend, or a villain. Who pretends, to little when he might aifume much, feels his own importance and opprelfes not, is truly refpe6lable. Kifs the hand of him who can. renounce what he has publicly taught when convifted of his error, D5 and 76 APHORISMS and who, with heartfelt joy, em* braces truths though with the fa- crifice of favourite opinions, 314. He who attaches himfelf to the immoral is weak and abjeft ; or^ if he have parts, plots mifchief. The friend of order has made - half his way to virtue. 2,16. ^'^^There is no mortal truly wife and reftlefs at once — wifdom is the repofe of minds. ON MAN. 11 317. His tafte is truly corrupt who loves contradiftory variety or empty unconne6led uniformity alone. ai8. Whom mediocrity attra6ls^ talle lias abandoned. 319. Who in giving receives^ and in receiving fhares the blifs of the generous giver, is noble. Make friendftiip with none who upbraidingly fcores up againft thee the moments of harmlefs indul- gence. 78 APHORISMS 231. Who can wait the moment of maturity in fpeaking, writing, a6l-* ing, giving, will have nothing to retraft, and little to repent of. He is a great and felf-poifed chara6ler whom praile unnerves^ not he is a greater one who fup- ports unjuft cenfure — the greater is he who, with acknowledged powers, reprelTes his own, and even turns to ufe undeferA/ed cenfure,. 233.., Who, in receiving a benefit, eftimates its value more clofely than in conferring one, fhall be a citi zen of a better world. 334. ON MA N, 79 Avoid him as a fiend who makes a wry mouth at the praife beftowed on a great or noble chara6ler. 235. Sufpicion bids futurity difavow tlie prefent. Forbear to inquire into the mo- tive of plans decidedly ufeful to fociety ; nor, if they are of a na- ture to want general alTiftance, think you have done enough in concurring to vote public honours or ftatues to their authors. 227. 8o APHORISMS Great affairs may be intrufted, and ftill greater aftions expefted, of him who, by a fingle ready medium, knows how to unite and to attain many harmonious ends, a.a8. He plans like a pedant who is obliged to drag a number of means to the attainment of fome petty end. The more inconfiderable, com- mon, and feemingly eafy of dif- Covery, the means of the attain- ment of ibme great end — the more genius is there in the plan. 330. O N M A N, 8l t 230. Imitate him wliofe obfervation paires not even the moft minute, whilft it follows only the higheft, objefts; the feeds of grandeur lie already in himfelf; he gives his own turn to every things and bor- rows lefs than feizes with one im- mediate glance : fuch an one never ftops; his flight is that of the eagle, who, like an arrow, wings the mid air, whilft his pinions ap- pear motionlefs. 231- Who (to Ipeak with Shaklpeare) lets flip the dogs of war on modeft defencelefs merit, and burfts out into a loud infulting laugh, when, pale. 8a A P H O R I SMS pale, timid innocence trembles — him avoid — avoid his fpecious calmnefs, the harbinger of ftorms — avoid his flattery, it will fbon. turn to the lion's roar^ and the howl of wolves.. The connoiffeur in painting dif- covers an original by fome great line, though covered with duft, and difguifed' by daubing ; fo he who ftudies man difcovers a valu- able charafter by fome original trait, though unnoticed, difguifed, or debafed-.-ravifhed at the dif- covery, he feels it his duty to^ reftore it to its own genuine fplen« dour. Him who, in fpite of con^ temptuous ON MA N. 83 temptuous pretenders, has the bold- nefs to do this, choofe for your friend. He who writes with infolence, when anonymous and unknown, and fpeaks with timidity in the pre- fence of the good — feems to be clofely allied to bafenefs. 234- Who writes what he fhould tell, and dares not tell what he writes, is either like a wolf in fheep 3 clothing or like a fheep in a wolfs Ikin, Defpond, defpair for ever, of the character and manly honefty of him 84 APHORISMS him who, when he has obtained forgivenefs from a noble chara6ler ignobly offended, in bafe reliance on his magnanimity continues pub- licly to calumniate him. Diftinguifh exa6lly what one is when he ftands alone, and afts for himfelfj and when he is led by others. I know many who aft al- ways honeftly, often with delicacy, when left to themfelves ; and like knaves when influenced by fome overbearing charafters, whom they once llaviftily fubmitted to follow- Be certain that he who has be- trayed thee once will betray thee again. 338 ON MAN. 238. Know that the great art to love your enemy confifts in never lofing fight of man in him ; humanity has power over all that is human; the moft inhuman man ftill remains man, and never can throw off all tafte for what becomes a man— but you muft learn to wait. ^ If you never judge another till you have calmly obferved him, till you have heard him, heard him out, put him to the teft, and com- pared him withyourfelf and others, you will never judge unjuftly, you will repair w^hatever precipitately has efcaped you. 340. 86 APHORISMS 2.40.- He, who is too proud to atone for wilful detraftiorij is a thief^ who keeps poffeffion of what he ftole^ and laughs at the idea of refti- tution as entHuliaftic nonfenfeK. 241. The moft abhorred thing in na- ture is the face that fmiles abroad and flalhes: fury when it returns to the lap of a tender helplefs family.. .243. Let him look to his heart whofe call it is to Ipeak for friends and againft enemies : if calmly he Ipeak pure truth for and againft, he ON MA N. 87 -lie will ftand the teft of moral in- 93 APHORISMS mien, inventions, and adlions, of others. He who has opportunities to in- fpe6l the facred moments of ele- vated minds, and ftizes none, is the fbn of dulnefs ; but he who turns thofe moments into ridicule will betray with a kifs, and in em- bracing murder. Who prefers being feen to fee- ing is neither fincere nor humble. 259- • The breath of envy blaits friendftiip : he, v/hom the fuperi- ority O N M A N. 93 ority of a friend offends, will never imprefs an enemy with awe. Have you ever feen a pedant with a warm heart ? The generous never recounts minutely the a6lions he has done ; nor the prudent thofe he will do. Who can acl or perform as if each work or a6lion were the firft, the laft, and only one in his life^ is great in his fphere. • Who feeks to fever friends is incapable of friendfhip — ^ftiall lofe E a all 94 APHORISMS all that merits the name of friend, and meet a fiend in his own heart. Him, who fets out with the praife of a friend, ftumbles as he proceeds on a but^ and ends in rigid cenfiire, call what you choole — but honeft. Not every one who has elo- quence of Ipeech underftands the eloquence of lilence. He, who can exprefs a great meaning by filence when much might have been faid pointedly, and when a common man would have been prolix. ON MA N. 95 prolix, will fpeak in the moment of deciiion like an oracle. 266. We can do all by fpeech and lilence. He, who underftands the double art of fpeaking opportunely ^ to the moment, and of laying not a fyllable more or lefs than it de- manded — and he who can wrap himfelf up in filence when every word would be in vain — will under ftand to conne6t energy with patience. 267. Juft as you are pleafed at find- ing faults, you are difpleafed at finding perfe6lions. He gives me the moft perfeft idea of a fiend v/ho fuffers at the E 3 perfe6lions 96" APHORISMS perfeftions of other and enjoys their errors. Let the unhappinefs you feel at another's errors^ and the happinefs you enjoy in their perfe6lions5 be the meallire of your progrels in wifdom and virtue, VJho becomes every day more fagacious, in obferving his own faults, and the perfeftions of an- other^ vv^ithout either envying him or defpairing of himfelf, is ready to mount the ladder on which angels afcend and defcend. ON MA N. 97 370. He, who feeks to imbitter inno- cent plealure, lias a cancer in his heart. 371. He, who is good before invifible witneiies, is eminently fo before the vifible. a7s. The more there is of mind in your folitary employments, the more dignity there is in your cha- racler* 273- He, who attempts to make others believe in means which he him- E 4 felf 98 APHORISMS felf delpifes, is a puffer ; he, who makes ufe of more means than he knows to be neceffar/, is a quack ; and he, who afcribes to thole means a greater efficacy than his own ex- perience warrants, is an impollor. He is not a ftep from real great- neis who gives to his own lingular experiments neither more nor lels importance than their own nature warrants. He who can at all times facri- fice plealiire to duty, approaches fublimity. ON MAN. 99 The calm prefence of a fib'ime mind infpires veneration, excites great thoughts and noble fentiments in the wile and good- The moft eloquent fpeaker, the moft ingenious writer, and the moft accomplifhed Itatefman, cannot effeit fo much as the mere pre- fence of the man v/ho tempers his wifdom and his vigour with hu- manity* 278. He who malicioufiy takes advan- tage of the unguarded moments of friendfhip, is no farther from kna- E 5 very 100 APHORISMS very than the lateft moment of evening from the firft of night. Between the beft and the worft^ there are^ you fay^ innumerable degrees — and you are right ; but admit that I am right too, in fay^ ing that the beft and the worft differ only in one thing — in the obje6l of their love. a8o. What is it you love in him you love ? what is it you hate in him you hate ? Anfwer this clofely to yourfelfj pronounce it loudly, and you will know yourfelf and him. a8i. ON MA N. TOI 281. There is no objeft in nature and the world without its good 5 ufe- ful, or amiable^ fide. — Who dis- covers that fide firft in inanimate things is fagacious ; and who dilco- vers it in the animate is liberal. If you fee one cold and vehe- ment at the fame time fet him down for a fanatic. 283. The calmly warm is wife and noble. 284. It is a fhort ftep from modefty to humility ; but a fhorter one from vanity loa APHORISMS vanity to foUy^ and from weaknefs to falfehood. 285. Who can hide magnanimit/ ftands on the fupreme degree of human nature. Who demands of you what he knows he never gave you ftands on the loweft degree of human nature^ and is defpifed by the heft and worft, Who^ from negligence^ defers the reftitution of things perpetu« ally redemanded, has lies on his right and theft on his left. a88. ON MAN. 103 288. He, who has the impudence ei- ther to exhibit as good, an a6lion undeniably bad — or afcribes a bad motive to another, undeniably good — is at once a falfe coiner and a juggler. 289. You need not hear feven words (faid a peafant whom I paffed this aSth of September, 1787, whilft I was meditating thefe rules); you need not hear feven words to know a man, five or fix are fufficient. 290. The proverbial wifdom of the populace in gates, on roads, and markets, inftrufts the attentive ear of him who ftudies man more fully than 104 APHORISMS than a thoufand rules oltentatioufly arranged. 291- He has not a little of the devil in him who prays and bites. He who^ when called upon to Ipeak a difagreeable truth, tells it boldly and has done, is both bolder and milder than he vv^ho nibbles in a low voice^ and never ceafes nibbling. 293- As the fhadow follows the body fo reftlefs fullennefs the female knave. 294- As the wily fubtility of him who is intent on gain fo the abrupt brutality ON MAN. brutality of him who has gained enough. 295- Be not the fourth friend of him who had three before and loft them. S95. Who is never rafh in letters^ will feldom be fo in fpeech or a6lions. 297. He, whoie letters are the real tranfcript of friendly converfation^ without affefted effufions of fenti- ment or wit, feems to have a heart formed for friendfhip. 298. A lo6 APHORISMS 398. Want of friends argues either want of humilit/ or courage^ or both. 299. He, who, at a table of forty covers, thirty-nine of which are exquilite, and one indifferent, lays hold of that, and with a " damn your dinner" dalhes it in the land-^ lord's face, fhould be fent to Bethlem or to Bridewell — ^and whither he w^ho blafphemes a book, a work of art, or perhaps a man, of nine-and-thirty good and but one bad quality, and calls thole fools or flatterers who, en- groffed by the fuperior number of good ON MAN. 107 good qualities^ would fain forget the bad one. 300. Pull off your hat before him whom Ibrtuiie has exalted above ten thouland ; but put it on again with both your hands if he laugh at fortune. 301. Who turns up his nole is unfit for friendfhip. 30a. The colle6lor, who trifles not^ and who heaps knowledge without pedantry, is a favourite of Nature. 303- I08 APHORISMS 303. Who parodies a good cliara6ler without a deiire of improving him has a bad heart. 304. Let tlie four-and -twenty elders in heaven rife before him Vv^ho^ from motives of humanitVj can to- tallv firoprefs an arch, full-pointed, but ofFenfive bon mot 30.^. Himj vv^ho inceirintly laughs in the ftreetj you may commonly hear grumbling in his clofet. 3o5. Who will not fee v/here he fhould or could) fhall not fee when he would. ON MA N. 109 -307- Be fure that every knave is a fop or coward v\^hen a downright honeft man plants himfelf over againft him. 308. Iiilblence^ where there is no dan- ger, is deipoudeuce where there is. 309- He, ^ who is led by the paffionate, has three enemies to cope with during life — the contempt of the good) the tyranny of his leaders^ and rankling difcontent. 310. The fooner you forget your mo- ral intuition the weaker, the lefs to be depended on, yourfelf no APHORISMS Truft him with litt'e who, with- out proofs, trufls you with every- thing ; or, when he has proved you, with nothing. Compare carefully and fre- quently the different ways in which the fame perfon Ipeaks with you and with others ; before you, and with you alone ; or, in the prefence of others, on the fame topic. 313. Call him Saint who can forget his own fufferings in the minute griefs of others. 3H- ON MAN. Ill He, who lofes the fun in his Ipots — a beautiful face in a few freckles — and a grand caara6ler in a few harmlels fingularities — may choofe, of two appellations^ one — wronghead or knave. 315- He alone, who makes ufe of his enemies to improve the knowledge of himfelf, is ferioully inclined to grow better. Who, purpofelv, cheats his friend, would cheat his God. 317. 113 APHORISMS 317- She neglefts her heart who ftu- dies her glafs. Keep him at leaft three paces diftant who hates bread 5 mufiCj and the laugh of a child. 319- Could you but hear how one Ipeaks to the poor and defpifed^, when bethinks himlelf unobierved, you might form a judgment of his chara6ler. 330. It is a mighty mind that praifes an enemy, and grafps at never* fading honours. 3%t. ON MAN. 321. He, who in queftions of right, virtue, or duty, fets himfelf above all poffible ridicule, is truly great, and fhall laugh in the end with truer mirth than ever he was laughed at. 333. A merchant who always tells truth, and a genius who never lies, are lynonymous to a faint. 333. Between pafTion and lie there is not a finger's breadth. 334. Avoid, like a ferpent, him who writes impertinently, yet Ipeaks politely. 325. 114 APHORISMS 335- He is good enough for the pre- fent and future world who is con- tent with a fourth, is grateful for the half, and gives more than meafure. He can bear his griefs in filence who can moderate his joys. 337- He, who fhuts out all evafion when he promiies, loves truth. 328. Search carefully if one patiently finifhes what he boldly began. 339^ © N MA N. 339. Who comes from the kitchen fmells of its fmoke; who adheres to a fe6l has fomething of its cant: the college-air purfues the ftudent, and dry inhumanity him who herds with literary pedants, 330. As you receive the ftranger fo you receive your God. 331- Call him truly religious who be^ iieves in fomething higher^ more powerful^ more living, than vifible nature ; and who, clear as his own exiftence, feels his conformity to that fuperior being. Il5 APHORISMS 332. Superitition always inlpires lit- tlenelsj religion grandeur of mind : the fuperftitious raifes beings infe- rior to himfelf to deities. Who are the faints of humanity ? Thofe whom perpetual habits of goodnefs and of grandeur have made nearly unconfcious that what they do is good or grand — heroes with infantine limplicity, 334- To know man, borrow the ear of the blind and the eye of the deaf 335^ ON MAN. 117 335. The jealous is poffelTed by k fine mad devil *'" and a dull fpirit at once. 336. He has furely a good heart who abounds in contriving means to prevent animofities. 331* Me has the ftamp of a gre;at foul who hides his deepeft grief from the friend whom he might truft even with the communication of vices* * Shakefpearc* 338. I l8 aphorisms 338. The words of love fleep in the ear that is too dull to comprehend her filence. 339- The mind, whole trifling griefs or joys can ablbrb the general joys and griefs of others^ is la- mentably little. 34D. He, whom no lolfes impove- rifli, is truly rich. 341, That mind alone is great in which every point, and the tides and ebbs of power that fupport or Ihrink ON MAN-. 119 fhrink from that pointy can fluc- tuate with eafer 34^- He alone has energy that cannot he deprived of it,- 343- Sneers are the blafts that pre- cede quarrels. 344- Who loves will not be adored. 34d- He who renders full jufdoe to his enemv^ fhall have friends to adore hi r» I30 A P H O R I S M S Number among thy worft of enemies— the hawker of malicious rumours and unexplored aoecdote. Let me repeat it : if you cannot bear to be told by your bolbm friend that you have a ftrong breathy you defer ve not to have a friend. 34^. No little man feels and forgives offences. 349- No great character cavils. 35oo. ON MAN. 131 350. The convivial joys of him whofe folitude is joylefs are the forerun- ners of mifery. 351- He alone is an acute obfijrver, Vv^ho can obferve minutely Vvuthout being obferved. <^ 7^ ill Good may be dme by the bad ~ bet the good alone can be good. It is not the privilege of vulgar minds to mark the line between the friend and lover^ and never ftep beyond. 12:2, APHORISMS; 354- V He who is always the lame, antj' never the fame^ refembles God. He can love who can forget all and nothing. The pureft religion is the moft refined Epicurifm. He, who i^ the fmalleft given time can enjoy moft Oi^what he never fhall repent, and vvhat furniflies enjoyments, ftill more unexhaufted, ftill lefs changeable — is the moil religious and th€ moft voluptuous of men.^ 357- ON MAN. 133 357- He knows little of the Epicurifm of reafon and religion who exa- mines the dinner in the kitchen. I efteem the wifdom and calm- nefs of mind that always can re- ferve the beft for the end. Who flowly notices requefts and prayers is either a tyrant or a god. 3^0^ The generous, who is always juft — and the juft, who is always generous- — may, unannounced^ ap- proach the throne of God. F5 3^1. r34 APHORISMS 361. There are but three clafles of men^ — the retrograde, the ftation- ary, the progreflive*. Who of man's race is immortal ? He that fixes moments and gives perennity to tranlitory things. 3^3- Me alone fhall Hem oblivion^ who, in the moments and efFefts of his exertions, can both forget himfelf, and make others forget him. He has convivial talents who makes the eater forget his meal ; and ON MAN. and he has oratory Vv^ho ravifhes his hearers, whilft he forgets himfelf. 3^5- Let me, once more, in. other words, repeat it — he is the king of kings who longs for nothing and vails but one at once. Spare the lover without flattering his paiTion; to make the pangs of love the butt of ridicule, is unwife and harlh — Ibothing meeknefs and wifdom fubdue in elfe unconquera- ble things. 3^7- There is none fo bad to do the twentieth part of the evil he might, nor ia6 APHORISMS nor any fo good as to do the tenth part of the good it is in his power to do. Judge of yourfelf by the good you might do and negle6t — and of others by the evil they might do and omit — -and your judgment will be poifed between too much indulgence for yourfelf and toa much leverity on others. 368.. Fly him who, from mere curio-, fity, alks three queftions running about a thing that cannot intereii him. The firmj without pliancy — and"^^ the phant, without firmnefs — re« femble veffels without water, water without veffels.. ON MA N.. 370; To him who is fimple, and in- exhauftible^ like nature, limple and inexhaufted nature religns her fwa}^. 371- He rules himfelf with power who can fpontaneoufly reprefs his laughter ; but he who can hide emotions of love exerts ftill greater energy.. Who loves from humour, ego- tifm, or intereft, will hate from the fame motives ; and he, whofe fympathies mere humours fway, fhall have unftable friends and conftaut enemies. 373- 138 A P H O R IS MS How can lie be pious who loves not the beautiful, whift piety is nothing but the love of beauty ? Beauty we call the moji ^varied One^ the moJi united variety. Could there be a man who fhould harmonioully unite each variety of knowledge and oF powers — would he not be moft beautiful ? would, he not be a god ? 374- Incredible are his powers who dejtres nothing that he cannot nvtlL 375- The unloved cannot love.. 37^- ON MA 129 37^* Let the object of love be careful to lole none of its lovelinefs. 377- Bow to him who bov/s not to the flatterer. Bid farewell to all grandeur if envy ftir within thee. 379- We cannot be great if we calcu- late how great we and how little others are^ and calculate not how great other how minute^ how impotent ourfelves> 380. 130 A F H O R ISM S: 38Q. prudent fees only the difficul- ties, the bold only the advantages^ of a great enterprize ; \he hero fees both, diminifhe^ thofe, makes thefe preponderate, and conquers. 381.^ He loves unalterably who keeps within the bounds of love. Who always (hews fomewhat lefs than what he is poiTefTed of— nor ever utters a lyllable, or gives a hint, of more than what in fa6l remains > behind — is juft and friendly in the fame degree. 382. Few can tell what he can operate who has economy of words without fearcity^ ON MAN. fcarcityj and liberality without pro- fialion. 383. He, who obferves the fpeaker more than the found of words^ will feldom meet with difappointments. 384- Neither the anxious, who are commonly fretiul and fevere ; nor the carelefs, ;vho are always with^ out elafticity — the lerenely ferious alone are formed for friendlhip, Evalions are the common fhelter of the hard-hearted, the falfe, and impotent, when called upon to afl life ; the real great alone plan in-. ftantaneous A P H ORIS M S ftantaneous help, even when their lx)oks or v/ords prefage difficulties. Who kindles love loves warmly^ He who cannot perfonHj and fcorns him who incelTantly per- formsj is idiot and knave at once*. 388. The powerful, who notices the exertions of an infmor, has fbme- thing of the chara6ler of Him v/ho, in exchange for a relinquifhed boat, promifed the owner on. of the twelye fijft thrones of heaven.. 389^- ON MA N. 133 389. He is more than great who in- ftru6ls his offender whilft he for- gives him. 390- Th ere is a manner of forgiving fo divine, that you are ready to embrace the offender for having called it forth. 391- Expe6l the fecret refentment of him whom your forgivenefs has impreffed with a fenfe of his infe- riority ; expeft the refentment of the woman whofe proffered lov^e you have repulfed ; yet furer ftill expeft the unceafing rancour of envy againft the progrefs of genius and 134 APHORISMS and merit— Renounce the hopes of reconciling him : but know, that whilft you fteer on, mindlefs of his grin, all-ruling deftiny will either change his rage to awe, or blaft his powers to their deepeft root*. 393. ' He is not ignorant of man wKa^ knows the lvalue and effeft of words: and he^^wlio fears nothing lefs and attends to nothing more tha^n^v/ords; has true pliilofophy, 393. He has honefty, vigour, dig- nity, who in the firft tranfports of invention, promifes leis than he will probably perform. ON MA N. i35 394- Then talk of patience when yon have borne him who has none^ ^without repining, 395- Who lies in wait for errors, nei- ther to mend them in perfbns, nor to juftify his choice in things, is on a road where good hearts are feldom met. 39&- Volatility of words is carelefTnefs in a6ts — words are the wings of a6lions. 397- Whatever is vifible is the velTel or veil of the invifible paft, pre- fent, 136 APHORISMS lent, future. — ^As man penetrates to this more, or perceives it lefs, he railes or deprelFes his dignity of being. 398. Let none turn over books or roam the ftars in queft of God who fees him not in man. 399- He alone is good, who, though poiTelTed of energy, prefers virtue*, .with the appearance of weaknefs, to the invitation of a6ting bril- liantly ill. 400. Intuition (what the French call ^ coup d'oeiV) is the greateft, fim- pleft, ON ]\r A N. 137 pleft^ moft inexliaufted gift a mor- tal can receive from heaven : who has that has all ; and who has it not has little of what conftitutes the good and great. 401. How can he be fincere or pru- dent who without Omnipotence pretends to confer unbounded obli- gations ? 402. There is no end to the inconve* jiiences ariiing from the want of punftuality. As the prefentiment of the pofli- ble^ deemed impoflible^ fo genius, fo IjS APHORISMS fo lieroifm — the hero, the man of genius^ are prophets, 404. He who goes one ftep beyond his real faith or prefentiment, is in danger of deceiving himfelf and others. The greater value you let upon v^hat others facrifice for you, and the lefs you efteem w^hat you re- fign for others, the nobler your nature, the more exalted are you. 406- He, who to obtain much will fuf- fer little or nothing, can never be called great ; and none ever little, who^ ON MAN, 139 who^ to obtain one great obje6l^ will fuffer much. 407. He has the fole privilege, the exclulive right, of faying all and doing all, who has faffered all that can be fuffered, to confer on others all the pleafures they once reje6ted and which they can enjoy. 408. He only lees well who fees the whole in the parts, and the parts in the whole. I know but three clafTes of men— thofe v/ho fee the whole, thofe who fee but a part, and thofe who fee both together. G 409 » 140 A P H O R I S M S 409. You beg as you queftion; you give as you anlwer. 410. As you hear fo you think; as you look fo you feel. 411. Who feizes too rapidly drops as haftily. 41a. Who gralps firmly can hold fafely^ and keep long. 413- He knows little of man who trufts him with much that cares for no one. 414- I ON MAN. 141 414. Love fees what no eye fees ; love hears what no ear hears ; and what never rofe in the heart of man love prepares for its obje6t. Hatred fees what no eye lees ; Enmity hears what no ear hears : and what never rofe in the mur- derer's breaft Envy prepares for him that is fortunate and noble. ^16. Him, who arrays malignity in good nature and treachery in fa- miliarity, a miracle of Omnipo- tence alone can make an honell man. G 2, 417. 143 APHORISMS 417. He, who fets fire to one part of a town to rob more iafely in another, is, no doubt, a villain : what will you call him, who, to avert fufpicion from himfelf^ ac- cufes the innocent of a crime he knows him felf guilty of^ and means to commit again ? 418. I know no friends more faithful^ more infeparable, than hard-heart- ednefs and pride, humility and love, lies and impudence, 419. I have heard nothing but what is good of fuch an one, yet I can- not ON MA N. not love him heartily ; that is, I can have no dependence on his tafte, his love of order, his re6ti- tude becaufe he fuffers two ornaments, of dimenfions exactly limilar, to hang together, the one two inches higher than the other. 430. I will take upon rae to create a world to-morrow, if to-day I can give reftitude of heart to one petty- fogging attorney. 431. As your hearty participation in the joys and griefs of others, fo your humanity and religion. 423. 144 APHORISMS 422- The richer you are the more calmly you bear the reproach of poverty : the more genius you have the more eaiily you bear the imputation of mediocrity. 433. He, who gives himfelf airs of importarxce, exhibits the credentials of impotence. 434. He, who is always to be waited for, is indolent, negle6lful, proud^ or altogether. ON MA N. 145 4^5- There is no inftance of a mifev becoming a prodigal without loiing his intelle6l; but there are thou- fands of prodigals becoming mi- fers ; ifj therefore, your turn be profuie, nothing is fo much to be avoided as avarice : and, if you be a mifer, procure a phyfician who can cure an irremediable difbrder. Bafenels and avarice are more infeparable than generolity and magnanimity, 437- Avarice has fometimes been the flaw of great men, but never of G 4 great 1^6 APHORISMS great minds: great men produce effefts that cannot be produced by a thoufand of the vulgar ; but great minds are ftamped with ex- panded benevolence, unattainable by moft. There are many who have great ftrength and little vigour; others who have much vigour and little ftrength : ftrength bears what few can bear, vigour efFe6ls what few can effect — he is truly great who unites both in the fame degree. 439. Vigour, v/ithout ftrength, always makes others fuffer ; and ftrength, \yithout ON MAN. 147 Without vigour, ourfelves- Exa- mine how thefe operate and you will know yourfelf. 430. He is much greater and more authentic, who produces one thing entire and perfeft, than he who does many by halves. He, who can rail at benevolence, has fet his heel on the neck of re- ligion. 433. Who, in the prefence of a great man, treats you as if you were not prefent, is equally proud and little. G 5 433. 148 APHORISMS 40 o Hcj who cannot difcover, ac- knowledge, and efteem, the rea- Ibnable part of incredulity and the relpe6lable of fuperftition, wants much of three qualities which make man man, and God God — wifdom, vigour^ love* 434- Say what you pleafe of your humanity, no wile man will ever believe a lyllable while / and mme are the two only gates at which you fally forth and enter, and through which alone all rauft pafs who feek admittance* 435- ON MAN. 149 435- Who, from motives of love hides love, loves ineffably and eternally. Who hides hatred to accomplifli revenge is great, like the prince of hell. 437- Who hides love to blefs with unmixed happinefs is great^ like the king of heaven. 438. Let him not ihare the moll re- mote corner of your heart, who, without being your intimate, hangs prying over your Ihoulder whilft you are writing, 439- I^O APHORISMS 439- Truft not him with your lecrets^ ^ who, w^hen left alone in your room 5 turns over your papers. 440. A woman, whofe ruling paffion is not vanity, is fuperior to any man of equal faculties. 441. He v/ho has but one v/ay of fee- ing every thing, is as important for him who ftudies man as fatal to friendftiip, 443. Who has written will write again, fays the Frenchman ; he Vv^ho has V7ritten O N M A N. written againft you will write againft you again : he who has be- gun certain things is under the curfe of leaving off no more. 443. He^ who rather Jifcovers the great in the little than the little in the great^ is not far diftant from greatnefs. 444. Harmleffnefs and genuine friend- fhip are as infeparable as beam and refle6lion. 445- He is not eaiily taught who is fometimes quick and fcmetimes flow in his anlv/ers, 446", I5a APHORISMS 446- The half-chara6ter5 who has im- pudence enough to attempt domi- neering over the whole one, is, of all tyrants, calumniators, and villains, the moft infufFerable. 447- Who afks two queftions at once will eaiily give one anfwer for an- other ; frequently commit grofs blunders ; and feldom adhere to truth when he relates. 448. Who always prefaces his tale with laughter is poifoned between impertinence and folly. 449, ON MA N. 449. Thinkers are fcarce as gold : but he, whofe thought embraces all his fubje£l5 purfues it uninterruptedly and fearlefs of confequences, is a diamond of enormous lize. 450. Nothing is more impartial than the ftream-like public : always the fame and never the fame ; of whom^ fooner or later, each mifreprefented chara6ler obtains juftice, and each calumniated honour: he who can- not wait for that is either ignorant of human nature or feels that he was not made for honour, 451, 154 APHORISMS 451- You will fooner tranfpofe moun- tains than without violence fubdue another's indolence and obftinacy : if you can conquer your own^ de- pend on it you fhall accomplifli what you can wilL The obftinacy of the indolent and weak is lefs conquerable than that of the fiery and bold. 453' Who, with calm wifdom alone, imperceptibly dire6ts the obftinacy of others, v^ill be the moft eligible friend or the moft dreadful enemy* 454' ON MA N. 454- He is both outrageoully vain and malicious who afcribes the beft ac- tions of the good to vanity alone, 455- He is condemned to depend on no man's modefty and honour who dares not depend on his own, 455. An infult offered to a refpeftable char after w^ere often lefs pardonable than a precipitate murder — he who can indulge himfelf in that may bear affaffmations on his confcience. 457- Nothing is fb pregnant as cru- elty; fo multiparouS;, fo rapid, fo ever- 156 APHORISMS ever-teeming a mother, is unknown to the animal kingdom ; each of her experiments provokes another, and refines upon the laft— though al- ways progreflive, yet always remote from the end. Smiles at the relation of inhu- raanities betray^ at leaft, a fund of inhumanity, 459- He who avoids the glafs aghaft^ at the caricature of morally debafed features, feels mighty ftrife of vir- tue and of vice, 460. ON MA N. The filence of him^ who elfe commends with applaufe, is indi-^ re6l but nervous cenfure. 461. Neither he who incelTantly hunts after the new, nor he who fondl/ doats on the old, is juft* 453. The gazer in the ftreet wants a plan for his head and an objedl for his heart, 4^3- The creditor who humanely Ipares an ungrateful debtor has few fteps to make towards the circle of faints. 464. 158 APHORISMS 464. The creditor^ Vvhofe appearance gladdens the heart of a debtor^ may- hold his head in funbeams and his foot on ftorms. 465. If you mean to efcape your cre- ditor or enemy avoid him not. 466. Who purpofely abules the bounty of unconditional benevolence has a leat prepared for him at the right hand of the throne of hell. 467. The frigid fmiler, crawling, in- difcreetj obtrulive^ brazen-faced, is ON MAN. is a fcorpion-whip of deftiny — avoid him! 468. Nature bids thee not to love deformity ; be content to difcover and do juftice to its better part. 469. The rapid, who can bear the flow with patience, can bear all injuries. 470. Abfolute impartiality is not per- haps the lot of man: but where, open or hid, bitter partiality dwells, there too dwells inward anarchy and infanability of mind. 471. He knows nothing of men who expefts to convince a determined party-man : and he nothing of the world l6o APHOj^ISMS world who delpairs of the final im- partiality of the public. Who indifcriminately returns careffes for carefies, and flattery for flattery, will, with equal indiffer- ence;, forget them when they are pafl^d. 473. He alone is a man who can refill: the genius of the age, the tone of faftiion, with vigorous fimplicity and modeft courage. 474- To him who difcovers not imme- diately the true accent of innocence, and reveres it like an oracle — — fhew, as to all the world, your face^ but lock your heart for ever. 475- ON MAN. 161 475. Who gives a trifle meanly is meaner than the trifle* 475. Diftruft your heart and the du- rability of your fame ; if from the ftream of occalion you fnatch a handful of foam, deny the ftream and give its name to the frothy burfting bubble. 477- If you alk me which is the real hereditary fin of human nature, do you imagine I fhall anfwer pride, or luxury, or ambition, or egotilrn? No; I fhall fay indolence — who conquers indolence will conquer all the reft. 478. l63 APHORISMS ,47s. Affiire yourfelf that he has not the moft diftant fcent of human nature who weens that he is able to alter it^ or thinks to obtain that eafily of others which he can never obtain of himfelf 479- An entirely honeft man^ in the fevere fenfe of the word, exilts no more than an entirely difhoneft knave: the beft and the worft are only approximations of thole qua- lities. Who are thofe that never contradift themfelves ? yet honefty never contradi6ls itfelf: Who are thofe that aKvays contradift them- felves? yet knavery is merely felf- contradi6tion. ON MAN. 163 contradl(Slion. Thus the know- ledge of man determines not the things themfelv^s, but their pro- portions, the quantum of congrui- ties and incongruities. 480. Who inftantly, without evafion, gives a difpaflionate refufal of what he can, or will nat give, will give to his moft rapid yes the firmnels of an oath. Truft him little who praifes all, him lefs who cenfures all, and him leaft who is indifferent about alL H 483. 164 APHORISMS 48 a. Who prorogues the honefty of to-day till to-morrow will probably prorogue his to-morrows* to eter- nity. 483. Whom every book delights which he reads none has initru6led which he read. ■ 484. He who judges perverfely on a clear fimple fubjecl, on which a promifcuous number of impartial people have judged uniformly — proves an obliquity of mind which takes all weight from his opinion on any other fubjeft. * "To-morrow and to-morrow and to-morrow/* Shakefpeare. 485. O N M A N. 165 The cruelty of Ihe efFeminate is more dreadful than that of the hardy. Senfe feeks and finds the thought; the thought feeks and finds genius. 487. He who, filent, loves to be with us — he who loves us in our filence —has touched one of the keys that ravifh hearts. 488, He who violates another's liberty is a tyrant and a Have at once. H % 489. l66 APHORISMS 489. Fly him who alFe6ls filence. 490. He is vaiiij proud, oppreflive^ who at and after every word he fays, with open roUing eye, exa- mmes to the right and left what features and what looks he roufed* 49ie Who knows the moment of ceat ing knows the moment of begin- ning, and that of producing. Judge of no man's prudence, experience, or genius, till you have witneffed fome of his fnd/i. ON U A N. 167 493. The more there is of gradation in virtue, the more dramatic the energies of goodnefs and benevo- lence, the more fublime thth chara6ter.^ 493- No wheedler loves, 494- Great minds comprehend more in a word, a look, the fqueeze of a hand, than vulgar men in day-long converfation or the moft affiduous. correfpondence- 49^ The more one gives, or receives, or fees^ or comprehends, in little, H 3 the l68 APHORISMS the greater^ the more alive, the more human he. 495. The poetj who compofes not be- fore the moment of infpiration, and as that leaves him ceafes — com- poles^ and he alone, for all men^ all clalTes-) all ages, • 497- H£?5 who has frequent moments of complete exiftence, is a hero, though not laurelled ; is, crovmed and without crowns, a king: he only who has enjoyed immortal moments can reproduce them. 498. The greater that which you can hide, the greater yourfelfl 499^ ON M A N. 169 499. Three days of uninterrupted com- pany in a vehicle will make you better acquainted with another than one hour's converfation with him every day for three years. 500. Where true v/ifdom is there furely is repofe of mind, patience, dignity, delicacy, Wifdom with- out thefe is dark light, heavy eafe, fonorous filence- 501. Him, whom oppoiition and ad- veriity have leit iiti'.e, fortune and applaufe villi -net ni ^ ' : . r«c;^t. In - quire after the li}:tcnri|;a,of gf exit Pi 1. n.en 1^0 APHORISMS men and you will know why they are great,. He — whofe fole filent prefence checks pitifal conceits, ennobles, vulgar minds, and calls forth un- common ones — may lay claim to grandeur^ Him, who makes familiarity the tool of mifchief, moral precepts can as little recall to virtue as me^ dical prefer iptions a decayed habit to health.. 504. He, who cannot forgive a treipais of malice to his enemy, has never yet tafted the moft fublime enjoy- ment of love. ON MAN. 171 SOS- He, who forgives a trefpafs of fentiment to a friend, is as un- worthy of friendfliip as that friend. It is the lummit of humility to bear the imputation of pride. He who fees, produces, honours what is refpeftable in the defpifed, and what is excellent in mifrepre- fented charafters — he, who pre- fers a duller of jewels, with one unique^ and many trifling ftones, to one Gompofed all of good, but no one unique — he, who in a book, feels forcibly its genius, its unat- H 5 tainable 17^ APHORISMS tainable part, is formed by nature to be a man and a friend. 508. You may have hot enemies with- out having a warm friend ; but not a fervid friend without a bitter enemy. The qualities of your friends will be thofe of your enemies : cold friends^ cold enemies— half friends, half enemies— fervid enemies^ warm friends. 509, Late beginners feldom attain the end without difficulty. There are few privileged minds who defer long, and with rapidity perform better than the coniiderate who have confulted time; but there are fome ON MAN. fome who refemble torrents fwelled by delay ; who^ in thofe moments of prefTure, not only exerts ge- nius^ but gives to his labours their roundeft finifh, the neateft order, their moft elegant pollih — clalTes with thofe few mortals who have the privilege to do, or leave undone, as they pleafe. He is one of thofe whofe faults carry their atonement with them — whom the oflended and the envious with equal aftonifh- ment applaud, and never permit themfelves a farther doubt about their royal prerogative. 510. I.earn the value of a man's words and expreifions and you know him. Each man has a meafure of his own for 174 APHORISMS for every thing ; this he offers yon inadvertently in his words. Who has a fuperlative for every thing wants a meafure for the great or fmalL. 51 T, He^ who reforms himfelf^ has 4one more toward reforming the public than a crowd of noily im- potent patriots^ If Pius the Sixth (I often faid) be not in his perfon king of the Emperor it is foolifh enough to ga to Vienna; but if his perfon be the pope's pope he may go and do im- mortal a6ls. It is perfonally only we can a6l durably — he who knows this,. ON MAN. 175 this, knows more than a thoufand polyhiftors.. S13. He will do great things who can avert his words and thoughts from paft irremediable evils, SI4- He^ who ftands on a height, fees farther than thofe who are placed in a bottom ; but let him not fancy that he fhall make them believe all he fees. He that can j eft at love has never loved : He jefts at fears that never felt a wound*.*' • Shakfpeare. 515. l']6 APHORISMS 516. He^ who is ever intent on great ends, has an eagle-eye for great means, and fcorns not the fmalleft. Who attempts to cover what can«^ aot be covered, is an idiot and hy- pocrite at once. : He is familiar with, celeltial wif- dom, and feems inftru6led by fijpe- rior fpirits, who can annihilate a fettled prejudice againft him.. True love, like the eye, can bear no flaw. ON MAN. 177 520. Spedlacles on the eyes of the blind and literature in the pedant's mouth are folly. The hotteft water extinguifhes fire, and the affected heat of a cold charafter, friendfhip. Take from Luther his roughnefs and fiery courage; from Calvin his i he£lic obftinacy; fi-om Erafmiis his timid prudence i hypocrily and fanaticifm from Cromwell; from Henry IV. his fanguine charafter ; myfticifm fromi^^//Jc>;// ixovaHunie his all-unhinging fubtilty \ love of paradox ryS' APHORIS^MS paradox and brooding fufpicion^ fvovciRmJpau ; naivete and elegance of knavery from Voltaire; from Mil-- ion the extravagance of his all-per* fonifying fancy ; from Raffaelh his drynels and nearly hard precifion; and from Rubens his fupernatural luxury of colour — dedu6t this op- preffive exubercmce ?rom e?ic\\y rec- tify them according to your own tafte — what will be the refult ? your own corre6t5 pretty, flat, uft- ful — forme, to be fure, quite con- venient vulgarity.. And why this amongft maxims of humanity ? that you may learn to know this exuberance^ t\iis kven^ of euch great charafter, and its efFeSls on con- temporaries and pofterity — that you may know where d, e, f, is, there ON MA N. 179 there muft he a^h^c : he alone has knowledge of man^ who knows the ferment that raifes each ehara6ler5 and makes it that which it fliall be, and fbmething more or lefs than it fhall be. I have often, too often, been tempted, at the daily relation of new knaveries, to delpife human nature in every individual, til]^ on minute anatomy of each tricky I found that the knave was only an enthiijiajl or inomentary fooL This dif- covery of momentary folly, lymp- toms of which alTail the wifeft and the beft, has thrown a great con- Iblatory light on my inquiries into man's moral nature : by this the theorift is enabled to affign to each clafs l8o APHORISMS clafs and each individual their own peculiar fit of vice or folly ; and to contraft the ludicrous or difmal catalogue with the pleafing one of fentiment and virtue^ more proper- ly their own* He^ who is mafter of the fitteft moment to crufh his enemy, and magnanimeuily negle6is it^ is born to be a conqueror. Pretend not to felf-knowledge H if you find nothing worfe within you than what enmity or calumny dares loudly lay to your charge. 525. ON M A N» l8l 526. You are not very good if you are not better than your beft friends imagine you to be. You are not yet a great man be- caufe you are railed at by many little^ and efteemed by fome great characlers; then only you deferve that name when the cavils of the infigniiicant and the efteem of the great keep you at an equal diftance from pride and defpondence, in- vigorate your courage and add to your humility. Some chara6leis of the utmoft a6livity are much calmer than the moll APHORISMS molt ina6live : diftinguifli always between iadolence and calmnefs;^ calmneft is the beginning and end of ufeful a£livity ; indolence the beginning, middle, and end, of uniform apathy for all a6livity» A great woman not imperii i/'gus, a fair woman not vain, ^ woman of common talents not jealous, an accompliflied: woman who fcorns to fliine — are four won-* ders juft great enough to be di- vided among the four quarters of the globe.. He who freely praifes what he Bieans to purehafe — and he who exiumerates O N M A N. 183 enumerates the faults of what he means to fell — may fet up a part- nerfhip of honeftj* 53^- He, who defpifes the great, is condemned to honour the little : and he who is in love with trifles can have no tafte for the great He ha6 a claim to prudence who feels his weaknefs and knows how to difguife it ; but he is great who, with .a full fenfe of his Jtoengt^i, fcorns to exert it ^35- Depend not much upon your redlitude, if you are uneafy in the prefence 184 APHORISMS prefence of the good ; nor truft to your humility if you are mortified when you are not noticed. 534- He who chules to coniider the ambiguous aftion of an enemy in its faireft light, has fbme acquaint- ance with the heart of man, and is a friend to virtue. He, who is in want of witnefles in order to be good, has neither virtue nor religion. 53^- When a prince, and he who has been frequently deceived, do not give themfelves entirely up to fufpicion. ON MAN. iufpicion, tliey may be ranked amongft the truly great. 537. Some are ambitious who have no idea of true honour — they may be properly called name-hunters ; he is truly pitiable whofe only wifh is to be Ipoken of* 538. Attend to the accidental epithets which men of wit throw out on the mention of a merely honeft charafter^ and you will have a guide to the knowledge of their hearts. 539- He, who hates the wifefl and beft of menj hates the Father of men; for^ l86 APHORISMS for, where is the Father of men to be feen but in the moft perfe6t of his children? He who always feeks more light the more he finds, and finds more the more he feeks, is one of the few happy mortals who take and give in every point of time : the tide and ebb of giving and receiving is the fum of human happinefs, which he alone enjoys who always wifties to acquire new knowledge^ »nd always finds it* The executioner who, in the fatal moment, laughs in the cri- minal's face^ muft be a wretch. What ON MAN. 287 What will you call the critic who debafes himfelf to be both the ex- ecutioner and libelleit; of him he reviews ? He^ who adores an imperfonal Godj has none ; andj without guide or rudder^ launches on an immenfe abyfs that firft ablbrbs his powers, and next himfelE 543^ Let him^ who w^iflies to conquer obftinacy, defire the contrary of what he means to obtain. 544- The enemy of art is the enemy of nature ; art is nothing but I the l88 APHORISMS the higlieft fagacity and exertion of human nature ; and what nature will he honour who honours not the human? It is poffible that a wile and good man maybe prevailed on to game ; but it is impoffible that a profefled gamefter fhould be a wile and good man. 54^- Where there is much pretenfion^ much has been borrowed — nature never pretends. Do you think him a common man who can make what is com- mon exquilite ? 54^- ON MA N. 548. He who believes every promife believes every tale, and is fuper* ftitious : he who doubts every pro- mife doubts every tale, and foon will be incredulous to his own eye* Whofe promife nlay you depend upon? his who dares refufe what he knows he cannot perform ; who promifes calmly, ftriftly, condi- tionally, and never excites a hope which he may difappoint* 550. You promife as you Ipeakb I3 I90 APHORISMS He^ who is aftiamed of the poor in the prefence of the rich, and of the unknown in the prefence of the celebrated^ may become a bale enemj) but never a faft friend. Avoid him who Ipeaks Ibftly, and writes ftiarply. 553- The proportion of genius to the vulgar is like one to a million ; but genius without tyranny^ without preteniion, that judges the weak with equity^ the fiiperior with hu- mility, and equals with juftice — is like one to ten millions. ON MA N. 191 554- To fhare a heavy burden merely to eafe another is noble — to do it cheerfully fublime. 555- Slow givers give meanly or with grandeur. Neither patience nor infpiration can give wings to a fnail — you Vv^afte your own force, you deftroy what remained of energy in the indolent, by urging him to move beyong his rate of power, 557- To enjoy blunders may proceed from a comic turn ; but to enjoy 1 3 blunders 192 APHORISMS blunders becaufe they make the blunderer contemptible, is a ftep toward the fiend-like joy that fol^ ters crimes as caules of perdition to others and of emolument to you. 558- A perfidious friend will be the affaffin of his enemy. He, who feels himfelf impelled to calumniate the good, need not much doubt the exiftence of dae- moniacs ; Or he that of a fiend who renders bad for good, and enjoys the ex- change. 561. ON MAN. 561. Indifcrimlnate familiarity admits of no intimate- 56^. Queftions for no piirpofe^ quef- tions Quicker than anfwers can be given, queftions after things that intereft him not^ mark an idiot. 563- Your humility is equal to your dciire of being unobferved in your a6ls of virtue. There are certain liglit charac- teriftic momentary features of man, which, in fpite of maftcs and all I 4 exterior 194 APHORISMS exterior mummery, reprefent him zs he is and fliall be. If once in an individual you have dilcovered one ennobling feature, let him debafe it, let it at times flndiik from him, no matter; he will, in the end, prove luperior to thoufands of his critics. Truth, Wifdom, Love, feek reafons ; Malice only caufes. 566. The man v/ho has and ufes but one fcale for every thing, for him- felf and his enemy, the paft and the future, the grand and the trifle, for truth and error, virtue and vice, religion, fuperftition, infidelity : for ON MAN. 195 for nature^ ai% and works of ge- nius and art — is truly wife^ juft^ great. 5^7- The infinitely little conftitutes the infinite difference in works of artj and in the degrees of morals and religion: the greater the ra- pidity, precifion, acutenefs, with which this is obferved and deter- mined, the more authentic, the greater the obferver. Make not him your friend who fneaks off when a fuperior appears. Call him both wife and great, who, w^ith fuperior claims to notice I 5 from 1^6 APHORISMS from the powerful and princely,, can calmly fufFer others to approach them nearer, 570. Range him high amongft your faints, who, with all-acknowledged powers, and his own ftedfaft fcale for every thing, can, on the call of judgment or advice, fubmit to tranfpofe himfelf into another's fituation, and to adopt his point of fight. Think none, and leaft of all yourfelfj lincere or honeft, if you tell the public of a man what you would not dare to tell him in good company, or face to face* 572. ON MA N. 197 572. No communications and no gifts can exhauft genius, or impoverifli charity. 573- Few poiTefs the art to give ex- aftly .that which none but they can give; to give dire6tly then when v/ant is fully rife; and to give only fo, that the receivers may enjoy and recolleft with joy the moment of the gift — he who can give fo is a god amongft men. 574- You never faw a vulgar charac- ter dijmierejiedly fenlible of the value of time. APHORISMS 575- Diftrull yourfelf if you fear the eye of the fincere ; but be afraid of neither God or man, if you have no realbn to diftruft yourfelf. Who comes as he goeS;> and is prelent as he came and went^ is fincere. 577- Save me from him who is inex- hauftible in evalions when he is % called upon to do a good things and teems with excufes when he has done a bad one. 57S. ON MAN. 199 578. He loves grandly (I fpeak of friendfhip) who is not jealous when he has partners of love. Examine clofely whether he who talks of illuftration means to clear up, or only to glitter, dazzle, and confume. 580. He knows himfelf greatly vvho never oppofes his genius. 581. Maxims are as neceffary for the weak, as rules for the beginner: the mafter wants neither rule nor principle ; 200 APHORISMS principle ; he poffelTes both with- out thinking of them. If you are deftitute of fentiment^ principle^ genius^ and inftruftion^ you may he fuppofed unfit for fci- ence and for virtue : but^ if with- out genius you pretend to excel; if without fentiment you affeft to think yourfelf fuperior to eitablifh« ed principle; know that you are as much between fool and knave as you are between right and left. Young man^ — know, that down- right deciiionj on things which only experience can teach, is the cre- dential of vain impertinence ! 584^ ON MA N. 201 584. Neatnefs begets order; but from order to tafte there is the fame diftance as from tafte to genius^, or from love to friendfhip. 585. Believe not in the legitimacy or durability of any effe6t that is de- rived from egotifrn alone — all the mifcarriages of prudence are baf^ tards of egotifin. / 586. " Love as if you could hate and might be hated;" — a maxim of detefted prudence in real friend- fhip, the bane of all tendernefs^ the death of all familiarity. Con- fid er ao3 APHORISMS fider the fool who follows it as nothing inferior to him who at every bit of bread trembles at the thought of its being poilbned^ " Hate as if you could love or fhould be loved;'" — him who fol- ^ lows this maxim^ if all the world were to declare an idiot and enthu- fiaftj I lliall efteem, of all men^ the nioft eminently formed for friendfliip. 588. If you fupport not the meafure you approve of by your voice^ you decide againft it by lilence. 589- ON MAN. ao3 589- As you name ten different things fo you name ten thoufand ; as you tell ten different ftories fo you tell ten thoufand. Diftinguifh with exa6tnefs5 if you mean to know yourfelf and others, what is £0 often miftaken — ^^the lingular^ the original^ the extraor^ dinary^ the great^ and the fublime man. The fublime alone unites the lingular, original^ extraordinary, and great, with his own uniformity and iimplicity : the greats with many powers, and uniformity of ends, is deftitute of that fuperior calmneft and inward harmony which foars above 204 APHORISMS above the atmofphere of praife : the extraordinary is diftinguifhed by copioufnefs-, and a Vv^ide range of energy: th^ original need not be very rich, only that vv^hicli he produces is unique^ and has the ex« clulive {lamp of individuality : the Jingular^ as fuch, is placed between originality and whim^, and often makes a trifle the medium of fame. Forwardnefs nips affeclion in the bud. 592. If you mean to be loved, give more than what is afked, but not more than what is wanted ; and afl<: lefs than v/hat is expected. 593^ ON MAN. 505 593' Whom fmiles and tears make equally lovely, all hearts may court. 594- Take here the grand fecret — if not of pleafing all, yet of dit- plealing none — court mediocrity, avoid originality^ and facrifice to falhiion. 595' He who purfues the glimmering fteps of hope with ftedfaft, not prefamptuous, eye, may pafs the gloomy rock on either fide of which fuperllition and incredulity fpread their dark abyfles* 59^^ 3o6 APHORISMS 596. The public feldom forgive twice* 597- Him who is hurried on by the furies of immature^ impetuous wiflies, ftern repentance fhall drag, bound and reluftant, back to the place from which he fallied : where you hear the crackling of wifhes expeft intolerable vapours or re- pining grief He fubmits to be feen through a microlcope, who fuffers himfelf ta be caught in a fit of paffion* 599* O N M A N. 599- Venerate four chara6lers ; the fanguine, who has checked volati- lity and the rage for pleafure ; the choleric, who has fubdued paffion and pride ; the phlegmatic, emerg- ed from indolence; and the melan- choly, who has difmiffed avarice, fulpicion, and afperity. 600. All great minds lympathize, 6c I. Who, by kindnefs and Imooth attention, can infinuate a hearty v/elcome to an unwelcome gueft, is a hypocrite fuperior to a thou- fand plain dealers. 6o3- ao8 APHORISMS Men carry their chara6ler not feldom in their pockets : you might decide on more than half of your acquaintance^ had you will or right to turn their pockets inlide out. 603. Injuftice ariles either from pre- cipitation or indolence, or from a mixture of both; the rapid and the flow are feldom juft; the unjuft wait either not at all, or wait too long. 604* All folly, all vice^ all incredu- lity, arife from negle6t of remem- bering what once you knew* 605. ON MAN. 209 605. Not he who forces himfelf on opportunity, but he who watches its approach^ and welcomes its ar- rival, by immediate ufe, is wife. 606. Love and hate are the genius of invention, the parents of virtue and of vice — forbear to decide on yourlelf till you have had opportu- nities of warm attachment or deep diflike. 607. There is a certain magic in genuine honefty and benevolence, Vv^hich tinftures and invefts with fragrance whatever comes within its Iphere; it embalms with odour the a 10 APHORISMS jihe infipidj and flieds perfume on ranknefs : ftruck with the unex- pe6led emanation^ you are fome- times tempted to a(k of fome fi-om whence they come? but wait an hour — the charm is paft, and inli* pidity or ranknefs re-appear. 608. Set him down as your inferior who liftens to you in a tete-a-tete^ and contradi6ls you when a third appears. 6og. Each heart is a world of nations^ claffes^ and individuals ; full of friendlhips, enmities, indifferences; full of being and decay, of life and death: the paft, the prefent, and ON MA N. ail aTid the future ; the fprings of health and engines of dileafe : here joy and grief, hope and fear, love and hate, flu6luate5 and tofs the fallen and the gay, the hero and the coward, the giant and the dwarf, deformity and beauty, on ever reftlefs waves. You find all nvithm yourfelf that you find with-- out : the number and chara6ler of your friends within bears an exa£l refemblance to your external ones; and your internal enemies are juft as many, as inveterate, as irrecon- cileable, as thofe without : the world that furrounds you is the magic glafs of the world, and of its forms within you ; the brighter you are yourfelf fo much brighter are your friends — fb much more polluted K your 313 APHORISMS your enemies. Be alTured^ then^ that to know yourfelf perfectly you have only to fet down a true ftatement of thofe that ever loved or hated you. 610. Him who can refrain from diving into fecrets of mere unimproving curiofxty^ you may choofe for the depoiitary of your inmoft thoughts. 611. He furely is moft in want of another's patience who has none of his own. 613. He who believes not in virtue muft be vicious; all faith is only the reminilcence of the good that once ON MAN, 2,1s once arofe, and the omen of the good that may arife^ within us. 613. Avoid connecting yourfelf vntli chara6lers whofe good and bad lides are unmixed, and have not fermented together ; they refera- ble phials of vinegar and oil^^ or pallets fet with colours ; they are either excellent at home and intolerable abroad, or infufferable within doors and excellent in pub- lic ; they are unfit for friendfhip, merely becaufe their ftamina, their ingredients of cliarafter, are tco fingle, too much apart; let them be finely ground up with eacli other, and they will be incomparable- K 3 6i4> %14 APHORISMS 614. The fool feparateshis objefl froni^ all fur rounding ones ; all abftra6lion is temporary folly. 615. Y0U5 v/ho alfume prote6lion and give yourfelves the airs of patron- age^ know that, unattended by hu- manity or delicacy, your obligations are but opprefEons, and your fer-» vices affronts. 616. Let me repeat it — He only is great who has the habits of great- nefs; who, after performing what none in ten thoufand could accom-. plifh, pafTes on, like Samfon, and tells neither father nor mother of it'^ 61^. ON MA N. 617. There are moral rifics as decmve of greatnefs of mind as the viik. of Colombo, or that of Alexander when he drank the cup whilft Philip read the letter- — in thefe there is lefs of boldnefs than of in- tuition, but feek not for them in the catalogue of inferior minds. 618. There is no middle path for him who has once been caught in an in- famous a6lion : he either will be a "villain or a faint ; the difcovcry of his crime muft rankle, muft fer- ment through life within him ; dead to honour, and infuriate againft 10- ciety, he will either rufii from plot K3 to 3l6 APHORISMS to plot to indifcriminate perdition^ or, if he yet retain fbme moral lenfe, contrition and felf abhorrence may kindle the latent Ipark into a blaze of exemplary fan6lity. 619. He is a poor local creature who judges of men and things merely from the prejudices of his nation and time : but he is a knave, who, in pofTeffion of general principles^ deals wanton condemnation on the. fame narrow Icale.. A god^ an animal^ a plant ^ are not companions of man i nor is the faidU lefs — then judge v/ith lenity of all; the cooleft, wifeft, beft, all without exception,, O N M A N. exception, have their points-, their moments of enthufiafm,. fanaticifm, ab fence of mind, faint-heartednefs,. ftuj^idity — if you allow not for thefe, your criticifins on man will be a mafs of accufations or carica-. tures.. 631. Genius always gives its belt at firft, prudence at laft. Contemptuous airs are pledges of a contemptible heart. You think to meet with foms additions here to your ftock of moral knowledge — and not in vain, I hope:, but: knpw, a great many rules 3l8 A P H O R I S M S rules cannot be given by him who means not to offend^ and many of mine have perhaps offended ah^ea- dy r believe me, for him who has an open ear and eye, every minute teems with oblei^^ations of precious import, yet fcarcely communicable to the moft faithful friend ; fo in- credibly vv^eak, ib vulnerable in cer- tain points, is man : forbear to med- dle with thefe at your fir ft fetting out, and make amufement the mi-^ nifter of refleftion : facrifice all egotifm — facrifice ten points to one if that one have the value of twenty ; and, if you are happy enough to imprefs your difciple with re- fpecl for himfelf, with probability of faccefs in his exertions of grow- ing better, and, above all, with the idea ON M A idea of your diiintereftednefs — you may perhaps fucceed in making one proielyte to virtue. 634. A gift — its kind, its value and appearance ; the filence or the pomp that attends it; the ftyle in which it reaches you — may decide the dignity or vulgarity of the giver. Keep your heart from him who begins his acquaintance with you by indire6l flattery of your fa~. vourite paradox or foible. 626. Receive no fatisfa6lion for pre-] meditated impertinence — forget it, forgive APHORISM S forgive it — but keep him inexora- ' bly at a diitance who offered it, 627. Aftions^ looks-, words, fteps, form the alphabet by which you may fpell chara£lers ; fome are mere letters^ fome contain entire wordsj lines^ whole pages, which at once decypher the life of a man. One fuch genuine uninterrupted page may be your key to all the reft : but nrft be certain that he wrote it all alone, and without thinking of publiftier or reader. 628- Let the cold, who offers the naufeous mimickry of Vv^arm affec- tion. meet with v/hat he deferves — a repulfe i ON MA N. 331 a repulfe; but from that moment depend on his irreconcileable en- mity, 629. Roughnefs in friendlhip is at leaft as difgufting as an offenfive fmell from a beautiful mouth — - the rough may perhaps be trufty^ fincere, fecret — but he is a fool if he expe6ls delicacy from others^ and a hypocrite if he pretends to it himfelf 630. The moral enthufiaft^ who, in the maze of his refinements, lofes or delpifes the plain paths of ho- nefty and duty, is on the brink of <:rimes. 631. A P H O K I S M £sf6\ 631. A whilper can difpel the fhini'- bers of hatred and of love. 633. The poor — who envies not the richj who pities his companions of poverty^ and can fpare fbmething for him that is ftill poorer — is, in the realms of humanityj a king of kings. 633. If you mean to know yourfelf, interline fuch of thele aphorifms as affe6led you agreeably in reading, and fet a mark to fuch as left a fenle of uneafinefs with you ; and then fhew your copy to whom you pleafe. THE END. 6E[n CtNTER \-\^^^^ ^