regretted the time of
his more pleasant madness.--See Aelian, Var. Hist. iv. 25. So Horace--
------------"Pol, me occidistis, amici, Non servastis," ait, "cui sic
extorta voluptas Et demptus per vim mentis gratissimus error." HOR. EP.
ii--2, 138, of the madman who was cured of a pleasant lunacy.]

93.--Old men delight in giving good advice as a consolation for the fact
that they can no longer set bad examples.

94.--Great names degrade instead of elevating those who know not how to
sustain them.

95.--The test of extraordinary merit is to see those who envy it the
most yet obliged to praise it.

96.--A man is perhaps ungrateful, but often less chargeable with
ingratitude than his benefactor is.

97.--We are deceived if we think that mind and judgment are two
different matters: judgment is but the extent of the light of the mind.
This light penetrates to the bottom of matters; it remarks all that can
be remarked, and perceives what appears imperceptible. Therefore we must
agree that it is the extent of the light in the mind that produces all
the effects which we attribute to judgment.

98.--Everyone praises his heart, none dare praise their understanding.

99.--Politeness of mind consists in thinking chaste and refined
thoughts.

100.--Gallantry of mind is saying the most empty things in an agreeable
manner.

101.--Ideas often flash across our minds more complete than we could
make them after much labour.

102.--The head is ever the dupe of the heart.

[A feeble imitation of that great thought "All folly comes from
the heart."--Aime Martin. But Bonhome, in his L'art De Penser, says
"Plusieurs diraient en periode quarre que quelques reflexions que fasse
l'esprit et quelques resolutions qu'il prenne pour corriger ses travers
le premier sentiment du coeur renverse tous ses projets. Mais il
n'appartient qu'a M. de la Rochefoucauld de dire tout en un mot que
l'esprit est toujours la dupe du coeur."]

103.--Those who know their minds do not necessarily know their hearts.

104.--Men and things have each their proper perspective; to judge
rightly of some it is necessary to see them near, of others we can never
judge rightly but at a distance.

105.--A man for whom accident discovers sense, is not a rational being.
A man only is so who understands, who distinguishes, who tests it.

106.--To understand matters rightly we should understand their details,
and as that knowledge is almos