[Image of Chamfort from Wikiquote]
Florilegium, n. (OED)
…modern Latin, < flōrilegus flower-culling, < flōr(i)- , flōs flower + legĕre to gather; a literal rendering of Greek ἀνθολόγιον anthology n., after the analogy of spīcilegium; spiciˈlegium n.
1 b. A collection of the flowers of literature, an anthology. First OED citation: 1647.
Spicilegium; † spicilegy n. [Latin spīcilegium] Obs. a gleaning; a collection or anthology.
1656 T. Blount Glossographia, Spicilegy, gathering ears of corn, gleaning or leising corn.
Latin spīca ear of corn, spike n., occurring in a few words, as Mayne Expos. Lex. (1859) also gives spiciferous, spiciflorous, spicigerous as renderings of modern Latin formations.
David Crystal is our most eminent and readable linguist; his Words on Words is packed full of quotations of linguistic interest – a veritable spicilegium. A random example sparked off today’s blog post:
I am tempted to say of metaphysicians what Scaliger used to say of the Basques: they are said to understand one another, but I don’t believe a word of it.
(Nicolas-Sebastien Chamfort, 1796, Maximes et Pensées, Caractères et Anecdotes, et petits Dialogues philosophiques, ch. 7.)
[Joseph Justus Scaliger (1540-1609): French scholar born Agen, specialist in classics but spoke 13 languages. A Calvinist, he was Professor at the University of Leiden and is said to have inspired Dutch scholarship. This maxim is surely a little harsh on both metaphysicians and the linguistically challenging Basques.]
N. Sebastien Roch de Chamfort (1741-94): French writer, born illegitimately in the Auvergne; his wit, intelligence and charm took him to the upper heights of pre-Revolutionary France, and friendship with Voltaire, Diderot, D’Alembert and other eminent figures of the period; he caught the admiring attention of Louis XV and was elected to the French Academy – though he claimed, with typical contrariness, that he never attended its sessions. He also wrote tales and drama, as well as these maxims (published posthumously). In a Guardian essay back in 2003 Julian Barnes * had this to say about him (all subsequent quotations are from his article):
Camus thought him the most instructive of moralists, and far greater than La Rochefoucauld; Nietzsche and John Stuart Mill revered him; Pushkin read him and allowed Eugene Onegin to do the same; he is an admired presence in the diaries of Stendhal and the Goncourts; Cyril Connolly, another melancholy epicurean with a taste for aphorism, quoted him at length in The Unquiet Grave. Yet Nicolas-Sébastien Roch de Chamfort (1741-1794) remains virtually unknown in this country.
He began compiling his maxims in the mid-1780s, noting down on small pieces of paper his thoughts, epigrams and repartees on all manner of aspects of human existence, with ‘anecdotes, quotations and scraps of dialogue’, but after his death, before the first publication of his Maximes, some 2000 items were removed and lost. What remains of this florilegium shows how he differs from La Rochefoucauld, who exempted himself from his own charge that mankind is motivated by self-interest; Chamfort’s ‘condemnation of humanity includes himself, very specifically: “If I am anything to go by, man is a foolish animal.”’
His maxims often retain their resonance today: here he is on politics –
You imagine ministers and other high officials have principles because you’ve heard them say so. As a result, you avoid asking them to do anything that might cause them to break those principles. However, you soon discover you’ve been hoodwinked when you see ministers doing things which prove that they’re quite unprincipled: it’s nothing but a habit they’ve got into, an automatic reflex.
Chamfort has been criticised for airing misogynistic views, but he has this to say about love and women: “In love, everything is both true and false; it’s the one subject on which it’s impossible to say anything absurd.”
He’s capable, among these dicta, of self-deprecating wit, too: “Having lots of ideas doesn’t mean you’re clever, any more than having lots of soldiers means you’re a good general.”
When the Revolution broke out in 1789 he espoused the Jacobin cause, was among the first to storm the Bastille, spoke in public support of the revolutionaries, and coined slogans: “War upon the chateaux, peace upon the cottages”. When, as often happens with those who are early supporters of insurrection (especially when they have circulated in the privileged circles of the overthrown regime), he was denounced and imprisoned, and made botched and messy attempts at suicide, succeeding only in blowing out an eye with his pistol, and losing pints of blood when he attempted to slash his wrists, throat and ankles.
Chamfort was ‘various, contradictory, but always stimulating, never one to flatter the reader’s complacency’. Camus described the Maximes as ‘a kind of disorganised novel’, which leads me to think of them as an extreme precursor of what has recently been called the ‘polyphonic novel’ (Michael David Lukas, ‘A Multiplicity of Voices: On the Polyphonic Novel’ in The Millions, 15 Feb., 2013; Ted Gioia, ‘The Rise of the Fragmented Novel’, Fractious Fiction website, 17 July, 2013). I intend to return to these two fascinating essays on modern narrative structure in another blog.
*Barnes was reviewing a new edition of selections from the Maximes: Chamfort: Relections on Life, Love and Society, edited by Douglas Parmee, published in 2003 by Short Books, 224pp.
The Parmee selection reviewed by Barnes (photo from Amazon website)
I see on the Amazon website there’s a ridiculously cheap 2012 Kindle edition of Complete Maxims and Thoughts (The Works of Sébastien-Roch Nicolas Chamfort) translated by Tim Siniscalchi.
English translation of ‘Maximes’, Kindle edition, illustrated on Amazon website
I haven’t checked to see if this is indeed ‘complete’ – Amazon state that this edition’s print length is 145 pages, which doesn’t sound long enough for completeness; they also have a Kindle edition in French which is free.
An English translation by Deke Dusinberre of Claude Arnaud’s biography (in French) was published in 1992 (second edition) by the University of Chicago press. It was reviewed in an essay by P.N. Furbank in the New York Review of Books on 25 June, 1992 under the title ‘A Double Life’, who said of the Maximes‘ author that he was
a man fêted and pampered by the grand monde of the ancien régime—the very prototype of pensioned idleness and frivolous salon display—who all the time had been taking secret notes on this monde and bestowing drops of acid upon it. Here, moreover, was a parasite of the “great” who had welcomed the Revolution with open arms, with a euphoria as intense as his fate under it was to be horrific.
Another review, by Neil Ascherson, was published 5 November, 1992 in The London Review of Books; some interesting comments from readers (reproduced on the website) add nuance.
The blurb on the Amazon page for the English Kindle edition has this: “Chamfort”, wrote Balzac in a letter, “put whole volumes in a single biting phrase, while nowadays it’s a marvel to find a biting phrase in a volume” – a neat chiasmus to end on.