il n'est de richesse que d'hommes

English translation: Man(kind) is the only true source of wealth

08:53 Oct 2, 2002
French to English translations [PRO]
Bus/Financial
French term or phrase: il n'est de richesse que d'hommes
proverb
Amanda Grey
France
Local time: 07:55
English translation:Man(kind) is the only true source of wealth
Explanation:
The words belong to Jean Bodin, a 16th century philosopher and political thinker, who argued against a society based on the primacy of the value of money.


Jean Bodin
Born at Angers, 1520, probably of Jewish origin: died at Laon, 1596. He studied and taught law at Toulouse, where in 1559 he pronounced his "Oratio de instituenda in republica juventute", on the public instruction of youth. At the age of forty he went to Paris, his name being still obscure. By his "Methodus ad facilem historiarum cognitionem" (1566) he laid the foundation of the philosophy of history, and set forth his theory of the effect of climate on society and government, likewise his theory of progress, both of which were later expanded in "La Republque". In his "Réponse aux paradoxes de M. de Malestroit, touchant le fait des monnaies et l'eneherissement de toutes choses" (1568), he developed his thesis on the necessity of free trade. The "République" in six books (French, 1577; Latin, 1586) was written to defend the principle of authority and to describe the ideal commonwealth. Bodin represents a reaction against Machiavelli in the field of moral and political science. Unlike Cujas and the "Romanist" jurisconsults, who confined themselves to the observation of Greek and Roman antiquity, he drew upon the modern history of Germany, England, Spain, and Italy. His theory of the influence of climates foreshadows that of Montesquieu. Bodin collects carefully numerous small facts, definite and concrete information; daily experience and the observation of current events are the sources of his almost "scientific" researches concerning the laws of political life. It is somewhat surprising to note that as early as 1580 this thoughtful writer wrote a work (La Démonomanie des Sorciers) to demonstrate the existence of sorcerers and the legality of their condemnation, on the basis of "experience" and respect for res judicatae or the reliability of the courts. This belief in witchcraft rests on the same arguments as his theory of civil government.

In 1576 this somewhat puzzling man was chosen a deputy of the Third Estate (tiers état) to the States-General of Blois where he championed the cause of the Reformers, thereby incurring the royal displeasure. Fourteen years later (1590) as Attorney-General at Laon, he sided with the "Ligue", persuaded the citizens to do likewise, and finally went over to Henry IV. This superstitious believer in sorcery left in manuscript a work known as "Colloquium Heptaplomeres" which propounds a certain rationalistic spiritualism. Though a civil magistrate and a partisan of the Ligue, his writings exhibit him as one of the earliest advocates of the theory of religious toleration. Brunetiere assigns Bodin a place in French literature beside Henri Estienne and Amyot; at a time when men looked to antiquity for guidance only in the domain of good taste, all three showed that from the same source could be drawn lessons in history, politics, and morality

Though Bodin never abandoned the Catholic religion, and was buried in the Franciscan Church at Laon, his writings often betray an un-Catholic temper, when they are not more or less openly hostile to the existing ecclesiastical order. In religion he inclines to an abstract theism. In keeping with the Gallican legists of France he champions the absolute supremacy of the State, though he bases it on the Divine will and the natural law; his ideal prince is not an impious and unjust ruler of the Machiavelli type. All the works of Bodin were placed on the Index in 1628; the edition of 1900 continues the prohibition of his "Universae naturae theatrum". Catholic theologians' like Possevin have noted and refuted in the "République" certain errors and anti-Christian subtleties. "To judge by his writings," says Toussaint (Dict. de théol. cath., II, 918), "he was a bizarre, inconstant, and superficial" man.

Selected response from:

Libero_Lang_Lab
United Kingdom
Local time: 06:55
Grading comment
Perfect, thanks!
4 KudoZ points were awarded for this answer



Summary of answers provided
3 +9Man(kind) is the only true source of wealth
Libero_Lang_Lab
5 +2there is no richness except humans
Jacek Krankowski (X)
4 +1There is no wealth nor strength except in men
Jean-Luc Dumont
4Il n'y a ni richesse ni force que d'hommes
Bourth (X)
4No richness, but in mankind
Saleh Ayyub
4Only mankind warrants true wealth
Anna Taylor


  

Answers


13 mins   confidence: Answerer confidence 5/5 peer agreement (net): +2
there is no richness except humans


Explanation:
a saying of Jean Bodin: "Il n'y est richesse que d'hommes", meaning "there is no richness except humans."
http://www.materialien.org/africa/genocide.html

Jacek Krankowski (X)
PRO pts in pair: 98

Peer comments on this answer (and responses from the answerer)
agree  Linda Young (X): Iwould use wealth instead of richness
4 mins

agree  MikeGarcia: Agree with Linda.-
17 mins
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14 mins   confidence: Answerer confidence 3/5Answerer confidence 3/5 peer agreement (net): +9
Man(kind) is the only true source of wealth


Explanation:
The words belong to Jean Bodin, a 16th century philosopher and political thinker, who argued against a society based on the primacy of the value of money.


Jean Bodin
Born at Angers, 1520, probably of Jewish origin: died at Laon, 1596. He studied and taught law at Toulouse, where in 1559 he pronounced his "Oratio de instituenda in republica juventute", on the public instruction of youth. At the age of forty he went to Paris, his name being still obscure. By his "Methodus ad facilem historiarum cognitionem" (1566) he laid the foundation of the philosophy of history, and set forth his theory of the effect of climate on society and government, likewise his theory of progress, both of which were later expanded in "La Republque". In his "Réponse aux paradoxes de M. de Malestroit, touchant le fait des monnaies et l'eneherissement de toutes choses" (1568), he developed his thesis on the necessity of free trade. The "République" in six books (French, 1577; Latin, 1586) was written to defend the principle of authority and to describe the ideal commonwealth. Bodin represents a reaction against Machiavelli in the field of moral and political science. Unlike Cujas and the "Romanist" jurisconsults, who confined themselves to the observation of Greek and Roman antiquity, he drew upon the modern history of Germany, England, Spain, and Italy. His theory of the influence of climates foreshadows that of Montesquieu. Bodin collects carefully numerous small facts, definite and concrete information; daily experience and the observation of current events are the sources of his almost "scientific" researches concerning the laws of political life. It is somewhat surprising to note that as early as 1580 this thoughtful writer wrote a work (La Démonomanie des Sorciers) to demonstrate the existence of sorcerers and the legality of their condemnation, on the basis of "experience" and respect for res judicatae or the reliability of the courts. This belief in witchcraft rests on the same arguments as his theory of civil government.

In 1576 this somewhat puzzling man was chosen a deputy of the Third Estate (tiers état) to the States-General of Blois where he championed the cause of the Reformers, thereby incurring the royal displeasure. Fourteen years later (1590) as Attorney-General at Laon, he sided with the "Ligue", persuaded the citizens to do likewise, and finally went over to Henry IV. This superstitious believer in sorcery left in manuscript a work known as "Colloquium Heptaplomeres" which propounds a certain rationalistic spiritualism. Though a civil magistrate and a partisan of the Ligue, his writings exhibit him as one of the earliest advocates of the theory of religious toleration. Brunetiere assigns Bodin a place in French literature beside Henri Estienne and Amyot; at a time when men looked to antiquity for guidance only in the domain of good taste, all three showed that from the same source could be drawn lessons in history, politics, and morality

Though Bodin never abandoned the Catholic religion, and was buried in the Franciscan Church at Laon, his writings often betray an un-Catholic temper, when they are not more or less openly hostile to the existing ecclesiastical order. In religion he inclines to an abstract theism. In keeping with the Gallican legists of France he champions the absolute supremacy of the State, though he bases it on the Divine will and the natural law; his ideal prince is not an impious and unjust ruler of the Machiavelli type. All the works of Bodin were placed on the Index in 1628; the edition of 1900 continues the prohibition of his "Universae naturae theatrum". Catholic theologians' like Possevin have noted and refuted in the "République" certain errors and anti-Christian subtleties. "To judge by his writings," says Toussaint (Dict. de théol. cath., II, 918), "he was a bizarre, inconstant, and superficial" man.



Libero_Lang_Lab
United Kingdom
Local time: 06:55
Native speaker of: Native in EnglishEnglish
PRO pts in pair: 102
Grading comment
Perfect, thanks!

Peer comments on this answer (and responses from the answerer)
agree  Gillian Hargreaves
5 mins

agree  Björn Houben
35 mins

agree  Nikki Scott-Despaigne
37 mins

agree  Noel Castelino: Didn't Montaigne say something similar ?
38 mins

agree  Linguaset: the word 'true' is an important addition
41 mins

agree  JCEC
55 mins

agree  caroail (X): lovely - though personally (nothing to do with your rendering Dan) I think that the true should qualify the wealth and nor the source !
1 hr

agree  Clair Pickworth
1 hr

agree  Sarah Walls
3 hrs

neutral  John Peterson: As to whether Montaigne said something similar, all I can say is "Que sais-je"!
9 hrs
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31 mins   confidence: Answerer confidence 4/5Answerer confidence 4/5
No richness, but in mankind


Explanation:
I recommend:

No richness, but in mankind

Saleh Ayyub
New Zealand
Local time: 18:55
Native speaker of: Native in ArabicArabic, Native in EnglishEnglish
PRO pts in pair: 2
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7 hrs   confidence: Answerer confidence 4/5Answerer confidence 4/5
Only mankind warrants true wealth


Explanation:
Warrant as in "justify". Lends a "proverb-like" feel.


Anna Taylor
US Minor Outlying Isl.
Local time: 00:55
PRO pts in pair: 20
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9 hrs   confidence: Answerer confidence 4/5Answerer confidence 4/5 peer agreement (net): +1
There is no wealth nor strength except in men


Explanation:
found this :

As J. Bodin put it, "There is no wealth nor strength except in men" (Sauvy l968:350).

Jean-Luc Dumont
France
Local time: 07:55
Native speaker of: French
PRO pts in pair: 1108

Peer comments on this answer (and responses from the answerer)
agree  Bourth (X): That, I think, is closer to the original. More below.
1873 days
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1873 days   confidence: Answerer confidence 4/5Answerer confidence 4/5
Il n'y a ni richesse ni force que d'hommes


Explanation:
"il n'est de richesse que d'hommes" is, I think, how it has been passed down to the popular imagination. This expression gets 546 ghits (including the 16 Kudoz ones).

"Il n'y a ni richesse ni force que d'hommes" is (also) attributed to Jean Bodin, and gets 875 ghits.

Diversely translated previously as indicated above by J.-L. D or as "There are neither riches nor power without men". I'd like to see it in context to invalidate "There are neither riches nor power, only men", since the philosophical connotations are entirely different.

Bourth (X)
Local time: 07:55
Native speaker of: Native in EnglishEnglish
PRO pts in pair: 18679
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