As A Man Thinketh

VII

“As A Man Thinketh”

"Our remedies in ourselves do lie
 Which we ascribe to heaven."
                          —Shakespeare.

In our great-grandfather's day, when witches flew around by night and cast their spell upon all unlucky enough to cross them, men thought that the power of sickness or health, of good fortune or ill, resided outside themselves.

We laugh today at such benighted superstition. But even in this day and age there are few who realize that the things they see are but effects. Fewer still who have any idea of the causes by which those effects are brought about.

Every human experience is an effect.

You laugh, you weep, you joy, you sorrow, you suffer or you are happy. Each of these is an effect, the cause of which can be easily traced.

But all the experiences of life are not so easily traceable to their primary causes. We save money for our old age. We put it into a bank or into safe bonds—and the bank breaks or the railroad or corporation goes into a receivership. We stay at home on a holiday to avoid risk of accident, and fall off a stepladder or down the stairs and break a limb. We drive slowly for fear of danger, and a speeding car comes from behind and knocks us into a ditch. A man goes over Niagara Falls in a barrel without harm, and then slips on a banana peel, breaks his leg, and dies of it.

What is the cause back of it all? If we can find it and control it, we can control the effect. We shall no longer then be the football of fate. We shall be able to rise above the conception of life in which matter is our master.

There is but one answer. The world without is a reflection of the world within. We image thoughts of disaster upon our subconscious minds and the Genie-of-our-Mind finds ways of bringing them into effect—even though we stay at home, even though we take every possible precaution. The mental image is what counts, be it for good or ill. It is a devastating or a beneficent force, just as we choose to make it. To paraphrase Thackeray—"The world is a looking-glass, and gives back to every man the reflection of his own thought."

For matter is not real substance. Material science today shows that matter has no natural eternal existence. Dr. Willis

 R. Whitney, in an address before the American Chemical Society on August 8th, 1925, discussing "Matter—Is There Anything In It?" stated that "the most we know about matter is that it is almost entirely space. It is as empty as the sky. It is almost as empty as a perfect vacuum, although it usually contains a lot of energy." Thought is the only force. Just as polarity controls the electron, gravitation the planets, tropism the plants and lower animals—just so thought controls the action and the environment of man. And thought is subject wholly to the control of mind. Its direction rests with us.

 

Walt Whitman had the right of it when he said—"Nothing external to me has any power over me."

The happenings that occur in the material world are in themselves neither cheerful nor sorrowful, just as outside of the eye that observes them colors are neither green nor red. It is our thoughts that make them so. And we can color those thoughts according to our own fancy. We can make the world without but a reflection of the world within. We can make matter a force subject entirely to the control of our mind. For matter is merely our wrong view of what Universal Mind sees rightly.

We cannot change the past experience, but we can determine what the new ones shall be like. We can make the coming day just what we want it to be. We can be tomorrow what we think today. For the thoughts are causes and the conditions are the effects.

What is the reason for most failures in life? The fact that they first thought failure. They allowed competition, hard times, fear and worry to undermine their confidence. Instead of working aggressively ahead, spending money to make more money, they stopped every possible outlay, tried to "play safe," but expected others to continue spending with them. War is not the only place where "The best defensive is a strong offensive."

The law of compensation is always at work. Man is not at the caprice of fate. He is his own fate. "As a man thinketh in This heart, so is he." We are our own past thoughts, with the things that these thoughts have attracted to us added on.

The successful man has no time to think of failure. He is too busy thinking up new ways to succeed. You can't pour water into a vessel already full.

All about you is energy—electronic energy, exactly like that which makes up the solid objects you possess. The only difference is that the Loose energy round about is unappropriated. It is still virgin gold—undiscovered, unclaimed. You can think it into anything you wish—into gold or dross, into health or sickness, into strength or weakness, into success or failure. Which shall it be? "There is nothing either good or bad," said Shakespeare, "but thinking makes it so." The understanding of that law will enable you to control every other law that exists. In it is to be found the panacea for all ills, the satisfaction of all want, all desire. It is Creative Mind's own provision for man's freedom.

Have you ever read Basil King's "Conquest of Fear"? If you haven't, do so by all means. Here is the way he visions the future:

“Taking Him ( Jesus) as our standard we shall work out, I venture to think, to the following points of progress:

“a. The control of matter in furnishing ourselves with food and drink by means more direct than at present employed, as He turned water into wine and fed the multitudes with the loaves and fishes.

“b. The control of matter by putting away from ourselves, by methods more sure and less roundabout than those of today, sickness, blindness, infirmity, and deformity.

“c. The control of matter by regulating our atmospheric conditions as He stilled the tempest.

“d. The control of matter by restoring to this phase of existence those who have passed out of it before their time, or who can ill be spared from it, as He 'raised' three young people from 'the dead' and Peter and Paul followed His example.

“e. The control of matter in putting it off and on at will, as He in His death and resurrection.

“f. The control of matter in passing altogether out of it, as He in what we call His Ascension into Heaven.”

Mortals are healthy or unhealthy, happy or unhappy, strong or weak, alive or dead, in the proportion that they think thoughts of health or illness, strength or weakness. Your body, like all other material things, manifests only what your mind entertains in belief. In a general way you have often noticed this yourself. A man with an ugly disposition (which is a mental state) will have harsh, unlovely features. One with a gentle disposition will have a smiling and serene countenance. All the other organs of the human body are equally responsive to thought. Who has not seen the face become red with rage or white with fear?

Who has not known of people who became desperately ill following an outburst of temper? Physicians declare that just as fear, irritability and hate distort the features, they likewise distort the heart, stomach and liver.
 

Experiments conducted on a cat shortly after a meal showed that when it was purring contentedly, its digestive organs functioned perfectly. But when a dog was brought into the room and the cat drew back in fear and anger, the X-ray showed that its digestive organs were so contorted as to be almost tied up in a knot!

Each of us makes his own world—and he makes it through mind. It is a commonplace fact that no two people see the same thing alike. "A primrose by a river's brim, a yellow primrose was to him, and it was nothing more."

Thoughts are the causes. Conditions are merely effects. We can mould ourselves and our surroundings by resolutely directing our thoughts towards the goal we have in mind.

Ordinary animal life is very definitely controlled by temperature, by climate, by seasonal conditions. Man alone can ad-just himself to any reasonable temperature or condition. Man alone has been able to free himself to a great extent from the control of natural forces through his understanding of the relation of cause and effect. And now man is beginning to get a glimpse of the final freedom that shall be his from all material causes when he shall acquire the complete understanding that mind is the only cause and that effects are what he sees.

"We moderns are unaccustomed," says one talented writer, "to the mastery over our own inner thoughts and feelings. That a man should be a prey to any thought that chances to take possession of his mind, is commonly among us assumed as unavoidable. It may be a matter of regret that he should be kept awake all night from anxiety as to the issue of a lawsuit on the morrow, but that he should have the power of determining whether he be kept awake or not seems an extravagant demand. The image of an impending calamity is no doubt odious, but its very odiousness (we say) makes it haunt the mind all the more pertinaciously, and it is useless to expel it. Yet this is an absurd position for man, the heir of all the ages, to be in: Hag-ridden by the flimsy creatures of his own brain. If a pebble in our boot torments us, we expel it. We take off the boot and shake it out. And once the matter is fairly understood, it is just as easy to expel an intruding and obnoxious thought from the mind. About this there ought to be no mistake, no two opinions. The thing is obvious, clear and unmistakable. It should be as easy to expel an obnoxious thought from the mind as to shake a stone out of your shoe; and until a man can do that, it is just nonsense to talk about his ascendency over nature, and all the rest of it. He is a mere slave, and a prey to the bat-winged phantoms that flit through the corridors of his own brain. Yet the weary and careworn faces that we meet by thousands, even among the affluent classes of civilization, testify only too clearly how seldom this mastery is obtained. How rare indeed to find a man! How common rather to discover a creature hounded on by tyrant thoughts (or cares, or desires), cowering, wincing under the lash.

"It is one of the prominent doctrines of some of the oriental schools of practical psychology that the power of expelling thoughts, or if need be, killing them dead on the spot, must be attained. Naturally the art requires practice, but like other arts, when once acquired there is no mystery or difficulty about it. It is worth practice. It may be fairly said that life only begins when this art has been acquired. For obviously when, instead of being ruled by individual thoughts, the whole flock of them in their immense multitude and variety and capacity is ours to direct and despatch and employ where we list, life becomes a thing so vast and grand, compared to what it was before, that its former condition may well appear almost ante-natal. If you can kill a thought dead, for the time being, you can do anything else with it that you please. And therefore it is that this power is so valuable. And it not only frees a man from mental torment (which is nine-tenths at least of the torment of life), but it gives him a concentrated power of handling mental work absolutely unknown to him before. The two are correlative to each other."

There is no intelligence in matter—whether that matter be electronic energy made up in the form of stone, or iron, or wood, or flesh. It all consists of Energy, the universal substance from which Mind forms all material things. Mind is the only intelligence. It alone is eternal. It alone is supreme in the universe.

When we reach that understanding, we will no longer have cause for fear, because we will realize that Universal Mind is the creator of life only; that death is not an actuality—it is merely the absence of life—and life will be ever-present. Remember the old fairy story of how the Sun was listening to a lot of earthly creatures talking of a very dark place they had found? A place of Stygian blackness. Each told how terrifically dark it had seemed. The Sun went and looked for it. He went to the exact spot they had described. He searched everywhere. But he could find not even a tiny dark spot. And he came back and told the earth-creatures he did not believe there was any dark place.

When the sun of understanding shines on all the dark spots in our lives, we will realize that there is no cause, no creator, no power, except good; evil is not an entity—it is merely the absence of good.

And there can be no ill effects without an evil cause. Since there is no evil cause, only good can have reality or power.

 There is no beginning or end to good. From it there can be nothing but blessing for the whole race. In it is found no trouble. If God (or Good—the two are synonymous) is the only cause, then the only effect must be like the cause. "All things were made by Him; and without Him was not anything made that was made."

Don't be content with passively reading this. Use it! Practice it! Exercise is far more necessary to mental development that it is to physical. Practice the. "daily dozen" of right thinking. Stretch your mind to realize how infinitely far it can reach out, what boundless vision it can have. Breathe out all the old thoughts of sickness, discouragement, failure, worry and fear. Breathe in deep, long breaths (thoughts) of unlimited health and strength, unlimited happiness and success. Practice looking forward—always looking forward to something better—better health, finer physique, greater happiness, bigger success. Take these mental breathing exercises every day. See how easily you will control your thoughts. How quickly you will see the good effects. You've got to think all the time. Your mind will do that anyway. And the thoughts are constantly building—for good or ill. So be sure to exhale all the thoughts of fear and worry and disease and lack that have been troubling you, and inhale only those you want to see realized.

Source:  http://www.sacred-texts.com/nth/tsoa/tsoa14.htm

See Yourself Doing It

VI

See Yourself Doing It

You say big corporations scheme
To keep a fellow down;
They drive him, shame him, starve him, too,
If he so much as frown.
God knows I hold no brief for them;
Still, come with me to-day
And watch those fat directors meet,
For this is what they say:
   "In all our force not one to take
   The new work that we plan!
   In all the thousand men we've hired
   Where shall we find a man?"
                       —St. Clair Adams. *

You've often heard it said that a man is worth $2 a day from the neck down. How much he's worth from the neck up depends upon how much he is able to SEE.

"Without vision the people perish" did not refer to good eyesight. It was the eyes of the mind that counted in days of old just as they do today. Without them you are just so much power "on the hoof," to be driven as a horse or an ox is driven. And you are worth only a little more than they. 

But given vision—imagination—the ability to visualize conditions and things a month or a year ahead; given the eyes of the mind—there's no limit to your value or to your capabilities.

The locomotive, the steamboat, the automobile, the aeroplane—all existed complete in the imagination of some man before ever they became facts. The wealthy men, the big men, the successful men, visioned their successes in their minds’ eyes before ever they won them from the world.

From the beginning of time, nothing has ever taken on material shape without first being visualized in mind. The only difference between the sculptor and the mason is in the mental image behind their work. Rodin employed masons to hew his blocks of marble into the general shape of the figure he was about to form. That was mere mechanical labor. Then Rodin took it in hand and from that rough hewn piece of stone there sprang the wondrous figure of "The Thinker." That was art!

The difference was all in the imagination behind the hands that wielded mallet and chisel. After Rodin had formed his masterpiece, ordinary workmen copied it by the thousands. Rodin's work brought fabulous sums. The copies brought day wages. Conceiving ideas—creating something—is what pays, in sculpture as in all else. Mere hand-work is worth only hand wages.

“The imagination,” says Glenn Clark in “The Soul's Sincere Desire,” “is of all qualities in man the most God-like—that which associates him most closely with God. The first mention we read of man in the Bible is where he is spoken of as an 'image.' 'Let us make man in our image, after our likeness.' The only place where an image can be conceived is in the imagination. Thus man, the highest creation of God, was a creation of God's imagination.

“The source and center of all man's creative power—the power that above all others lifts him above the level of brute creation, and that gives him dominion, is his power of making images, or the power of the imagination. There are some who have always thought that the imagination was something which makes-believe that which is not. This is fancy

—not imagination. Fancy would convert that which is real into pretense and sham; imagination enables one to see through the appearance of a thing to what it really is.”
 

There is a very real law of cause and effect which makes the dream of the dreamer come true. It is the law of visualization—the law that calls into being in this outer material world everything that is real in the inner world. Imagination pictures the thing you desire. VISION idealizes it. It reaches beyond the thing that is, into the conception of what can be. Imagination gives you the picture. Vision gives you the impulse to make the picture your own.

Make your mental image clear enough, picture it vividly in every detail, and the Genie-of-your-Mind will speedily bring it into being as an everyday reality.

That law holds true of everything in life. There is nothing you can rightfully desire that cannot be brought into being through visualization.

Suppose there's a position you want the general managership of your Company. See yourself—just as you are now—sitting in the general manager's chair. See your name on his door. See yourself handling his affairs as you would handle them. Get that picture impressed upon your subconscious mind. See it! Believe it! The Genie-of-your-Mind will find the way to make it come true.

The keynote of successful visualization is this: See things as you would have them be instead of as they are. Close your eyes and make clear mental pictures. Make them look and act just as they would in real life. In short, day dream—but day dream with a purpose. Concentrate on the one idea to the exclusion of all others, and continue to concentrate on that one idea until it has been accomplished.

Do you want an automobile? A home? A factory? They can all be won in the same way. They are in their essence all of them ideas of mind, and if you will but build them up in your own mind first, stone by stone, complete in every detail, you will find that the Genie-of-your-Mind can build them up similarly in the material world.

“The building of a trans-continental railroad from a mental picture,” says C. W. Chamberlain in “The Uncommon Sense of Applied Psychology,” “gives the average individual an idea that it is a big job. The fact of the matter is, the achievement, as well as the perfect mental picture, is made up of millions of little  job, each fitting in its proper place and helping to make up the whole.

“A skyscraper is built from individual bricks, the laying of each brick being a single job which must be completed before the next brick can be laid.”

It is the same with any work, any study. To quote Professor James:

"As we become permanent drunkards by so many separate drinks, so we become saints in the moral, and authorities and experts in the practical and scientific spheres, by so many separate acts and hours of working. Let no youth have any anxiety about the upshot of his education whatever the line of it may be. If he keep faithfully busy each hour of the working day he may safely leave the final result to itself. He can with perfect certainty count on waking some fine morning, to find himself one of the competent ones of his generation, in whatever pursuit he may have singled out.…Young people should know this truth in advance. The ignorance of it has probably engendered more discouragement and faintheartedness in youths embarking on arduous careers than all other causes taken together."

Remember that the only limit to your capabilities is the one you place upon them. There is no law of limitation. The only law is of supply. Through your subconscious mind you can draw upon universal supply for anything you wish. The ideas of Universal Mind are as countless as the sands on the seashore. Use them. And use them lavishly, just as they are given. There is a little poem by Jessie B. Rittenhouse * that so well describes the limitations that most of us put upon ourselves that I quote it here:

"I bargained with Life for a penny,
 And Life would pay no more,
 However I begged at evening
 When I counted my scanty store.    .      .      .      .      .      .
"For Life is a just employer;
 He gives you what you ask,
 But once you have set the wages,
 Why, you must bear the task.
"I worked for a menial's hire,
 Only to learn, dismayed,
 That any wage I had asked of Life,
 Life would have paid."

Aim high! If you miss the moon, you may hit a star. Everyone admits that this world and all the vast firmament must have been thought into shape from the formless void by some Universal Mind. That same Universal Mind rules today, and it has given to each form of life power to attract to itself whatever it needs for its perfect growth. The tree, the plant, the animal—each one finds its need.

You are an intelligent, reasoning creature. Your mind is part of Universal Mind. And you have power to say what you require for perfect growth. Don't be a niggard with yourself. Don't sell yourself for a penny. Whatever price you set upon yourself, life will give. So aim high. Demand much! Make a clear, distinct mental image of what it is you want. Hold it in your thought. Visualize it, see it, believe it! The ways and means of satisfying that desire will follow. For supply always comes on the heels of demand.

It is by doing this that you take your fate out of the hands of chance. It is in this way that you control the experiences you are to have in life. But be sure to visualize only what you want. The law works both ways. If you visualize your worries and your fears, you will make them real. Control your thought and you will control circumstances. Conditions will be what you make them.

Most of us are like factories where two-thirds of the machines are idle, where the workmen move around in a listless, dispirited sort of way, doing only the tenth part of what they could do if the head of the plant were watching and directing them. Instead of that, he is off idly dreaming or waiting for something to turn up. What he needs is someone to point out to him his listless workmen and idle machines, and show him how to put each one to working full time and overtime.

And that is what YOU need, too. You are working at only a tenth of your capacity. You are doing only a tenth of what you are capable of. The time you spend idly wishing or worrying can be used in so directing your subconscious mind that it will bring you anything of good you may desire.

Philip of Macedon, Alexander's father, perfected the "phalanx"—a triangular formation which enabled him to center the whole weight of his attack on one point in the opposing line. It drove through everything opposed to it. In that day and age it was invincible. And the idea is just as invincible today.

Keep the one thought in mind, SEE it being carried out step by step, and you can knit any group of workers into one homogeneous whole, all centered on the one idea. You can accomplish any one thing. You can put across any definite idea. Keep that mental picture ever in mind and you will make it as invincible as was Alexander's phalanx of old.

"It is not the guns or armament
 Or the money they can pay,
 It's the close cooperation
 That makes them win the day.
 It is not the individual
 Or the army as a whole
 But the everlasting team work
      of every bloomin’ soul."
                     —J. Mason Knox.

The error of the ages is the tendency mankind has always shown to limit the power of Mind, or its willingness to help in time of need.

"Know ye not," said Paul, "that ye are the temples of the Living God?"

No—most of us do not know it. Or at least, if we do, we are like the Indian family out on the Cherokee reservation. Oil had been found on their land and money poured in upon them. More money than they had ever known was in the world. Someone persuaded them to build a great house, to have it beautifully furnished, richly decorated. The house when finished was one of the show places of that locality. But the Indians, while very proud of their showy house, continued to live in their old sod shack!

So it is with many of us. We may know that we are "temples of the Living God." We may even be proud of that fact. But we never take advantage of it to dwell in that temple, to proclaim our dominion over things and conditions. We never avail ourselves of the power that is ours.

The great Prophets of old had the forward look. Theirs was the era of hope and expectation. They looked for the time when the revelation should come that was to make men "sons of God."

"They shall obtain joy and gladness, and sorrow and sighing shall flee away."
 

Jesus came to fulfill that revelation. "Ask and ye shall receive, that your joy may be full."

The world has turned in vain to matter and materialistic philosophy for deliverance from its woes. In the future the only march of actual progress will be in the mental realm, and this progress will not be in the way of human speculation and theorizing, but in the actual demonstration of the Universal, Infinite Mind.

The world stands today within the vestibule of the vast realm of divine intelligence, wherein is found the transcendent, practical power of Mind over all things.

"What eye never saw, nor ear ever heard,
 What never entered the mind of man—
 Even all that God has prepared for those who love Him."

Source:  http://www.sacred-texts.com/nth/tsoa/tsoa13.htm

Numbers (French)

Cardinal numbers in French

0	zéro*	77	soixante-dix-sept
1	un†	78	soixante-dix-nuit
2	deux	79	soixante-dix-neuf
3	trois	80	quatre-vingts‡
4	quatre	81	quatre-vingt-un§
5	cinq	82	quatre-vingt-deux
6	six	90	quatre-vingt-dix/nonante(in Belgium, Canada, Switzerland, etc)
7	sept
8	huit
9	neuf
10	dix
11	onze	91	quatre-vingt-onze/nonante et un
12	douze
13	treize	92	quatre-vingt-douze/nonante-deux (etc.)
14	quatorze
15	quinze	99	quatre-vingt-dix-neuf
16	seize	100	cent
17	dix-sept	101	cent un†
18	dix-huit	102	cent deux
19	dix-neuf	110	cent dix
20	vingt	111	cent onze
21	vingt et un	112	cent douze
22	vingt-deux	187	cent quatre-vingt-sept
30	trente	200	deux cents
31	trente et un	250	deux cent‖ cinquante
32	trente-deux	300	trois cents
40	quarante	1000‖	mille
50	cinquante	1001	mille un†
60	soixante	1002	mille deux
70	soixante-dix septante (in Belgium, Canada, Switzerland etc.)	1020	mille vingt
		1200	mille⋆⋆ deux cents
		2000	deux mille††
		10000	dix mille
		10200	dix mille deux cents
		100000	cent mille
71	soixante et onze/septante et un (etc)	102000	cent deux mille
		1000000	un million‡‡
72	soixante-douze	1264932	un million deux cent soixante-quatre mille neuf cent trente-deux
73	soixante-treize
74	soixante-quatorze
75	soixante-quinze	1000000000	un milliard‡‡
76	soixante-seize	1000000000000	un billion‡‡

* In English 0 may be called nought, zero or even nothing; French is always zéro; a nought = un zéro.
† Note that one is une in French when it agrees with a feminine noun, so un crayon but une table, une des tables, vingt et une tables, combien de tables? - il y en a une seule etc.
‡ Also huitante in Switzerland. Note that when 80 is used as a page number it has no s, e.g. page eighty = page quatre-vingt.
§ Note that vingt has no s when it is in the middle of a number. The only exception to this rule is when quatre-vingts is followed by millions, milliards or billions, e.g. quatre-vingts millions, quatre-vingts billions etc.
¶ Note that cent does not take an s when it is in the middle of a number. The only exception to this rule is when it is followed by millions, milliards or billions, e.g. trois cents millions, six cents billions etc. It has a normal plural when it modifies other nouns, e.g. 200 inhabitants = deux cents habitants.
‖ Note that figures in French are set out differently; where English would have a comma, French has simply a space. It is also possible in French to use a full stop (period) here, e.g. 1.000. French, like English, writes dates without any separation between thousands and hundreds, e.g. in 1995 = en 1995.
** When such a figure refers to a date, the spelling mil is preferred to mille, i.e. en 1200 = en mil deux cents. Note however the exceptions: when the year is a round number of thousands, the spelling is always mille, so en l'an mille, en l'an deux mille etc.
†† Mille is invariable; it never takes an s.
‡ Note that the French words million, milliard and billion are nouns, and when written out in full they take de before another noun, e.g. a million inhabitants is un million d'habitants, a billion euros is un billion d'euros. However, when written in figures, 1,000,000 inhabitants is 1000000 habitants, but is still spoken as un million d'habitants. When million etc. is part of a complex number, de is not used before the nouns, e.g. 6,000,210 people = six millions deux cent dix personnes.

Use of en

Note the use of en in the following examples:

• there are six = il y en a six
• I've got a hundred = j'en ai cent

En must be used when the thing you are talking about is not expressed (the French says literally there of them are six, I of them have a hundred etc.). However, en is not needed when the object is specified:

• there are six apples = il y a six pommes

Approximate numbers

When you want to say about…, remember the French ending -aine:

• about ten = une dizaine
• about ten books = une dizaine de livres
• about fifteen = une quinzaine
• about fifteen people = une quinzaine de personnes
• about twenty = une vingtaine
• about twenty hours = une vingtaine d'heures

Similarly une trentaine, une quarantaine, une cinquantaine, une soixantaine and une centaine (and une douzaine means a dozen). For other numbers, use environ (about):

• about thirty-five = environ trente-cinq
• about thirty-five euros = environ trente-cinq euros
• about four thousand = environ quatre mille
• about four thousand pages = environ quatre mille pages

Environ can be used with any number: environ dix, environ quinze etc. are as good as une dizaine, une quinzaine etc.

Note the use of centaines and milliers to express approximate quantities:

• hundreds of books = des centaines de livres
• I've got hundreds = j'en ai des centaines
• hundreds and hundreds of fish = des centaines et des centaines de poissons
• I've got thousands = j'en ai des milliers
• thousands of books = des milliers de livres
• thousands and thousands = des milliers et des milliers
• millions and millions = des millions et des millions

Phrases

• numbers up to ten = les nombres jusqu'à dix
• to count up to ten = compter jusqu'à dix
• almost ten = presque dix
• less than ten = moins de dix
• more than ten = plus de dix
• all ten of them = tous les dix
• all ten boys = les dix garçons

Note the French word order:

• my last ten pounds = mes dix dernières livres
• the next twelve weeks = les douze prochaines semaines
• the other two = les deux autres
• the last four = les quatre derniers

Calculations in French

say
10 + 3 = 13	dix et trois font or égalent treize
10 - 3 = 7	trois ôté de dix il reste sept or dix moins trois égale sept
10 x 3 = 30	dix fois trois égale trente
30 : 3 = 10	(30 ÷ 3 = 10) trente divisé par trois égale dix

Note how the French division sign differs from the English.

52	cinq au carré
53	cinq puissance trois
54	cinq puissance quatre
5100	cinq puissance cent
5n	cinq puissance n
√12	racine carrée de douze
√25 = 5	racine carrée de vingt-cinq égale cinq
B>A	B est plus grand que A
A<B	A est plus petit que B

Decimals in French

Note that French uses a comma where English has a decimal point.

say
25%	vingt-cinq pour cent
50%	cinquante pour cent
100%	cent pour cent
200%	deux cents pour cent
365%	troix cent soixante-cinq pour cent
4,25%	quatre virgule vingt-cinq pour cent

Percentages in French

say
25%	vingt-cinq pour cent
50%	cinquante pour cent
100%	cent pour cent
200%	deux cents pour cent
365%	troix cent soixante-cinq pour cent
4,25%	quatre virgule vingt-cinq pour cent

Fractions in French

say
1/2	un demi*
1/3	un tiers
1/4	un quart
1/5	un cinquième
1/6	un sixième
1/7	un septième
1/8	un huitième
1/9	un neuvième
1/10	un dixième
1/11	un onzième
1/12	un douzième (etc.)
2/3	deux tiers†
2/5	deux cinquièmes
2/10	deux dixièmes (etc.)
3/4	trois quarts
3/5	trois cinquièmes
3/10	trois dixièmes (etc.)
1 1/2	un et demi
1 1/3	un (et) un tiers
1 1/4	un et quart
1 1/5	un (et) un cinquième
1 1/6	un (et) un sixième
1 1/7	un (et) un septième (etc.)
5 2/3	cinq (et) deux tiers
5 3/4	cinq (et) trois quarts
5 4/5	cinq (et) quatre cinquièmes

• 45/100ths of a second = quarante-cinq centièmes de seconde

Ordinal numbers in French§

1st	1er‡	premier (feminine première)
2nd	2e	second or deuxième
3rd	3e	troisième
4th	4e	quatrième
5th	5e	cinquième
6th	6e	sixième
7th	7e	septième
8th	8e	huitième
9th	9e	neuvième
10th	10e	dixième
11th	11e	onzième
12th	12e	douzième
13th	13e	treizième
14th	14e	quatorzième
15th	15e	quinzième
16th	16e	seizième
17th	17e	dix-septième
18th	18e	dix-huitième
19th	19e	dix-neuvième
20th	20e	vingtième
21st	21e	vingt et unième
22nd	22e	vingt-deuxième
23 rd	23e	vingt-troisième
24th	24e	vingt-quatrième
25th	25e	vingt-cinquième
30th	30e	trentième
31st	31e	trente et unième
40th	40e	quarantième
50th	50e	cinquantième
60th	60e	soixantième
70th	70e	soixante-dixième/septantième (in Belgium, Canada, Switzerland etc.)
71st	71e	soixante et onzième/septante et unième (etc.)
72nd	72e	soixante-douzième
73rd	73e	soixante-treizième
74th	74e	soixante-quatorzième
75th	75e	soixante-quinzième
76th	76e	soixante-seizième
77th	77e	soixante-dix-septième
78th	78e	soixante-dix-huitième
79th	79e	soixante-dix-neuvième
80th	80e	quatre-vingtième¶
81st	81e	quatre-vingt-unième
90th	90e	quatre-vingt-dixième/nonantième (in Belgium, Canada, Switzerland etc.)
91st	91e	quatre-vingt-onzième/nonante et unième (etc.)
99th	99e	quatre-vingt-dix-neuvième
100th	100e	centième
101st	101e	cent et unième
102nd	102e	cent-deuxième
196th	196e	cent quatre-vingt-seizième
200th	200e	deux centième
300th	300e	trois centième
400th	400e	quatre centième
1,000th	1000e	millième
2,000th	2000e	deux millième
1,000,000th	1000000e	millionième

Like English, French makes nouns by adding the definite article:

• the first = le premier (or la première, or les premiers mpl or les premières fpl)
• the second = le second (or la seconde etc.)
• the first three = les trois premiers or les trois premières

Note the French word order in:

• the third richest country in the world = le troisième pays le plus riche du monde

* Note that half, when not a fraction, is translated by the noun moitié or the adjective demi; see the dictionary entry.

† Note the use of les and d'entre when these fractions are used about a group of people or things: two-thirds of them = les deux tiers d'entre eux.

‡ This is the masculine form; the feminine is 1^re and the plural 1^ers (m) or 1^res (f).

§ All the ordinal numbers in French behave like ordinary adjectives and take normal plural endings where appropriate.

¶ Also huitantième in Switzerland.

Source:  http://www.wordreference.com/enfr/notes/numbers

Age (French)

How old?

• how old are you? = quel âge as-tu?
• what age is she? = quel âge a-t-elle?

The word ans (years) is never dropped:

• he is forty years old or he is forty or he is forty years of age = il a quarante ans
• she's eighty = elle a quatre-vingts ans
• the house is a hundred years old = la maison a cent ans
• a man of fifty = un homme de cinquante ans
• a child of eight and a half = un enfant de huit ans et demi
• I feel sixteen = j'ai l'impression d'avoir seize ans
• he looks sixteen = on lui donnerait seize ans

Note the use of de after âgé and à l'âge:

• a woman aged thirty = une femme âgée de trente ans
• at the age of forty = à l'âge de quarante ans
• Mrs Smith, aged forty or Mrs Smith (40) = Mme Smith, âgée de quarante ans

Do not confuse que and de used with plus and moins:

• I'm older than you = je suis plus âgé que toi
• she's younger than him = elle est plus jeune que lui
• Anne's two years younger = Anne a deux ans de moins
• Margot's older than Suzanne by five years = Margot a cinq ans de plus que Suzanne
• Robert's younger than Thomas by six years = Robert a six ans de moins que Thomas

X-year-old

• a forty-year-old = quelqu'un de quarante ans
• a sixty-year-old woman = une femme de soixante ans
• an eighty-year-old pensioner = un retraité de quatre-vingts ans
• they've got an eight-year-old = ils ont un enfant de huit ans
• and a five-year-old = et un autre de cinq ans

Approximate ages

Note the various ways of saying these in French:

• he is about fifty = il a environ cinquante ans or il a une cinquantaine d'années or (less formally) il a dans les cinquante ans (Other round numbers in -aine used to express age are dizaine (10), vingtaine (20), trentaine (30), quarantaine (40), soixantaine (60) and centaine (100).)
• she's just over sixty = elle vient d'avoir soixante ans
• she's just under seventy = elle aura bientôt soixante-dix ans
• she's in her sixties = elle a entre soixante et soixante-dix ans
• she's in her early sixties = elle a entre soixante et soixante-cinq ans
• she's in her late sixties = elle va avoir soixante-dix ans or (less formally) elle va surses soixante-dix ans
• she must be seventy = elle doit avoir soixante-dix ans
• he's in his mid forties = il a entre quarante et cinquante ans or (less formally) il a dans les quarante-cinq ans
• he's just ten = il a tout juste dix ans
• he's barely twelve = il a à peine douze ans
• games for the under twelves = jeux pour les moins de douze ans
• only for the over eighties = seulement pour les plus de quatre-vingts ans

Source:  http://www.wordreference.com/enfr/notes/age