Iz it charity tew giv tew a thankless cuss in need? certainly; jest az mutch az it would be to save a drouning cow.
[Is it charity to give to a thankless cuss in need? Certainly; just as much as it would be to save a drowning cow.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 132 “Affurisms: Chips” (1874)
(Source)
But if you have a fear of unpopularity, is that arising from the imputation of vigour and boldness, or that arising from that of inactivity and indecision most to be feared? When Italy is laid waste by war, when cities are attacked and houses in flames, do you not think that you will be then consumed by a perfect conflagration of hatred?
[Sed si quis est invidiae metus, non1 est vehementius severitatis ac fortitudinis invidia quam inertiae ac nequitiae pertimescenda. An, cum bello vastabitur Italia, vexabuntur urbes, tecta ardebunt, tum te non existimas invidiae incendio conflagraturum]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Orationes in Catilinam [Catilinarian Orations], No. 1, § 11, cl. 29 (1.11.29) (63-11-08 BC) [tr. Yonge (1856)]
(Source)
Speaking (aloud, rhetorically) to himself about his concerns of public reaction to his acting so passionately against Cataline's conspiracy.
(Source (Latin)). Alternate translations:
But if there be any fear of Envy, is the Censure of Severity and Courage more greatly to be feared, than that of Baseness and Cowardise? Do you not think, when Italy shall be made desolate with War, the Cities plundered, the Houses a-fire, you shall then fall under a flagrant Envy?
[tr. Wase (1671)]
If fear is to operate, which do you think is most to be dreaded, reproach for cowardice, or censure for magnanimity? When Italy is laid waste; when her cities are taken by storm; when her temples and mansions are wrapt in flames; it is then your danger will begin; it is then that the clamours of mankind will be loud against you.
[tr. Sydney (1795)]
But if there is any fear of odium, whether should the odium resulting from severity and determinati0on be dreaded more violently than that of indolence and wickedness? Whether, when Italy shall be ravaged by war, when the cities shall be harassed, when roofs shall be burning, dost thou not think that thou then will burn with a conflagration of odium?
[tr. Mongan (1879)]
But if there is any fear of envy (displeasure), whether is the envy of severity and of fortitude to be feared more violently, than (that) of inactivity and of negligence? Whether, when Italy shall be devastated with war, cities shall be burned, roofs (houses) shall be on fire: dost thou think thyself not (to be) about to burn then with a conflagration of envy (unpopularity)?
[tr. Underwood (1885)]
But if there is any fear of ill will, is the ill will because of strictness and courage to be feared more strongly, than (that) because of inactivity and negligence? When Italy shall be devastated with war, cities shall be harassed, roofs [houses] shall burn: do you think (you) yourself will not (about to) be consumed then with a conflagration of ill will?
[tr. Dewey (1916)]
If the question of inviting disapproval arises at all, the unpopularity resulting from firmness and determination is no more to be dreaded than the opprobrium produced by culpable failure to act. For when Italy is to be ravaged by war, when cities are assaulted and houses gutted by fire, do you not see how utterly the flames of hatred will consume you then?
[tr. Grant (1960)]
But if there is any fear of hatred, it is not hatred of harshness and firmness requiring to be feared more violently than (hatred) of idleness and worthlessness. Or when Italy is laid waste to, the cities will be harassed, the buildings will burn, then do you not think that you will be consumed by burning hatred?
[IB Notes]
‘Tis for little Souls, that truckle under the Weight of Affairs, not to know how clearly to disengage themselves, and not to know how to lay them aside, and take them up again.
[C’est aux petites ames ensevelies du poix des affaires, de ne s’en sçavoir purement desmesler : de ne les sçavoir et laisser et reprendre.]Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 13 “On Experience [De l’Experience]” (1588) (3.13) (1595) [tr. Cotton (1686)]
(Source)
(Source (French)). Alternate translations:
It is for base and pettie mindes, dulled and overwhelmed with the weight of affaires, to be ignorant how to leave them, and not to know how to free themselves from them; nor how to leave and take them againe.
[tr. Florio (1603)]
’Tis for little souls, that truckle under the weight of affairs, not from them to know how clearly to disengage themselves, not to know how to lay them aside and take them up again.
[tr. Cotton/Hazlitt (1877)]
It is for small souls, buried under the weight of affairs, not to know how to free themselves therefrom entirely; not to know how to leave them and return to them.
[tr. Ives (1925)]
It is for little souls, buried under the weight of business, to be unable to detach themselves cleanly from it or to leave it and pick it up again.
[tr. Frame (1943)]
It is for petty souls overwhelmed by the weight of affairs to be unable to disentangle themselves for them completely, not knowing how to drop them and then take them up again.
[tr. Screech (1987)]
You never know what worse luck your bad luck has saved you from.
Cormac McCarthy (1933-2023) American novelist, playwright, screenwriter
No Country for Old Men (2005)
(Source)
Whatever then its value be,
Accept this little book from me;
And, o protecting Virgin, deign
It may for centuries remain![Quare habe tibi quidquid hoc libelli
qualecumque, quod, o patrona virgo,
plus uno maneat perenne saeclo.]Catullus (c. 84 BC – c. 54 BC) Latin poet [Gaius Valerius Catullus]
Carmina # 1 “To Cornelius Nepos,” ll. 8-10 [tr. Nott (1795), l. 11ff.]
(Source)
Dedicating the book to his friend and patron, as well as to Pallas Athena.
(Source (Latin)). Alternate translations:
Then take the book I now address,
Though small its size, its merit less,
'Tis all thy friend can give;
And let me, guardian Muse, implore
That when at least one age is o'er,
This volume yet may live.
[tr. Lamb (1821), st. 3]
Then take this little book, whae'er
Of good or bad it store;
And grant, oh guardian Muse, that it
May keep the flavour of its wit
A century or more.
[tr. T. Martin (1861), st. 3]
Wherefore accept my tiny leaves, I pray,
Such as they are, -- and, Patron Goddess, give
This boon: that still perennial they may live
After a century has roll'd away.
[tr. Cranstoun (1867)]
Therefore welcome it, yours the little outcast,
This slight volume. O yet, supreme awarder,
Virgin, save it in ages on for ever.
[tr. Ellis (1871), st. 4]
So take, whate'er its worth may be,
My Book, -- but, Lady and Queen of Song,
This one gift I crave of thee,
That it may live for ages long!
[tr. Lang (1888)]
Then take thee whatso in this booklet be,
Such as it is, whereto O Patron Maid
To live down Ages lend thou lasting aid!
[tr. Burton (1893)]
Therefore take this booklet, such as it is, and, O Virgin Patroness, may it outlive generations more than one.
[tr. Smithers (1894)]
So take and keep for your own this little book, such as it is, and whatever it is worth; and may it, O Virgin my patroness, live and last for more than one century.
[tr. Warre Cornish (1904)]
Accept, therefore, this little book and all that it contains, such as it is; and, O guardian maiden, ordain that it shall outlive this generation.
[tr. Stuttaford (1912)]
So take my small book -- if it meet with your favor,
The passing of years cannot dull its sweet savor.
[tr. Stewart (1915)]
Do thou then accept this booklet, I pray;
And grant, Virgin muse, that, if such be its worth,
It outlive the one age that has given it birth.
[tr. Symons-Jeune (1923)]
Therefore the book how slight soe'er,
Be yours: and thou, kind Muse, prolong
More than one age my timeless song.
[tr. MacNaghten (1925)]
Wherefore, dear friend, this humble volume take,
With all its imperfections, for my sake;
Which with Minerva's favour yet may last
When you and I into the dust have passed.
[tr. Wright (1926)]
Then, take this little book
for what it is, my friend.
Patroness and Muse,
keep these poems green for
a day or so beyond a hundred years.
O Virgin!
[tr. Gregory (1931)]
And so it's yours; I hand this slim book over,
such as it is -- for the sake of its patron
may it survive a century or better.
[tr. C. Martin (1979)]
Then take this little book for your own: whatever
it is, and is worth: virgin Muse, patroness,
let it last, for more lives than one.
[tr. Kline (2001)]
For that reason have for yourself whatever this little book is,
and whatever you like, oh patron maiden,
let it last a long time, for more than one generation!
[tr. Ozlem (2003)]
So take this little booklet, this mere trifle,
whatever it may be worth -- and Patron Virgin,
let it outlast at least one generation!
[tr. Green (2005)]
Book of mine for what it’s worth; whatever;
And oh, patroness Virgin, grant that it shall
Live and survive beyond the century.
[tr. Ferry (2012)]
For this reason have for yourself whatever this is of a little book,
Such as it is; O virgin patron,
That it may endure for more than one age.
[tr. Wikibooks (2017)]
So keep for yourself this little book of some sort.
May it last, O generous goddess!,
more than one long age.
[tr. Wikisource (2018)]
As a philosopher, if I were speaking to a purely philosophic audience I should say that I ought to describe myself as an Agnostic, because I do not think that there is a conclusive argument by which one prove that there is not a God. On the other hand, if I am to convey the right impression to the ordinary man in the street I think that I ought to say that I am an Atheist, because, when I say that I cannot prove that there is not a God, I ought to add equally that I cannot prove that there are not the Homeric gods.
Bertrand Russell (1872-1970) English mathematician and philosopher
“Am I an Atheist or an Agnostic?” sec. “Proof of God” (1949)
(Source)
Originally given as a speech, "Agnosticism v. Atheism," Rationalist Press Assoc. Annual Dinner, London (1949-05-20); then printed as "Agnosticism v. Atheism," The Literary Guide and Rationalist Review (1949-07); then released as an essay under this title later in 1949.
Childhood is the world of miracle and wonder; as if creation rose, bathed in light out of the darkness, utterly new and fresh and astonishing. The end of childhood is when things cease to astonish us. When the world seems familiar, when one has got used to existence, one has become adult. The brave new world, the wonderland has grown trite and commonplace.
[L’enfance c’est le monde du miracle ou du merveilleux: c’est comme si la creation surgissait, lumineuse, de la nuit, toute neuve et toute fraîche, et tout étonnante. Il n’y a plus d’enfance à partir du moment où les choses ne sont plus étonnantes. Lorsque le monde vous semble «déja vu», lorsqu’on s’est habitué à l’existence, on devient adulte. Le monde de la féerie, la merveille neuve se fait banalité, cliché.]Eugène Ionesco (1912-1994) Romanian-French dramatist
Fragments of a Journal [Journal en Miettes], “The Crisis of Language” (1967) [tr. Stewart (1968)]
(Source)
There is this disadvantage to be endured in reading books by members of some party or faction, that they do not always give us the truth. Facts are distorted, opposing points of view are not stated with sufficient force or with complete accuracy; and the most longsuffering reader must tire at last of such a great number of harsh and insulting terms used against one another by these earnest men, who make a personal quarrel out of a doctrinal point or a disputed fact. The peculiar thing about these works is that they deserve neither the prodigious vogue they enjoy for a while nor the profound neglect into which they lapse when, passions and divisions having died down, they become like last year’s almanacs.
[L’on a cette incommodité à essuyer dans la lecture des livres faits par des gens de parti et de cabale, que l’on n’y voit pas toujours la vérité. Les faits y sont déguisés, les raisons réciproques n’y sont point rapportées dans toute leur force, ni avec une entière exactitude; et, ce qui use la plus longue patience, il faut lire un grand nombre de termes durs et injurieux que se disent des hommes graves, qui d’un point de doctrine ou d’un fait contesté se font une querelle personnelle. Ces ouvrages ont cela de particulier qu’ils ne méritent ni le cours prodigieux qu’ils ont pendant un certain temps, ni le profond oubli où ils tombent lorsque, le feu et la division venant à s’éteindre, ils deviennent des almanachs de l’autre année.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 1 “Of Works of the Mind [Des Ouvrages de l’Esprit],” § 58 (1.58) (1688) [tr. Stewart (1970)]
(Source)
Some translators suggests this references polemical writings between the Jesuits and Jansenists.
(Source (French)). Alternate translations:
We have this disadvantage in reading Books written by Men of Party and Cabal: We seldom meet with the Truth in 'em; Actions are there disguised, the reasons of both sides are not alledg'd with all their force, nor with an entire exactness. He who has the greatest patience must read abundance of hard, injurious reflexions on the gravest men, with whom the Writer has some personal quarrel about a point of Doctrine, or matter of Controversie. These Books are particular in this, that they deserve not the prodigious Sale they find at their first appearance, nor the profound Oblivion that attends 'em after∣wards: When the fury and division of these Authors cease, they are forgotten, like an Almanack out of date.
[Bullord ed. (1696)]
We have this Inconveniency in reading Books written by Men of Party and Cabal, we seldom meet Truth in them; Actions are there disguis'd, the Reasons of both sides not alledg'd with all their force, nor with an entire exactness. He who has the greatest Patience, must read abundance of hard and scurrilous Reflections on the gravest Men, who make a personal Quarrel about a Point of Doctrine, or Matter of Controversy. These Books are particular in this, that they deserve not the prodigious Sale they find at their first appearance, nor the profound Oblivion which attends 'em afterwards. When the Fury and Division of Parties cease, they are forgotten like Almanacks out of date.
[Curll ed. (1713)]
This is the certain disadvantage of reading Books written by Men of Party and Cabal, Truth is not in them; Actions are disguised, the Reasons of both sides are not alledged with all their force, nor with an entire exactness. And, what no patience can bear, he must read abundance of scurrilous Reflections tost to and fro by grave Men, making a personal Quarrel about a Point of Doctrine, or controverted Fact. These Books are particular in this, that they deserve not the prodigious Sale they find at their first appearance, nor the profound Oblivion that attends them afterwards: When the Ebullitions of Parties subside, they are forgotten like an Almanack out of date.
[Browne ed. (1752)]
The disadvantage of reading books written by people belonging to a certain party or a certain set is that they do not always contain the truth. Facts are disguised, the arguments on both sides are not brought forward in all their strength, nor are they quite accurate; and what wears out the greatest patience is that we must read a large number of harsh and scurrilous reflections, tossed to and fro by serious-minded men, who consider themselves personally insulted when any point of doctrine or any doubtful matter is controverted. Such works possess this peculiarity, that they neither deserve the prodigious success they have for a certain time, nor the profound oblivion into which they fall afterwards, when the rage and contention have ceased, and they become like almanacks out of date.
[tr. Van Laun (1885)]
Chance is necessity hidden behind a veil.
[Zufall ist die in Schleier gehüllte Nothwendigkeit.]
Marie von Ebner-Eschenbach (1830-1916) Austrian writer
Aphorisms [Aphorismen], No. 10 (1880) [tr. Scrase/Mieder (1994)]
(Source)
A thing I am not anxious to preserve
Is this frail life; for soon as one woe ends,
Others commence, and our weak eyes discern not
What evil fortunes yet remain behind.[αἰεὶ τὸ µὲν ζῇ, τὸ δὲ µεθίσταται κακόν,
τὸ δ’ αὖ πέφηνεν αὖθις ἐξ ἀρχῆς νέον.]Euripides (485?-406? BC) Greek tragic dramatist
Æolus [Αἴολος], frag. 35 (TGF) [tr. Wodhull (1809)]
(Source)
Nauck frag. 35, Barnes frag. 51, Musgrave frag. 15, 16. (Source (Greek)). Alternate translations:
One ill is ever clinging;
One treads upon its heels;
A third, in distance springing,
Its fearful front reveals.
[tr. Peacock (1897)]
One trouble alive and well, another gone,
as all afresh a new one comes our way.
[Source]
Elitism is repulsive when based upon external and artificial limitations like race, gender, or social class. Repulsive and utterly false — for that spark of genius is randomly distributed across all cruel barriers of our social prejudice. We therefore must grant access — and encouragement — to everyone; and must be increasingly vigilant, and tirelessly attentive, in providing such opportunities to all children. We will have no justice until this kind of equality can be attained. But if only a small minority respond, and these are our best and brightest of all races, classes, and genders, shall we deny them the pinnacle of their soul’s striving because all their colleagues prefer passivity and flashing lights? Let them lift their eyes to hills of books, and at least a few museums that display the full magic of nature’s variety. What is wrong with this truly democratic form of elitism?
Stephen Jay Gould (1941-2002) American paleontologist, geologist, biologist
Dinosaur in a Haystack: Reflections in Natural History, Part 5, ch. 18 “Cabinet Museums: Alive, Alive, O!” (1995)
(Source)
To science, not even the bark of a tree or a drop of pond water is dull or a handful of dirt banal. They all arouse awe and wonder.
Jane Jacobs (1916-2006) American-Canadian journalist, author, urban theorist, activist
Dark Age Ahead, ch. 4 “Science Abandoned” (2004)
(Source)
But we are so blind to our own shortcomings, so wide awake to those of others. Everything that happens to us is always the other person’s fault. Angelina would have gone on loving Edwin forever and ever and ever if only Edwin had not grown so strange and different. Edwin would have adored Angelina through eternity if Angelina had only remained the same as when he first adored her.
It is a cheerless hour for you both when the lamp of love has gone out and the fire of affection is not yet lit, and you have to grope about in the cold, raw dawn of life to kindle it. God grant it catches light before the day is too far spent. Many sit shivering by the dead coals till night come.Jerome K. Jerome (1859-1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Being in Love” (1886)
(Source)
BEATRICE: I had rather hear my dog bark at a crow than a man swear he loves me.
William Shakespeare (1564-1616) English dramatist and poet
Much Ado About Nothing, Act 1, sc. 1, l. 129ff (1.1.120-130) (1598)
(Source)
You and I are old;
Old age hath yet his honour and his toil;
Death closes all: but something ere the end,
Some work of noble note, may yet be done,
Not unbecoming men that strove with Gods.
Nearly all of history is only a string of horrors. If tyrants dismiss it while they are alive, it seems that their successors allow people to transmit to posterity the crimes of their predecessors, in order to offer diversion away from the horror that they inspire themselves.
[Presque toute l’Histoire n’est qu’une suite d’horreurs. Si les tyrans la détestent, tandis qu’ils vivent, il semble que leurs successeurs souffrent qu’on transmette à la postérité les crimes de leurs devanciers, pour faire diversion à l’horreur qu’ils inspirent eux-mêmes.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 8, ¶ 474 (1795) [tr. Siniscalchi (1994)]
(Source)
(Source (French)). Alternate translations:
Nearly all History is a procession of horrors; but, although tyrants hate History in their own lifetime, a general transmission of such crimes is not unpleasing to their descendants, for it distracts attention from their own.
[tr. Mathers (1926)]
Almost the whole of history is nothing but a series of horrors. If tyrants detest it while they are alive, their successors seem willing to allow the crimes of their predecessors to be transmitted to posterity, to divert attention from the horror that they themselves inspire.
[tr. Merwin (1969)]
Almost the whole of history is nothing more than a series of horrors. If tyrants detest it while they are alive, it seems that their that their successors suffer that the crimes of their predecessors should be laid at the door of posterity, in order to divert attention from the horrors to which they themselves give rise.
[tr. Pearson (1973)]
Almost all of history is a story of horror. If tyrants condemn it during their lifetime, their successors seem to allow the crimes of their predecessors to be passed on to posterity, thereby diverting attention from the horror they themselves inspire.
[tr. Parmée (2003)]
BENEDICK: What, my dear Lady Disdain! Are you yet living?
BEATRICE: Is it possible disdain should die while she hath such meet food to feed it as Signior Benedick? Courtesy itself must convert to disdain, if you come in her presence.
William Shakespeare (1564-1616) English dramatist and poet
Much Ado About Nothing, Act 1, sc. 1, l. 116ff (1.1.116-121) (1598)
(Source)
When we look forward and try to project what may come out of a development, we are always wrong, because the by-products sometimes become far more important than the primary thing you started out to accomplish. Nevertheless, unintelligent motion is a great deal more important in research than intelligent standing still.
Charles F. Kettering (1876-1958) American inventor, engineer, researcher, businessman
“250 at Luncheon Honor Kettering,” New York Times (1936-11-11)
(Source)
Everybody knows if you are too careful you are so occupied in being careful that you are sure to stumble over something.
Gertrude Stein (1874-1946) American expatriate author, feminist
Everybody’s Autobiography, ch. 1 (1937)
(Source)
When all sinnes grow old, coveteousnesse is young.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 18 (1640 ed.)
(Source)
A thought is often original, though you have uttered it a hundred times. It has come to you over a new route, by a new and express train of associations.
Your responsibility as a parent is not as great as you might imagine. You need not supply the world with the next conqueror of disease or major motion-picture star. If your child simply grows up to be someone who does not use the word “collectible” as a noun, you can consider yourself an unqualified success.
Oh, God, I know no joy as great as a moment of rushing into a new love, no ecstasy like that of a new love. I swim in the sky; I float; my body is full of flowers, flowers with fingers giving me acute, acute caresses, sparks, jewels, quivers of joy, dizziness, such dizziness. Music inside of one, drunkenness. Only closing the eyes and remembering, and the hunger, the hunger for more, more, the great hunger, the voracious hunger, and thirst.
If there is an all-powerful and loving God in this world, why is there so much excruciating pain and unspeakable suffering? The problem of suffering has haunted me for a very long time. It was what made me begin to think about religion when I was young, and it was what led me to question my faith when I was older. Ultimately, it was the reason I lost my faith.
Bart D. Ehrman (b. 1955) American Biblical scholar, author
God’s Problem, ch. 1 “Suffering and a Crisis of Faith” (2008)
(Source)
So up I got in anger,
And took a book I had,
And put a ribbon on my hair
To please a passing lad.
And, “One thing there’s no getting by —
I’ve been a wicked girl.” said I;
“But if I can’t be sorry, why,
I might as well be glad!”Edna St. Vincent Millay (1892-1950) American poet
“The Penitent”, st. 3, A Few Figs from Thistles (1921)
(Source)
Life in itself
Is nothing,
An empty cup, a flight of uncarpeted stairs.
The task of war is to destroy life; the task of peace is to create it; to organize labor so that it shall not incapacitate men for leisure; to establish justice as a foundation for personality; to unfold in men the capacity for noble joy and profound sorrow; to liberate them for the passion of love, the perception of beauty, the contemplation of truth. Of all these things war is the enemy.
G. Lowes Dickinson (1862-1932) British political scientist and philosopher [Goldsworthy "Goldie" Lowes Dickinson]
“The War and the Way Out: A Further Consideration,” sec. 3, Atlantic Monthly (1915-04)
(Source)
For ourselves and for the present, we are safe; our immediate peril is past. But for how long are we safe; and how far have we removed our peril? If our nation could not itself exist half slave and half free, are we sure that it can exist in a world half slave and half free? Is the same conflict less irrepressible when world wide than it was eighty years ago when it was only nation wide? Right knows no boundaries, and justice no frontiers; the brotherhood of man is not a domestic institution.
Learned Hand (1872-1961) American jurist
“A Pledge of Allegiance,” speech, Central Park, New York City (1945-05-20)
(Source)
His second "I Am an American Day" address. Collected in The Spirit of Liberty (1953).
There is, incidentally, no way of talking about cats that enables one to come off as a sane person.
Dan Greenburg (1936-2023) American writer, humorist, journalist
In Bill Hayward, Cat People (1978)
(Source)
The same holds true of almost every superstition — as astrology, dreams, omens, judgments, and the like — wherein men, pleased with such vanities, attend to those events which are fulfilments; but neglect and pass over the instances where they fail (though this is much more frequently the case).
[Eadem ratio est fere omnis superstitionis, ut in astrologicis, in somniis, ominibus, nemesibus, et hujusmodi; in quibus homines delectati hujusmodi vanitatibus advertunt eventus, ubi emplentur; ast ubi fallunt, licet multo frequentius, tamen negligunt et praetereunt.]
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
Instauratio Magna [The Great Instauration], Part 2 “Novum Organum [The New Organon],” Book 1, Aphorism # 46 (1620) [tr. Johnson (1859)]
(Source)
See also Bacon.
(Source (Latin)). Alternate translations:
All superstition is much the same, whether it be that of astrology, dreams, omens, retributive judgment, or the like; in all of which the deluded believers observe events which are fulfilled, but neglect and pass over their failure, though it be much more common.
[tr. Wood (1831)]
And such is the way of all superstition, whether in astrology, dreams, omens, divine judgments, or the like; wherein men, having a delight in such vanities, mark the events where they are fulfilled, but where they fail, though this happen much oftener, neglect and pass them by.
[tr. Spedding (1858)]
The same method is found, perhaps, in every superstition, like astrology, dreams, omens, divine judgements, and so on: people who take pleasure in such vanities notice the results when they are fulfilled, but ignore and overlook them when they fail, though they do fail more often than not.
[tr. Silverthorne (2000)]
That’s how it is with all superstition -- involving astrology, dreams, omens, divine judgments, and the like, Men get so much pleasure out of such vanities that they notice the confirming events and inattentively pass by the more numerous disconfirming ones.
[tr. Bennett (2017)]
And he respects Owl, because you can’t help respecting anyone who can spell TUESDAY, even if he doesn’t spell it right; but spelling isn’t everything. There are days when spelling Tuesday simply doesn’t count.
A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
House at Pooh Corner, ch. 5 “Rabbit Has a Busy Day” (1928)
Rabbit, speaking to himself about Christopher Robin.
They’re talking about things of which they don’t have the slightest understanding, anyway. It’s only because of their stupidity that they’re able to be so sure of themselves.
Franz Kafka (1883-1924) Czech-Austrian Jewish writer
The Trial, ch. 1 (1925) [tr. Wyllie (2003)]
(Source)
The protagonist Josef K., musing over the minor functionaries who have arrested him on unknown charges.
ANNA: Well, people change, and forget to tell each other. Too bad — causes so many mistakes.
Lillian Hellman (1905-1984) American playwright, screenwriter
Toys in the Attic, Act 3 (1959)
(Source)
The fiercest fanatics are often selfish people who were forced, by innate shortcomings or external circumstances, to lose faith in their own selves. They separate the excellent instrument of their selfishness from their ineffectual selves and attach it to the service of some holy cause. And though it be a faith of love and humility they adopt, they can be neither loving nor humble.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
True Believer: Thoughts on the Nature of Mass Movements, Part 2, ch. 7, § 38 (1951)
(Source)
The objection to a scandal-monger is not that she tells of racy doings, but that she pretends to be indignant about them.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 5, § 29 (1916)
(Source)
Those who turn to God for comfort may find comfort but I do not think they will find God.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 8 (1963)
(Source)
I love the language, that soft bastard Latin,
Which melts like kisses from a female mouth,
And sounds as if it should be writ on satin,
With syllables which breathe of the sweet South,
And gentle liquids gliding all so pat in,
That not a single accent seems uncouth,
Like our harsh northern whistling, grunting guttural,
Which we’re obliged to hiss, and spit, and sputter all.
There are two times in a man’s life when he should not speculate: when he can’t afford it, and when he can.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Following the Equator, ch. 56, epigraph (1897)
(Source)
I admit that history is filled with religious wars, but let us be careful here, for it is not the multiplicity of religions which has produced these wars, but the spirit of intolerance stirring those who believed themselves to be in a dominant position.
[J’avoue que les histoires sont remplies des guerres de religion : mais, qu’on y prenne bien garde, ce n’est point la multiplicité des religions qui a produit ces guerres, c’est l’esprit d’intolérance, qui animoit celle qui se croyoit la dominante.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Persian Letters [Lettres Persanes], Letter 86, Usbek to Mirza (1721) [tr. Healy (1964), Letter 85]
(Source)
(Source (French)). Alternate translations:
I confess histories are full of religious wars: but do not let us take the thing wrong; it was not the diversity of religious that occasioned these wars; it was the untolerating spirit of that which thought she had the power in her hands.
[tr. Ozell (1760 ed.)]
I acknowledge, that history is full of religious wars: but we must take care to observe, it was not the multiplicity of religions that produced these wars, it was the intolerating spirit which animated that which thought she had the power of governing.
[tr. Floyd (1762), Letter 85]
I acknowledge that history is full of religious wars: but we must distinguish; it is not the multiplicity of religions which has produced wars; it is the intolerant spirit animating that which believed itself in the ascendant.
[tr. Davidson (1891)]
I acknowledge that history is full of religious wars ; but it is an indisputable fact that these wars have not been produced by the multiplicity of religions, but rather by the intolerance of the dominant creed.
[tr. Betts (1897)]
I admit that history is full of wars of religion; but on this point we must be very careful; it is not the multiplicity of religions that produced these wars, but the spirit of intolerance animating the religion that believed itself to be dominant.
[tr. Mauldon (2008), Letter 83]
I admit that history is full of wars of religion. But one must be careful here: these wars were not caused by a multiplicity of religions, but rather by the spirit of intolerance shown by the dominant religion's believers.
[tr. MacKenzie (2014), Letter 85]
But not only creativeness and enjoyment are meaningful. If there is a meaning in life at all, then there must be a meaning in suffering. Suffering is an ineradicable part of life, even as fate and death. Without suffering and death human life cannot be complete.
Viktor Frankl (1905-1997) German-American psychologist, writer
Man’s Search for Meaning [Trotzdem Ja zum Leben Sagen], Part 1 (1946) [tr. Lasch (1959)]
(Source)
Neither all bad nor all good. A certain sage reduced the whole of wisdom to the golden mean. Carry right too far and it becomes wrong. The orange squeezed completely dry gives only bitterness. Even in enjoyment you shouldn’t go to extremes. The intellect itself will go dry if pressed too hard, and if you milk a cow like a tyrant you will draw only blood.
[Nunca apurar, ni el mal, ni el bien. A la moderación en todo redujo la sabiduría toda un sabio. El sumo derecho se hace tuerto, y la naranja que mucho se estruja llega a dar lo amargo. Aun en la fruición nunca se ha de llegar a los extremos. El mismo ingenio se agota si se apura, y sacará sangre por leche el que esquilmare a lo tirano.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 82 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:
Not to pry too much neither into good nor evil. A wise man comprehended all his wisedom in this Precept, ne quid nimis, nothing too much. Too strict a justice degenerates into injustice. The Orange that is too much squeezed, yields a bitter juice. Nay in enjoyment, we ought never to go to either of the two extremes. Wit itself is exhausted by too much straining. By endeavouring to draw down too much milk, bloud is often fetched.
[Flesher ed. (1685)]
Drain Nothing to the Dregs, neither Good nor Ill. A sage once reduced all virtue to the golden mean. Push right to the extreme and it becomes wrong: press all the juice from an orange and it becomes bitter. Even in enjoyment never go to extremes. Thought too subtle is dull. If you milk a cow too much you draw blood, not milk.
[tr. Jacobs (1892)]
Drink nothing to the dregs, either of the bad, or of the good, for to moderation in everything has one sage reduced all wisdom. Too great justice become injustice, and the orange, squeezed too hard, turns bitter; even in enjoyment, do not go too far. The spirit itself grows weary if worked too long, and he draws blood instead of milk, who milks too hard.
[tr. Fischer (1937)]
To what extremes, O cursèd lust for gold
will you not drive man’s appetite?
[Per che non reggi tu, o sacra fame
de l’oro, l’appetito de’ mortali?]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 22, l. 40ff (22.40-41) [Statius] (1314) [tr. Musa (1981)]
(Source)
Statius is quoting Virgil (whose shade stands in front of him) from The Aeneid, Book 3, ll. 56-57:
Quid non mortalia pectora cogis,
Auri sacra fames?
Unlike the phrase in that pagan book, which is purely about the corrupting power of greed and gold-lust, Dante's Italian and some translators make reference to a "holy hunger," a virtue/rule of proper attitude toward money and spending, criticized here for it not restraining humans from the sins of being either spendthrifts or misers -- a nod to Aristotle making sin about extremes and virtue about moderation. See Ciardi, Durling, Kirkpatrick, Princeton, and Sayers for more discussion.
(Source (Italian)). Alternate translations:
Why, thou cursed thirst
Of gold! dost not with juster measure guide
The appetite of mortals?
[tr. Cary (1814)]
Why should'st thou not restrain accursèd thirst
Of gold, the appetite of mortals lost?
[tr. Bannerman (1850)]
To what impellest thou not, O cursed hunger
Of gold, the appetite of mortal men?
[tr. Longfellow (1867)]
Why restrainest thou not, O holy hunger of gold, the desire of mortals?
[tr. Butler (1885)]
To what lengths, O thou cursed thirst of gold,
Dost thou not rule the mortal appetite?
[tr. Minchin (1885)]
O cursed hunger of gold, to what dost thou not impel the appetite of mortals?
[tr. Norton (1892)]
Wherefore dost thou not regulate the lust of mortals, O hallowed hunger of gold?
[tr. Okey (1901)]
To what, O cursed hunger for gold, dost thou not drive the appetite of mortals?
[tr. Sinclair (1939)]
O hallowed hunger of gold, why dost thou not
The appetite of mortal men control?
[tr. Binyon (1943)]
With what constraint constran'st thou not the lust
Of mortals, thou devoted greed of gold!
[tr. Sayers (1955)]
To what do you not drive man's appetite,
O cursèd gold-lust!
[tr. Ciardi (1961)]
Why do you not control the appetite
Of mortals, O you accurst hunger for gold?
[tr. Sisson (1981)]
Why cannot you, o holy hunger
for gold, restrain the appetite of mortals?
[tr. Mandelbaum (1982)]
O sacred hunger for gold, why do you not rule human appetite?
[tr. Kline (2002)]
Why do you, O holy hunger for gold, not
govern the appetite of mortals?
[tr. Durling (2003)]
You, awestruck hungering for gold! Why not
impose a rule on mortal appetite?
[tr. Kirkpatrick (2007)]
To what end, O cursèd hunger for gold,
do you not govern the appetite of mortals?
[tr. Hollander/Hollander (2007)]
Accursed craving for money, what is there, in
This world, you don't lead human beings to?
[tr. Raffel (2010)]
And it is not always because of valour or chastity that men are valiant or women chaste.
[Et ce n’est pas toujours par valeur et par chasteté que les hommes sont vaillants et que les femmes sont chastes.]François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶1 (1665-1678) [tr. Tancock (1959)]
(Source)
Introduced in the 4th ed. (1665).
(Source (French)). Alternate translations:
It may be further affirmed, that Valour in Men, and Chastity in Women, two qualifications which make so much noise in the World, are the products of Vanity and Shame, and principally of their particular Temperaments.
[tr. Davies (1669), ¶94]
And we are much mistaken, if we think that Men are always stout from a principle of Valour, or Women chast from a principle of Modesty.
[tr. Stanhope (1694)]
It is not always from the principles of valour and chastity that men are valiant, and that women are chaste.
[pub. Donaldson (1783), ¶446]
It is not always from valor and from chastity that men are valiant, and that women are chaste.
[ed. Gowens (1851), ¶2]
It is not always from valour or from chastity that men are brave, and women chaste.
[tr. Bund/Friswell (1871)]
Men are not always brave because courageous, nor women chaste because virtuous.
[tr. Heard (1917)]
So it is not always courage that makes the hero, nor modesty the chaste woman.
[tr. Stevens (1939)]
It is not always valor which makes men valiant, nor chastity that renders women chaste.
[tr. FitzGibbon (1957)]
And it is not always through valor and chastity that men are valiant and women chaste.
[tr. Kronenberger (1959)]
It is not always because of bravery or chastity that men are brave, and women chaste.
[tr. Whichello (2016)]
This increase in the life span and in the number of our senior citizens presents this Nation with increased opportunities: the opportunity to draw upon their skill and sagacity — and the opportunity to provide the respect and recognition they have earned. It is not enough for a great nation merely to have added new years to life — our objective must also be to add new life to those years.
John F. Kennedy (1917-1963) US President (1961-63)
“Special Message to the Congress on the Needs of the Nation’s Senior Citizens” (1963-02-21)
(Source)
No desire is more natural than the desire for knowledge. We assay all the means that can lead us to it. When reason fails us we make use of experience. Experience is a weaker and less dignified means: but truth is so great a matter that we must not disdain any method that leads us to it.
[Il n’est desir plus naturel que le desir de cognoissance. Nous essayons tous les moyens qui nous y peuvent mener. Quand la raison nous faut, nous y employons l’experience. Qui est un moyen de beaucoup plus foible et plus vil. Mais la verité est chose si grande, que nous ne devons desdaigner aucune entremise qui nous y conduise.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 13 “On Experience [De l’Experience]” (1588) (3.13) (1595) [tr. Screech (1987)]
(Source)
Aristotle's Metaphysics opens with the phrase "All men by nature desire knowledge."
The 1595 edition included a quotation from Manilius inserted after the word "experience" (omitted here). It also added the second descriptor (after "weaker") of how experience compares to reason.
(Source (French)). Alternate translations:
There is no desire more naturall, then that of knowledge. We attempt all meanes that may bring us unto it. When reason failes us, we employ experience. Which is a meane by much more, weake and vile. But trueth is of so great consequence, that wee ought not disdaine any induction, that may bring us unto it.
[tr. Florio (1603)]
There is no Desire more natural than that of Knowledge: We try all Ways that can lead us to it; where Reason is wanting, we therein employ Experience which is a Means much more weak and cheap. But Truth is so great a thing, that we ought not to disdain any Mediation that will guide us to it.
[tr. Cotton (1686)]
There is no desire more natural than that of knowledge. We try all ways that can lead us to it; where reason is wanting, we therein employ experience which is a means much more weak and cheap; but truth is so great a thing, that we ought not to disdain any mediation that will guide us to it.
[tr. Cotton/Hazlitt (1877)]
There is no desire more natural than the desire for knowledge. We make trial of all means that can lead us to it. When reasoning fails us, we then make use of experience, which is a much feebler and lower means; but truth is so great a thing that we must not disdain any medium that leads us to it.
[tr. Ives (1925)]
There is no desire more natural than the desire for knowledge. We try all the ways that can lead us to it. When reason fails us, we use experience, which is a weaker and less dignified means. But truth is so great a thing that we must not disdain any medium that will lead us to it.
[tr. Frame (1943)]
You always pay too much. Particularly for promises. There ain’t no such thing as a bargain promise.
Cormac McCarthy (1933-2023) American novelist, playwright, screenwriter
No Country For Old Men (2005)
(Source)
Only if a child feels right can he think right.
Haim Ginott (1922-1973) Israeli-American school teacher, child psychologist, psychotherapist [b. Haim Ginzburg]
Teacher and Child, ch. 4 “Congruent Communication” (1972)
(Source)
So new, so smooth, my dainty book,
A gift for whom? Cornelius, look,
‘Tis yours: for you in early days
Were ever wont my rhymes to praise.[Cui dono lepidum novum libellum
arido modo pumice expolitum?
Corneli, tibi; namque tu solebas
meas esse aliquid putare nugas.]Catullus (c. 84 BC – c. 54 BC) Latin poet [Gaius Valerius Catullus]
Carmina # 1 “To Cornelius Nepos,” ll. 1-4 [tr. MacNaghten (1925)]
(Source)
Dedication of the collection (though the canonical collection of Catullus's poems is dubious in its provenance).
(Source (Latin)). Alternate translations:
With pumice dry just polish'd fine,
To whom present this book of mine;
This little volume smart, and new? --
Cornelius, I will give it you:
For then you oft were wont to say
Some trifling merit had my lay.
[tr. Nott (1795)]
My little volume is complete,
With all the care and polish neat
That makes it fair to see:
To whom shall I then, to whose praise,
Inscribe my lively, graceful lays?
Cornelius, friend, to thee.
[tr. Lamb (1821)]
My little volume is complete,
And with the pumice made as neat
As tome need wish to be;
And now what patron shall I choose
For thee gay sallies of my muse?
Cornelius, whom but thee?
For though they are but trifles, thou
Some value didst to them allow.
[tr. T. Martin (1861), st. 1-2]
To what dear friend, say, shall I dedicate
My smart new book, just trimm'd with pumice dry?
To thee, Cornelius -- for, in years gone by,
Thou was accustom'd my light lays to rate
As something more than trifles.
[tr. Cranstoun (1867)]
My little book, that's neat and new,
Fresh polished with dry pumice stone,
To whom, Cornelius, but to you,
Shall this be sent, for you alone --
(Who used to praise my lines, my own) ....
[tr. Lang (1888)]
To thee (Cornelius!); for wast ever fain
To deem my trifles somewhat boon contain.
[tr. Burton (1893)]
To whom inscribe my charming new book -- just out and with ashen pumice polished? Cornelius, to you! for you used to deem my triflings of account.
[tr. Smithers (1894)]
To whom am I to present my pretty new book, freshly smoothed off with dry pumice stone? To you, Cornelius: for you used to think that my trifles were worth something, long ago.
[tr. Warre Cornish (1904)]
To whom shall I offer this book, young and sprightly,
Neat, polished, wide-margined, and finished politely?
To you, my Cornelius ....
[tr. Stewart (1915)]
To whom shall I offer my new little book
Looking as polished as parchment can look?
Cornelius, to thee, for 'twa thou who didst prize
My trifles as something e'en then in thine eyes.
[tr. Symons-Jeune (1923)]
To whom this dainty booklet polished new
With pumice stone? Cornelius, to you.
For you were wont my versicles to praise
As things of value in those bygone days.
[tr. Wright (1926), ch. 3]
Who shall receive my new-born book,
my poems, elegant and shy,
neatly dressed and polished?
You, Cornelius,
shall by my single patron,
for, long ago, you praised my slender lines and stanzas.
[tr. Gregory (1931)]
Whom do I give my neat little volume
slicked dry and made fashionable with pumice?
Cornelius, to you: remindful that you
used to dwell on my scantlings as something great.
[tr. Zukofsky (1959)]
To whom will I give this sophisticated,
abrasively accomplished new collection?
To you, Cornelius! You had the habit
of making much of my poetic little.
[tr. C. Martin (1979)]
To whom do I send this fresh little book
of wit, just polished off with dry pumice?
To you, Cornelius: since you were accustomed
to consider my trifles worth something
even then.
[tr. Kline (2001)]
To whom do I dedicate this charming slim volume,
just now polished with dry pumice stone?
For you Cornelius, for you were accustomed to think
that my scribblings were something.
[tr. Ozlem (2003)]
Who's the dedicatee of my new witty
booklet, all fresh-polished with abrasive?
You, Cornelius: for you always used to
feel my trivia possessed some substance.
[tr. Green (2005)]
To whom to give this charming little book
dryly polished with a pumice stone?
To you, Cornelius: you used to think
my trivial little scribbles worth a look.
[Source (2011)]
Who is it I should give my little book to,
So pretty in its pumice-polished covers?
Cornelius, I'll give my book to you:
Because you used to think my nothings somethings.
[tr. Ferry (2012)]
To whom do I give this pleasing new little book,
Just now smoothed with dry pumice?
To you, Cornelius: For you were accustomed
To consider my trifles to be something.
[tr. Wikibooks (2017)]
To whom do I give this elegant new booklet,
polished just now with dry pumice?
To you, Cornelius! Since you always
thought my doggerel was worth something.
[tr. Wikisource (2018)]
I certainly had not the smallest reason to fear that the execution of this murderer of Roman citizens would cause me to be blamed by posterity. And indeed, even if this were a serious danger, I have always been convinced that unpopularity earned by honourable actions is not unpopularity at all, but renown.
[Certe verendum mihi non erat, ne quid hoc parricida civium interfecto invidiae mihi in posteritatem redundaret. Quodsi ea mihi maxime inpenderet tamen hoc animo fui semper, ut invidiam virtute partam gloriam, non invidiam putarem.]Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Orationes in Catilinam [Catilinarian Orations], No. 1, § 12, cl. 29 (1.12.29) (63-11-08 BC) [tr. Grant (1960)]
(Source)
(Source (Latin)). Alternate translations:
Truly I have no reason to fear, least this Murderer of the Citizens being slain, any envy should rise against me for the future. But if never so much did hang over me, yet I was alwayes of this Judgment, to think Envy gotten by Vertue to be no Envy but Glory.
[tr. Wase (1671)]
I could have no reason to fear; that for the execution of a traitor and a parricide I should stand condemned by the voice of posterity. But let me add, were the severest censure to be the certain consequence, it has ever been my settled opinion, that reproach, when earned by virtue, is not reproach, but the truest glory.
[tr. Sydney (1795)]
Surely I had no cause to fear lest for slaying this parricidal murderer of the citizens any unpopularity should accrue to me with posterity. And if it did threaten me to ever so great a degree, yet I have always been of the disposition to think unpopularity earned by virtue and glory, not unpopularity.
[tr. Yonge (1856)]
Surely it was not to be dreaded by me, lest, if this parricide of the citizens were slain, any odium might redound for me to posterity. But if that impended over myself in particular, yet I have always been of this opinion, that I should consider the odium acquired by merit as glory and not as odium.
[tr. Mongan (1879)]
Certainly it was not to be feared to (by) me, lest any (thing) of unpopularity might redound to me unto posterity, this parricide of citizens being slain. But if it might impend (threaten) to me mostly (very much), yet I have been always with this mind, that I might think envy produced by virtue, glory, not envy.
[tr. Underwood (1885)]
Certainly it was not to be feared by me, lest any ill-will should redound to [affect] me for posterity, this parricide of citizens having been slain. But if this should threaten me very much, yet I have been always with [of] this mind, that I should think ill will produced by virtue, glory, not ill will.
[tr. Dewey (1916)]
Certainly I did not have to fear, lest with this parricide of citizens having been killed, anything of unpopularity might run over in posterity. And yet, if these were to threaten me especially, however, I have always been in this mind, so that I thought that unpopularity obtained by virtue is an honour, not unpopularity at all.
[IB Notes]
I have always been of the opinion that infamy earned by doing what is right is not infamy at all, but glory.
[E.g.]
About one-half the discumfert ov this life iz the result ov gitting tired ov ourselfs.
[About one-half the discomfort of this life is the result of getting tired of ourselves.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 132 “Affurisms: Chips” (1874)
(Source)
How far, O rich, do you extend your senseless avarice? Do you intend to be the sole inhabitants of the earth? Why do you drive out the fellow sharers of nature, and claim it all for yourselves? The earth was made for all, rich and poor, in common. Why do you rich claim it as your exclusive right? The soil was given to the rich and poor in common — wherefore, oh, ye rich, do you unjustly claim it for yourselves alone? Nature gave all things in common for the use of all; usurpation created private rights. Property hath no rights. The earth is the Lord’s, and we are his offspring. The pagans hold earth as property. They do blaspheme God.
Ambrose of Milan (339-397) Roman theologian, statesman, Christian prelate, saint, Doctor of the Church [Aurelius Ambrosius]
(Attributed)
Frequently quoted in the early 20th Century in various social justice writings, and in the years since then, but all citations I can find fall back to its inclusion in Upton Sinclair, The Cry for Justice, Book 8 "The Church" (1915) (though it can be found somewhat earlier than that).
Children aren’t coloring books. You don’t get to fill them with your favorite colors.
Khaled Hosseini (b. 1965) Afghan-American novelist, physician [ خالد حسینی]
The Kite Runner, ch. 3 [Rahim Khan] (2003)
(Source)
ARIDÄUS: What is a hero without love for mankind?
[Was ist ein Held ohne Menschenliebe?]
Gotthold Lessing (1729-1781) German playwright, philosopher, dramaturg, writer
Philotas, Act 1, sc. 7 (1759) [tr. Heitner (1963)]
(Source)
Often misattributed to Doris Lessing (as with so many other Gotthold Lessing quotes).
(Source (German)). Alternate translation:
What is a hero void of human love?
[tr. Bohn's (1878)]
There are such things as to speak well, to speak easily, to speak correctly, and to speak seasonably. We offend against the last way of speaking if we mention a sumptuous entertainment we have just been present at before people who have not had enough to eat; if we boast of our good health before invalids; if we talk of our riches, our income, and our fine furniture to a man who has not so much as an income or a dwelling; in a word, if we speak of our prosperity before people who are wretched; such a conversation is too much for them, and the comparison which they then make between their condition and ours is very painful.
[Il y a parler bien, parler aisément, parler juste, parler à propos. C’est pécher contre ce dernier genre que de s’étendre sur un repas magnifique que l’on vient de faire, devant des gens qui sont réduits à épargner leur pain; de dire merveilles de sa santé devant des infirmes; d’entretenir de ses richesses, de ses revenus et de ses ameublements un homme qui n’a ni rentes ni domicile; en un mot, de parler de son bonheur devant des misérables: cette conversation est trop forte pour eux, et la comparaison qu’ils font alors de leur état au vôtre est odieuse.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 5 “Of Society and Conversation [De la Société et de la Conversation],” § 23 (5.23) (1688) [tr. Van Laun (1885)]
(Source)
(Source (French)). Alternate translations:
Some men talk well, easily, justly, and to the purpose: those offend in the last kind, who speak of the Banquets they are to be at, before such as are reduc'd to spare their Bread; of sound Limbs, before the Infirm; of Demesnes and Revenues, before the Poor and Needy; of fine Houses and Furniture, before such as have neither Dwelling or Moveables: in a word, who speak of Prosperity, before the Miserable. This conversation is too strong for 'em, and the comparison you make between their condition and yours is odious.
[Bullord ed. (1696)]
There is speaking well, speaking easily, speaking justly, and speaking seasonably: 'Tis transgressing the last rule, to speak ofthe sumptuous Entertainments you have made, before such as are reduc'd to want of Bread; of a healthy Constitution of Body, before the Infirm; of Demesnes, Revenues and Furniture, before a Man who has neither Dwelling, Rents, nor Movables; in a word, to speak of your Prosperity before the Miserable: this Conversation is too strong from them, and the Comparison they make between their Condition and yours is odious.
[Curll ed. (1713)]
There is speaking well, speaking easily, speaking justly, and speaking seasonably: It is offending against the last, to speak of Entertainments before the Indigent; of sound Limbs and Health before the Infirm; of Houses and Lands before one who has not so much as a Dwelling; in a Word, to speak of your Prosperity before the Miserable; this Conversation is cruel, and the Comparison which naturally rises in them betwixt their Condition and yours is excruciating.
[Browne ed. (1752)]
There is a difference between speaking well, speaking easily, speaking with judgement and speaking opportunely. We fail in this last respect when we enlarge upon the splendid meal we have just enjoyed in front of people who have to be thrifty of their bread; or boast of our health in the presence of invalids; or talk about our wealth, our fortune and property to a man who has neither home nor income; in a word, when we speak of our happiness in front of those who are wretched; such conversation is too painful for them, and the comparison they are bound to make between your state and their own is intolerable.
[tr. Stewart (1970)]
Yet they, believe me, who await
No gifts from chance, have conquered fate.Matthew Arnold (1822-1888) English poet and critic
“Resignation,” The Strayed Reveller and Other Poems (1848)
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