We must not allow Negroes to be men, lest we ourselves should be suspected of not being Christians.
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
The Spirit of Laws [De l’esprit des lois], Vol. 1, Book 15, ch. 5 (1748)
In a satirical set of justifications for slavery of Africans (an institution Montesquieu generally condemned).
This form of the phrase was commonly used by American abolitionists, e.g., used as an epigram in Lydia Maria Child, An Appeal in Favor of That Class of Americans Called Africans, ch. 6 (1836).
French original text:
Il est impossible que nous supposions que ces gens-là soient des hommes, parce que, si nous les supposions des hommes, on commencerait à croire que nous ne sommes pas nous-mêmes chrétiens.
Alternate translations:
It is impossible for us to suppose these creatures to be men, because allowing them to be men, a suspicion would follow, that we ourselves are not Christians.
[tr. Nugent (1758 ed.)]
It is impossible for us to assume that these people are men because if we assumed they were men one would begin to believe that we ourselves were not Christians.
[tr. Cohler/Miller/Stone (1989)]
Have done at last.
Bow to my appeals. Don’t let your corrosive grief
devour you in silence, or let your dire concerns come
pouring from your sweet lips and plaguing me forever.[Desine iam tandem precibusque inflectere nostris,
ni te tantus edit tacitam dolor et mihi curae
saepe tuo dulci tristes ex ore recursent,
ventum ad supremum est.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 12, l. 800ff (12.800-803) [Jove] (29-19 BC) [tr. Fagles (2006)]
(Source)
Jove ordering Juno to stop prolonging the war between the local nations of Italy and the invading Trojans.
(Source (Latin)). Alternate translations:
At last, in deference to my love, forbear
To lodge within thy soul this anxious care;
Reclin'd upon my breast, thy grief unload:
Who should relieve the goddess, but the god?
[tr. Dryden (1697)]
Now at length desist, and be swayed by my entreaty: nor let such discontent prey upon you in silence; nor let gloomy cares so often meet me from those sweet lips.
[tr. Davidson/Buckley (1854)]
At length give way;
Permit my prayers your will to sway;
Nor brood in silent grief, nor vent
From those sweet lips your ill-content.
[tr. Conington (1866)]
Yield to our prayers, desist thou now at length;
Nor let such grief consume thy silent heart,
Nor from thy sweet lips let these gloomy cares
Encounter me so oft.
[tr. Cranch (1872), l. 1015ff]
Forbear now, I pray, and bend to our entreaties; let not the pain thus devour thee in silence, and distress so often flood back on me from thy sweet lips.
[tr. Mackail (1885)]
I prithee yield unto my prayers, and from thy troubling cease.
Let not thine hushed grief eat thine heart, or bitter words of care
So often from thy sweetest mouth the soul within me wear.
[tr. Morris (1900)]
Desist at length, and hearken to my prayer.
Feed not in silence on a grief so sore,
Nor spoil those sweet lips with unlovely care.
[tr. Taylor (1907), st. 104, l. 928ff]
Give o'er, and to our supplication yield;
let not such grief thy voiceless heart devour;
nor from thy sweet lips let thy mournful care
so oft assail my mind.
[tr. Williams (1910)]
Cease now, I pray, and bend to our entreaties, that such great grief may not consume thee in silence, nor to me may bitter cares so ft return from thy sweet lips.
[tr. Fairclough (1918)]
Stop it now, I tell you;
Listen to my entreaties: I would not have you
Devoured by grief in silence; I would not have you
Bring me, again, anxiety and sorrow,
However sweet the voice.
[tr. Humphries (1951)]
Then yield to my persuasions, give up the long feud now at last!
No more of the hidden rancour that so consumes you, the sullen
Recriminations your sweet lips have troubled me with so often.
[tr. Day-Lewis (1952)]
Stop at last;
give way to what I now ask: do not let
so great a sorrow gnaw at you in silence;
do not let your sweet lips so often press
your bitter cares on me.
[tr. Mandelbaum (1971), l. 1062ff]
Come now, at last
Have done, and heed our pleading, and give way.
Let yourself no longer be consumed
Without relief by all that inward burning;
Let care and trouble not forever come to me
From your sweet lips.
[tr. Fitzgerald (1981), l. 1083]
The time has come at last for you to cease and give way to our entreaties. Do not let this great sorrow gnaw at your heart in silence, and do not make me listen to grief and resentment for ever streaming from your sweet lips.
[tr. West (1990)]
Now cease, at last, and give way to my entreaties,
lest such sadness consume you in silence, and your bitter
woes stream back to me often from your sweet lips.
[tr. Kline (2002)]
Over the river, and through the wood,
To grandfather’s house we go;
The horse knows the way,
To carry the sleigh,
Through the white and drifted snow.Lydia Marie Child (1802-1880) American abolitionist, activist, journalist, suffragist
“The New England Boy’s Song About Thanksgiving Day,” st. 1
(Source)
Found in Child's book, Flowers for Children, Vol 2: For Children from Four to Six Years Old (1845). Alternate titles for the song include "Thanksgiving Day" and "A Boy's Thanksgiving Day."
A scrip on my back, and a staff in my hand,
I march on in haste through an enemy’s land;
The road may be rough, but it cannot be long;
And I’ll smooth it with hope, and I’ll cheer it with song.
War is always the same. It is young men dying in the fullness of their promise. It is trying to kill a man that you do not know enough to hate. Therefore, to know war, is to know that there is still madness in the world.
Lyndon B. Johnson (1908-1973) American politician, educator, US President (1963-69)
State of the Union address (1966-01-12)
(Source)
Once conform, once do what other people do because they do it, and a lethargy steals over all the finer nerves and faculties of the soul.
Virginia Woolf (1882-1941) English modernist writer [b. Adeline Virginia Stephen]
“Montaigne,” The Common Reader, 1st Series (1925)
(Source)
PENTHEUS: Do you hold your rites
during the day or night?
DIONYSUS: Mostly by night.
The darkness is well suited to devotion.
PENTHEUS: Better suited to lechery and seducing women.
DIONYSUS: You can find debauchery by daylight too.[Πενθεύς: τὰ δ᾽ ἱερὰ νύκτωρ ἢ μεθ᾽ ἡμέραν τελεῖς;
Διόνυσος: νύκτωρ τὰ πολλά: σεμνότητ᾽ ἔχει σκότος.
Πενθεύς: τοῦτ᾽ ἐς γυναῖκας δόλιόν ἐστι καὶ σαθρόν.
Διόνυσος: κἀν ἡμέρᾳ τό γ᾽ αἰσχρὸν ἐξεύροι τις ἄν.]Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 485ff (405 BC) [tr. Arrowsmith (1960)]
(Source)
(Source (Greek)). Alternate translations:
PENTHEUS: By night or day these sacred rites perform'st thou ?
BACCHUS: Mostly by nighty for venerable is darkness.
PENTHEUS: To women this is treacherous and unsafe.
BACCHUS: E'en in the broadest day may shame be found.
[tr. Wodhull (1809)]
PENTHEUS: Do you perform the rites by night or by day?
DIONYSUS: Mostly by night; darkness conveys awe.
PENTHEUS: This is treacherous towards women, and unsound.
DIONYSUS: Even during the day someone may devise what is shameful.
[tr. Buckley (1850)]
PENTHEUS: Performest thou these rites by night or day?
DIONYSUS: Most part by night -- night hath more solemn awe.
PENTHEUS: A crafty rotten plot to catch our women.
DIONYSUS: Even in the day bad men can do bad deeds.
[tr. Milman (1865)]
PENTHEUS: Dost thou perform thy rites by day; or night?
DIONYSUS: Chiefly by night; darkness gives dignity.
PENTHEUS: Craft rather and seduction it denotes.
DIONYSUS: Base acts are oft made manifest by day.
[tr. Rogers (1872), l. 462ff]
PENTHEUS: Is it by night or day thou performest these devotions?
DIONYSUS: By night mostly; darkness lends solemnity.
PENTHEUS: Calculated to entrap and corrupt women.
DIONYSUS: Day too for that matter may discover shame.
[tr. Coleridge (1891)]
PENTHEUS: By night or day dost thou perform his rites?
DIONYSUS: Chiefly by night: gloom lends solemnity.
PENTHEUS: Ay -- and for women snares of lewdness too.
DIONYSUS: In the day too may lewdness be devised.
[tr. Way (1898)]
PENTHEUS: How is thy worship held, by night or day?
DIONYSUS: Most oft by night; 'tis a majestic thing,
The darkness.
PENTHEUS: Ha! with women worshipping?
'Tis craft and rottenness!
DIONYSUS: By day no less,
Whoso will seek may find unholiness.
[tr. Murray (1902)]
PENTHEUS: Do you celebrate your sacred acts at night or by day?
DIONYSUS: At night for the most party. Darkness possesses solemnity.
PENTHEUS: Darkness for women is deceitful and corrupt!
DIONYSUS: Even in daytime one could discover disgraceful behavior.
[tr. Kirk (1970)]
PENTHEUS: Do you celebrate your mysteries by night or by day?
DIONYSUS: Chiefly by night. Darkness induces religious awe.
PENTHEUS: For women darkness is treacherous and impure.
DIONYSUS: Impurity can be practiced by daylight too.
[tr. Vellacott (1973)]
PENTHEUS: These sacred practices of your god, the worship,
The rites of great devotion, do they
Hold at night, or in the day.
DIONYSUS: [...] We hold our rites mostly at night
Because it is cooler. And the lamps
Lend atmosphere and feeling to the heart in worship.
[...]
PENTHEUS: And I say night hours are dangerous
Lascivious hours, lechery ....
DIONYSUS: You'll find debauchery in daylight, too.
[tr. Soyinka (1973)]
PENTHEUS: The rites -- at night or by day you perform them?
DIONYSUS: At night, mostly; there’s majesty in darkness.
PENTHEUS: And for women there’s trickery and smut.
DIONYSUS: Even by day one may discover shame.
[tr. Neuburg (1988)]
PENTHEUS: Do you perform your mysteries
during the day or by night?
DIONYSUS: Mostly at night.
The dark is more conducive to worship.
PENTHEUS: You mean to lechery and bringing out the filth in women.
DIONYSUS: Those who look for filth, can find it at the height of noon.
[tr. Cacoyannis (1982)]
PENTHEUS: Do you worship in daylight or at night?
DIONYSUS: Mostly at night. Darkness is most sacred.
PENTHEUS: That is treacherous and unwholesome for women.
DIONYSUS: Some find shame even in daylight.
[tr. Blessington (1993)]
PENTHEUS: Do you celebrate these sacred rites at night or in the day?
THE STRANGER: At night mostly, since darkness induces devotion.
PENTHEUS: No, darkness is devious and corrupts women.
THE STRANGER: Even in the day someone could devise shameful deeds.
[tr. Esposito (1998)]
PENTHEUS: You practice this cult by night or by day?
DIONYSUS: Mostly at night. Darkness lends solemnity.
PENTHEUS: Darkness is just a filthy trap for women.
DIONYSUS: Some people can dig up dirt in daytime, too.
[tr. Woodruff (1999)]
PENTHEUS: Do you perform the rites by day? -- or night?
DIONYSUS: Mostly at night -- because the darkness has its holiness.
PENTHEUS: It's treacherous, for women, and corrupts them.
DIONYSUS: What's shameful can be found even by light of day.
[tr. Gibbons/Segal (2000), l. 571ff]
PENTHEUS: Do you practice your rites at night or by day?
DIONYSUS: Mostly at night: darkness lends solemnity.
PENTHEUS: This is an immoral trick aimed at women.
DIONYSUS: Someone could engage in shameful deeds even by day.
[tr. Kovacs (2002)]
PENTHEUS: And you perform these practices at night?
DIONYSUS: Man's true nature's seen in darkness not in light.
PENTHEUS: While darkness shrouds a woman's true duplicity.
DIONYSUS: Duplicity's not found in night exclusively.
[tr. Teevan (2002)]
PENTHEUS: Tell me, when do you hold your worship? By clear day, or dark night?
DIONYSUS: Mostly by night -- it is a majestic time.
PENTHEUS: Indeed! A majestic time to take advantage of women. Shameful!
DIONYSUS: There are enough shameful things done by day. And enough shameful thoughts in your head, I am sure!
[tr. Rao/Wolf (2004)]
PENTHEUS: These ... holy orgies of yours… do you perform them during the day or in the night?
DIONYSUS: Most of them during the night. Darkness adds a certain modesty.
PENTHEUS: That’s quite a dubious thing for the women… and rather lecherous, I’d say.
DIONYSUS: Shame, of course can be seen during the day, too, if it exists and if one were to look for it.
[tr. Theodoridis (2005)]
PENTHEUS: Do you conduct the mysteries in the night or by day?
DIONYSUS: Us'ally by night, for darkness holds reverence.
PENTHEUS: Is this thing deceitful or unwholesome towards women?
DIONYSUS: One might also uncover shameful things i' the day.
[tr. Valerie (2005)]
PENTHEUS: When you dance these rites,
is it at night or during daylight hours?
DIONYSUS: Mainly at night. Shadows confer solemnity.
PENTHEUS: And deceive the women. It's all corrupt!
DIONYSUS: One can do shameful things in daylight, too.
[tr. Johnston (2008), l. 604ff]
PENTHEUS: These mysteries. Do you practise them by day, or night?
DIONYSUS: Mostly by night. Dark is better for devotion.
PENTHEUS: Better for lechery and the taking of women.
DIONYSUS: That happens in daylight too.
[tr. Robertson (2014)]
PENTHEUS: And are these rites conducted by day or by night?
DIONYSUS: Night, for the most part. It’s so much more ... spiritual. Good for devotion.
PENTHEUS: The night’s a trap for women’s virtue.
DIONYSUS: And the day isn’t? You don’t get out much, do you?
[tr. Pauly (2019)]
PENTHEUS: Do you perform your rituals by day or night?
DIONYSUS: By night. We believe that darkness is holy.
PENTHEUS: It's a cunning time to force filth upon women.
DIONYSUS: Vice thrives in daylight, too.
[tr. Behr/Foster (2019)]
PENTHEUS: Do you perform the sacred rites [hiera] by night or by day?
DIONYSUS: Mostly by night; darkness conveys awe.
PENTHEUS: This is treacherous towards women, and unsound.
DIONYSUS: Even during the day you can find what is shameful.
[tr. Buckley/Sens/Nagy (2020)]
One sure way to lose another woman’s friendship is to try to improve her flower arrangements.
Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (1948-02)
(Source)
This was a regularly revisited aphorism for Cox:
One sure way to lose another woman's friendship is to try to improve her husband.
(1955-12)
The quickest way to lose another woman's friendship is to endeavor to improve her husband, her children, or her flower arrangements.
(1959-05)
One sure way to lose another woman's friendship is to try to improve either her children or her flower arrangements.
(1961-07)
The bitter, yet merciful, lesson which death teaches us is to distinguish the gold from the tinsel, the true values from the worthless chaff.
Felix Adler (1851-1933) German-American educator
Life and Destiny, Lecture 8 “Suffering and Consolation” (1903)
(Source)
There is no such thing as a unique scientific vision, any more than there is a unique poetic vision. Science is a mosaic of partial and conflicting visions. But there is one common element in these visions. The common element is rebellion against the restrictions imposed by the locally prevailing culture, Western or Eastern as the case may be. It is no more Western than it is Arab or Indian or Japanese or Chinese. Arabs and Indians and Japanese and Chinese had a big share in the development of modern science. And two thousand years earlier, the beginnings of science were as much Babylonian and Egyptian as Greek. One of the central facts about science is that it pays no attention to East and West and North and South and black and yellow and white. It belongs to everybody who is willing to make the effort to learn it. And what is true of science is true of poetry. Poetry was not invented by Westerners. India has poetry older than Homer. Poetry runs as deep in Arab and Japanese culture as it does in Russian and English. Just because I quote poems in English, it does not follow that the vision of poetry has to be Western. Poetry and science are gifts given to all of humanity.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
The Scientist as Rebel, Part 1, ch. 1 “The Scientist as Rebel” (2006)
(Source)
Originally given as a lecture in Cambridge, England (1992-11). Published as "The Scientist as Rebel," in John Cornwell, ed., Nature's Imagination, Introduction (1995), and "The Scientist as Rebel," New York Review of Books (1995-05-25).
Clean, quick, and easy as lying. We know how it ends practically before it starts. That’s why stories appeal to us. They give us the clarity and simplicity our real lives lack.
Patrick Rothfuss (b. 1973) American author
The Name of the Wind, ch. 45 “Interlude — Some Tavern Tale” [Kvothe] (2007)
(Source)
But although tact is a virtue, it is very closely allied to certain vices; the line between tact and hypocrisy is a very narrow one. I think the distinction comes in the motive: when it is kindliness that makes us wish to please, our tact is the right sort; when it is fear of offending, or desire to obtain some advantage by flattery, our tact is apt to be of a less amiable kind.
Bertrand Russell (1872-1970) English mathematician and philosopher
“On Tact,” New York American (1933-02-01)
(Source)
You recite no verse, Mamercus, but claim you write.
Claim what you like — so long as you don’t recite.[Nil recitas et vis, Mamerce, poeta videri.
Quidquid vis esto, dummodo nil recites.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 2, epigram 88 (2.88) [tr. McLean (2014)]
(Source)
"To Mamercus." (Source (Latin)). Alternate translations:
You'd Poet seem, yet nothing you rehearse:
Be what you will, so we ne'er hear your verse.
[tr. Wright (1663)]
Thou would'st a poet be, yet nought dost write:
Be what thou wilt, so nought thou dost indite.
[tr. Killigrew (1695)]
Arthur, they say, has wit. "For what?
For writing?" No -- for writing not.
[tr. Swift (early 18th C)]
Nought you recite, and would be pris'd a poet?
Be what you will, so no reciting blow it.
[tr. Elphinston (1782), 12.18]
You don't recite, but would be deemed a poet;
You shall be Homer -- so you do not show it.
[tr. Byron (early 19th C)]
You don't recite; but still would seem a poet.
You shall be Homer, so you do not show it.
[tr. Byron (early 19th C), alt.]
You recite nothing, and you wish, Mamercus, to be thought a poet. Be whatever you will, only do not recite.
[tr. Bohn's Classical (1859)]
Though you never have read us a line of your verse,
You insist on our thinking you write.
Yes, yes, be a poet; be anything else --
If only you'll forbear to recite.
[tr. Nixon (1911)]
You recite nothing, and yet wish, Mamercus, to be held a poet. Be what you like -- provided you recite nothing.
[tr. Ker (1919)]
You never recite, though you pose as a poet.
Well, for that many thanks: we will gladly forgo it.
[tr. Pott & Wright (1921)]
You'd like to be thought of as a poet
but refuse to recite your material?
Be what you want, Mammercus; the public
will tolerate you so long as you don't inflict
your verse on public nerves.
[tr. Bovie (1970)]
You recite nothing and want to be considered a poet, Mamercus. Be what you like, so long as you recite nothing.
[tr. Shackleton Bailey (1993)]
You are the sun who heals all clouded sight.
Solving my doubts, you bring me such content
That doubt, no less than knowing, is delight.[O sol che sani ogne vista turbata,
tu mi contenti sì quando tu solvi,
che, non men che saver, dubbiar m’aggrata.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 11, l. 91ff (11.91-93) [Dante] (1320) [tr. Kirkpatrick (2006)]
(Source)
Flattering Virgil before he asks another question. (Source (Italian)). Alternate translations:
O you, who like the Sun each weaken'd sight
Relieve, and give such pleasure when you clear
My doubts, that I to raise them oft desire.
[tr. Rogers (1782), l. 89ff]
Can I repent my doubts! illumin'd Bard,
When thus thy heav'nly words my doubts reward?
[tr. Boyd (1802), st. 14]
O Sun! who healest all imperfect sight,
Thou so content’st me, when thou solv’st my doubt,
That ignorance not less than knowledge charms.
[tr. Cary (1814)]
O Sun, that healest every troubled sight!
So full content, thou solving, doth ensue,
Glads me no less to doubt, than judge aright.
[tr. Dayman (1843)]
O Sun! who healest all troubled vision, thou makest so glad when thou resolvest me, that to doubt is not less grateful than to know.
[tr. Carlyle (1849)]
Thou sun, that clearest every clouded sight,
You so content me to dissolve the knot,
To know is scarce so pleasing as to doubt.
[tr. Bannerman (1850)]
Oh, sun! thou healer of the troubled sight,
What thou declarest makes me so content,
That as in knowledge I rejoice in doubt.
[tr. Johnston (1867)]
O Sun, that healest all distempered vision,
Thou dost content me so, when thou resolvest,
That doubting pleases me no less than knowing!
[tr. Longfellow (1867)]
O Sun that healest every troubled sight, so dost thou content me when thou solvest, that doubting gives me no less pleasure than knowing.
[tr. Butler (1885)]
O Sun, that healest every troubled sight.
Thou so contentest me when thou mak'st clear
Doubts, that no less than knowledge they delight.
[tr. Minchin (1885)]
O Sun that healest every troubled vision, thou dost content me so, when thou explainest, that doubt, not less than knowledge, pleaseth me.
[tr. Norton (1892)]
O sun, that bringest healing unto all clouded vision, thou grantest unto me such satisfaction in thine unravelling, that doubting doth delight me.
[tr. Sullivan (1893)]
Oh! sun, who makest whole all troubled vision.
Thou dost content me so when thou resolvest
That doubt is joy to me, no less than knowledge.
[tr. Griffith (1908)]
O Sun that healest all troubled sight, so dost thou satisfy me with the resolving of my doubts that it is no less grateful to me to question than to know.
[tr. Sinclair (1939)]
O Sun, who heal'st all troubled vision, and so
Contentest me where thou doest certify,
That to doubt pleaseth not less than to know ....
[tr. Binyon (1943)]
O Sun that healest all dim sight, thou so
Doest charm me in resolving of my doubt,
To be perplexed is pleasant as to know.
[tr. Sayers (1949)]
O sun which clears all mists from troubled sight,
such joy attends your rising that I feel
as grateful to the dark as to the light.
[tr. Ciardi (1954)]
O sun that heal every troubled vision, you do content me so, when you solve, that questioning, no less than knowing, pleases me.
[tr. Singleton (1970)]
O sun that shines to clear a misty vision,
such joy is mine when you resolve my doubts
that doubting pleases me no less than knowing!
[tr. Musa (1971)]
O sun that heals all sight that is perplexed,
when I ask you, your answer so contents
that doubting pleases me as much as knowing.
[tr. Mandelbaum (1980)]
O sun who clears every obscure perception
You give such satisfaction when you enlighten me
That, not less than knowledge, doubt is agreeable.
[tr. Sisson (1981)]
O sun, that makes all troubled vision clear,
You give solutions I am so contented with
That asking, no less than knowing, pleases me.
[tr. Pinsky (1994), l. 87ff]
O sun that heals every clouded sight, you content me so when you resolve questions, that doubting is no less pleasurable than knowing.
[tr. Durling (1996)]
O Sun, that heals all troubled sight, you make me so content when you explain to me, that to question is as delightful as to know.
[tr. Kline (2002)]
O sun, you who heal all troubled sight,
you so content me by resolving doubts
it pleases me no less to question than to know.
[tr. Hollander/Hollander (2007)]
O shining sun, healer of troubled vision,
I'm satisfied so well, my mind so settled,
That knowledge pleases me no more than asking questions!
[tr. Raffel (2010)]
"Bright sun," I said, you calm these doubts of mine
As you heal any troubled sight. Such ease
You bring me that to question pleases me
Like being answered."
[tr. James (2013)]
I don’t think about whether people will remember me or not. I’ve been an okay person. I’ve learned a lot. I’ve taught people a thing or two. That’s what’s important. Sooner or later the public will forget you, the memory of you will fade. What’s important are the individuals you’ve influenced along the way.
There are three things all wise men fear: the sea in storm, a night with no moon, and the anger of a gentle man.
Patrick Rothfuss (b. 1973) American author
The Name of the Wind, ch. 43 “The Flickering Way” (2007)
(Source)
There is no impersonal reason for regarding the interests of human beings as more important than those of animals. We can destroy animals more easily than they can destroy us; that is the only solid basis of our claim to superiority. We value art and science and literature, because these are things in which we excel. But whales might value spouting, and donkeys might maintain that a good bray is more exquisite than the music of Bach. We cannot prove them wrong except by the exercise of arbitrary power. All ethical systems, in the last analysis, depend upon weapons of war.
Bertrand Russell (1872-1970) English mathematician and philosopher
“If animals could talk,” New York American (1932-09-14)
(Source)
We hear only half of what is said to us, understand only half of that, believe only half of that, and remember only half of that.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 5 (1963)
(Source)
Who knows whether, when a comet shall approach this globe to destroy it, as it often has been and will be destroyed, men will not tear rocks from their foundations by means of steam, and hurl mountains, as the giants are said to have done, against the flaming mass? — and then we shall have traditions of Titans again, and of wars with Heaven.
George Gordon, Lord Byron (1788-1824) English poet
Conversations of Lord Byron with Thomas Medwin, Vol. 2 (1832)
(Source)
Two conditions are essential to the realization of justice according to law. The law must have an authority supreme over the will of the individual, and such an authority can arise only from a background of social acquiescence, which gives it the voice of indefinitely greater numbers than those of its expositors. Thus, the law surpasses the deliverances of even the most exalted of its prophets; the momentum of its composite will alone makes it effective to coerce the individual and reconciles him to his subserviency. The pious traditionalism of the law has its roots in a sound conviction of this necessity; it must be content to lag behind the best inspiration of its time until it feels behind it the weight of such general acceptance as will give sanction to its pretension to unquestioned dictation.
Learned Hand (1872-1961) American jurist
“The Speech of Justice,” Harvard Law Review (1916-04)
(Source)
Collected in The Spirit of Liberty (1953).
A friend and mourner recalled that, growing up, she believed cats and dogs were the same animal, but that cats were the females and dogs the males. This is entirely credible.
So, what’s it like in the real world? Well, the food is better, but beyond that, I don’t recommend it.
Bill Watterson (b. 1958) American cartoonist
Commencement Address, Kenyon College (20 May 1990)
(Source)
Memory is a crazy woman that hoards colored rags and throws away food.
Austin O'Malley (1858-1932) American ophthalmologist, professor of literature, aphorist
Keystones of Thought (1914)
(Source)
I want to walk through life instead of being dragged through it.
Alanis Morissette (b. 1974) Canadian-American singer, songwriter, actress
Maverick Recording press release information, Jagged Little Pill album (Jun 1995)
(Source)
If you have the privilege of a fine education, well, you have it because somebody made it possible. If you have the privilege to gain wealth and a bit of the world’s goods, well, you have it because somebody made it possible. So don’t boast, don’t be arrogant.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Conquering Self-Centeredness,” sermon, Dexter Ave. Baptist Church, Montgomery (11 Aug 1957)
(Source)
Depend upon it, you see but half. You see the evil [of matrimony], but you do not see the consolation. There will be little rubs and disappointments everywhere, and we are all apt to expect too much; but then, if one scheme of happiness fails, human nature turns to another; if the first calculation is wrong, we make a second better: we find comfort somewhere — and those evil-minded observers, dearest Mary, who make much of a little, are more taken in and deceived than the parties themselves.
Jane Austen (1775-1817) English novelist
Mansfield Park, ch. 5 [Henry Crawford to Mary] (1814)
(Source)
I think we’re just communicating wrong, because, like, what I know “woke” to mean is, like, learning new things about people or the world, and then acting accordingly. Like, basic kindness. Maybe a gesture of care to people who are more vulnerable than you. You know what, actually, you wouldn’t like it. It’s Jesus stuff.
Sarah Silverman (b. 1970) American stand-up comedian, actress, writer
The Daily Show (15 Feb 2023)
(Source)
Our children await Christmas presents like politicians getting in election returns: there’s the Uncle Fred precinct and the Aunt Ruth district still to come in.
Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (1950-12)
(Source)
Let us learn from the lips of death the lessons of life. Let us live truly while we live, live for what is true and good and lasting. And let the memory of our dead help us to do this. For they are not wholly separated from us, if we remain loyal to them. In spirit they are with us. And we may think of them as silent, invisible, but real presences in our households.
Felix Adler (1851-1933) German-American educator
Life and Destiny, Lecture 8 “Suffering and Consolation” (1903)
(Source)
Scientists and business leaders who care about social justice should join forces with environmental and religious organizations to give political clout to ethics. Science and religion should work together to abolish the gross inequalities that prevail in the modern world. That is my vision, and it is the same vision that inspired Francis Bacon four hundred years ago, when he prayed that through science God would “endow the human family with new mercies.”
We are willing to acknowledge our shortcomings, we are willing to be punished for them, we will patiently suffer much on their account, but we become impatient if we are required to overcome them.
[Man läßt sich seine Mängel vorhalten, man läßt sich strafen, man leidet manches um ihrer willen mid Geduld; aber ungeduldig wird man, wenn man sie ablegen soll.]
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist
Elective Affinities [Die Wahlverwandtschaften], Part 2, ch. 5, “From Ottilie’s Journal [Aus Ottiliens Tagebuche]” (1809) [tr. Hollingdale (1971)]
(Source)
(Source (German)). Alternate translation:
People will allow their faults to be shown them; they will let themselves be punished for them; they will patiently endure many things because of them; they only become impatient when they have to lay them aside.
[Niles ed. (1872)]
Who says with last night’s wine Acerra stinks,
Is much deceived: till day Acerra drinks.[Hesterno fetere mero qui credit Acerram,
Fallitur: in lucem semper Acerra bibit.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 1, epigram 28 (1.28) [tr. Wright (1663)]
(Source)
(Source (Latin)). Alternate translations:
Acerra smells of last night's wine, you say.
Don't wrong Acerra: he topes on till day.
[tr. Elphinston (1782), Book 12, ep. 117]
Whoever believes it is of yesterday's wine that Acerra smells, is mistaken: Acerra always drinks till morning.
[tr. Bohn's Classical (1859)]
Lest you think Afer smells of his yesterday's wine
I give warning
That Afer continues potating each night
Till it's morning.
[tr. Nixon (1911), "By the Book"]
He who fancies that Acerra reeks of yesterday's wine is wrong. Acerra always drinks till daylight.
[tr. Ker (1919)]
He reeks, you might think, of his yesterday's drink;
But knowing his customs and ways,
You are wrong, I'll be sworn, for he drank till the morn,
So the savour is truly today's.
[tr. Pott & Wright (1921)]
You say he still reeked of last night's wine
When he spoke to you, stifling a yawn?
Oh no, you are wrong, you're mistaken, sir!
He always drinks till dawn.
[tr. Marcellino (1968)]
Acerra reeks of last night's wine?
No. He drinks on into the sunshine.
[tr. Bovie (1970)]
Anybody who thinks that Acerra reeks of yesterday's wine misses his guess. Acerra always drinks till sunrise.
[tr. Shackleton Bailey (1993)]
They claimed, with blamings not condign,
He reeked at morn of last night's wine.
He intermits not in such ways:
Not last night's wine -- it was today's.
[tr. Wills (2007)]
Whoever thinks Acerra stinks of last night's wine
is wrong. He drinks till light begins to shine.
[tr. McLean (2014)]
To say Acerra stinks of day-old booze is wrong!
Each drink is freshened all night long!
[tr. Juster (2016)]
If you don’t turn your life into a story, you just become a part of someone else’s story.
Terry Pratchett (1948-2015) English author
The Amazing Maurice and His Educated Rodents, ch. 8 [Malicia] (2008)
(Source)
Whereas I formerly believed it to be my bounden duty to call others to order, I must now admit that I need calling to order myself, and that I would do better to set my own house to rights first.
Carl Jung (1875-1961) Swiss psychologist
“The Spiritual Problem of Modern Man,” ¶ 162 (1928)
(Source)
Fraud, which so gnaweth at all men’s conscience,
A man may use on one who trusts him best
And on him also who risks no confidence.
This latter mode seems only to arrest
The love which Nature meaneth to endure;
Hence in the second circle huddled nest
Hypocrisy, flattery; they who would conjure
By spells; and simony; the thief, the cheat,
Pandars and barrators, and the like ordure.[La frode, ond’ogne coscïenza è morsa,
può l’omo usare in colui che ‘n lui fida
e in quel che fidanza non imborsa.
Questo modo di retro par ch’incida
pur lo vinco d’amor che fa natura;
onde nel cerchio secondo s’annida
ipocresia, lusinghe e chi affattura,
falsità, ladroneccio e simonia,
ruffian, baratti e simile lordura.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 11, l. 52ff (11.52-60) [Virgil] (1320) [tr. Binyon (1943)]
(Source)
On the punishment of common fraudsters, who do not betray a personal trust but only the natural love of humanity. This is still deemed worse, in Dante's cosmology, than deadly "bestial" violence.
Barratry is the sale of justice, employment, or public offices, going alongside simony, the sale of holy offices.
(Source (Italian)). Alternate translations:
That Fraud of which each Conscience feels the pangs
Man may commit 'gainst those who do confide
In him, as well as those who trust him not.
The first unhappily destroys the Bond
In general by Nature form'd: from whence
Confined in the second Circle are
The Hypocrites, the Flatterers, and they
Who practice Coz'ning, Sorcery, and Theft,
Base Simony, procuring with a smile,
Masked Deceit, and all such filthy tricks.
[tr. Rogers (1782), l. 53ff]
Fraud skulks below with all her various brood,
There darkling dwell the foes of public good.
The pilf'rer, and the cheat, his dark ally:
With those, whose felon hand their trust betray'd,
Hypocrisy in faintly garb array'd.
Corruption foul, and frontless Perjury.
[tr. Boyd (1802), st. 8]
Fraud, that in every conscience leaves a sting,
May be by man employ’d on one, whose trust
He wins, or on another who withholds
Strict confidence. Seems as the latter way
Broke but the bond of love which Nature makes.
Whence in the second circle have their nest
Dissimulation, witchcraft, flatteries,
Theft, falsehood, simony, all who seduce
To lust, or set their honesty at pawn,
With such vile scum as these.
[tr. Cary (1814)]
Fraud, to the stricken conscience inly known,
Might man devise on him who faith disbursed,
And eke on him who credence had not shown.
The bond of love which nature framed at first.
But only that, the latter mode hath slain,
Whence nesting in the second orb lie curst
Hypocrites, and flatterers, and the wizard train,
Falseness, and simonies, and pilferers' trade,
Panders, and cheats, and all of foulest stain.
[tr. Dayman (1843)]
Fraud, which gnaws every conscience, a man may practice upon one who confides in him; and upon him who reposes no confidence.
This latter mode seems only to cut off the bond of love which Nature makes: hence in the second circle nests
hypocrisy, flattery, sorcerers, cheating, theft and simony, pandars, barrators, and like filth.
[tr. Carlyle (1849)]
And fraud, that every conscience can corrode --
Fraud may be practiced against them who trust,
And those who put no confidence in dust.
This seems to come behind, it only slays
The kindly chains of love that nature binds
Hence, in the lower circle, station finds
Hypocrisy, flattery and sorcery;
Falsification, robbery, simony,
Seduction, quarrels, and brutality.
[tr. Bannerman (1850)]
That fraud, which sharply, ev'ry conscience bites,
Man against those who trust in him may use,
Or against those by whom no trust is giv'n.
This latter seems to rend in twain the bond
Which Nature in her love for us hath made;
Whence in the second circle such are held;
Magic, hypocrisy, and flatters,
Vile falsehood, robbery and simony,
Panders and Userers, and such foul stuff.
[tr. Johnston (1867)]
Fraud, wherewithal is every conscience stung,
A man may practise upon him who trusts,
And him who doth no confidence imburse.
This latter mode, it would appear, dissevers
Only the bond of love which Nature makes;
Wherefore within the second circle nestle
Hypocrisy, flattery, and who deals in magic,
Falsification, theft, and simony,
Panders, and barrators, and the like filth.
[tr. Longfellow (1867)]
The fraud, wherewith every conscience is pricked, man can practise towards the one who trusts him, and towards him who has no confidence in store. This latter mode seems to destroy only the bond of love that nature makes; whence in the second circle have their nests hypocrisy, flatteries, and whoso uses arts; forgery, robbery, and simony; pandars, jobbers, and suchlike filth.
[tr. Butler (1885)]
Such fraud, for which all must compunction feel.
Can man exert 'gainst him whose trust he shares,
And him whose thoughts no confidence reveal.
This latter fashion all unseemly tears
The golden chain of love which Nature weaves.
Whence gather in the second circle's lairs
Hypocrisy, all flattery that deceives,
Witchcraft, lies, thefts, the Simoniac blot.
Panders, chicaners, and all similar thieves.
[tr. Minchin (1885)]
Fraud, by which every conscience is bitten, man may practice on one that confides in him, or on one that owns no confidence. This latter mode seemeth to destroy only the bond of love that nature makes; wherefore in the second circle nestle hypocrisy, flatteries, and sorcerers, falsity, robbery, and simony, panders, barrators, and such like filth.
[tr. Norton (1892)]
Fraud, with which there is no conscience but is bitten, a man may practise upon one who putteth his trust in him; and upon one who giveth no credit for fidelity. This last kind seemeth only to sever the bond of love which nature weaveth; and therefore is it that in the second circle there nestle hypocrisy, flattery, workers of sorcery, treachery, robbery and simony, panders, barrators, and such-like refuse.
[tr. Sullivan (1893)]
Fraud, wherewithal is bitten every conscience,
A man may use regarding one who trusts him,
Or one who has no store of trust to deal with.
This latter way, as it would seem, slays only
The tie of love that nature itself fashions;
Whence make their nest within the second circle
Hypocrisy, smooth speeches, and bewitchment,
Forgery, thieving, and the sin of Simon,
Panders, and jobbers, and the like offscouring.
[tr. Griffith (1908)]
Fraud, which always stings the conscience, a man may practice on one who confides in him or on one who does not so place his confidence; it is evident that this latter way destroys simply the bond of love which nature makes, so that in the next circle, hypocrisy, flatteries, sorceries, falsifications, theft, and simony, panders, jobbers, and like filth have their nest.
[tr. Sinclair (1939)]
Fraud, which gnaws at every conscience, may be a breach
Of trust against the confiding, or deceive
Such as repose no confidence; though each
Is fraud, the latter sort seems but to cleave
The general bond of love and Nature's tie;
So the second circle opens to receive
Hypocrites, flatterers, dealers in sorcery,
Panders and cheats, and all such filthy stuff,
With theft, and simony and barratry.
[tr. Sayers (1949)]
Fraud, which is a canker to every conscience,
may be practiced by a man on those who trust him,
and on those who have reposed no confidence.
This latter mode seems only to deny
the bond of love which all men have from Nature;
therefore within the second circle lie
simoniacs, sycophants, and hypocrites,
falsifiers, thieves, and sorcerers,
grafters, pimps, and all such filthy cheats.
[tr. Ciardi (1954)]
Fraud, which gnaws at every conscience, a man may practice upon one who trusts in him, or upon one who reposes no condifence. This altter way seems to sever only the bond of love which nature makes; wherefore in the second circle hypocrisy, flatteries, sorcerers, falsity, theft, simony, panders, barratry, and like filth have their nest.
[tr. Singleton (1970)]
Fraud, that gnaws the conscience of its servants,
can be used on one who puts his trust in you
or else on one who has no trust invested.
This latter sort seems only to destroy
the bond of love that Nature gives to man;
so in the second circle there are nests
of hypocrites, flatterers, dabblers in sorcery,
falsifiers, thieves and simonists,
panders, seducers, grafters and like filth.
[tr. Musa (1971)]
Now fraud, that eats away at every conscience,
is praticed by a man against another
who trusts in him, or one who has no trust.
This latter way seems only to cut off
the bond of love that nature forges; thus,
nestled within the second circle are:
hypocrisy and flattery, sorcerers,
and falsifiers, simony, and theft,
and barrators and panders and like trash.
[tr. Mandelbaum (1980)]
Fraud, by which every conscience is bitten,
A man may practice on a person who trusts him
Or upon one who has no confidence in him.
This latter mode cuts only the bond of love
Which nature itself establishes;
And so there are, lodged in the second circle,
Hypocrisy, flatterers, and those who delude,
Falsity, thieving and simony,
Pimps, trouble-makers, and all such-like scum.
[tr. Sisson (1981)]
Fraud, which bites every conscience, a man may play
Either on one who trusts him, or one who does not.
The latter of the two is seen to destroy
Only those bonds of love that nature makes:
So in the second circle hypocrisy,
Flatterers, sorcery, larceny, simoniacs,
With pimps, barrators, and such filth have their nest.
[tr. Pinsky (1994), ll. 53-59]
Fraud, which bites at every mind, a man can use against one who trusts in him or against one who has in his purse no cause for trust.
This latter mode seems to cut solely into the bond of love that Nature makes; thus in the second circle find their nest
hypocrisy, flattery, casters of spells, impersonators, thievery and simony, panders, embezzlers, and similar filth.
[tr. Durling (1996)]
Human beings may practise deceit, which gnaws at every conscience, on one who trusts them, or on one who places no trust. This latter form of fraud only severs the bond of love that Nature created, and so, in the eighth circle, are nested hypocrisy; sorcery; flattery; cheating; theft and selling of holy orders; pimps; corrupters of public office; and similar filth.
[tr. Kline (2002)]
As for deceit -- which gnaws all rational minds --
we practise this on those who trust in us,
or those whose pockets have no room for trust.
Fraud of the second kind will only gash
the ligature of love that Nature forms:
and therefore in great Circle Two there nests
smarm and hypocrisy, the casting-up of spells,
impersonation, thievery, crooked priests,
embezzlement and pimping, such like scum.
[tr. Kirkpatrick (2006)]
Fraud gnaws at every conscience,
whether used on him who trusted
or on one who lacked such faith.
Fraud against the latter only severs
the bond of love that nature makes.
Thus in the second circle nest
hypocrisy, flatteries, and sorcerers;
lies, theft, and simony;
panders, barrators, and all such filth.[tr. Hollander/Hollander (2007)]
Fraud will gnaw at the conscience, but a man may bury
His heart and cheat the people who believe in him --
But trust's not needed, just opportunity.
This sinning slices away the soft-tied tether
Of love, prepared for us by Nature. The second
Circle is therefore a nest for flatterers
And hypocrites and liars, and those who press
Illiterate fools for high Church office, well-paid
For their filthy work, and bawds, and all such festering
Sores.
[tr. Raffel (2010)]
Fraud eats the conscience, whether used against
Those who trust us, or those who trust us not.
In the latter case, the bonds of love dispensed
By nature are undone. Thus you have got,
In Circle Eight, toadies and hypocrites,
Magicians, forgers, thieves, thugs, dealers in
Holy preferment, everything that fits
The definition of sheer filth.
[tr. James (2013)]
Since the earliest days, philosophers have dreamed of a country where the mind and spirit of man would be free; where there would be no limits to inquiry; where men would be free to explore the unknown and to challenge the most deeply rooted beliefs and principles. Our First Amendment was a bold effort to adopt this principle — to establish a country with no legal restrictions of any kind upon the subjects people could investigate, discuss, and deny.
Hugo Black (1886-1971) American politician and jurist, US Supreme Court Justice (1937-71)
James Madison lecture, NYU School of Law (17 Feb 1960)
(Source)
The inaugural Madison lecture. Reprinted as "The Bill of Rights," NYU Law Review, Vol. 35 (Apr 1960)
Drama is very important in life: You have to come on with a bang. You never want to go out with a whimper. Everything can have drama if it’s done right. Even a pancake.
Fear tends to come from ignorance. Once I knew what the problem was, it was just a problem, nothing to fear.
Patrick Rothfuss (b. 1973) American author
The Name of the Wind, ch. 32 “Coppers, Cobblers and Crowds” (2007)
(Source)
I have often wondered what turkeys would think of Christmas if they were capable of thought. I am afraid they would hardly regard it as a season of peace and goodwill.
Bertrand Russell (1872-1970) English mathematician and philosopher
“If animals could talk,” New York American (1932-09-14)
(Source)
We all have a pretty clear understanding of goodness, but it seldom applies to the situation we’re in at the moment.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 5 (1963)
(Source)
If I valued fame, I should flatter received opinions, which have gathered strength by time, and will yet wear longer than any living works to the contrary. But, for the soul of me, I cannot and will not give the lie to my own thoughts and doubts, come what may. If I am fool, it is, at least, a doubting one; and I envy no one the certainty of his self-approved wisdom.
One of the evils of democracy is you have to put up with the man you elect whether you want him or not.
In the first place, an unjust law exists in this Commonwealth [of Massachusetts], by which marriages between persons of different color is pronounced illegal. I am perfectly aware of the gross ridicule to which I may subject myself by alluding to this particular; but I have lived too long, and observed too much, to be disturbed by the world’s mockery. In the first place, the government ought not to be invested with power to control the affections, any more than the consciences of citizens. A man has at least as good a right to choose his wife, as he has to choose his religion. His taste may not suit his neighbors; but so long as his deportment is correct, they have no right to interfere with his concerns.
Lydia Marie Child (1802-1880) American abolitionist, activist, journalist, suffragist
An Appeal on Behalf of That Class of Americans Called Africans, ch. 8 (1833)
(Source)
And know, reader, that an ounce of mirth, with the same degree of grace, will serve God farther than a pound of sadness.
Thomas Fuller (1608-1661) English churchman, historian
The History of the Worthies of England, “Worthies of Hertfordshire,” “Writers” (1662)
(Source)
Writing of Jeremiah Dike. By the late 19th Century, Fuller's comment had been paraphrased into something simpler, though still attributed to him:
An ounce of cheerfulness is worth a pound of sadness to serve God with.
[Source 1872, 1895, 1867]
This sentiment is not unique to Fuller. In Richard Baxter's A Treatise of Self-Denial (1659), in "A Dialog of Self-Denial" between Flesh and Spirit, Flesh says:
Why should I think of what will be tomorrow?
An ounce of mirth is worth a pound of sorrow.
The second line here may have been a common English aphorism prior to Fuller and Baxter.
Somewhere, something incredible is waiting to be known.
Carl Sagan (1934-1996) American scientist and writer
(Spurious)
The words come from a profile of Sagan, "Seeking Other Worlds," Newsweek (15 Aug 1977). The final paragraph reads:
“A serious search with negative results says something of profound importance,” Sagan argues. “We discover there’s something almost forbidden about life ... if it turns out we really are alone.” But clearly, Sagan is looking for a happier result. There may be no galumphing green Barsoomian giants to satisfy the fantasies of a romantic Brooklyn boy. But no doubt, there are even stranger discoveries to be made ... some totally new phenomenon perhaps ... Somewhere, something incredible is waiting to be known.
Those final words, not a quotation, have been broadly mistaken for an actual statement by Sagan.
Sharon Begley, one of the writers of the article, has confirmed the words are hers.
Sagan's daughter , Sasha Sagan, has also disavowed the quotation, noting that her father would never have used "incredible" in such a context, as the word literally means "not credible."
More discussion: Somewhere, Something Incredible Is Waiting To Be Known – Quote Investigator®.
No vice exists which does not pretend to be more or less like some virtue, and which does not take advantage of this assumed resemblance.
[Il n’y a point de vice qui n’ait une fausse ressemblance avec quelque vertu, et qui ne s’en aide.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 5 “Of the Heart [Du Coeur],” § 72 (5.72) (1688) [tr. Van Laun (1885)]
(Source)
See Erasmus.
(Source (French)). Alternate translations:
There is no Vice which has not some resemblance of some Virtue, or other, and which does not make its advantage of it.
[Bullord ed. (1696)]
There is no Vice which has not the false resemblance of some Virtue, or other, and which does not make its advantage of it.
[Curll ed. (1713)]
There is no vice which does not bear a misleading likeness to some virtue, and takes advantage of this.
[tr. Stewart (1970)]
I would rather go to hell by choice than to stumble into heaven by following the crowd.
Benjamin Mays (1894-1984) American minister, educator, civil rights leader
(Attributed)
Talk sense to a fool
and he calls you foolish.[δόξει τις ἀμαθεῖ σοφὰ λέγων οὐκ εὖ φρονεῖν.]
Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 480 [Dionysus/Διόνυσος] (405 BC) [tr. Arrowsmith (1960)]
(Source)
Replying to Pentheus' charge that he's being foolishly evasive.
(Source (Greek)). Alternate translations:
He must seem devoid
Of reason, who mysterious truths unfolds
To those who lack discretion.
tr. Wodhull (1809)]
One will seem to be foolish if he speaks wisely to an ignorant man.
[tr. Buckley (1850)]
Who wiseliest speaks, to the fool speaks foolishness.
[tr. Milman (1865)]
Boors think a wise man’s words devoid of sense.
[tr. Rogers (1872), l. 457]
He were a fool, methinks, who would utter wisdom to a fool.
[tr. Coleridge (1891)]
Wise answers seem but folly to a fool.
[tr. Way (1898)]
Wise words being brought
To blinded eyes will seem as things of nought.
[tr. Murray (1902)]
He who talks wisdom to an ignorant man will seem out of his senses.
[tr. Kirk (1970)]
A wise speech sleeps in a foolish ear.
[tr. Vellacott (1973)]
Talk truth to a deaf man and he
Begs your pardon.
[tr. Soyinka (1973)]
Wise speech seems thoughtless to the ignorant.
[tr. Neuburg (1988)]
What makes no sense is talking sense to a fool.
[tr. Cacoyannis (1982)]
To the ignorant, wisdom will seem folly.
[tr. Blessington (1993)]
To the ignorant man, any speaker of wisdom will seem foolish.
[tr. Esposito (1998)]
Speak wisdom to a fool and he'll think you have no sense at all.
[tr. Woodruff (1999)]
Wise things to the ignorant will sound like nonsense.
[tr. Gibbons/Segal (2000)]
Speak wisdom to a fool and he will think you foolish.
[tr. Kovacs (2002)]
Wise words spoken in the ear of a fool turn into nothingness.
[tr. Rao/Wolf (2004)]
It is not wise for someone to say anything wise to the ignorant.
[tr. Theodoridis (2005)]
Wise words will appear foolishness -- to an idiot.
[tr. Valerie (2005)]
Yes, but, then,
a man can seem really ignorant
when speaking to a fool.
[tr. Johnston (2008)]
Sense is nonsense to a fool.
[tr. Robertson (2014)]
Wisdom always sounds silly to the unwise.
[tr. Pauly (2019)]
Only a fool takes a warning for an insult.
[tr. Behr/Foster (2019)]
One will seem to be foolish if he speaks wise things [sopha] to a senseless man.
[tr. Buckley/Sens/Nagy (2020)]
The aggressor is always peace-loving (as Bonaparte always claimed to be); he would prefer to take over our country unopposed. To prevent his doing so one must be willing to make war and be prepared for it. In other words it is the weak, those likely to need defense, who should always be armed in order not to be overwhelmed. Thus decrees the art of war.
[Der Eroberer ist immer friedliebend (wie Bonaparte auch stets behauptet hat), er zöge ganz gern ruhig in unseren Staat ein; damit er dies aber nicht könne, darum müssen wir den Krieg wollen und also auch vorbereiten, d. h. mit anderen Worten: es sollen gerade die Schwachen, der Verteidigung Unterworfenen, immer gerüstet sein und nicht überfallen werden; so will es die Kriegskunst.]
Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 6, ch. 5 “Character of Strategic Defense [Charakter der strategischen Verteidigung],” (6.5) (1832) [tr. Howard & Paret (1976)]
(Source)
(Source (German)). Alternate translation:
A conqueror is always a lover of peace (as Buonaparte always asserted of himself); he would like to make his entry into our state unopposed; in order to prevent this, we must choose war, and therefore also make preparations, that is in other words, it is just the weak, or that side which must defend itself, which should be always armed in order not to be taken by surprise; so it is willed by the art of war.
[tr. Graham (1873)]
Life begins when a person first realizes how soon it will end.
Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (1949-05)
(Source)
Although reason were intended by Providence to govern our passions; yet it seems that in two points of the greatest moment to the being and continuance of the world, God has intended our passions to prevail over reason. The first is, the propagation of our species; since no wise man ever married from the dictates of reason. The other is, the love of life; which, from the dictates of reason, every man would despise, and wish it at an end, or that it never had a beginning.
Therefore do thou, O Father, who gavest the visible light as the first fruits of creation, and didst breathe into the face of man the intellectual light as the crown and consummation thereof, guard and protect this work, which coming from thy goodness returneth to thy glory. Thou when thou turnedst to look upon the works which thy hands had made, sawest that all was very good, and didst rest from thy labours. But man, when he turned to look upon the work which his hands had made, saw that all was vanity and vexation of spirit, and could find no rest therein. Wherefore if we labour in thy works with the sweat of our brows thou wilt make us partakers of thy vision and thy sabbath. Humbly we pray that this mind may be steadfast in us, and that through these our hands, and the hands of others to whom thou shalt give the same spirit, thou wilt vouchsafe to endow the human family with new mercies.
[Itaque Tu Pater, qui lucem visibilem primitias creaturae dedisti, et lucem intellectualem ad fastigium operum tuorum in faciem hominis inspirasti; opus hoc, quod a tua bonitate profectum tuam gloriam repetit, tuere et rege. Tu postquam conversus es ad spectandum opera quae fecerunt manus tuae, vidisti quod omnia essent bona valde; et requievisti. At homo conversus ad opera quae fecerunt manus suae, vidit quod omnia essent vanitas et vexatio spiritus; nec ullo modo requievit. Quare si in operibus tuis sudabimus, facies nos visionis tuae et sabbati tui participes. Supplices petimus, ut haec mens nobis constet; utque novis eleemosynis, per manus nostras et aliorum quibus eandem mentem largieris, familiam humanam dotatam velis.]
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
Instauratio Magna, “Plan of the Work [Distributo Operis]” (1620) [tr. Spedding (1858)]
(Source)
(Source (Latin)). Alternate translations:
May thou, therefore, O Father, who gavest the light of vision as the first-fruits of creation, and hast inspired the countenance of man with the light of the understanding as the completion of thy works, guard and direct this work, which, proceeding from thy bounty, seeks in return thy glory. When thou turnedst to look upon the works of thy hands, thou sawest that all were very good, and restedst. But man, when he turned towards the works of his hands, saw that they were all vanity and vexation of spirit, and had no rest. Wherefore, if we labour in thy works, thou wilt make us partakers of that which thou beholdest and of thy rest. We humbly pray that our present disposition may continue firm, and that thou mayest be willing to endow thy family of mankind with new gifts through our hands, and the hands of those to whom thou wilt accord the same disposition.
[tr. Wood (1831)]
May thou, therefore, O Father, who gavest the light of vision as the first fruit of creation, and who hast spread over the fall of man the light of thy understanding as the accomplishment of thy works, guard and direct this work, which, issuing from thy goodness, seeks in return thy glory! When thou hadst surveyed the works which thy hands had wrought, all seemed good in thy sight, and Thou restedst. But when man turned to the works of his hands, he found all vanity and vexation of spirit, and experienced no rest. If, however, we labour in thy works, Thou wilt make us to partake of thy vision and sabbath; we, therefore, humbly beseech Thee to strengthen our purpose, that Thou mayst be willing to endow thy family of mankind with new gifts, through our hands, and the hands of those in whom Thou shalt implant the same spirit.
[tr. Wood/Devey (1844)]
But the greatest undertakings should not be overly pondered, lest contemplation of difficulties too clearly foreseen appall you.
[Los grandes empeños aun no se han de pensar, basta ofrecerse, porque la dificultad, advertida, no ocasione el reparo.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 204 (1647) [tr. Fischer (1937)]
(Source)
(Source (Spanish)). Alternate translations:
As to great enterprizes, we must not stand reasoning, it is enough that we embrace them when they present, lest the consideration of their difficulty make us abandon the attempt.
[Flesher ed. (1685)]
Great undertakings are not to be brooded over, lest their difficulty when seen causes despair.
[tr. Jacobs (1892)]
In moments of great danger, don't even think, simply act. Don't dwell on the difficulties.
[tr. Maurer (1992)]
It is because gold is rare that gilding has been invented, which, without having its solidity, has all its brilliance. — Thus, to replace the kindness we lack, we have devised politeness, which has all its appearance.
[C’est parce que l’or est rare que l’on a inventé la dorure, qui, sans en avoir la solidité, en a tout le brillant. Ainsi, pour remplacer la bonté qui nous manque, nous avons imaginé la politesse, qui en a toutes les apparences.]
Pierre-Marc-Gaston de Lévis (1764-1830) French noble, politician, author, aphorist
Maximes et Essais sur Différents Sujets, “Pensées Détachées,” # 180 (1808)
(Source)
(Source (French)). Frequently misattributed to his more famous father, Francis de Gaston, first Duke de Lévis.
The full aphorism also includes a final clause, "et au défaut de vertu, nous avons l'honneur, qui en a l'éclat" ("and, in default of virtue, we have honor, which has its luster").
The French was incorporated in standard French grammar books for many years.
The English translation shows up in several cases without any attribution and in varied contexts (1, 2, 3).
Books aren’t just commodities; the profit motive is often in conflict with the aims of art. We live in capitalism, its power seems inescapable — but then, so did the divine right of kings. Any human power can be resisted and changed by human beings. Resistance and change often begin in art. Very often in our art, the art of words.
Ursula K. Le Guin (1929-2018) American writer
Speech, accepting the National Book Foundation Medal (19 Nov 2014)
(Source)
On receiving the National Book Foundation Medal for Distinguished Contribution to American Letters at the 65th National Book Awards. Video of the speech.
