We welcome passion, for the mind is briefly let off duty.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 1 (1963)
(Source)
Not being heard is no reason for silence.
[N’être pas écouté, ce n’est pas une raison pour se taire.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 2 “Cosette,” Book 8 “Cemeteries Take What is Given Them,” ch. 1 (2.8.1) (1862) [tr. Wilbour (1862)]
(Source)
(Source (French)). Alternate translations:Not to be heard is no reason why a man should hold his tongue.
[tr. Wraxall (1862)]That one is not listened to is no reason for preserving silence.
[tr. Hapgood (1887)]Not being heard is no reason for silence.
[tr. Wilbour/Fahnestock/MacAfee (1987)]Not being listened to is no reason to stop talking.
[tr. Donougher (2013)]
Busy work brings after ease;
Ease brings sport and sport brings rest;
For young and old, of all degrees,
The mingled lot is best.Joanna Baillie (1762-1851) Scottish poet and dramatist
Poem (1790), “Rhymes,” Fugitive Verses
(Source)
We humans, facing limits of knowledge, and things we do not observe, the unseen and the unknown, resolve the tension by squeezing life and the world into crisp commoditized ideas, reductive categories, specific vocabularies, and prepackaged narratives, which, on the occasion, has explosive consequences.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist.
The Bed of Procrustes: Philosophical and Practical Aphorisms, Introduction (2010)
(Source)
Etiquette systems of one kind or another govern all social intercourse, formal and informal, which is why faulty ones are able to do so much damage. A system that denies the innate human need for dignity to specific categories of people, typically the poor and the enslaved, fosters incendiary resentment.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Star-Spangled Manners, ch. 1 (2003)
(Source)
FALSTAFF: I think the devil will not have me damned, lest the oil that’s in me should set hell on fire.
William Shakespeare (1564-1616) English dramatist and poet
Merry Wives of Windsor, Act 5, sc. 5, l. 37ff (5.5.37-38) (1597)
(Source)
Madame de Tencin was gentle-mannered but quite unscrupulous, capable of absolutely anything. On one occasion people were praising the gentleness of her nature. “Yes,” an abbé commented, “if it was in her interest to poison you, I’m sure she’d choose the pleasantest poison possible.”
[Mme de Tencin, avec des manières douces, était une femme sans principes et capable de tout, exactement. Un jour, on louait sa douceur: «Oui, dit l’abbé Trublet, si elle eût eu intérêt de vous empoisonner, elle eût choisi le poison le plus doux.»]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ¶ 662 (1795) [tr. Parmée (2003), ¶ 455]
(Source)
(Source (French)). Alternate translations:When some one was one day vaunting the affability and softness of manner of Madame de Tencin, the Abbé Trublet replied, "Yes, if it was her interest to poison you she would select the sweetest poison for the purpose."
[tr. Blessington (c. 1869)]Madame de Tencin, with the suavest manners in the world, was an unprincipled woman, capable of anything. On one occasion, a friend was praising her gentleness. "Aye, aye," said the Abbé Imblet, "if she had any object whatever in poisoning you, undoubtedly she would choose the sweetest and least disagreeable poison in the world."
[tr. Mathews (1878)]Madame de Tencin, whose manners were of the sweetest, was a woman of no principles, and capable of anything, precisely. One day someone was extolling her sweetness. "Yes," said the Abbé Trublet, {if she stood to profit by poisoning you, she would choose the sweetest possible poison."
[tr. Merwin (1969)]Mme de Tencin, with the sweetest manners, was a woman without principles and was capable of everything, to be exact. One day someone praised her sweetness: "Yes," said the abbé Trublet, "if she decided to poison you, she would choose the sweetest poison possible."
[tr. Siniscalchi (1994), ¶ 662]
[Death equalizes the scepter and the spade.]
(Other Authors and Sources)
Latin proverb
Widely used over the centuries in sermons, religious writings, and inscriptions regarding death and the vanity of worldly rank and honors. Citations I found go back at least to the 16th Century, with use peaking, then tailing off in the 19th Century.
While attributed in various places, without citation, to Lucan, Lucian, or Horace, it does not appear to be actually from any of those writers.
Alternate translations / renderings:Death maketh sceptres and mattocks equal, and as soon arresteth he the prince that carrieth the sceptre, as the poor man that diggeth with the mattock.
[tr. Grindal (1564)]Scepter and crown
Must tumble down,
And in the dust be equal made
With the poor crooked scythe and spade.
[tr. Shirley (1654)]Death mingles scepters with spades.
[tr. Henry (1806)]Death is the head of the leveling party.
[tr. Cawdry (1869)]In death there is no difference betwixt the king and the beggar.
[tr. Cawdry (1869)]In death there is no difference made
Between the sceptre and the spade.
[Inverness tombstone of Samuel Urquhart (1700); see Swift, below]In Death, no Difference is made,
Betweene the Sceptre, and the Spade.
[Inverness tombstone of John Cutherbert of Drakes (1711)]Death makes sceptres and hoes equal.
[tr. Aavitsland (2012)]Death makes scepters equal with hoes.
[tr. Stone (2013)]
Variants:Mors dominos servis et sceptra ligonibus æquat,
Dissimiles simili condicione trahens.
[Death comes alike to monarch, lord, and slave,
And levels all distinctions in the grave.]
[Hall (1909), from Colman (c. 1633)]Ah! who, in our degenerate days,
As nature prompts, his offering pays?
Here nature never difference made
Between the sceptre and the spade.
[Swift (1730), regarding the goddess of the sewer, Cloacina]
The surest method of being deceived is to believe that one is cleverer than others.
[Le vrai moyen d’être trompé, c’est de se croire plus fin que les autres]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶127 (1665-1678) [tr. FitzGibbon (1957), ¶127]
(Source)
Present in the 1st (1665) edition. Another 1665 variant:On est fort sujet à être trompé quand on croit être plus fin que les autres.
[We are very liable to be deceived when we believe ourselves to be more subtle than others.]
(Source (French)). Alternate translations:The sure way to be cheated is, to fancy ourselves more cunning than others.
[pub. Donaldson (1783), ¶81; ed. Lepoittevin-Lacroix (1797), ¶123; ed. Carvill (1835), ¶69]The true method of being deceived is to think oneself more cunning than others.
[ed. Gowens (1851), ¶130]The true way to be deceived is to think oneself more knowing than others.
[tr. Bund/Friswell (1871), ¶127]The surest way to be deceived is to think one's self cleverer than one's neighbor.
[tr. Heard (1917), ¶127]The best way to be outwitted is to believe ourselves cleverer than others.
[tr. Stevens (1939), ¶127]The surest way to be outwitted is to suppose yourself sharper than others.
[tr. Kronenberger (1959), ¶127]The surest way to be taken in is to think oneself craftier than other people.
[tr. Tancock (1959), ¶127]The best way to be deceived is to think ourselves more cunning than others.
[tr. Whichello (2016) ¶127]
Love is but one thing with the gentle heart,
As in the saying of the sage we find;
Thus one from other cannot be apart,
More than the reason from the reasoning mind.[Amore e ’l cor gentil sono una cosa,
Si come il saggio in suo dittare pone,
E cosi esser I’un sanza altro osa
Com’alma razional sanza ragione.]Dante Alighieri (1265-1321) Italian poet
La Vita Nuova [Vita Nova; New Life], ch. 20, Sonnet 8, ll. 1-4 (c. 1294, pub. 1576) [tr. Norton (1867)]
(Source)
The wise man referenced is the poet Guido Guinizzelli (or Guinicelli).
(Source (Italian)). Alternate translations:Love and the gentle heart are but one thing,
As says the wise man in his apothegm;
And one can by itself no more exist
Than reason can without the reasoning soul.
[tr. Lyell (1845)]Love and the gentle heart are one same thing,
Even as the wise man in his ditty saith:
Each, of itself, would be such life in death
As rational soul bereft of reasoning.
[tr. Rossetti (c. 1847; 1899 ed.)]They are the same, Love and the gentle heart!
So runs the saw, which from the sage I stole;
Nor can they more abide, from each apart,
Than reason parted from the reasoning soul.
[tr. Martin (1862)]Love and the noble heart are but one thing,
Even as the wise man tells us in his rhyme,
The one without the other venturing
As well as reason from a reasoning mind.
[tr. Reynolds (1969)]Love and the gracious heart are but one thing,
As Guinizelli tells us in his rhyme;
As much can one without the other be
As without reason can the reasoning mind.
[tr. Musa (1971)]Love and the gracious heart are a single thing, as Guinizelli tells us in his poem: one can no more be without the other than can the reasoning mind without its reason.
[tr. Hollander (1997), sec. 3]Love and the gentle heart are one thing,
as the wise man puts it in his verse,
and each without the other would be dust,
as a rational soul would be without its reason.
[tr. Kline (2002)]Love and the noble heart are one and the same thing,
as the sage states in his poem,
and one of them dares as little to exist without the other
as does the rational soul without reasoning.
[tr. Appelbaum (2006)]Love and the open heart are always one,
the sage has written; neither love nor heart
can be until the other is begun,
as thought confirms a thinking counterpart.
[tr. Frisardi (2012), ch. 11]
The liberty we obtain by being members of civilized society, would be licentiousness, if it allowed us to harm others, and slavery, if it prevented us from benefiting ourselves. True liberty, therefore, allows each individual to do all the good he can to himself, without injuring his neighbor.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 226 (1820)
(Source)
Towering is the confidence of twenty-one.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Letter (1759-01-09) to Bennet Langton [paraphrase]
(Source)
While usually quoted as above, the actual passage reads:When I was as you are now, towering in the confidence of twenty-one, little did I suspect that I should be at forty-nine, what I now am.
Langton was only 14-15 at the time.
The letter is itself misdated (and often mis-cited) as being in 1758 when it was actually written in 1759 (based on Johnson's stated age and other internal evidence).
In James Boswell, The Life of Samuel Johnson, Vol. 1: 1709-1765 (1791).
What we want to-day is what our fathers wrote down. They did not attain to their ideal; we approach it nearer, but have not reached it yet. We want, not only the independence of a State, not only the independence of a nation, but something far more glorious — the absolute independence of the individual. That is what we want. I want it so that I, one of the children of Nature, can stand on an equality with the rest; that I can say this is my air, my sunshine, my earth, and I have a right to live, and hope, and aspire, and labor, and enjoy the fruit of that labor, as much as any individual or any nation on the face of the globe.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech (1876-07-04), “Centennial Oration [The Declaration of Independence],” Peoria, Illinois
(Source)
It is not possible for the human imagination to conceive of the horrors of slavery. It has left no possible crime uncommitted, no possible cruelty unperpetrated. It has been practiced and defended by all nations in some form. It has been upheld by all religions. It has been defended by nearly every pulpit. From the profits derived from the slave trade churches have been built, cathedrals reared and priests paid. Slavery has been blessed by bishop, by cardinal, and by pope. It has received the sanction of statesmen, of kings, and of queens. It has been defended by the throne, the pulpit and the bench. Monarchs have shared in the profits. Clergymen have taken their part of the spoils, reciting passages of Scripture in its defence at the same time, and judges have taken their portion in the name of equity and law.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech (1876-07-04), “Centennial Oration [The Declaration of Independence],” Peoria, Illinois
(Source)
Seven long years of war — fighting for what? For the principle that all men are created equal — a truth that nobody ever disputed except a scoundrel; nobody, nobody in the entire history of this world. No man ever denied that truth who was not a rascal, and at heart a thief; never, never, and never will. What else were they fighting for? Simply that in America every man should have a right to life, liberty, and the pursuit of happiness. Nobody ever denied that except a villain; never, never. It has been denied by kings — they were thieves. It has been denied by statesmen — they were liars. It has been denied by priests, by clergymen, by cardinals, by bishops, and by popes — they were hypocrites.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech (1876-07-04), “Centennial Oration [The Declaration of Independence],” Peoria, Illinois
(Source)
To be honest, to be kind — to earn a little and to spend a little less, to make upon the whole a family happier for his presence, to renounce when that shall be necessary and not be embittered, to keep a few friends, but these without capitulation — above all, on the same grim condition, to keep friends with himself — here is a task for all that a man has of fortitude and delicacy. He has an ambitious soul who would ask more; he has a hopeful spirit who should look in such an enterprise to be successful.
Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1888-12), “A Christmas Sermon,” sec. 1, Scribner’s Magazine, Vol. 4
(Source)
Originally written in the winter of 1887-88. Collected in Across the Plains, ch. 12 (1892).
And yet what harm can there be
in presenting the truth with a laugh, as teachers sometimes give
their children biscuits to coax them into learning their ABC?[Quamquam ridentem dicere verum
quid vetat? ut pueris olim dant crustula blandi
doctores, elementa velint ut discere prima.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 1, # 1, “Qui fit, Mæcenas,” l. 24ff (1.1.24-26) (35 BC) [tr. Rudd (2005 ed.)]
(Source)
(Source (Latin)). Alternate translations:Toyes may kepe and staye
Sumtimes the reeder very well, as those that teache in schooles,
With buttred bread, or featusse knacks will lewre the little fooles,
To learne a pace theyr A. B. C.
[tr. Drant (1567)]Though to blurt out a truth has never been
(In way of merriment) esteem'd a sin.
The flattering Master thus his Boys presents
With Cakes, to make them learn their Rudiments.
[tr. A. B.; ed. Brome (1666)]And mirth commends, and makes our Precepts take,
Thus Teachers bribe their Boys with Figs and Cake
To mind their books.
[tr. Creech (1684)]Yet may not truth in laughing guise be drest?
As masters fondly sooth their boys to read
With cakes and sweetmeats.
[tr. Francis (1747)]Albeit why may not truth in smiles be drest,
As gentle teachers lure the child to come
And learn his horn-book, with a sugar plum?
[tr. Howes (1845)]Though what hinders one being merry, while telling the truth? as good-natured teachers at first give cakes to their boys, that they may be willing to learn their first rudiments.
[tr. Smart/Buckley (1853)]Although what does prevent one telling truth in playful mood, as often tutors give their pupils cakes caressingly, to make them care to learn their ABC?
[tr. Millington (1870)]Though, for me,
Why truth may not be gay, I cannot see:
Just as, we know, judicious teachers coax
With sugar-plum or cake their little folks
To learn their alphabet.
[tr. Conington (1874)]What is to prevent one from telling truth as he laughs, even as teachers sometimes give cookies to children to coax them into learning their A B C?
[tr. Fairclough (Loeb) (1926)]And yet -- there’s no law against telling the truth with a smile.
Smart teachers, for instance, give crunchy sweets to children
To make them learn their letters.
[tr. Palmer Bovie (1959)]But tell me what law is violated if someone laughs
while speaking truth? You know how teachers sometimes give
their pupils little cakes, to help them learn their ABC’s.
[tr. Fuchs (1977)]Though why can’t one tell the truth
With a smile? Teachers coax children to love
Learning by giving them cookies.
[tr. Raffel (1983)]Although what's there to forbid one who is laughing,
from telling the truth? As loving teachers sometimes
hand out sweets to their pupils
so that they'll want to learn their ABC's.
[tr. Alexander (1999)]Though what bars us
from telling truths with a laugh, the way teachers
sow cookies and reap memorized alphabets?
[tr. Matthews (2002)]Though what stops one telling the truth
While smiling, as teachers often give children biscuits
To try and tempt them to learn their alphabet?
[tr. Kline (2015)]
What people always demand of a popular novelist is that the shall write the same book over and over again, forgetting that a man who would write the same book twice could not even write it once.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1939), “Charles Dickens,” sec. 6, Inside the Whale (1940-03-11)
(Source)
Patriotism, red hot, is compatible with the existence of a neglect of national interests, a dishonesty, a cold indifference to the suffering of millions. Patriotism is largely pride, and very largely combativeness. Patriotism generally has a chip on its shoulder.
Charlotte Perkins Gilman (1860-1935) American sociologist, writer, reformer, feminist
Herland, ch. 8 (1915)
(Source)
There are many men who feel a kind of twisted pride in cynicism; there are many who confine themselves to criticism of the way others do what they themselves dare not even attempt. There is no more unhealthy being, no man less worthy of respect, than he who either really holds, or feigns to hold, an attitude of sneering disbelief toward all that is great and lofty, whether in achievement or in that noble effort which, even if it fails, comes second to achievement.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)
Then to the Lip of this poor earthen Urn
I lean’d, the Secret of my Life to learn:
And Lip to Lip it murmur’d — “While you live,
“Drink! — for, once dead, you never shall return.”
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 100 [tr. FitzGerald, 3rd ed. (1872), # 35]
(Source)
The same translation was used by Fitzgerald for the 4th ed. (1879) and 5th ed. (1889).
Where there are numerological references (which multiple sources pull together as variations on this quatrain), they are based on the numbering: One man, two worlds, four elements, five senses, seven planets, eight heavens, nine spheres, ten powers.
Alternate translations:Lip to lip I passionately kissed the bowl,
To learn from it the secret of length of days;
Lip to lip in answer it whispered reply,
"Drink wine, for once gone thou shalt never return!"
[tr. Cowell (1858), # 25]Then to this earthen Bowl did I adjourn
My Lip the secret Well of Life to learn:
And Lip to Lip it murmur'd -- "While you live,
"Drink! -- for once dead you never shall return."
[tr. FitzGerald, 1st ed. (1859), # 34]Then to the Lip of this poor earthen Urn
I lean'd, the secret Well of Life to learn:
And Lip to Lip it murmur'd -- "While you live,
"Drink! -- for, once dead, you never shall return."
[tr. FitzGerald, 2nd ed. (1868), # 34]O offspring of the four and five, art puzzled by the four and five? Drink deep, for I have told thee time on time, that once departed, thou returnest no more.
[tr. McCarthy (1879), # 245]I put my lips to the cup, for I did yearn
The secret of the future life to learn;
And from his lip I heard a whisper drop,
"Drink! for once gone you never will return."
[tr. Whinfield (1882), # 149]I put my lips to the cup, for I did yearn
The means of gaining length of days to learn;
It leaned its lip to mine, and whispered low,
"Drink! for, once gone, you never will return."
[tr. Whinfield (1883), # 152, elsewhere # 274]I put my lips to the cup, for I did yearn
The hidden cause of length of days to learn;
He leaned its lip to mine, and whispered low,
"Drink! for, once gone, you never will return."
[tr. Whinfield (188?), # 274]Slave of four elements and sevenfold heaven,
Who aye bemoan the thrall of these eleven,
Drink! I have told you seventy times and seven,
Once gone, nor hell will send you back, nor heaven.
[tr. Whinfield (1882), #223]Child of four elements and sevenfold heaven,
Who fume and sweat because of these eleven,
Drink! I have told you seventy times and seven,
Once gone, nor hell will send you back, nor heaven.
[tr. Whinfield (1883), # 431]Sprung from the Four, and the Seven! I see that never
The four and the Seven respond to thy brain's endeavour --
Drink wine! for I tell thee, four times o'er and more,
Return there is none! -- Once gone, thou art gone for ever!
[tr. M. K. (1888)]Lip to lip with the jar you know not what is intended
That is to say my lip also was like your lips (employed)
In the end since existence is no longer available
Your lips should be thus employed according to the friendly order.
[tr. Heron-Allen (1897), Calcutta # 227]In great desire I pressed my lips to the lip of the jar,
To inquire from it how long life might be attained;
It joined its lip to mine and whispered: --
"Drink wine, for, to this world, thou returnest not."
[tr. Heron-Allen (1898), # 100]With strong desire my lips the cup's lip sought
From it the cause of weary life to learn.
Its lip pressed my lips close and whisperèd: --
"Drink, in this world no moment can return."
[tr. Cadell (1899), # 110]I prest my lip in yearning to the urn.
Thereby the means of length of life to learn.
And lip to my lip placed it whispered low,
"Drink! For to this world you will ne'er return!"
[tr. Thompson (1906), # 320]To the jar's mouth my eager lip I press'd,
For Life's Elixir making anxious quest;
It join'd its lip to mine, and whisper'd low --
"Drink wine: thou shalt not wake from thy last rest!"
[tr. Talbot (1908), # 100]I laid my lip to the lip of the wine-cup in the utmost
desire to seek from it the means of prolonging life.
It laid its lip to my lip and said mysteriously: "During
a whole life I was like thee; rejoice for a while in my company."
[tr. Christensen (1927), # 65]I placed my lip on the lip of the jug and caught from it
The means of attaining a long life.
The jug then seemed to say to me:
"For a lifetime I have been as you; now, for a while, be my companion."
[tr. Rosen (1928), # 177]My lip to lip of Jar I close in glee,
In hopes that life eternal I would see;
Then quoth the Jar: Like thee I once have been
For ages, hence a minute breathe with me."
[tr. Tirtha (1941), # 5.29]Greedily to the bowl my lips I pressed
and asked how might I sue for green old age.
Pressing its lips to mine it muttered darkly:
"Drink up! Once gone, you shall return no more!"
[tr. Graves & Ali-Shah (1967), # 36]I laid my lip against the pitcher's lip in the extremity of desire, that I might seek from it the means of long life: it laid (its) lip upon my lip and said secretly, "I too was (once) like thee: consort with me for a moment."
[tr. Bowen (1976), # 19, after Heron-Allen]I pressed my lip upon the Winejar's lip,
And questioned how long life I might attain;
Then lip to lip it whispering replied:
"Drink wine -- this world thou shalt not see again."
[tr. Bowen (1976), # 19]In the extremity of desire I put my lip to the pot's
To seek the elixir of life:
It put its lip on mine and murmured,
"Enjoy the wine, you'll not be here again."
[tr. Avery/Heath-Stubbs (1979), # 139]I brought the cup to my lips with greed
Begging for longevity, my temporal need
Cup brought its to mine, its secret did feed
Time never returns, drink, of this take heed.
[tr. Shahriari (1998), literal]The only secret that you need to know
The passage of time is a one way flow
If you understand, joyously you’ll grow
Else you will drown in your own sorrow.
[tr. Shahriari (1998), figurative]
Tell me what kind of man governs a People, you tell me, with much exactness, what the net sum-total of social worth in that People has for some time been.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Essay (1850-04-01), “Downing Street,” Latter-Day Pamphlets, No. 3
(Source)
Man has always dreamed of power. But damn it, man has always dreamed of love, too, and of the rights of his fellow man. The only power worthy of man is the power of all mankind struggling together toward a goal of unobtainable perfection.
Anthony Boucher (1911-1968) American author, critic, and editor [pseud. of William White; also H. H. Holmes and Herman W. Mudgett]
“The Barrier,” Astounding Science-Fiction, Vol. 30, No. 1 (1942-09)
(Source)
Did you ever think what a waste it would be if you burned a man for what he believed at twenty, when what he might believe and write at forty would be hailed as the most blessed of holy writ?
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
The Heretic’s Apprentice, ch. 13 [Elave] (1990)
(Source)
Natur seldum makes a phool, she simply furnishes the raw materials, and lets the fellow finish the job to suit himself.
[Nature seldom makes a fool, she simply furnishes the raw materials and lets the fellow finish the job to suit himself.]
This innocent country set you down in a ghetto in which, in fact, it intended that you should perish. Let me spell out precisely what I mean by that, for the heart of the matter is here, and the root of my dispute with my country. You were born where you were born and faced the future that you faced because you were black and for no other reason. The limits of your ambition were, thus, expected to be set forever. You were born into a society which spelled out with brutal clarity, and in as many ways as possible, that you were a worthless human being. You were not expected to aspire to excellence: you were expected to make peace with mediocrity.
James Baldwin (1924-1987) American novelist, playwright, activist
The Fire Next Time, “My Dungeon Shook” (1963)
(Source)
It is a good thing to recognize one’s own faults.
[Bellum est enim sua vitia nosse.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Epistulae ad Atticum [Letters to Atticus], Book 2, Letter 17, sec. 2 (2.17.2) (59 BC) [tr. Winstedt (1912)]
(Source)
Speaking of his own slight "vanity and thirst for fame."
(Source (Latin)). Alternate translation:It is well to know one's faults.
[tr. Shuckburgh (1900)]It is a great thing to know our own vices.
[ed. Harbottle (1906)]It is a fine thing to recognize one's faults.
[tr. McKinlay (1926), # 14]It's a fine thing to know one's failings.
[tr. Shackleton Bailey (1968), # 37]
So too with our minds. If we do not keep them busy with some particular subject which can serve as a bridle to rein them in, they charge ungovernably about, ranging to and fro over the wastelands of our thoughts. Then, there is no madness, no raving lunacy, which such agitations do not bring forth.
[Ainsi est-il des esprits, si on ne les occupe à certain sujet, qui les bride & contraigne, ils se jettent desreglez, par-ci par là, dans le vague champ des imaginations. Et n’est follie ny réverie, qu’ils ne produisent en cette agitation.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 8 “Of Idleness [De l’Oisiveté]” (1572) (1.8) (1595) [tr. Screech (1987)]
(Source)
This essay was in the 1st ed. (1595); though the essay was revised for later editions, this text was not. The Essays themselves were begun to cure the melancholy and unrestrained thoughts caused by Montaigne's moving to his country estates, retiring from public life, and isolating himself in the château library for some time. This essay speaks to that experience.
(Source (French)). Alternate translations:So is it of minds, which except they be busied about some subject, that may bridle and keepe them under, they will here and there wildely scatter themselves through the vaste field of imaginations. And there is no follie, or extravagant raving, they produce not in that agitation.
[tr. Florio (1603)]So it is with Wits, which if not applyed to some certain Study that may fix and restrain them, run into a thousand Extravagancies, and are eternally roving here and there in the inextricable Labyrinth of restless Imagination. In which wild and irregular Agitation, there is no Folly, nor idle Fancy they do not light upon.
[tr. Cotton (1686)]So it is with our minds, which, if not applied to some particular subject to check and restrain them, rove about confusedly in the vague expanse of imagination. In which agitation there is no folly nor idle fancy which they do not create.
[tr. Friswell (1868)]So it is with minds, which if not applied to some certain study that may fix and restrain them, run into a thousand extravagances, eternally roving here and there in the vague expanse of the imagination -- in which wild agitation there is no folly, nor idle fancy they do not light upon.
[tr. Cotton/Hazlitt (1877)]So it is with our minds. If we do not apply them to some sort of study that will fix and restrain them, they will drift into a thousand extravagances, and will sternly run here and there in an inextricable labyrinth of restless imagination. In this wild and irregular agitation there is no folly nor idle fancy they do not touch upon.
[tr. Rector (1899)]So it is with our minds: if we do not keep them occupied with a distinct subject, which curbs and restrains them, they run aimlessly to and fro, in the undefined field of imagination. And there is no folly or fantasy to which they do not give birth in this agitation.
[tr. Ives (1925)]So it is with minds. Unless you keep them busy with some definite subject that will bridle and control them, they throw themselves in disorder hither and yon in the vague field of imagination. And there is no mad or idle fancy that they do not bring forth in this agitation.
[tr. Frame (1943)]So it is with our minds. If we do not occupy them with some definite subject which curbs and restrains them, they rush wildly to and fro in the ill-defined field of the imagination. And there is no folly or fantasy that they will not produce in this restless state.
[tr. Cohen (1958)]If [minds] have no object to busy themselves with, something to check and restrain them, they will run free and ramble through the open field of their imagination. And in this state of excitement, minds will come up with all kinds of foolishness and fantasies.
[tr. HyperEssays (2025)]
JANE: So, Steve, Susan tells us you’ve been using pornography. (Everyone at the dinner party leans in.)
STEVE: (after a beat, scoffs) “Using pornography”? What a strange expression, Jane. Um, I enjoy erotica, if that’s what you mean. But then, doesn’t everyone? I certainly don’t “use pornography,” whatever that means. That makes me sound like — some kind of —
SALLY: Wanker?
Steven Moffat (b. 1961) Scottish television writer, producer
Coupling, 01×04 “Inferno” (2000-06-02)
(Source)
(Source (Video), 18:26; dialog validated)
I will not say that we may not sooner or later be compelled to meet force by force; but the time has not yet come, and, if we are true to ourselves, may never come. Do not mistake that the ballot is stronger than the bullet. Therefore let the legions of slavery use bullets; but let us wait patiently till November and fire ballots at them in return; and by that peaceful policy I believe we shall ultimately win.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1856-05-29), Republican State Convention of Illinois, Bloomington [ed. Whitney]
(Source)
The speech is based on contemporaneous notes by William C. Whitney, who was present at the speech. The speech was reconstructed from the notes in 1896; Whitney said that it was not literal, but followed Lincoln's arguments and used many of his sentences.
Usually given in a shorter form: "The ballot is stronger than the bullet."
Lincoln used the juxtaposition of ballots and bullets a number of times (e.g., 1858, 1863). This is the earliest of the instances I can find.
Say to yourself first thing in the morning: I shall meet with people who are meddling, ungrateful, violent, treacherous, envious, and unsociable. They are subject to these faults because of their ignorance of what is good and bad.
[ἕωθεν προλέγειν ἑαυτῷ· συντεύξομαι περιέργῳ, ἀχαρίστῳ, ὑβριστῇ, δολερῷ, βασκάνῳ, ἀκοινωνήτῳ· πάντα ταῦτα συμβέβηκεν ἐκείνοις παρὰ τὴν ἄγνοιαν τῶν ἀγαθῶν καὶ κακῶν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 1 (2.1) [tr. Gill (2013)]
(Source)
(Source (Greek)). Alternate translations:Betimes in the morning say to thyself, This day I shalt have to do with an idle curious man, with an unthankful man, a railer, a crafty, false, or an envious man; an unsociable uncharitable man. All these ill qualities have happened unto them, through ignorance of that which is truly good and truly bad.
[tr. Casaubon (1634), 1.15]Remember to put yourself in mind every Morning, That before Night 'twill be your Luck to meet with some Inquisitive Impertinent, with some ungrateful, and abusive Fellow; with some Knavish, Envious, or unsociable Churl or other. Now all this perverseness in them proceeds from their Ignorance of Good and Evil
[tr. Collier (1701)]Say thus to thyself every morning: to day I may have to do with some intermeddler in other mens affairs, with an ungrateful man; an insolent, or a crafty, or an envious, or an unsociable selfish man. These bad qualities have befallen them through their ignorance of what things are truly good or evil.
[tr. Hutcheson/Moor (1742)]Consider with yourself, before you go out in the morning, that in the course of the day you will probably meet with some impertinent, disagreeable, or abusive fellow, with some deceitful, envious, or selfish wretch: now all this perverseness in them proceeds from their ignorance of what is really good or evil.
[tr. Graves (1792)]Begin the morning by saying to thyself, I shall meet with the busybody, the ungrateful, arrogant, deceitful, envious, unsocial. All these things happen to them by reason of their ignorance of what is good and evil.
[tr. Long (1862)]Remember to put yourself in mind every morning, that before night it will be your luck to meet with some busy-body, with some ungrateful, abusive fellow, with some knavish, envious, or unsociable churl or other. Now all this perverseness in them proceeds from their ignorance of good and evil.
[tr. Collier/Zimmern (1887)]When you wake, say to yourself -- To-day I shall encounter meddling, ingratitude, violence, cunning, malice, self-seeking; all of them the results of men not know what is good and what is evil."
[tr. Rendall (1898)]Say this to yourself in the morning: Today I shall have to do with meddlers, with the ungrateful, with the insolent, with the crafty, with the envious and the selfish. All these vices have beset them, because they know not what is good and what is evil.
[tr. Hutcheson/Chrystal (1902)]Say to thyself at daybreak: I shall come across the busy-body, the thankless, the bully, the treacherous, the envious, the unneighbourly. All this has befallen them because they know not good from evil.
[tr. Haines (Loeb) (1916)]Say to yourself in the early morning: I shall meet to-day inquisitive, ungrateful, violent, treacherous, envious, uncharitable men. All these things have come upon them through ignorance of real good and ill.
[tr. Farquharson (1944)]Begin each day by telling yourself: Today I shall be meeting with interference, ingratitude, insolence, disloyalty, ill will, and selfishness -- all of them due to the offenders’ ignorance of what is good or evil.
[tr. Staniforth (1964)]Say to yourself at break of day, I shall meet with meddling, ungrateful, violent, treacherous, envious, and ungrateful men. All these vices have fallen to them because they have no knowledge of good and bad.
[tr. Hard (1997 ed.)]When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly. They are like this because they can’t tell good from evil.
[tr. Hays (2003)]Say to yourself first thing in the morning: today I shall meet people who are meddling, ungrateful, aggressive, treacherous, malicious, unsocial. All this has afflicted them through their ignorance of true good and evil.
[tr. Hammond (2006)]Begin each day by saying to yourself: Today I am going to encounter people who are ungrateful, arrogant, deceitful, envious, and hostile. People have these characteristics because they do not understand what is good and what is bad.
[tr. Needleman/Piazza (2008)]Say to yourself at the start of the day, I shall meet with meddling, ungrateful, violent, treacherous, envious, and unsociable people. They are subject to all these defects because they have no knowledge of good and bad.
[tr. Hard (2011 ed.)]First thing in the morning say to yourself: "I’m going to meet a busybody, an ingrate, a bighead, a fraudster, a slanderer, and an anti-social person; they’ve become all these things because of their ignorance of good and evil."
[tr. @aleatorclassicus (2013)]Begin the morning by saying to yourself: Today I will meet people who are busy-bodies, ungrateful, arrogant, deceitful, envious, and unkind. This will happen because these people are ignorant of what is good and bad.
[tr. McNeill (2019)]
Who would attain to summits still and fair,
Must nerve himself through valleys of despair.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1906), “Climbing,” ll. 9-10, New Thought Pastels
(Source)
The rich man’s son inherits cares;
The bank may break, the factory burn,
A breath may burst his bubble shares,
And soft, white hands could hardly earn
A living that would serve his turn;
A heritage, it seems to me,
One would not care to hold in fee.James Russell Lowell (1819-1891) American diplomat, essayist, poet
Poem (1843-12), “The Heritage,” st. 2, The Knickerbocker, Vol. 22., No. 6
(Source)
In later collections, the last line reads, "One scarce would wish to hold in fee."
Speak fair; and think what thou wilt.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 26 (1725)
(Source)
Years ago we discovered the exact point, the dead center of middle age. It occurs when you are too young to take up golf and too old to rush up to the net.
Franklin Pierce Adams (1881-1960) American journalist and humorist ["F. P. A."]
Nods and Becks (1944)
(Source)
Originally published in Franklin's "Conning Tower" newspaper column during 1934-1935.
MARGARET: Father, that man’s bad.
MORE: There is no law against that.
ROPER: There is! God’s law!
MORE: Then God can arrest him.Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 1 (1960)
(Source)
Bolt's 1966 film adaptation uses the same lines.
PATIENCE, n. A minor form of despair, disguised as a virtue.
Ambrose Bierce (1842-1914?) American writer and journalist
“Patience,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Word Book" column in the New York American (1904-12-26), and the "Cynic's Dictionary" column in the San Francisco Examiner (1905-01-03).
All children, except one, grow up. They soon know that they will grow up, and the way Wendy knew was this. One day when she was two years old she was playing in a garden, and she plucked another flower and ran with it to her mother. I suppose she must have looked rather delightful, for Mrs. Darling put her hand to her heart and cried, “Oh, why can’t you remain like this for ever!” This was all that passed between them on the subject, but henceforth Wendy knew that she must grow up. You always know after you are two. Two is the beginning of the end.
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter and Wendy, ch. 1 “Peter Breaks Through” (1911)
(Source)
Opening words, not included in the play.
ORESTES: Otherwise how can we believe in the gods, if injustice can triumph over justice?
[ὈΡΈΣΤΗΣ:ἢ χρὴ μηκέθ᾽ ἡγεῖσθαι θεούς,
εἰ τἄδικ᾽ ἔσται τῆς δίκης ὑπέρτερα.]Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 584ff (c. 420 BC) [tr. Theodoridis (2006)]
(Source)
(Source (Greek)). Alternate translations:Else shall we cease to think that any Gods
Exist, if Villainy prevail o'er Justice.
[tr. Wodhull (1809); Electra speaking]Else we must no longer believe in gods, if wrong is to be victorious over right.
[tr. Coleridge (1891)]It behooves one no longer to think that there are Gods, if unjust deeds get the advantage of justice.
[tr. Buckley (1892)]We must believe no more
In Gods, if wrong shall triumph over right.
[tr. Way (1896)]Else men shall know there is no God, no light
In Heaven, if wrong to the end shall conquer right.
[tr. Murray (1905)]Else must we cease to believe in gods, if wrong is to triumph o'er right.
[tr. Coleridge (1938 ed.)]For if wrongful acts
triumph over justice, then no longer
should we put any of our faith in gods.
[tr. Johnston (2009), l. 699ff]
Questions are a burden to others
Answers a prison for oneselfGeorge Markstein (1926-1987) British journalist, author, screenwriter
The Prisoner, 01×01 “Arrival” (1967-09-29) [with David Tomblin]
(Source)
Sign in the Labour Exchange office of the Village.
Dessous roared with laughter. “Telman! I can’t believe I’m having to tell you this, but life isn’t fair!”
“No, the world isn’t fair, the universe isn’t fair. Physics, chemistry and mathematics, they aren’t fair. Or unfair, for that matter. Fairness is an idea, and only conscious creatures have ideas. That’s us. We have ideas about right and wrong. We invent the idea of justice so that we can judge whether something is good or bad. We develop morality. We create rules to live by and call them laws, all to make life more fair.”
That Greek one then is my hero, who watched the bath water
rise above his navel and rushed out naked. “I found it,
I found it” into the street in all his shining, and forgot
that others would only stare at his genitals. What laughter!Daniel "Dannie" Abse (1923-2014) Welsh poet
Poem (1952), “Letter to Alex Comfort,” Walking Under Water
(Source)
Referring to Archimedes.
Irrelevant things may happen to you, but once they have happened they all become relevant.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 4 (1963)
(Source)
To be lost in thought is not to be idle. There is visible work and invisible work. To contemplate is to toil, to think is to do.
[On n’est pas inoccupé parce qu’on est absorbé. Il y a le labeur visible et le labeur invisible.
Contempler, c’est labourer; penser, c’est agir.]Victor Hugo (1802-1885) French writer
Les Misérables, Part 2 “Cosette,” Book 7 “A Parenthesis,” ch. 8 (2.7.8) (1862) [tr. Donougher (2013)]
(Source)
(Source (French)). Alternate translations:A man is not idle, because he is absorbed in thought. There is a visible labour and there is an invisible labour.
To meditate is to labour; to think is to act.
[tr. Wilbour (1862); Wilbour/Fahnestock/MacAfee (1987)]To be absorbed is not to be unoccupied, there is an invisible as well as a visible labor.
To contemplate is to labor, to think is to act.
[tr. Wraxall (1862)]One is not unoccupied because one is absorbed. There is visible labor and invisible labor.
To contemplate is to labor, to think is to act.
[tr. Hapgood (1887)]One is not idle because one is absorbed. There is both visible and invisible labour. To contemplate is to toil, to think is to do.
[tr. Denny (1976)]
When the map does not correspond to the territory, there is a certain category of fool — the overeducated, the academic, the journalist, the newspaper reader, the mechanistic “scientist”, the pseudo-empiricist, those endowed with what I call “epistemic arrogance”, this wonderful ability to discount what they did not see, the unobserved — who enter a state of denial, imagining the territory as fitting the map.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist.
The Bed of Procrustes: Philosophical and Practical Aphorisms, “Postface” (2010)
(Source)
When the final records shall be made clear, I think we shall be greatly amazed to see how alike in their frailties were men and women.
Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1902)
(Source)
Every day we have illustrated for us the paradox that it is the very people who violate and condemn the system of expected behavior codified in etiquette who are most outraged when it is violated by others.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Star-Spangled Manners, ch. 1 (2003)
(Source)
FALSTAFF:O powerful love,
that in some respects makes a beast a man, in
some other a man a beast!William Shakespeare (1564-1616) English dramatist and poet
Merry Wives of Windsor, Act 5, sc. 5, l. 4ff (5.5.4-6) (1597)
(Source)
Madame de Tencin said that intelligent people often erred in their conduct because they could never believe that the world in general is as stupid as it is.
[Mme de Tencin disait que les gens d’esprit faisaient beaucoup de fautes en conduite, parce qu’ils ne croyaient jamais le monde assez bête, aussi bête qu’il l’est.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ¶ 715 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Mme de Tencin said that people with spirit make many mistakes in their actions because they never believe that society is brutish enough, as brutish as it is.
[tr. Siniscalchi (1994)]Madame de Tencin said that many very clever people made social blunders because they could never believe that society was quite as stupid as it really was.
[tr. Parmée (2003), ¶382]The great mistake made by intelligent people is to refuse to believe that the world is as stupid as it is.
[Forbes]
To mourn is to pity oneself. The dead feel nothing. The mourner does not pity the dead. He pities himself for having lost the living.
Walter M. Miller Jr. (1923-1996) American science fiction writer
“The Soul-Empty Ones,” Astounding Science Fiction (1951-08)
(Source)
Whatever good that Nature can reveal
is hers — she’s beauty’s touchstone on review.[Ella è quanto de ben pò far natura;
per essemplo di lei bieltà si prova.]Dante Alighieri (1265-1321) Italian poet
La Vita Nuova [Vita Nova; New Life], ch. 19, Canzone 1 (c. 1294, pub. 1576) [tr. Frisardi (2012), ch. 10]
(Source)
Love waxing lyrical about the beauty of Dante's beloved Beatrice.
(Source (Italian)). Alternate translations:All choicest gifts in nature’s power are her’s:
In her example beauty finds its test.
[tr. Lyell (1845)]She is as high as Nature’s skill can soar;
Beauty is tried by her comparison.
[tr. Rossetti (c. 1847; 1899 ed.)]She is the sum of all on earth most rare;
Beauty by her bright standard tests its claim.
[tr. Martin (1862)]Whate’er of good Nature can make she is,
And by her pattern beauty tries itself.
[tr. Norton (1867)]She is the sum of nature's universe.
To her perfection all of beauty tends.
[tr. Reynolds (1969)]She is the highest nature can achieve
And by her mold all beauty tests itself.
[tr. Musa (1971)]She is the best that Nature can achieve and by her mold all beauty tests itself.
[tr. Hollander (1997)]She is the greatest good nature can create:
beauty is proven by her example.
[tr. Kline (2002)]She is the highest good that nature can make;
beauty is tested with her as the touchstone.
[tr. Appelbaum (2006)]
It’s almost been worth this depression to find out how little our big men know.
Will Rogers (1879-1935) American humorist
Column (1930-01-11)
(Source)
Variant: "It's almost worth the Great Depression to learn how little our big men know.
Collected in Sanity Is Where You Find It, ch. 8 (1955) [ed. Donald Day].
There is this difference between those two temporal blessings health and money: money is the most envied, but the least enjoyed; health is the most enjoyed, but the least envied; and this superiority of the latter is still more obvious when we reflect that the poorest man would not part with health for money, but that the richest would gladly part with all their money for health.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 225 (1820)
(Source)
Youth smiles without any reason. It is one of its chiefest charms.
Oscar Wilde (1854-1900) Irish poet, wit, dramatist
The Picture of Dorian Gray, ch. 14 (1891)
(Source)
So our fathers said: “We will form a secular government, and under the flag with which we are going to enrich the air, we will allow every man to worship God as he thinks best.” They said: “Religion is an individual thing between each man and his creator, and he can worship as he pleases and as he desires.” And why did they do this? The history of the world warned them that the liberty of man was not safe in the clutch and grasp of any church. They had read of and seen the thumbscrews, the racks, and the dungeons of the Inquisition. They knew all about the hypocrisy of the olden time. They knew that the church had stood side by side with the throne; that the high priests were hypocrites, and that the kings were robbers. They also knew that if they gave power to any church, it would corrupt the best church in the world. And so they said that power must not reside in a church, or in a sect, but power must be wherever humanity is — in the great body of the people.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech (1876-07-04), “Centennial Oration [The Declaration of Independence],” Peoria, Illinois
(Source)
If grace be grace, and Allah gracious be,
Adam from Paradise why banished He?
Grace to poor sinners shown is grace indeed;
In grace hard earned by works no grace I see.Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], [tr. Whinfield (1883), # 102]
(Source)
While numbered as # 102 in most locations, it is given as # 57 here.
I was unable to find alternate translations or analogs to this quatrain from Whinfield. The closest (but a bit of a stretch):If sinfully I drudge, where is Your mercy?
If clouds darken my heart, where is Your light?
Heaven rewards my practice of obedience;
Rewards well-earned are good -- but what of grace?
[tr. Graves & Ali-Shah (1967), # 86]
ALCESTE: The more one loves, the more one should object
To every blemish, every least defect.
Were I this lady, I would soon get rid
Of lovers who approved of all I did,
And by their slack indulgence and applause
Endorsed my follies and excused my flaws.[Plus on aime quelqu’un, moins il faut qu’on le flatte ;
À ne rien pardonner le pur amour éclate ;
Et je bannirais, moi, tous ces lâches amants
Que je verrais soumis à tous mes sentiments,
Et dont, à tous propos, les molles complaisances
Donneraient de l’encens à mes extravagances.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 2, sc. 5 (1666) [tr. Wilbur (1954)]
(Source)
(Source (French)). Alternate translations:The more we love any one, the less we ought to flatter her. True love shows itself in overlooking nothing; and, were I a lady, I would banish all those mean-spirited lovers who submit to all my sentiments, and whose mild complacencies every moment offer up incense to my vagaries.
[tr. Van Laun (1878)]The more we love any one, the less it behoves us to flatter them; true love shows itself by pardoning nothing, and for my part I would banish all those mean-spirited lovers whom I found submissive to all my opinions, and whose soft complaisance offered incense to all my extravagant ideas.
[tr. Mathew (1890), 2.6]The more we love our friends, the less we flatter them; it is by excusing nothing that pure love shows itself. For my part, I would banish those unworthy lovers who slavishly submit to all my sentiments, and by their weak compliance swing incense to my follies.
[tr. Wormeley (1894)]The more we love, the less ought we to flatter. True love shows itself in not pardoning anything; and, for my part, I would banish every one of those mean-spirited lovers who submit to all my views, whose tame compliance on every occasion burns incense to my vagaries.
[tr. Waller (1903), 2.4]The more we love, the less we ought to flatter;
True love is proven by condoning nothing;
For my part, I would banish those base lovers
I found agreeing with my own opinions,
And pandering with weak obsequiousness
To my vagaries upon all occasions.
[tr. Page (1913)]The more you love, the less you ought to flatter;
And true love is incapable of pardon.
If I were she, I'd banish all admirers
Submissive to my slightest sentiment,
Fawning upon me with their cheap applause
For even my most extreme extravagances.
[tr. Bishop (1957)]Loving and flattering are worlds apart;
The least forgiving is the truest heart;
And I would send those soft suitors away,
Seeing they dote on everything I say,
And that their praise, complaisant to excess,
Encourages me in my foolishness.
[tr. Frame (1967), 2.4]
Let the man of learning, the man of lettered leisure, beware of that queer and cheap temptation to pose to himself and to others as the cynic, as the man who has outgrown emotions and beliefs, the man to whom good and evil are as one. The poorest way to face life is to face it with a sneer.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)
Reverence for Human Worth, earnest devout search for it and encouragement of it, loyal furtherance and obedience to it: this, I say, is the outcome and essence of all true “religions,” and was and ever will be.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Essay (1850-04-01), “Downing Street,” Latter-Day Pamphlets, No. 3
(Source)
Books have another value, to those who have fallen forever and wholly in love with them. There are those who would cheat for them, steal for them, lie for them, even if then they could never show or boast of their treasures to any other creature. Kill for them? It was not impossible.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
The Heretic’s Apprentice, ch. 12 (1990)
(Source)
Thoze people who are trieing to git to heaven on their kreed will find out at last that they didn’t hav a thru ticket.
[Those people who are trying to get to heaven on their creed will find out at last that they didn’t have a through ticket.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 9 “The Ram and Crawfish” (1874)
(Source)
The others you know without my telling you. They are such fools that they seem to expect that, though the Republic is lost, their fish-ponds will be safe.
[Ceteros iam nosti; qui ita sunt stulti, ut amissa re publica piscinas suas fore salvas sperare videantur.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Epistulae ad Atticum [Letters to Atticus], Book 1, Letter 18, sec. 6 (1.18.6) (60 BC) [tr. Shuckburgh (1900)]
(Source)
(Source (Latin)). Alternate translation:The others you know well enough -- fools who seem to hope that their fish-ponds may be saved, though the country go to rack and ruin.
[tr. Winstedt (1912)]As for the rest of the Optimates, you know them. They are so stupid as to suppose that their own fishponds can be unharmed even though the constitution go to pot.
[tr. McKinlay (1926), # 13]The others you know. They seem fools enough to expect to keep their fish-ponds after losing constitutional freedom.
[tr. Shackleton Bailey (1968)]
For heaven’s sake, children, Fascism isn’t coming — it’s here. It’s dreadful. Stop it.
Dorothy Parker (1893-1967) American writer, poet, wit
Speech (1947-11-02), Civil Rights Congress reception, Park Central Hotel, New York City
(Source)
At a fund-raiser on behalf of 19 writers, directors, and actors who refused to cooperate with the House Un-American Activities Committee (HUAC). Reported as an AP story, "Eisler in Attendance At Reception for 19 in Hollywood Inquiry," Evening Star, Washington, DC (1947-11-03).
The paper is given as the primary source for the above quote in various books about Parker or the HUAC Era. The full passage from the paper reads:Dorothy Parker, the writer, said that when she viewed a committee session last week it was "incredibly hideous, as though the Gestapo were there, and fascism was there."
"Fascism isn't coming here -- it is here," she declared. Miss Parker said the Hollywood investigation was "shocking, dreadful, terrifying."
The line is also sometimes given as, "For heaven’s sake, children, Fascism isn’t coming -- it’s already here."
The basic tool for the manipulation of reality is the manipulation of words. If you can control the meaning of words, you can control the people who must use the words.
Philip K. Dick (1928-1982) American writer
Speech (1978) “How To Build A Universe That Doesn’t Fall Apart Two Days Later”
(Source)
First collected in Dick's I Hope I Shall Arrive Soon (1985) [ed. Mark Hurst and Paul Williams], where it serves as the introduction.
Lawrence Sutin, editor of The Shifting Realities of Philip K. Dick (1995) (where this is reprinted) suggests this speech was "likely never delivered."
Men generally, under such a government as this, think that they ought to wait until they have persuaded the majority to alter [unjust laws]. They think that, if they should resist, the remedy would be worse than the evil. But it is the fault of the government itself that the remedy is worse than the evil. It makes it worse. Why is it not more apt to anticipate and provide for reform? Why does it not cherish its wise minority? Why does it cry and resist before it is hurt? Why does it not encourage its citizens to be on the alert to point out its faults, and do better than it would have them? Why does it always crucify Christ, and excommunicate Copernicus and Luther, and pronounce Washington and Franklin rebels?
Henry David Thoreau (1817-1862) American philosopher and writer
Essay (1849-05), “Resistance to Civil Government [On the Duty of Civil Disobedience],” Æsthetic Papers, No. 1, Article 10
(Source)
Based on an 1848 lecture at the Concord Lyceum.
Democracy in order to live must become a positive force in the daily lives of its people. It must make men and women whose devotion it seeks, feel that it really cares for the security of every individual; that it is tolerant enough to inspire an essential unity among its citizens; and that it is militant enough to maintain liberty against social oppression at home and against military aggression abroad.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Radio Broadcast (1938-11-04), “The Election of Liberals”
(Source)
JEFF: You’re not ready for the Giggle Loop. […] Basically, it’s like a feedback loop. You’re somewhere quiet. There’s people. It’s a — it’s a solemn occasion. A wedding. No — it’s a minute’s silence for someone who’s died. […] Minute’s silence ticking away. Tick. Tick. Tick. The Giggle Loop begins. Suddenly, out of nowhere, this thought comes into your head: the worst thing I could possibly do during a minute’s silence is laugh. (Overturns an empty beer glass) And as soon as you think that, you almost do laugh, automatic reaction. But you don’t, you control yourself. You’re fine. Whoo — but then you think how terrible it would have been if you’d laughed out loud in the middle of a minute’s silence. And so you nearly do it again, only this time it’s a bigger laugh. (Stacks a beer glass on top of the first one) And then you think how awful this bigger laugh would have been. And so you nearly laugh again, only this time it’s a very big laugh. (Stacks another glass) It’s an enormous laugh! Let this bastard out, and you get whiplash! (Stacks another glass) Suddenly, you’re in the middle of this completely silent room (Stacks another glass) and your shoulders are going like you’re drilling the road! And what do you think of this situation? Oh, dear Christ, you think it’s funny!
Give of thy gold, though small thy portion be.
Gold rusts and shrivels in the hand that keeps it.
It grows in one that opens wide and free.
Who sows his harvest is the one who reaps it.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1901), “Give,” st. 3, New Thought Pastels (1906)
(Source)
Wink at small Faults; for thou hast great ones.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 25 (1725)
(Source)
OBSTINATE, adj. Inaccessible to the truth as it is manifest in the splendor and stress of our advocacy.
Ambrose Bierce (1842-1914?) American writer and journalist
“Obstinate,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Word Book" column in the New York American (1904-10-05) and the "Cynic's Dictionary" column in the San Francisco Examiner (1904-10-31).
PETER: You mustn’t touch me.
WENDY: Why?
PETER: No one must ever touch me.
WENDY: Why?
PETER: I don’t know.
(He is never touched by any one in the play.)J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 1 (1904, pub. 1928)
(Source)
These lines are not in Barrie's novelization, Peter and Wendy (1911).
ELECTRA: And let no man committing wicked acts
believe that if he runs the first leg well,
he is defeating justice, not before
he moves across the finish line and ends
the last lap in his life.[ἨΛΈΚΤΡΑ:ὧδέ τις κακοῦργος ὢν
μή μοι τὸ πρῶτον βῆμ᾽ ἐὰν δράμῃ καλῶς,
955νικᾶν δοκείτω τὴν Δίκην, πρὶν ἂν πέλας
γραμμῆς ἵκηται καὶ τέλος κάμψῃ βίου.]Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 954ff (c. 420 BC) [tr. Johnston (2009), l. 1152]
(Source)
Speaking to the corpse of Ægisthus, who slew her father, Agamemnon.
(Source (Greek)). Alternate translations:Let no villain,
Tho' the first stage of his career he run
With prosperous Fortune, think he hath outstripp'd
Avenging Justice, till he reach the goal,
And end his life.
[tr. Wodhull (1809)]Let none suppose, though he have run the first stage of his course with joy, that he will get the better of Justice, till he have reached the goal and ended his career.
[tr. Coleridge (1891)]Let not a man, if he run the first course well, think he will win the victory, before he comes nigh the line, and turns the end of life.
[tr. Buckley (1892)]Let none dream, though at starting he run well,
That he outrunneth Justice, ere he touch
The very goal and reach the bourn of life.
[tr. Way (1896)]O vaunt not, if one step be proudly made
In evil, that all Justice is o'ercast:
Vaunt not, ye men of sin, ere at the last
The thin-drawn marge before you glimmereth
Close, and the goal that wheels 'twixt life and death.
[tr. Murray (1905)]So let no evildoer suppose, even if he runs the first step well, that he will get the better of Justice, until he comes to the end of the finish-line and makes the last turn in life.
[tr. Coleridge (1938 ed.)]Let every criminal like him know that just because his first criminal steps went according to his wishes that he has not defeated Justice before his life’s end.
[tr. Theodoridis (2006)]May every criminal
see that he'll never win the race with Justice!
He may run quick at first, but play it out:
run on, right to the finish line of life.
[tr. Wilson (2016)]
When I contemplate the common lot of mortality, I must acknowledge that I have drawn a high prize in the lottery of life. The far greater part of the globe is overspread with barbarism or slavery: in the civilized world the most numerous class is condemned to ignorance and poverty; and the double fortune of my birth in a free and enlightened country, in an honourable and wealthy family, is the lucky chance of an unit against millions.
Learning too soon our limitations, we never learn our powers.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 2 (1963)
(Source)
It was a characteristic of Jean Valjean that he might have been said to carry two bags: in one he kept his saintly thoughts, in the other the formidable talents of a convict. He dug into one or the other, depending on circumstances.
[Jean Valjean avait cela de particulier qu’on pouvait dire qu’il portait deux besaces; dans l’une il avait les pensées d’un saint, dans l’autre les redoutables talents d’un forçat. Il fouillait dans l’une ou dans l’autre, selon l’occasion.]Victor Hugo (1802-1885) French writer
Les Misérables, Part 2 “Cosette,” Book 5 “Dark Hunt, Mute Mutts,” ch. 5 (2.5.5) (1862) [tr. Donougher (2013)]
(Source)
(Source (French)). Alternate translations:Jean Valjean had this peculiarity, that he might be said to carry two knapsacks; in one he had the thoughts of a saint, in the other the formidable talents of a convict. He helped himself from one or the other as occasion required.
[tr. Wilbour (1862)]Jean Valjean had one peculiarity, that he might be said to carry two wallets: in one he had the thoughts of a saint; in the other the formidable talents of a convict, and he felt in one or the other as opportunity offered.
[tr. Wraxall (1862)]Jean Valjean had this peculiarity, that he carried, as one might say, two beggar's pouches: in one he kept his saintly thoughts; in the other the redoubtable talents of a convict. He rummaged in the one or the other, according to circumstances.
[tr. Hapgood (1887)]Jean Valjean had the singularity that he might be said to be doubly endowed, on the one side with the aspirations of a saint, on the other with the formidable talents of a criminal. He could draw on either as the case required.
[tr. Denny (1976)]Jean Valjean had this trait, that he might be said to carry two knapsacks -- in one he had the thoughts of a saint, in the other the impressive talents of a convict. He helped himself from one or the other as occasion required.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
I have admitted that there are very few women who would put their job before every earthly consideration. I will go further and assert that there are very few men who would do it either. In fact, there is perhaps only one human being in a thousand who is passionately interested in his job for the job’s sake. The difference is that if that one person in a thousand is a man, we say, simply, that he is passionately keen on his job; if she is a woman, we say she is a freak.
Dorothy Sayers (1893-1957) English author, translator
“Are Women Human?” speech to a Women’s Society (1938)
(Source)
Collected in Unpopular Opinions (1946).
Because our minds need to reduce information, we are more likely to try to squeeze a phenomenon into the Procrustean bed of a crisp and known category (amputating the unknown), rather than suspend categorization, and make it tangible. Thanks to our detections of false patterns, along with real ones, what is random will appear less random and more certain — our overactive brains are more likely to impose the wrong, simplistic, narrative than no narrative at all.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist.
The Bed of Procrustes: Philosophical and Practical Aphorisms, “Postface” (2010)
(Source)
There would be neither fruit nor flowers if God answered all prayers concerning the weather according to our folly.
Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1902)
(Source)
That it is expedient to kill a king, rather than wait for his natural demise, is something a populace can come to accept, perhaps to relish. That the people’s own customs and costumes are to be radically changed by edict, rather than being allowed to evolve haphazardly and linger sentimentally beyond their time, is not. Yet messing with the national etiquette is one of the great spoils of revolutionary success.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Star-Spangled Manners, Prologue (2003)
(Source)
FALSTAFF:Setting the attractions of
my good parts aside, I have no other charms.William Shakespeare (1564-1616) English dramatist and poet
Merry Wives of Windsor, Act 2, sc. 2, l. 105ff (2.2.105-106) (1597)
(Source)
Men’s ideas are like card-playing or any other game. Ideas which in the past I’ve seen considered reckless have since become commonplace, almost trivial, and adopted by men unworthy of sharing them. Ideas which now seem extraordinary will be regarded feeble and perfectly ordinary by our descendants.
[Les idées des hommes sont comme les cartes et autres jeux. Des idées que j’ai vu autrefois regarder comme dangereuses et trop hardies, sont depuis devenues communes, et presque triviales, et ont descendu jusqu’à des hommes peu dignes d’elles. Quelques-unes de celles à qui nous donnons le nom d’audacieuses seront vues comme faibles et communes par nos descendans.]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. 2, ¶ 145 (1795) [tr. Parmée (2003), ¶ 115]
(Source)
(Source (French)). Alternate translations:Men’s ideas are like cards and other games. Ideas which I remember to have seen regarded as dangerous and over-bold have since become commonplace and almost trite, and have descended to men little worthy of them. So it is that some of the ideas which to-day we call audacious will be considered feeble and conventional by our descendants.
[tr. Hutchinson (1902), "The Cynic's Breviary"]Man's ideas are like card & other games. Ideas which I once heard stigmatised as dangerous and over-daring have since become common and even trivial, and have sunk to be the tenets of quite unworthy persons. Some ideas which we call audacious nowadays will seem feeble and ordinary to our descendants.
[tr. Mathers (1926)]The ideas of men are like cards and other games. ideas that at one time, to my own knowledge, were considered dangerous and rash, have since become general, almost commonplace, and have descended to men who are little worthy of them. Some of those that we call daring will seem feeble and ordinary to our descendants.
[tr. Merwin (1969)]The ideas of men are like cards and other games. Some ideas, which formerly I observed to be considered dangerous and intemperate, have since become universal, even trivial, and have been adopted by men scarcely worthy of them. Some notions which we call bold will be regarded as feeble and commonplace by our descendants.
[tr. Pearson (1973)]
That is not dead which can eternal lie,
And with strange eons, even death may die.H. P. Lovecraft (1890-1937) American fabulist [Howard Phillips Lovecraft]
“The Nameless City,” The Wolverine magazine (1921-11)
(Source)
In the story, the "unexplainable couplet" of Abdul Alhazred, "the mad poet," after having dreamed of the titular city. It is babbled later by the narrator after his sojourn into the city and confrontation with the horror there.
But I now indulge in dreams of bliss that cannot be realized. What I ask of you is reasonable and moderate; I demand a creature of another sex, but as hideous as myself: the gratification is small, but it is all that I can receive, and it shall content me. It is true, we shall be monsters, cut off from all the world; but on that account we shall be more attached to one another. Our lives will not be happy, but they will be harmless, and free from the misery I now feel. Oh! my creator, make me happy; let me feel gratitude towards you for one benefit! Let me see that I excite the sympathy of some existing thing; do not deny me my request!
Mary Wollstonecraft Shelley (1797-1851) English novelist
Frankenstein, or, The Modern Prometheus, Vol. 2, ch. 9 [The Creature] (1818)
(Source)
There is no cruelty so inexorable and unrelenting, as that which proceeds from a bigoted and presumptuous supposition of doing service to God. Under the influence of such hallucination, all common modes of reasoning are perverted, and all general principles are destroyed.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 222 (1820)
(Source)
O Adolescence, O Adolescence
I wince before thine incandescence.
Thy constitution, young and hearty
Is too much for this aged party.Ogden Nash (1902-1971) American poet
“Tarkington, Thou Should’st Be Living in This Hour,” Versus (1939)
(Source)
The religion that has to be supported by law is without value, not only, but a fraud and curse. The religious argument that has to be supported by a musket, is hardly worth making. A prayer that must have a cannon behind it, better never be uttered. Forgiveness ought not to go in partnership with shot and shell. Love need not carry knives and revolvers.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech (1876-07-04), “Centennial Oration [The Declaration of Independence],” Peoria, Illinois
(Source)
The moment I saw her I say in all truth that the vital spirit, which dwells in the inmost depths of the heart, began to tremble so violently that I felt the vibration alarmingly in all my pulses, even the weakest of them. As it trembled, it uttered these words: Ecce deus fortior me, qui veniens dominabitur mihi [Behold a god more powerful than I who comes to rule over me].
[In quello punto dico veracemente che lo spirito de la vita, lo quale dimora ne la secretissima camera de lo cuore, cominciò a tremare sì fortemente, che apparia ne li menimi polsi orribilmente; e tremando disse queste parole: «Ecce deus fortior me, qui veniens dominabitur michi»]Dante Alighieri (1265-1321) Italian poet
La Vita Nuova [Vita Nova; New Life], ch. 2 (c. 1294, pub. 1576) [tr. Reynolds (1969)]
(Source)
On first seeing his beloved Beatrice (when both were nine years old). Other body parts that react are his senses, particularly his sight, which will now know "bliss"; and his stomach, which fears it will always be knotted and suffering from indigestion.
(Source (Italian)). Alternate translations:At that moment, I say most truly that the spirit of life, which hath its dwelling in the secretest chamber of the heart, began to tremble so violently that the least pulses of my body shook therewith; and in trembling it said these words: Ecce deus fortior me, qui veniens dominabitur mihi [Here is a deity stronger than I; who, coming, shall rule over me].
[tr. Rossetti (c. 1847; 1899 ed.), ch. 1]At that moment (I speak it in all truth) the spirit of life, which abides in the most secret chamber of the heart, began to trumble with a violence that showed horribly in the minutest pulsations of my fram, and tremulously it spoke these words: -- "Ecce deus fortior me, qui veniens dominabitur mihi! Behold a god stronger than I, who cometh to triumph over me!"
[tr. Martin (1862), ch. 1]At that instant, I say truly that the spirit of life, which dwells in the most secret chamber of the heart, began to tremble with such violence that it appeared fearfully in the least pulses, and, trembling, said these words: Ecce deus fortior me, qui veniens dominabitur mihi [Behold a god stronger than I, who coming shall rule over me].
[tr. Norton (1867), ch. 2]At that moment, I say truly that the vital spirit, the one that dwells in the most secret chamber of the heart, began to tremble so violently that even the least pulses of my body were strangely affected; and trembling, it spoke these words: “Here is a god stronger than I, who shall come to rule over me.”
[tr. Musa (1971), ch. 2]At that very moment, and I speak the truth, the vital spirit, the one that dwells in the most secret chamber of the heart, began to tremble so violently that even the most minute veins of my body were strangely affected; and trembling, it spoke these words: Ecce deus fortior me, qui veniens dominabitur michi.
[tr. Hollander (1997), ch. 2]At that moment I say truly that the vital spirit, that which lives in the most secret chamber of the heart began to tremble so violently that I felt it fiercely in the least pulsation, and, trembling, it uttered these words: "Ecce deus fortior me, qui veniens dominabitur michi: Behold a god more powerful than I, who, coming, will rule over me."
[tr. Kline (2002), ch. 2]At that moment, I say truly, the vital spirit, which resides in the most secret chamber of the heart, began to tremble so strongly that it was terribly evident in my slightest heartbeats, and tremblingly it spoke these words: "Behold a god stronger than I, who is coming and will dominate me."
[tr. Appelbaum (2006), ch. 2]At that time, truly, I say, the vital spirit, which dwells in the innermost chamber of the heart, started to tremble so powerfully that its disturbance reached all the way to the slightest of my pulses. And trembling it spoke these words: “Ecce deus fortior me, qui veniens dominabitur michi” [Here is a god stronger than I, who comes to rule me].
[tr. Frisardi (2012), ch. 1]
Administrivia: Changing My Social Media Options
Executive Summary: I’m changing the Social Media platforms I repost to in order to provide better service to the people who use them. If you access WIST via Mastodon or Diaspora*, this has an effect on your. If you don’t, it doesn’t.
The rest is technical insider baseball. Please feel free to skip.
In addition to this core WordPress site for WIST, I’ve been running a re-posting site on Mastodon since late 2022, set up during an early wave of Twitter exfiltration. It’s been fun and modestly successful (219 followers at the moment).
I’ve also been running a re-posting site for WIST on Diaspora*, ever since Google Plus went away. Not quite as many people there, but some nice engagement.
Well, the Diaspora* pod I’ve been on is retiring, which made me look for a replacement that would be accessible to both my Diaspora* crew and to the broader population of the Fediverse through the ActivityPub protocol, such as what Mastodon uses. I have finally settled on Friendica, which lets me communicate to ActivityPub and Diaspora* both.
In fact, it’s a better tool for interacting with the ActivityPub Fediverse than Mastodon is, as it lets gives me (theoretically) unlimited space for posts (unlike the 500 characters on my Masto server) as well as rich text (bolding, italics, etc.) which can be published across ActivityPub, even show on systems that don’t allow it for native posts (like Mastodon).
So with this change, I’ll be retiring both my Mastodon and Diaspora* sites in sort order. If you want to keep track of WIST (both new quotes and updated ones) in the Fediverse, you can look for @wist@my-place.social from a Fediverse application, or click on the Fediverse icon on the right-hand sidebar.
(As an historic note, I have 44 contacts at my Diaspora* pod, and 221 followers on Mastodon; let’s see how many of them come over to the new setup.)
If you have any problems, please leave a comment on this post.
Sidebar: While I’m yammering about that, just an added note that I am aware of the performance problems here on the wist.info site (all to aware of them, and struggling with them most days myself). This has been a problem since I was migrated to a new hosting company. I continue to work on resolving the time-outs and HTTP 500 errors, but I don’t have, unfortunately, any short-term answers beyond “try again” if you run into those problems.
Last night I smote the winecup on a stone;
For such mad folly how may I atone?
The shatter’d cup, in mystic language, said,
“I was like thee, my fate shall be thine own.”Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 146 [tr. Talbot (1908)]
(Source)
Alternate translations:Last night I dashed my clay cup on the stone,
And at the reckless freak my heart was glad,
When with a voice for the moment out spake the cup,
"I was once as thou and thou shalt be as I!"
[tr. Cowell (1858), # 29]Last eve I broke against a stone an earthen cup, drunk in the doing of the foolish deed. Methought the cup protested unto me "I was like thee, thou wilt be like to me."
[tr. McCarthy (1879), # 395]Last night I dashed my cup against a stone.
In a mad drunken freak, as I must own,
And lo! the cup cries out in agony,
"You too, like me, shall soon be overthrown."
[tr. Whinfield (1883), # 446]I smote the glass wine cup upon a stone last night,
my head was turned that I did so base a thing;
the cup said to me in mystic language,
"I was like thee, and thou also wilt be like me."
[tr. Heron-Allen (1898), # 146]Last night the cup I dashed against a stone.
Base was the act, my head with wine was flown.
The cup cried out to me in mystic tone,
"I was like thee, my case will be thine own."
[tr. Thompson (1906), # 554]Against the stone, last night, I flung the wine-bowl of
faience. I was drunk when I did that brutal action.
The bowl said to me in the language of bowls: "I was
what thou art, thou also shall be what I am."
[tr. Christensen (1927), # 36]Yesterday I knocked my earthenware wine-jug against a stone.
I must have been inebriated to have committed such an offence.
It seemed as if the jug thus spoke to me:
"I have been as thou and thou wilt be as I".
[tr. Rosen (1928), # 299]In frolic once on stone I dashed a pot,
Alas! such wanton freaks come from a sot;
The pot then told me as if in a trance:
"Like thee I was, like me now find thy lot."
[tr. Tirtha (1941), # 5.31]When foolishly I dashed my bowl against a stone,
It answered sadly in a voice how like my own:
"I once was proudly filled with wine as full as thou:
So, broken in the dust, thou'lt lie as I do now."
[tr. Bowen (1976), # 34]Last night I dashed (my) pottery bowl against the stones; I was intoxicated, when I committed this folly. It was as if the bowl spoke to me, "I was even such a one as thou, and thou too shalt (someday) be even as I."
[tr. Bowen (1976), # 34, literal]
CÉLIMÈNE:Yes, he’s a wonderful talker, who has the art of telling you nothing in a great harangue. There’s never any point to what he says; ‘t is only noise to which we listen.
[C’est un parleur étrange, et qui trouve toujours
L’art de ne vous rien dire avec de grands discours:
Dans les propos qu’il tient on ne voit jamais goutte,
Et ce n’est que du bruit que tout ce qu’on écoute.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 2, sc. 4, l. 579ff (1666) [tr. Wormeley (1894), 2.5]
(Source)
(Source (French)). Alternate translations:He is a strange talker, and one who always finds the means of telling you nothing with a great flow of words. There is no sense at all in his tittle-tattle, and all that we hear is but noise.
[tr. Van Laun (1878), 2.5]He is a strange tattler, and then he had always the art of saying nothing at great length. One can never see anything in the arguments which he holds, and all we hear is nothing but noise.
[tr. Mathew (1890), 2.3]He is a strange tattler, and he has the art of telling you nothing with an abundance of words. There is not an atom of sense in what he says: it is nothing but noise.
[tr. Waller (1903)]He is a marvelous talker -- one who finds
The art of saying naught with many words.
You can't make head or tail of his discourse,
And what you listen to is only noise.
[tr. Page (1913), 2.5]Oh, he's a wondrous talker, and has the power
To tell you nothing hour after hour:
If, by mistake, he ever came to the point,
The shock would put his jawbone out of joint.
[tr. Wilbur (1954), 2.5]He's perfect in his way. He has learned the art
Of saying all and signifying nothing.
Since he achieves a total lack of meaning,
His words are properly a social noise.
[tr. Bishop (1957)]Yes, his strange mania for reasoning
Makes him talk on, and never say a thing:
His discourse in obscurity abounds
And all you listen to is merely sounds.
[tr. Frame (1967), 2.4]
In a republic, to be successful we must learn to combine intensity of conviction with a broad tolerance of difference of conviction. Wide differences of opinion in matters of religious, political, and social belief must exist if conscience and intellect alike are not to be stunted, if there is to be room for healthy growth. Bitter internecine hatreds, based on such differences, are signs not of earnestness of belief but of that fanaticism which, whether religious or anti-religious, democratic or anti-democratic, is itself but a manifestation of the gloomy bigotry which has been the chief factor in the downfall of so many, many nations.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)
My friend, brag not yet of our American cousins! Their quantity of cotton, dollars, industry and resources, I believe to be almost unspeakable; but I can by no means worship the like of these. What great human soul, what great thought, what great noble thing that one could worship, or loyally admire, has yet been produced there? None: the American cousins have yet done none of these things.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Essay (1850-02-01), “The Present Time,” Latter-Day Pamphlets, No. 1
(Source)
Cadfael was not of the opinion that a man’s main business in this world was to save his own soul. There are other ailing souls, as there are ailing bodies, in need of a hoist towards health.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
The Confession of Brother Haluin, ch. 3 (1988)
(Source)
We all ov us beleave that we are the espeshall favourites ov fortune, but fortune don’t beleave enny sutch thing.
[We all of us believe that we are the especial favorites of fortune, but fortune don’t believe any such thing.]Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 8 “Lager Beer and Spruce Gum” (1874)
(Source)
He that pursues two Hares at once, does not catch one and lets t’other go.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1737 ed.)
(Source)
“You,” said Sally Mills, “are very strange.”
“Only,” said Dirk, “as strange as I need to be.”
I do not believe in a fate that falls on men however they act; but I do believe in a fate that falls on them unless they act.
Gilbert Keith Chesterton (1874-1936) English journalist and writer
Essay (1922-04-29), “On Holland,” Illustrated London News
(Source)
Collected in Generally Speaking, ch. 20 (1928)
Too many who prate about saving democracy are really only interested in saving things as they were. Democracy should concern itself also with things as they should be.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Radio Broadcast (1938-11-04), “The Election of Liberals”
(Source)
JANE: Friendship’s more lasting than love. And more legal than stalking.
Steven Moffat (b. 1961) Scottish television writer, producer
Coupling, 01×02 “Size Matters” (2000-05-19)
(Source)
There is no chance, no destiny, no fate,
Can circumvent or hinder or control
The firm resolve of a determined soul.
Gifts count for nothing; will alone is great;
All things give way before it soon or late.
What obstacle can stay the mighty force
Of the sea seeking river in its course,
Or cause the ascending orb of day to wait?Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1876), “Will,” Maurine and Other Poems
(Source)
But I have learned a thing or two: I know as sure as fate,
When we lock up our lives for wealth, the gold key comes too late.Will Carleton (1845-1912) American poet [William McKendree Carleton]
“The Ancient Miner’s Story,” st. 13, Harper’s Weekly (1884-03-22)
(Source)
Collected in Over the Hill to the Poor-house and Other Poems (1895).
Consult not too much, ’twill confound thee.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 17 (1725)
(Source)
NEIGHBOR, n. One whom we are commanded to love as ourselves, and who does all he knows how to make us disobedient.
Ambrose Bierce (1842-1914?) American writer and journalist
“Neighbor,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Word Book" column in the New York American (1904-09-23) and the "Cynic's Dictionary" column in the San Francisco Examiner (1904-10-04).
I am not in charge of this House, and never will be. I have no say about who is in and who is out. I do not get to make the rules. Like Job, I was nowhere when God laid the foundations of the earth. I cannot bind the chains of the Pleiades or loose the cords of Orion. I do not even know when the mountain goats give birth, much less the ordinances of the heavens. I am a guest here, charged with serving other guests — even those who present themselves as my enemies. I am allowed to resist them, but as long as I trust in one God who made us all, I cannot act as if they are no kin to me. There is only one House. Human beings will either learn to live in it together or we will not survive to hear its sigh of relief when our numbered days are done.
Barbara Brown Taylor (b. 1951) American minister, academic, author
An Altar in the World, ch. 1 (2009)
(Source)
HOOK: (with curling lip) So, Pan, this is all your doing!
PETER: Ay, Jas Hook, it is all my doing.
HOOK: Proud and insolent youth, prepare to meet thy doom.
PETER: Dark and sinister man, have at thee.
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 5 (1904, pub. 1928)
In Barrie's novelization, Peter and Wendy, ch. 15 "Hook Or Me This Time" (1911), this is rendered:“So, Pan,” said Hook at last, “this is all your doing.”
“Ay, James Hook,” came the stern answer, “it is all my doing.”
“Proud and insolent youth,” said Hook, “prepare to meet thy doom.”
“Dark and sinister man,” Peter answered, “have at thee.”
ELECTRA: What deceived you the most, what you misunderstood,
Is that someone cannot be strong because of money.
Money can only stay with us for a brief time.
Character is strength, not money.
Character always stands at our sides and bears our troubles.
Wealth shacks up with fools unjustly and then disappears
Leaving their houses after it bloomed for a little while.[ἨΛΈΚΤΡΑ: ὃ δ᾿ ἠπάτα σε πλεῖστον οὐκ ἐγνωκότα,
ηὔχεις τις εἶναι τοῖσι χρήμασι σθένων·
τὰ δ᾿ οὐδὲν εἰ μὴ βραχὺν ὁμιλῆσαι χρόνον.
ἡ γὰρ φύσις βέβαιος, οὐ τὰ χρήματα.
ἡ μὲν γὰρ αἰεὶ παραμένουσ᾿ αἴρει κακά·
ὁ δ᾿ ὄλβος ἀδίκως καὶ μετὰ σκαιῶν ξυνὼν
ἐξέπτατ᾿ οἴκων, σμικρὸν ἀνθήσας χρόνον.]Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 938ff (c. 420 BC) [tr. @sentantiq (2020)]
(Source)
Addressing the corpse of Aegisthus.
(Source (Greek)). Alternate translations:But here lay
Thy error; thou didst deem thyself a man
Able to rule, because thou wert possess'd
Of wealth, which in itself is nought, and stays
For a short season only with its owner:
But Nature, and not Gold, is ever firm;
Nature abides with man, and can remove
Evils the most severe, while lawless Gold,
That inmate of the wicked, takes his flight
From mansions where he flourish'd but a moment
[tr. Wodhull (1809)]Herein lay thy grievous error, due to ignorance; thou thoughtest thyself some one, relying on thy wealth, but this is naught save to stay with us a space. 'Tis nature that stands fast, not wealth. For it, if it abide unchanged, exalts man's horn. But riches dishonestly acquired and in the hands of fools, soon take their flight, their blossom quickly shed.
[tr. Coleridge (1891)]Which thing has most deceived thee, not knowing it. Thou didst boast to be somebody, relying on thy wealth; but wealth is naught, except to tarry with us for a little time. But nature is stable; not money: since the one ever remaining uplifts her head; but wealth unjust, and dwelling with the foolish, is wont to flit from the house, having flourished for a short season.
[tr. Buckley (1892)]This was thy strong delusion, blind of heart,
Through pride of wealth to boast thee some great one!
Nought wealth is, save for fleeting fellowship.
'Tis character abideth, not possessions:
This, ever-staying, lifteth up the head;
But wealth by vanity gotten, held of fools,
Takes to it wings; as a flower it fadeth soon.
[tr. Way (1896)]And then the lie of lies that dimmed thy brow,
Vaunting that by thy gold, thy chattels, Thou
Wert Something; which themselves are nothingness,
Shadows, to clasp a moment ere they cease.
The thing thou art, and not the things thou hast,
Abideth, yea, and bindeth to the last
Thy burden on thee: while all else, ill-won
And sin-companioned, like a flower o'erblown,
Flies on the wind away.
[tr. Murray (1905)]This deceived you the most, in your ignorance: you professed to be some one, strong in your wealth, but that is nothing, except to associate with briefly. It is nature that is secure, not wealth; for, always standing by, it takes away troubles; but prosperity, when it lives wickedly and with fools, flies out of the house, flowering for a short time.
[tr. Coleridge (1938 ed.)]And you, Aigisthus, because of your lack of intelligence, fell into a big trap which is that you thought that the great wealth made you important. Yet wealth is not something you can have for long.
A man’s strength is his nature, not his wealth because that is what stays with us and that is what defeats our troubles. When the unjust joy falls into sinful ways, it blossoms in the house for a very short time before it flies away again.
[tr. Theodoridis (2006)]But most of all,
you were so ignorant you were deceived
in claiming to be someone because your strength
was in your wealth. But that’s not worth a thing --
its presence is short lived. What stays secure
is not possessions but one’s nature, which stands
beside you and takes away your troubles.
But when riches live with fools unjustly,
they bloom a little while, then flee the house.
[tr. Johnston (2009)]Now here's where you deceived yourself the most: that you had wealth, and thought it made you someone. But money's nothing: here and gone again. Trust nature, it's secure. Riches are not. Nature remains forever, helps in trouble. Prosperity that lives a while with fools briefly flowers with evil, then flies from home.
[tr. Wilson (2016)]
One can no more keep the mind from returning to an idea than the sea from returning to a shore. For the sailor, this is called the tide; in the case of the guilty, it is called remorse. God stirs up the soul as well as the ocean.
[On n’empêche pas plus la pensée de revenir à une idée que la mer de revenir à un rivage. Pour le matelot, cela s’appelle la marée ; pour le coupable, cela s’appelle le remords. Dieu soulève l’âme comme l’océan.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 1 “Fantine,” Book 7 “The Champmathieu,” ch. 3 (1.7.3) (1862) [tr. Wilbour / Fahnestock / MacAfee (1987)]
(Source)
(Source (French)). Alternate translations:One can no more prevent the mind from returning to an idea than the sea from returning to a shore. In the case of the sailor, this is called the tide; in the case of the guilty, it is called remorse. God upheaves the soul as well as the ocean.
[tr. Wilbour (1862)]It is no more possible to prevent thought from reverting to an idea than the sea from returning to the shore. With the sailor this is called the tide; with the culprit it is called remorse; God heaves the soul like the ocean.
[tr. Wraxall (1862)]One can no more prevent thought from recurring to an idea than one can the sea from returning to the shore: the sailor calls it the tide; the guilty man calls it remorse; God upheaves the soul as he does the ocean.
[tr. Hapgood (1887)]We can no more prevent a thought returning to the mind than we can prevent the sea from rising on the foreshore. To the sailor it is the tide, to the uneasy conscience it is remorse. God moves the soul as He moves the oceans.
[tr. Denny (1976)]The mind is no more to be prevented from returning to an idea than the sea from returning to the shore. For the sailor this is called the tide. For the guilty man, it is called remorse. God stirs the soul as he causes the ocean to swell.
[tr. Donougher (2013)]
A main fact in the history of manners is the wonderful expressiveness of the human body. If it were made of glass, or of air, and the thoughts were written on steel tablets within, it could not publish more truly its meaning than now. Wise men read very sharply all your private history in your look and gait and behavior. The whole economy of nature is bent on expression. The telltale body is all tongues.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Essay (1860), “Behavior,” The Conduct of Life, ch. 5
(Source)
Based on a course of lectures by that name first delivered in Pittsburg (1851-03).
Knowledge is subtractive, not additive — what we subtract (reduction by what does not work, what not to do), not what we add (what to do).
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist.
The Bed of Procrustes: Philosophical and Practical Aphorisms, “Epistomology and Subtractive Knowledge” (2010)
(Source)
Politeness is a gilt-edged investment that seldom misses a dividend.
Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1902)
(Source)
The pejorative term “political correctness” was adapted to express disapproval of the enlargement of etiquette to cover all people, in spite of this being a principle to which all Americans claim to subscribe.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Star-Spangled Manners, ch. 1 (2003)
(Source)
MERCUTIO:Come, we burn daylight, ho!
ROMEO: Nay, that’s not so.
MERCUTIO:I mean, sir, in delay.
We waste our lights in vain, light lights by day.William Shakespeare (1564-1616) English dramatist and poet
Romeo and Juliet, Act 1, sc. 4, l. 44ff (1.4.44-47) (1595)
(Source)
Other sources give the last line as "... like lamps by day."
Shakespeare is the earliest written source of the phrase "burn(ing) daylight." He used it again two years later in Merry Wives of Windsor (2.1), where Mistress Ford says, "We burn daylight" (without Mercutio's explanation).
Our fathers founded the first secular government that was ever founded in this world. Recollect that. The first secular government; the first government that said every church has exactly the same rights and no more; every religion has the same rights, and no more. In other words, our fathers were the first men who had the sense, had the genius, to know that no church should be allowed to have a sword; that it should be allowed only to exert its moral influence.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech (1876-07-04), “Centennial Oration [The Declaration of Independence],” Peoria, Illinois
(Source)
Preachers say, Do as I say, not as I do. But if the physician had the same disease upon him that I have, and he should bid me do one thing, and himself do quite another, could I believe him?
John Selden (1584-1654) English jurist, legal scholar, antiquarian, polymath
Table Talk, § 110.13 “Preaching” (1689)
(Source)
When you are satisfied, you are successful. For that’s all there is to success is satisfaction.
Will Rogers (1879-1935) American humorist
Column (1928-07-29), “Weekly Article: Politics, Jackie, and a Certain Humorist”
(Source)
In winter I get up at night
And dress by yellow candle-light.
In summer quite the other way,
I have to go to bed by day.Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Poem (1885), “Bed in Summer,” st. 1, A Child’s Garden of Verses
(Source)
To think that all in me of which my father would have felt a proper pride had I been a man, is deeply mortifying to him because I am a woman.
Elizabeth Cady Stanton (1815-1902) American social activist, abolitionist, woman's suffragist
Letter (1855-09-10) to Susan B. Anthony
(Source)
Theology is an effort to explain the unknowable by putting it into terms of the not worth knowing.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 7, § 11 (1916)
(Source)
Variants:THEOLOGY. An effort to explain the unknowable by putting it into terms of the not worth knowing.
[A Book of Burlesques, "The Jazz Webster" (1924)]Theology -- An effort to explain the unknowable by putting it into terms of the not worth knowing.
[Chrestomathy, ch. 30 "Sententiae" (1949)]
Don’t misinform your Doctor nor your Lawyer.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1737 ed.)
(Source)
I notiss that when a man runs hiz hed aginst a post, he cusses the post fust, all kreashun next, and sumthing else last, and never thinks ov cussing himself.
[I notice that when a man runs his head against a post, he cusses the post first, all creation next, and something else last, and never thinks of cussing himself.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 7 “When I waz a Boy” (1874)
(Source)
When in the market-place I stopped one day
To watch a potter pounding his fresh clay,
The clay addressed him in a mystic tongue
“Once I was man, so treat me gently, pray!”Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 89 [tr. Roe (1906), # 85]
(Source)
Alternate translations:For in the Market-place, one Dusk of Day,
I watch'd the Potter thumping his wet Clay:
And with its all obliterated Tongue
It murmur'd -- "Gently, Brother, gently, pray!"
[tr. FitzGerald, 1st ed. (1859), # 36]For I remember stopping by the way
To watch a Potter thumping his wet Clay:
And with its all-obliterated Tongue
It murmur'd -- "Gently, Brother, gently, pray!"
[tr. FitzGerald, 2nd ed. (1868), # 40; 4th ed. (1879), # 37; 5th ed. (1889), # 37]For I remember stopping by the way
To watch a Potter thumping his wet Clay,
And with its all-obliterated Tongue
It murmur'd -- "Gently, Brother, gently, pray?"
[tr. FitzGerald, 3rd ed. (1872), # 37]Yesterday I beheld at the bazaar a potter smiting with all his force the clay he was kneading. The earth seemed to cry out to him, "I also was such as thou -- treat me therefore less harshly."
[tr. McCarthy (1879), # 245]I saw a busy potter by the way
Kneading with might and main a lump of clay;
And, lo! the clay cried, "Use me gently, pray,
I was a man myself but yesterday!"
[tr. Whinfield (1883), # 252]I saw a Potter at his Work to-day,
With rudest Hand he shaped his yielding Clay,
"Oh gently Brother, do not treat me thus,
I too, was once a Man," I heard it say.
[tr. Garner (1887), 7.9]I saw a potter at his work to-day,
Shaping with rudest hand his whirling clay, --
"Ah, gently, brother, do not treat me thus,
I too was once a man," I heard it say.
[tr. Garner (1898), # 57]A potter I saw in the market yesterday
With many a buffet belabour a lump of clay.
The which, with the tongue of the case, "Thy like I've been;
Have some regard for me, prithee!" to him did say.
[tr. Payne (1898), # 434]I saw a potter in the bazaar yesterday,
he was violently pounding the fresh clay,
and that clay said to him, in mystic language,
"I was once like thee -- so treat me well."
[tr. Heron-Allen (1898), # 89]In the bazaar, I saw but yesterday
A potter hitting hard at his wet clay;
And it, as best it could, cried out; "Let be;
"I was as thou art once, be good to me."
[tr. Cadell (1899), # 93]In the Bazaar I saw but yesterday
A potter pounding hard a lump of clay;
The clay cried out to him in mystic tones,
"I once was like thee, treat me gently, pray!"
[tr. Thompson (1906), # 295]In the Bazaar I saw, but yesterday,
A potter rudely pounding the fresh clay;
The clay in mystic language made complaint --
"I too was once like thee: thy hand then stay!"
[tr. Talbot (1908), # 89]Yesterday I saw a potter in the bazar. He beat the
fresh clay with many strokes,
and that clay said to him in its own language: "Once
I was [a being] like thee; so treat me gently."
[tr. Christensen (1927), # 68]Yesterday I saw a potter in the market-place
Trampling down fresh clay with many a kick.
And this clay seemed to say to him:
"I was as you; deal gently with me."
[tr. Rosen (1928), # 161]I saw a potter working in the mart,
He kicked a clod of earth which made it smart;
I heard the clay beseach him: "Master! please!
Like thee I once have been, be kind at heart."
[tr. Tirtha (1941), # 5.28]
ELECTRA: Our folk are hard to please, and love to blame.
[ἨΛΈΚΤΡΑ: δυσάρεστος ἡμῶν καὶ φιλόψογος πόλις.]
Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 904 (c. 420 BC) [tr. Coleridge (1938 ed.)]
(Source)
On her concern that people will criticize her for speaking ill of dead Aegisthus, even though he was complicit in the death of her father, Agamemnon.
(Source (Greek)). Alternate translations:Our city is morose, and prone to slander.
[tr. Wodhull (1809)]Our citizens are hard to please, and love to blame.
[tr. Coleridge (1891)]Our city is hard to please and fond of slander.
[tr. Buckley (1892)]Our folk be ill to please, and censure-prone.
[tr. Way (1896)]Our city gives
Quick blame; and little love have men for me.
[tr. Murray (1905)]The city has an ill will towards us. Argos will shun us.
[tr. Theodoridis (2006)]Still, the city
is hard to please and loves to criticize.
[tr. Johnston (2009)]Our state is hard to please and loves complaints.
[tr. @sentantiq (2020)]
ALCESTE: Whenever his name comes up in conversation,
None will defend his wretched reputation;
Call him knave, liar, scoundrel, and all the rest,
Each head will nod, and no one will protest.
And yet his smirk is seen in every house,
He’s greeted everywhere with smiles and bows,
And when there’s any honor that can be got
By pulling strings, he’ll get it, like as not.
[Quelques titres honteux qu’en tous lieux on lui donne,
Son misérable honneur ne voit pour lui personne;
Nommez-le fourbe, infâme et scélérat maudit,
Tout le monde en convient, et nul n’y contredit.
Cependant sa grimace est partout bienvenue:
On l’accueille, on lui rit, partout il s’insinue;
Et s’il est, par la brigue, un rang à disputer,
Sur le plus honnête homme on le voit l’emporter.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 1, sc. 1, l. 133ff (1666) [tr. Wilbur (1954)]
(Source)
(Source (French)). Alternate translations:Yet whatever dishonourable epithets may be launched against him everywhere, nobody defends his wretched honour. Call him a rogue, an infamous wretch, a confounded scoundrel if you like, all the world will say "yea," and no one contradicts you. But for all that, his bowing and scraping are welcome everywhere; he is received, smiled upon, and wriggles himself into all kinds of society; and, if any appointment is to be secured by intriguing, he will carry the day over a man of the greatest worth.
[tr. Van Laun (1878)]Whatever shameful titles people give him everywhere, his wretched honour hears no one call him infamous knave and cursed villain; everybody agrees to it, and no one contradicts it. In the meanwhile his hypocritical smile is everywhere welcome -- he is entertained, well received, and he insinuates himself into all companies; and if there is any position to be gained by canvassing for it, he will carry it against men of the greatest worth.
[tr. Mathew (1890)]No cries of "shame" can make his miserable honor hear them. Call him a knave, a scoundrel, a damned villain, all the world agrees, and no man contradicts you; but -- he is welcomed everywhere; wherever he may worm himself he's greeted; men smile upon him; and if there's a canvass to be made, a place to be intrigued for, you will see him get the better of honest men.
[tr. Wormeley (1894)]Yet whatever insulting names are given him by all, no one is seen on the side of his wretched honour; call him a villain, a cursed and infamous scoundrel: all the world will agree with you, and no one will contradict you. But, for all that, his hypocritical countenance is welcomed by all; he is received and smiled upon and he worms himself in everywhere. If any preferment is to be secured by intrigue, he will gain it over the heads of the worthiest.
[tr. Waller (1903)]Whatever shameful names you heap upon him,
There's no one to defend his wretched honour;
Call him a cheat, a rogue, a cursed rascal,
And every one agrees, none contradicts you.
But yet his grinning face is always welcomed;
He worms in everywhere, he’s greeted, smiled on;
And if there is preferment to compete for,
Intrigue will win it for him, from the worthiest.
[tr. Page (1913)]Whatever eminence he may have gained,
There's no one to respect his reputation.
Call him an infamous swindler, filthy sneak,
You'll hear no contradiction; all agree.
And yet his fawning face is widely welcomed,
He crawls in everywhere, he is accepted;
And if intrigue can gain some precedence,
You see him win, over the worthiest man.
[tr. Bishop (1957)]Whatever notoriety he's won,
Such honor lacks support from anyone;
Call him a cheat, knave, curséd rogue to boot,
Everyone will agree, no one refute.
Yet everywhere his false smile seems to pay:
Everywhere welcomed, hailed, he worms his way
And if by pulling strings he stands to gain
Some honor, decent men compete in vain.
[tr. Frame (1967)]
I suggest that what has happened to white Southerners is in some ways, after all, much worse than what has happened to Negroes there because Sheriff Clark in Selma, Alabama, cannot be considered — you know, no one can be dismissed as a total monster. I’m sure he loves his wife, his children. I’m sure, you know, he likes to get drunk. You know, after all, one’s got to assume he is visibly a man like me. But he doesn’t know what drives him to use the club, to menace with the gun and to use the cattle prod. Something awful must have happened to a human being to be able to put a cattle prod against a woman’s breasts, for example. What happens to the woman is ghastly. What happens to the man who does it is in some ways much, much worse.
James Baldwin (1924-1987) American novelist, playwright, activist
Speech (1965-02-17), Opening Comments, “The American Dream is at the Expense of the American Negro,” debate with William F. Buckley, Jr., Cambridge University, England
(Source)
Who climbs the mountain does not always climb.
The winding road slants downward many a time;
Yet each descent is higher than the last.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1901), “Climbing,” ll. 1-3, New Thought Pastels (1906)
(Source)
It is important to our friends to believe that we are unreservedly frank with them, and important to friendship that we are not.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 6 (1963)
(Source)
There are two motives for reading a book: one, that you enjoy it; the other, that you can boast about it.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)
(Source)
Years steal
Fire from the mind as vigor from the limb;
And life’s enchanted cup but sparkles near the brim.George Gordon, Lord Byron (1788-1824) English poet
Childe Harold’s Pilgrimage, Canto 3, st. 8 (1816)
(Source)
Hate not Opinions for being contrary to thy own, nor be angry to see a Difference between thine and other Men’s Judgment. Thou art not bound to rectify all Men’s Mistakes. And it is not certain, but thou thy self mayst be in the wrong.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 1228 (1725)
(Source)
There are two things which ought to teach us to think but meanly of human glory: the very best have had their calumniators, the very worst their panegyrists.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 523 (1820)
(Source)
When I learn that husband and wife never quarrel, I know that indifference has set in, and after that — the deluge.
Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1902)
(Source)
King Louis XV of France is attributed with saying, "Après moi, le déluge [After me, the flood]" to Madame Pompadour in 1757.
New ideas cannot be administered successfully by men with old ideas, for the first essential of doing a job well is the wish to see the job done at all.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Radio Broadcast (1938-11-04), “The Election of Liberals”
(Source)
Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.
[εὐκοπώτερον γάρ ἐστιν κάμηλον διὰ τρήματος βελόνης εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 18:25 [NRSV (2021 ed.)]
(Source)
This passage is paralleled in Matthew 19:23 and Mark 10:23. Only Luke uses the camel/needle metaphor.
(Source (Greek)). Alternate translations:For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.
[KJV (1611)]Yes, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.
[JB (1966)]It is much harder for a rich person to enter the Kingdom of God than for a camel to go through the eye of a needle.
[GNT (1976)]Yes, it is easier for a camel to pass through the eye of a needle than for someone rich to enter the kingdom of God.
[NJB (1985)]It’s easier for a camel to squeeze through the eye of a needle than for a rich person to enter God’s kingdom.
[CEB (2011)]
Those who quit their proper character to assume what does not belong to them are, for the greater part, ignorant both of the character they leave and of the character they assume.
Edmund Burke (1729-1797) Anglo-Irish statesman, orator, philosopher
Reflections on the Revolution in France (1790)
(Source)
On preachers who mix politics into their sermons.
Form comes first in matters of class, and while one hopes that feeling will follow form, going through the form well without it is more acceptable, more classy if you will, than eschewing the form because the feeling isn’t there.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Miss Manners’ Guide to Rearing Perfect Children, ch. 8 “Extra Credit,” “Ethics” (1984)
(Source)
In the great debate that has raged for centuries about what, if anything, happens to you after death, be it heaven, hell, purgatory or extinction, one thing has never been in doubt — that you would at least know the answer when you were dead.
Gordon Way was dead, but he simply hadn’t the slightest idea what he was meant to do about it. It wasn’t a situation he had encountered before.Douglas Adams (1952-2001) English writer
Dirk Gently’s Holistic Detective Agency, ch. 9 (1987)
(Source)
MACBETH: I bear a charmèd life, which must not yield
To one of woman born.MACDUFF: Despair thy charm,
And let the angel whom thou still hast served
Tell thee Macduff was from his mother’s womb
Untimely ripped.MACBETH: Accursèd be that tongue that tells me so,
For it hath cowed my better part of man!William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 5, sc. 8, l. 15ff (5.8.15-22) (1606)
(Source)
MONDAY, n. In Christian countries, the day after the baseball game.
Ambrose Bierce (1842-1914?) American writer and journalist
“Monday,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Dictionary" column in the San Francisco Examiner (1904-09-03) and the "Cynic's Word Book" column in the New York American (1904-09-09).
It is from the Bible that man has learned cruelty, rapine, and murder; for the belief of a cruel God makes a cruel man.
Thomas Paine (1737-1809) American political philosopher and writer
Letter (1797-05-12), “An Answer to a Friend” concerning The Age of Reason (1794)
(Source)
Sometimes paraphrased: "Belief in a cruel God makes a cruel man."
Something, some psychological vitamin, is lacking in modern civilization, and as a result we are all more or less subject to this lunacy of believing that whole races or nations are mysteriously good or mysteriously evil.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1945-04), “Antisemitism in Britain,” Contemporary Jewish Record
(Source)
Written February 1945.
The more ignorant you are, the quicker you fight.
Will Rogers (1879-1935) American humorist
Column (1929-08-11), “Daily Telegram: Praise to Russia and China”
(Source)
To make our idea of morality centre on forbidden acts is to defile the imagination and to introduce into our judgments of our fellow-men a secret element of gusto.
Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1888-12), “A Christmas Sermon,” sec. 1, Scribner’s Magazine, Vol. 4
(Source)
Originally written in the winter of 1887-88. Collected in Across the Plains, ch. 12 (1892).
Nobody dies from lack of sex. It’s lack of love we die from.
Margaret Atwood (b. 1939) Canadian writer, literary critic, environmental activist
The Handmaid’s Tale, ch. 7 (1986)
(Source)
Behold these cups, he takes such pains to make them,
And then enraged lets ruin overtake them;
So many shapely feet, and heads, and hands,
What love drives him to make, what wrath to break them?
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 19 [tr. Whinfield (1882), # 22]
(Source)
Alternate translations:Another said -- "Why, ne'er a peevish Boy,
"Would break the Bowl from which he drank in Joy;
"Shall He that made the Vessel in pure Love
"And Fancy, in an after Rage destroy?
[tr. FitzGerald, 1st ed. (1859), # 62]Another said, "Why, ne'er a peevish Boy
"Would break the Cup from which he drank in Joy;
"Shall He that of his own free Fancy made
"The Vessel, in an after-rage destroy!"
[tr. FitzGerald, 2nd ed. (1868), # 92]Then said a Second -- "Ne'er a peevish Boy
"Would break the Bowl from which he drank in joy;
"And He that with his hand the Vessel made
"Will surely not in after Wrath destroy."
[tr. FitzGerald, 3rd ed. (1872), # 85; 4th ed. (1879) # 85; 5th ed. (1889), # 78]Who can believe that he who made the cup would dream of destroying it? All those fair faces, all those lovely limbs, all those enchanting bodies, what love has made them, and what hate destroys them?
[tr. McCarthy (1879), # 100]Behold these cups! Can He who deigned to make them,
In wanton freak let ruin overtake them,
So many shapely feet and hands and heads, --
What love drives Him to make, what wrath to break them?
[tr. Whinfield (1883), # 42]What man believes that He who made the Vase
Will sometime shatter it in Anger base?
The Maker of these weak misguided Men
Will surely not in Wrath His Works efface.
[tr. Garner (1887), 8.8]The elements of a cup which he has put together,
their breaking up a drinker cannot approve,
all these heads and delicate feet -- with his finger-tips,
for love of whom did he make them? -- for hate of whom did he break them?
[tr. Heron-Allen (1898), # 19]He who has formed the goblet from the clay
Can ne'er destroy his art's surpassing token.
These hands and feet and face of beauty -- say,
Why framed in love, and why in fury broken?
[tr. Cadell (1899), # 12]The framework of the cup He did unite.
To break in rage how should God deem it right?
So many comely heads, feet, hands and arms!
Shaped by what love, and broke in what despite?
[tr. Thompson (1906), # 81]The Craftsman who hath made a cup so rare
To hold his wine, will handle it with care.
For love of whom, then, made He thee and me,
or hate of whom to break and not to spare?
[tr. Talbot (1908), # 19]It is not allowable for a man, [even when] drunk, to destroy
the composition of a cup which he has put together.
So many fair heads and feet, formed by His hand, for
love of whom did He make them? and for hate of whom
did He destroy them?
[tr. Christensen (1927), # 77]The parts which have united to form a goblet
Even the intoxicated refrain to break up again.
So many heads and tender hands;
By whose bounty were they united and through whose wrath were they broken up?
[tr. Rosen (1928), # 10]We know that body once can earn His grace,
We should not wear it hence in wasteful ways;
Such graceful form, and slender hands and face,
He cherished so, should we in hate efface?
[tr. Tirtha (1941), # 5.16]The elements that constitute a bowl
Hate all besotted murderers of bowls --
Bowls deftly moulded for the love of whom?
Then dashed to pieces, as a curse on whom?
[tr. Graves & Ali-Shah (1967), # 92]This bowl, which in its symmetry
Before us perfect stands,
The Potter made from particles
Of human heads and hands.
His love achieved a masterpiece:
Whose hate, what drunken whim,
Could shater into nothingness
The clay so loved by him?
[tr. Bowen (1976), # 50 "The Potter"]When the clay into a cup is molded
Its breaking, the drunk scolded;
Many limbs and heads are enfolded
Through whose love unfolded, by which decree folded?
[tr. Shahriari (1998), # 27, literal]The genius that shapes the form
Is far above mundane and norm
Clay into life shall transform
Back into dust by death’s storm.
[tr. Shahriari (1998), # 27, figurative]
ALCESTE: His social polish can’t conceal his nature;
One sees at once that he’s a treacherous creature;
No one could possibly be taken in
By those soft speeches and that sugary grin.
The whole world knows the shady means by which
The low-brow’s grown so powerful and rich,
And risen to a rank so bright and high
That virtue can but blush, and merit sigh.
[Au travers de son masque on voit à plein le traître;
Partout il est connu pour tout ce qu’il peut être ;
Et ses roulements d’yeux, et son ton radouci
N’imposent qu’à des gens qui ne sont point d’ici.
On sait que ce pied plat, digne qu’on le confonde,
Par de sales emplois s’est poussé dans le monde,
Et que, par eux son sort de splendeur revêtu
Fait gronder le mérite et rougir la vertu.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 1, sc. 1 (1666) [tr. Wilbur (1954)]
(Source)
(Source (French)). Alternate translations:You may plainly perceive the traitor through his mask; he is well known everywhere in his true colours; his rolling eyes and his honeyed tones impose only on those who do not know him. People are aware that this low-bred fellow, who deserves to be pilloried, has, by the dirtiest jobs, made his way in the world; and that the splendid position he has acquired makes merit repine and virtue blush.
[tr. Van Laun (1878)]The treacherous rascal is plainly seen through his mask, he is everywhere known for what he is; his rolling eyes and soft tones impose only upon strangers. People know that this wretched fellow, who ought to be hanged, has pushed his way in the world by dirty jobs, and that the splendid condition he finds himself in through them makes merit grumble and virtue blush.
[tr. Mathew (1890)]Behind his mask the knave is seen, wherever he is known, for what he is; the rolling of his eye, his bated voice, impose on none but those who do not live here. All others know that the sneaking fellow, fit only to be shunned, has by the foulest actions foisted himself upon society, where his career, by their connivance clothed in splendor, makes merit groan and virtue blush.
[tr. Wormeley (1894)]You can clearly see the traitor through his mask. He is known everywhere for what he is: his rolling eyes and his honeyed tones only impose on those people who do not know him. They know that this low-bred cur, who deserves to be exposed, has, by the dirtiest means, pushed himself on in the world; and the splendid position he has acquired by these means makes merit repine and virtue blush.
[tr. Waller (1903)]The traitor's face shows plainly through his mask,
And everywhere he's known for what he is;
His up-turned eyes, his honeyed canting voice,
Impose on none but strangers. All men know
That this confounded, low-bred, sneaking scamp
Has made his way by doing dirty jobs,
And that the splendid fortune these have brought him
Turns merit bitter and makes virtue blush.
[tr. Page (1913)]Behind his mask the scoundrel's visible.
Here everybody knows his character;
And his protesting eyes, his honeyed tongue,
Impose on no one but a casual stranger.
And that contemptible boor notoriously
Has made his way in the world by dirty means,
So that his present splendid situation
Makes merit grumble and makes virtue blush.
[tr. Bishop (1957)]Right through his mask men see the traitor's face,
And everywhere give him his proper place;
His wheedling eyes, his soft and cozening tone,
Fool only those to whom he is not known.
That this knave rose, where he deserved to fall,
By shameful methods, is well known to all,
And that his state, which thanks to these is lush,
Makes merit murmur and makes virtue blush.
[tr. Frame (1967)]
The man who, if born to wealth and power, exploits and ruins his less fortunate brethren is at heart the same as the greedy and violent demagogue who excites those who have not property to plunder those who have.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)
It iz very eazy to manage our nabors bizzness, but our own sumtimes bothers us.
[It is very easy to manage our neighbors’ business, but our own sometimes bothers us.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 8 “Lager Beer and Spruce Gum” (1874)
(Source)
But what is happening in the poor [white] woman, the poor [white] man’s mind is this: they’ve been raised to believe, and by now they helplessly believe, that no matter how terrible their lives may be, and their lives have been quite terrible, and no matter how far they fall, no matter what disaster overtakes them, they have one enormous knowledge in consolation, which is like a heavenly revelation: at least, they are not Black.
Any peace, even the most inequitable, should be preferred to the most righteous war.
[Iniquissimam pacem iustissimo bello anteferrem.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Epistulae ad Familiares [Letters to Friends], Book 6, Letter 6, sec. 5 (6.6.5), to Aulus Cæcina (46 BC) [tr. Shuckburgh (1899), #486]
(Source)
On his efforts to prevent a civil war between Caesar and Pompeius.
(Source (Latin)). Alternate translation:Peace: the which, though it were accompanied with unequall conditions, yet I preferred it before warre, which on our behalfe was most just.
[tr. Webbe (1620)]Contests of this kind, tho' ever so justly founded, even the most disadvantageous terms of accommodation were preferable to having recourse to arms.
[tr. Melmoth (1753), 9.34]Why I would choose the most unfair peace in preference to the fairest of wars.
[tr. Jeans (1880), # 91]A peace even on the most unfavourable terms was preferable to the most righteous of wars.
[tr. Williams (Loeb) (1928)][...] the most inequitable peace as preferable to the most righteous of wars.
[tr. Shackleton Bailey (1978), # 234]I would prefer the most unfair peace to the justest war.
[tr. @sententiq (2012)]
So, confronted with this hoard of stolen riches, the question of who writes or who does not write for children becomes unimportant and, in fact, irrelevant. For every book is a message, and if children happen to receive and like it, they will appropriate it to themselves no matter what the author may say or what label he gives himself. And those who, against all odds and I’m one of them — protest that they do not write for children, cannot help being aware of this fact and are, I assure you, grateful.
P. L. Travers (1899-1996) Australian-British writer [Pamela Lyndon Travers; b. Helen Lyndon Goff]
Essay (1978-07-02), “I Never Wrote for Children,” New York Times
(Source)
When the clock of civilization can be turned back by burning libraries, by exiling scientists, artists, musicians, writers and teachers, by dispersing universities, and by censoring news and literature and art, an added burden is placed upon those countries where the torch of free thought and free learning still burns bright.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1938-06-30), National Education Association, World’s Fair, New York City
(Source)
I value more than I despise
My tendency to sin,
Because it helps me sympathize
With all my tempted kin.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1906), “Understood,” st. 1, New Thought Pastels
(Source)
Divitiæ sæculi sunt laquei diaboli: so writes Bernard; worldly wealth is the devil’s bait: and as the Moon, when she is fuller of light, is still farthest from the Sun, the more wealth they have, the farther they are commonly from God.
Robert Burton (1577-1640) English scholar
Anatomy of Melancholy, Part 2, sec. 3, member 3 “Against Poverty and Want” (1621-1651)
(Source)
The Latin is as translated; it's elsewhere also given as: "The riches of the world are the snares of the devil."
This overall passage, in later editions (which did away with much of Burton's Latin, or just left it in translation), reads:Worldly wealth is the devil's bait: so writes Bernard; and as the Moon, when she is fuller of light, is still farthest from the Sun, the more wealth they have, the farther they are commonly from God.
Further edited and condensed editions in the 19th Century, shifts from wealth estranging people from God to wealth estranging people from happiness:Worldly wealth, indeed, is the devil's bait; and those whose minds feed upon riches recede, in general, from real happiness, in proportion as their stores increase; as the Moon when she is fullest is farthest from the Sun.
This last version, leaving out the "indeed," becomes commonly used in late 19th Century collections of quotations, and is most common (from that) in quotation collections today.
Of two Evils, always chuse the least.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 15 (1725)
(Source)
CRANMER: Then the matter is capable of question?
MORE: Certainly.
CRANMER: But that you owe obedience to your King is not capable of question. So weigh a doubt against a certainty — and sign.
MORE: Some men think the Earth is round, others think it flat; it is a matter capable of question. But if it is flat, will the King’s command make it round? And if it is round, will the King’s command flatten it? No, I will not sign.
Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 2 (1960)
Bolt's 1966 film adaptation uses the same language.
HOOK: (communing with his ego) How still the night is; nothing sounds alive. Now is the hour when children in their homes are a-bed; their lips bright-browned with the good-night chocolate, and their tongues drowsily searching for belated crumbs housed insecurely on their shining cheeks. Compare with them the children on this boat about to walk the plank. Split my infinitives, but ’tis my hour of triumph!
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 5 (1904, pub. 1928)
(Source)
An analogous scene, but with different internal dialogue, occurs in Barrie's novelization, Peter and Wendy, ch. 14 "The Pirate Ship" (1911).
ORESTES: Ye Gods! There’s no art to tell a decent man,
since generations work haphazardly.
I’ve encountered worthless men, the sons
of noble fathers; good men born from bad;
and I’ve seen hunger in a rich man’s mind,
a poor man’s body housing thoughts sublime.[ὈΡΈΣΤΗΣ: φεῦ:
οὐκ ἔστ᾽ ἀκριβὲς οὐδὲν εἰς εὐανδρίαν:
ἔχουσι γὰρ ταραγμὸν αἱ φύσεις βροτῶν.
ἤδη γὰρ εἶδον ἄνδρα γενναίου πατρὸς
τὸ μηδὲν ὄντα, χρηστά τ᾿ ἐκ κακῶν τέκνα,
λιμόν τ᾿ ἐν ἀνδρὸς πλουσίου φρονήματι,
γνώμην δὲ μεγάλην ἐν πένητι σώματι.]Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 367ff (c. 420 BC) [tr. Wilson (2016)]
(Source)
(Source (Greek)). Alternate translations:There is no certain mark of generous souls:
For in the tempers of mankind prevails
A strange confusion. I have seen the son
Of a great father dwindle into nothing.
And virtuous children spring from wicked Sires;
Among the rich a mean contracted spirit
Have I discover'd, and the poor man's breast
Withi most exalted sentiments inspir'd.
[tr. Wodhull (1809)]Ah! there is no sure mark to recognize a man's worth; for human nature hath in it an element of confusion. For I have seen ere now the son of a noble sire prove himself a worthless knave, and virtuous children sprung from evil parents; likewise dearth in a rich man's spirit, and in a poor man's frame a mighty soul.
[tr. Coleridge (1891)]Alas! there is no sure mark of manliness; for the natures of mortals exhibit a confusion. For already have I seen a man who was naught sprung from a noble sire, and good children [sprung] from bad [fathers[,. and hunger in the spirit of a rich man, and a great mind in a poor body.
[tr. Buckley (1892)]Lo, there is no sure test for manhood’s worth:
For mortal natures are confusion-fraught. --
I have seen ere now a noble father’s son
Proved nothing-worth, seen good sons of ill sires,
Starved leanness in a rich man’s very soul,
And in a poor man’s body a great heart.
[tr. Way (1896)]How dark lies honour hid! And what turmoil
In all things human: sons of mighty men
Fallen to naught, and from ill seed again
Good fruit: yea, famine in the rich man's scroll
Writ deep, and in poor flesh a lordly soul.
[tr. Murray (1905)]Ah! There is no exact way to test a man's worth; for human nature has confusion in it. I have seen before now the son of a noble father worth nothing, and good children from evil parents; famine in a rich man's spirit, and a mighty soul in a poor man's body.
[tr. Coleridge (1938 ed.)]It is impossible to judge a man’s virtue with accuracy. There’s always great confusion in the nature of mortals. I, myself, have seen worthless children born of a virtuous man and from evil parents born brilliant children. I have seen a small, poor mind in a wealthy man and in the soul of a poor man, a great one.
[tr. Theodoridis (2006)]Well, nothing is precise
when it comes to how a man is valued --
men’s natures are confusing. Before this,
I’ve seen a man worth nothing, yet he had
a noble father; I’ve known evil parents
with outstanding children, seen famine
in a rich man’s mind and a great spirit
in a poor man’s body.
[tr. Johnston (2009)]I have known a man of a noble father who turns out
To be nothing while powerful men can rise from the low.
I have seen emptiness in a rich man’s thought
And great judgement in a poor person’s frame.
[tr. @sententiq (2020)]
Many are saved from sin by being so inept at it.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 8 (1963)
(Source)
Table talk, lovers’ talk — both are equally elusive. Lovers’ talk is castlebuilding, table talk is pipe-dreaming.
[Propos de table et propos d’amour; les uns sont aussi insaisissables que les autres; les propos d’amour sont des nuées, les propos de table sont des fumées.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 1 “Fantine,” Book 3 “The Year 1817,” ch. 6 (1.3.6) (1862) [tr. Donougher (2013)]
(Source)
(Source (French)). Alternate translations:Table talk and lovers' talk equally elude the grasp; lovers' talk is clouds, table talk is smoke.
[tr. Wilbour (1862)]Love talk and table talk are equally indescribable, for the first is cloud, the second smoke.
[tr. Wraxall (1862)]Chat at table, the chat of love; it is as impossible to reproduce one as the other; the chat of love is a cloud; the chat at table is smoke.
[tr. Hapgood (1887)]Table-talk and lovers’ talk, both fleeting as air. Lovers’ talk is the mist and table-talk the scent.
[tr. Denny (1976)]Table talk and lovers' talk are equally elusive; lovers' talk is clouds, table talk is smoke.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
Over the years our bodies become walking autobiographies, telling friends and strangers alike of the minor and major stresses of our lives. Distortions of function that occur after injuries, like a limited range of motion in a hurt arm, become a permanent part of our body pattern. Our musculature reflects not only old injuries but old anxieties. Poses of timidity, depression, bravado, or stoicism adopted early in life are locked into our bodies as patterns in our sensorimotor system.
Marilyn Ferguson (1938-2008) American author, editor, public speaker
The Aquarian Conspiracy, ch. 8 (1980)
(Source)
They think that intelligence is about noticing things that are relevant (detecting patterns); in a complex world, intelligence consists in ignoring things that are irrelevant (avoiding false patterns).
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist.
The Bed of Procrustes: Philosophical and Practical Aphorisms, “Epistomology and Subtractive Knowledge” (2010)
(Source)
There can be no friendship without truth, but there can be a deal of truth without one grain of friendship.
Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1902)
(Source)
In its natural state, the child tells the literal truth because it is too naive to think of anything else. Blurting out the complete truth is considered adorable in the young, right smack up to the moment that the child says, “Mommy, is this the fat lady you can’t stand?” At this point, the parent rightly senses the need to explain kindness.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Miss Manners’ Guide to Rearing Perfect Children, ch. 8 “Extra Credit,” “Ethics” (1984)
(Source)
MACBETH: Lay on, Macduff,
And damned be him that first cries “Hold! Enough!”William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 5, sc. 8, l. 38ff (5.8.38-39) (1606)
(Source)
The public is governed according to its own ways of thinking. It has the right to talk nonsense, as the ministers have the right to enact it.
[Le public est gouverné comme il raisonne. Son droit est de dire des sottises, comme celui des ministres est d’en faire.]
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, ¶ 503 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:The public is governed as it reasons. It is its right to say foolish things, as it is that of the ministers to do them.
[tr. Hutchinson (1902), "The Cynic's Breviary"]The public is governed as it reasons; its own prerogative is foolish speech & that of its governors is foolish action.
[tr. Mathers (1926)]The public is governed in the same way as it reasons. Its prerogative is to utter foolish things, as that of ministers is to commit them.
[tr. Pearson (1973)]The public is governed as it reasons. It's right is to say foolish things, like that of ministers of state is to do them.
[tr. Siniscalchi (1994), ¶ 502]People are now goverened in the way they want. They've won the right to think -- and ministers to act -- foolishly.
[tr. Parmée (2003)]
I sidled through the doorway. It was necessary to sidle since precariously arranged books impinged more and more every day on the passageway from the street. Inside, it was clear that the books owned the shop rather than the other way around. Everywhere they had run wild and taken possession of their habitat, breeding and multiplying and clearly lacking any strong hand to keep them down.
In that part of the book of my memory before which little can be read, there is a heading, which says: “Incipit vita nova: Here begins the new life.”
[In quella parte del libro de la mia memoria dinanzi a la quale poco si potrebbe leggere, si trova una rubrica la quale dice: Incipit vita nova.]
Dante Alighieri (1265-1321) Italian poet
La Vita Nuova [Vita Nova; The New Life], ch. 1 (c. 1294, pub. 1576) [tr. Kline (2002)]
(Source)
Opening sentence of the work.
There is some scholarly disagreement as to whether the title means "the new life" or "the early life." Reynolds translates the Latin phrase here as "Here begins the period of my boyhood," as explained here. Most scholars prefer the "new life" interpretation, with some caveats.
(Source (Italian)). Alternate translations:In that part of the book of my memory before the which is little that can be read, there is a rubric, saying, Incipit Vita Nova.
[tr. Rossetti (c. 1847; 1899 ed.)]In that part of the book of my memory, anterior whereto is little that can be read, stands a rubric, which says : -- "Incipit Vita Nova. Here beginneth the New Life."
[tr. Martin (1862)]In that part of the book of my memory before which little can be read is found a rubric which says: Incipit Vita Nova [The New Life begins].
[tr. Norton (1867), "Proem"]In the book of my memory, after the first pages, which are almost blank, there is a section headed Incipit vita nova.
[tr. Reynolds (1969)]In that part of my book of memory before which there would be little to read is found a chapter heading which says: “Here begins the new life.”
[tr. Musa (1971)]In my Book of Memory, in the early part where there is little to be read, there comes a chapter with the rubric: Incipit vita nova.
[tr. Hollander (1997)]In that part of the book of my memory before which little may be read is found a rubric which says: "The new life begins."
[tr. Appelbaum (2006)]In the book of my memory -- the part of it before which not much is legible -- there is the heading Incipit vita nova.
[tr. Frisardi (2012)]
There is a poetic version of this opening sentence which I have not been able to source, but has become extremely popular in wedding vows and other pronouncements of love, and is usually presented as Dante's own work:In that book which is
My memory ...
On the first page
That is the chapter when
I first met you
Appear the words ...
"Here begins a new life."
Dante's first meeting with Beatrice (when he was nine years old) is described in the following paragraph, but is not part of this opening sentence. This chapter is also part of the prose portion of the work, not a poem.
Strength without wisdom falls by its own weight;
The strength that wisdom tempers, the gods increase;
The gods abhor that strength whose heart knows nothing
But what impiety is, and it is punished.[Vis consili expers mole ruit sua,
Vim temperatam di quoque provehunt
In maius; idem odere viris
Omne nefas animo moventis.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 3, # 4, l. 65ff (3.4.65-68) (23 BC) [tr. Ferry (1997)]
(Source)
"To Calliope." (Source (Latin)). Alternate translations:Uncounsil'd force with his own weight
Is crusht; a force that's temperate
Heaven it self helps: and hates no less
Strength that provokes to wickedness.
[tr. Fanshawe; ed. Brome (1666)]Rash force by its own weight must fall,
But Pious strength will still prevail;
For such the Gods assist, and bless,
But hate a mighty Wickedness.
[tr. Creech (1684)]Strength, mindless, falls by its own weight;
Strength, mix'd with mind, is made more strong
By the just gods, who surely hate
The strength whose thoughts are set on wrong.
[tr. Conington (1872)]Force, void of conduct, falls by its own weight; moreover, the gods promote discreet force to further advantage; but the same beings detest forces, that meditate every kind of impiety.
[tr. Smart/Buckley (1853)]Unreasoning strength by its own weight must fall.
To strength with wisdom blent
Force by the gods is lent.
Who hold in scorn that strength, which is on all
That's impious intent.
[tr. Martin (1864)]By its own weight sinks force, when void of counsel.
'Tis the force tempered which the gods make greater;
But they abhor the force
Which gives blind movement to all springs of crime.
[tr. Bulwer-Lytton (1870)]Strength without wisdom falls headlong by its own weight. The Gods increase success to wisely-regulated strength, but abhor the might which contemplates all manner of iniquity.
[tr. Elgood (1893)]Brute might may rush in headlong course,
But tempered strength the gods make strong
And stronger, while they hate the force
That madly stirs to deeds of wrong.
[tr. Gladstone (1894)]Strength void of counsel! By its own weight it falls,
Strength well-directed, even the Gods increase
To greater force, and hate mere brute-power
Planning in mind ev'ry form of evil.
[tr. Phelps (1897)]Force void of counsel falls by its own weight:
But force restrained the very gods bear on
To greater: so they hate the power
That stirreth every disobedience in the mind.
[tr. Garnsey (1907)]For ill-trained strength by its own weight's o'erborne;
But Heaven, to powers well-ordered, favour lends,
Hating brute-force, which to ill ends
Doth all its travail turn.
[tr. Marshall (1908)]Brute force bereft of wisdom falls to ruin by its own weight. Power with counsel tempered, even the gods make greater. But might that in its soul is bent on all impiety, they hate.
[tr. Bennett (Loeb) (1912)]Force lacking counsel falls by its own weight;
Force temperate the Gods make yet more great --
The Gods who hate the strength that would defy
Their righteous will, and plot iniquity.
[tr. Mills (1924)]Primitive force topples to its own ruin,
But when the mind guides power it prospers; heaven
Helps it: the gods abhor
Brute strength devoted to malignant ends.
[tr. Michie (1963)]Force without wisdom falls of its own
Weight. Even the gods require sense of themselves,
And work better for its guidance. They hate
Evil no matter how strong.
[tr. Raffel (1983)]Force alone, devoid of judgment,
sinks beneath its own weight.
But tempered well by the wisdom of the gods,
it rises higher; for the gods detest
all violence which turns to crime.
[tr. Alexander (1999)]Power without wisdom falls by its own weight:
The gods themselves advance temperate power:
and likewise hate force that, with its whole
consciousness, is intent on wickedness.
[tr. Kline (2015)]Force without wisdom rushes from its own weight:
the gods, too, promote tempered force to something
greater; they also hate force
which stirs wickedness in every soul.
[tr. Wikisource (2021)]Force without wisdom falls of its own weight.
[E.g. (1936)]
Love is an act of endless forgiveness, a tender look which becomes a habit.
Peter Ustinov (1921-2004) English actor, author, director
Christian Science Monitor (1958-12-09)
I cannot access any archived version of the CSM for that date, to find the context for the quote. The quote was being attributed to Ustinov by at least 1964.
Not only should there be complete liberty in matters of religion and opinion, but complete liberty for each man to lead his life as he desires, provided only that in so doing he does not wrong his neighbors.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)
A feeling very generally exists that the condition and disposition of the Working Classes is a rather ominous matter at present; that something ought to be said, something ought to be done, in regard to it. […] To us individually this matter appears, and has for many years appeared, to be the most ominous of all practical matters whatever; a matter in regard to which if something be not done, something will do itself one day, and in a fashion that will please nobody.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Chartism, ch. 1 “Condition-of-England Question” (1840)
(Source)
Once, I remember, Father Abbot said that our purpose is justice, and with God lies the privilege of mercy. But even God, when he intends mercy, needs tools to his hand.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Dead Man’s Ransom, ch. 15, [Cadfael] (1984)
(Source)
Closing words of the book.
Experiense iz a good teacher, but she iz a dredphull slo one, before we git haff thru her lessons, the bell rings, and we are summoned to judgement.
[Experience is a good teacher, but she is a dreadful slow one; before we get half through her lessons, the bell rings, and we are summoned to judgement.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 6 “Pets” (1874)
(Source)
I have often tried to say to you personally what I am about to write, but was prevented by a kind of almost clownish bashfulness. Now that I am not in your presence I shall speak out more boldly: a letter does not blush.
[Coram me tecum eadem haec agere saepe conantem deterruit pudor quidam paene subrusticus, quae nunc expromam absens audacius; epistula enim non erubescit.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Epistulae ad Familiares [Letters to Friends], Book 5, Letter 12, sec. 1 (5.12.1), to Lucius Lucceius (55 BC) [tr. Shuckburgh (1899), # 108]
(Source)
Opening lines of the letter. Cicero then brazenly asks Lucceius, an orator and literary figure, to prominently mention Cicero's consulship in the history he is writing, as had been promised -- and if, as a friend, Lucceius embellished things, well, that was fine with Cicero, too.
(Source (Latin)). Alternate translation:I Determine freely, to open my minde unto you by letters, which doe not blush; seeing in presence I never durst doe it, through a certaine modesty, I cannot say, but rather a rudenesse.
[tr. Webbe (1620)]I have frequently had it in my intentions to talk with you upon the subject of this letter; but a certain aukward modesty, has always restrained me from proposing in person, what I can with less scruple request at this distance: for a letter, you know, spares the confusion of a blush.
[tr. Melmoth (1753), 1.20]A certain sense of shame has often halted me when I have been minded to take up with you face to face the topic which I now will set forth more boldly in your absence; for a letter does not blush.
[tr. McKinlay (1926)]Often, when I have attempted to discuss this topic with you face to face, I have been deterred by a sort of almost boorish bashfulness; but now that I am away from you I shall bring it all out with greater boldness; for a letter does not blush.
[tr. Williams (Loeb) (1928)]Although I have more than once attempted to take up my present topic with you face to face, a sort of shyness, almost awkwardness, has held me back. Away from your presence, I shall set it out with less trepidation. A letter has no blushes.
[tr. Shackleton Bailey (1978), # 22]I have often tried to speak of these matters with you in person, but an almost clownish sense of shyness has scared me off; now, being away from you, I shall declare them more boldly, since a letter does not blush.
[tr. @aleator (2013)]
Certainlie these things agree,
The Priest, the Lawyer, and Death all three:
Death takes both the weak and the strong.
The lawyer takes from both right and wrong,
And the priest from living and dead has his Fee.Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1737 ed.)
(Source)
“What,” I asked my father once, “what is a concubine?”
“Er‐hum — !” he responded. “Why do you ask?” Clearly, he was playing for time.
“Well, it says in the Bible that David took him more concubines and Solomon had 300.”
He inwardly groaned, but grappled with it. “Well, David was the head of the house, he needed people to look after him and the concubines — er did.”
Three hundred! I thought to myself. One would need a very big house.
“What a pity, father, that you have only two!”
He was astonished. “Two what?”
“Two concubines — Katie and Bella to cook and make beds.”
“Katie and Bella are not my concubines.” Here was a child being childish, which was something he did not like.
“Then, Nelly, what about her?” Nelly was slightly wanting, and came to help with the washing.
“Certainly not.” The idea was repugnant.
“Well, father, who are your concubines?”
“I have no concubines!” he roared and stormed out of the room.
The head of the house and no concubines! Clearly we, as a family, were vastly lower on the social scale than Solomon or David.P. L. Travers (1899-1996) Australian-British writer [Pamela Lyndon Travers; b. Helen Lyndon Goff]
Essay (1978-07-02), “I Never Wrote for Children,” New York Times
(Source)
When he left the bishop’s dwelling Jean Valjean, as we know, had been in a state of mind unlike anything he had ever experienced before and was quite unable to account for what was taking place within him. He had sought to harden his heart against the old man’s saintly act and moving words. “You have promised me to become an honest man. I am buying your soul. I am rescuing it from the spirit of perversity and giving it to God.” The words constantly returned to him and he sought to suppress them with arrogance, which in all of us is the stronghold of evil. Obscurely he perceived that the priest’s forgiveness was the most formidable assault he had ever sustained; that if he resisted it his heart would be hardened once and for all, and that if he yielded he must renounce the hatred which the acts of men had implanted in him during so many years, and to which he clung. He saw dimly that this time he must either conquer or be conquered, and that the battle was now joined, a momentous and decisive battle between the evil in himself and the goodness in that other man.
[Quand Jean Valjean était sorti de chez l’évêque, on l’a vu, il était hors de tout ce qui avait été sa pensée jusque-là. Il ne pouvait se rendre compte de ce qui se passait en lui. Il se roidissait contre l’action angélique et contre les douces paroles du vieillard. « Vous m’avez promis de devenir honnête homme. Je vous achète votre âme. Je la retire à l’esprit de perversité et je la donne au bon Dieu. » Cela lui revenait sans cesse. Il opposait à cette indulgence céleste l’orgueil, qui est en nous comme la forteresse du mal. Il sentait indistinctement que le pardon de ce prêtre était le plus grand assaut et la plus formidable attaque dont il eût encore été ébranlé ; que son endurcissement serait définitif s’il résistait à cette clémence ; que, s’il cédait, il faudrait renoncer à cette haine dont les actions des autres hommes avaient rempli son âme pendant tant d’années, et qui lui plaisait ; que cette fois il fallait vaincre ou être vaincu, et que la lutte, une lutte colossale et définitive, était engagée entre sa méchanceté à lui et la bonté de cet homme.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 1 “Fantine,” Book 2 “The Fall,” ch. 13 (1.2.13) (1862) [tr. Denny (1976)]
(Source)
(Source (French)). Alternate translations:When Jean Valjean left the bishop's house, as we have seen, his mood was one that he had never known before. He could understand nothing of what was passing within him. He set himself stubbornly in opposition to the angelic deeds and the gentle words of the old man, “you have promised me to become an honest man. I am purchasing your soul, I withdraw it from the spirit of perversity, and I give it to God Almighty." This came back to him incessantly. To this celestial tenderness, he opposed pride, which is the fortress of evil in man. He felt dimly that the pardon of this priest was the hardest assault, and the most formidable attack which he had yet sustained ; that his hardness of heart would be complete, if it resisted this kindness; that if he yielded, be must renounce that hatred with which the acts of other men had for so many years filled his soul, and in which he found satisfaction; that, this time, he must conquer or be conquered, and that the struggle, a gigantic and decisive struggle, had begun between his own wickedness, and the goodness of this man.
[tr. Wilbour (1862)]When Jean Valjean quitted the bishop’s house, he was lifted out of his former thoughts, and could not account for what was going on within him. He stiffened himself against the angelic deeds and gentle words of the old man: “You have promised me to become an honest man. I purchase your soul; I withdraw it from the spirit of perverseness, and give it to God.” This incessantly recurred to him, and he opposed to this celestial indulgence that pride which is within us as the fortress of evil. He felt instinctively that this priest’s forgiveness was the greatest and most formidable assault by which he had yet been shaken; that his hardening would be permanent if he resisted this clemency; that if he yielded he must renounce that hatred with which the actions of other men had filled his soul during so many years, and which pleased him; that this time he must either conquer or be vanquished, and that the struggle, a colossal and final struggle, had begun between his wickedness and that man’s goodness.
[tr. Wraxall (1862)]When Jean Valjean left the Bishop's house, he was, as we have seen, quite thrown out of everything that had been his thought hitherto. He could not yield to the evidence of what was going on within him. He hardened himself against the angelic action and the gentle words of the old man. "You have promised me to become an honest man. I buy your soul. I take it away from the spirit of perversity; I give it to the good God."
This recurred to his mind unceasingly. To this celestial kindness he opposed pride, which is the fortress of evil within us. He was indistinctly conscious that the pardon of this priest was the greatest assault and the most formidable attack which had moved him yet; that his obduracy was finally settled if he resisted this clemency; that if he yielded, he should be obliged to renounce that hatred with which the actions of other men had filled his soul through so many years, and which pleased him; that this time it was necessary to conquer or to be conquered; and that a struggle, a colossal and final struggle, had been begun between his viciousness and the goodness of that man.
[tr. Hapgood (1887)]When Jean Valjean left the bishop's house, as we saw, his thoughts were unlike any he had ever known before. He could understand nothing of what was going on inside him. He stubbornly resisted the angelic deeds and the gentle words of the old man, "You have promised me to become an honest man. I am purchasing your soul. I withdraw it from the spirit of perdition, and I give it to God!" This kept coming back to him. In opposition to this celestial tenderness, he summoned up pride, the fortress of evil in man. He dimly felt that this priest's pardon was the hardest assault, the most formidable attack he had ever sustained; that his hardness of heart would be complete, if it resisted this kindness; that if he yielded, he would have to renounce the hatred with which the acts of other men had for so many years filled his soul, and in which he found satisfaction; that, this time, he must conquer or be conquered, and that the struggle, a gigantic and decisive struggle, had begun between his own wrongs and the goodness of this man.
[tr. Wilbour/Fahnestock/MacAfee (1987)]When jean Valjean left the bishop's house he was, as we have seen, in what was to him an entirely different mental universe. He could not undersdtand what was going on inside him. He hardened himself against the old man's angelic deed and gentle words. "You promised to become an honest man. I'm buying your soul. I'm redeeming it from the spirit of iniquity and giving it to the good Lord." This kept coming back to him. This heavenly kindness he countered with pride -- the fortress of evil, as it were, within us. He had the indistinct feeling that this priest's forgiveness was the greatest assault and most tremendous attack he had ever experience. That if he resisted this clemency the hardening of his heart would be definitive. That if he yielded he would be obliged to renounce that hatred with which the deeds of other men had filled his soul over so many years, a hatred he relished. That this time he had to vanquish or be vanquished, and that the battle had been joined, a colossal and decisive battle, between his own wickedness and that man's goodness.
[tr. Donougher (2013)]
Across wide lands, across a wider sea,
To this sad service. Brother, am I bourn
To pay thee death’s last tribute and to mourn
By thy dead dust that cannot answer me.
This, this alone is left — ah, can it be
Thy living self blind chance from me has torn.
That cruel death has left me thus forlorn.
And thou so loved, dear Brother, lost to me?
Still, must I bring, as men have done for years,
These last despairing rites, this solemn vow.
Here offered with a love too deep to tell,
And consecrated with a brother’s tears.
Accept them, Brother all is done — and now
Forever hail, forever fare thee well.[Multas per gentes et multa per aequora vectus
Advenio has miseras, frater, ad inferias,
Ut te postremo donarem munere mortis
Et mutam nequiquam alloquerer cinerem.
Quandoquidem fortuna mihi tete abstulit ipsum,
Heu miser indigne frater adempte mihi,
Nunc tamen interea haec prisco quae more parentum
Tradita sunt tristi munere ad inferias,
Accipe fraterno multum manantia fletu,
Atque in perpetuum, frater, ave atque vale.]Catullus (c. 84 BC – c. 54 BC) Latin poet [Gaius Valerius Catullus]
Carmina # 101 “At His Brother’s Grave” [tr. Stewart (1915)]
(Source)
This is one of several poems he wrote about his beloved brother, written while journeying home from Bithynia after serving under C. Memmius Gemellus, praetor of that province. Catullus stopped on the way in the Troad, at the grave of his brother, who had recently drowned.
The poem is in elegiac couplets, usually reserved for romantic poems.
The phrase "ave atque vale" ("hail and farewell") is one of the most famous from Catullus.(Source (Latin)). Alternate translations:Thro' various realms, o'er various seas I come,
To see that each due sacrifice be paid,
To bring my last sad off'ring to thy tomb,
And thy mute dust invoke, fraternal shad!
Yes, hapless brother! since the hand of fate
Hath snatch'd thee ever from my longing sight;
As us'd our ancestors, in solemn state
I'll bring each mystic gift, each fun'ral rite:
With many a tear I will the ground bedew --
Spirit of him I lov'd, those tears receive!
Spirit of him I valued most, adieu!
Adieu to him who sleeps in yonder grave!
[tr. Nott (1795), # 96]Brother, I come o'er many seas and lands
To the sad rite which pious love ordains,
To pay thee the last gift that death demands;
And oft, though vain, invoke thy mute remains:
Since death has ravish'd half myself in thee,
Oh wretched brother, sadly torn from me!
And now ere fate our souls shall re-unite,
To give me back all it hath snatch'd away,
Receive the gifts, our fathers' ancient rite
To shades departed still was wont to pay;
Gifts wet with tears of heartfelt grief that tell,
And ever, brother, bless thee, and farewell!
[tr. Lamb (1821)]O'er many a sea, o'er many a stranger land,
I bring this tribute to thy lonely tomb,
My brother! and beside the narrow room,
That holds thy silent ashes weeping stand.
Vainly I call to thee. Who can command
An answer forth from Orcus' dreary gloom?
Oh, brother, brother, life lost all its bloom,
When thou wert snatch'd from me with pitiless hand!
A day will come, when we shall meet once more!
Meanwhile, these gifts, which to the honour'd grave
Of those they loved in life our sires of yore
With pious hand and reverential gave,
Accept! Gifts moisten'd with a brother's tears!
And now, farewell, and rest thee from all fears !
[tr. T. Martin (1861)]Brother! o'er many lands and oceans borne,
I reach thy grave, death's last sad rite to pay;
To call thy silent dust in vain, and mourn,
Since ruthless fate has hurried thee away:
Woe 's me! yet now upon thy tomb I lay,
All soak'd with tears for thee, thee loved so well,
What gifts our fathers gave the honour' d clay
Of valued friends; take them, my grief they tell:
And now, for ever hail! for ever fare-thee-well!
[tr. Cranstoun (1867)]Borne over many a land and many a sea,
Brother! I reach thy gloom-wrapt grave to pay
The last sad office thou may'st claim from me,
And all in vain address thy silent clay:
For thou art gone -- fell fate that from me tore
Thee, thee, my brother! ah, too cruel thought!
I'll call thee, but I'll never hear thee more
Recount the deeds thy valiant arm hath wrought.
And I shall never see thy face again,
Dearer than life; yet in my heart alway
Assuredly shall fond affection reign,
And aye with grief's wan hues I'll tinge my lay:
Yea, even as the Daulian bird her song
Outpours in accents sweetly-dolorous,
When o'er the branch-gloom'd river, all night long,
She wails the fate of perish'd Itylus.
Yet now what gifts our sires in ancient years
Paid those with whom in life they loved to dwell,
Accept: -- all streaming with thy brother's tears;
And, brother! hail for aye! for aye farewell!
[tr. Cranstoun (1867), "from the text of Schwabe"]Borne o'er many a land, o'er many a level of ocean,
Here to the grave I come, brother, of holy repose,
Sadly the last poor gifts, death's simple duty, to bring thee;
Unto the silent dust vainly to murmur a cry.
Since thy form deep-shrouded an evil destiny taketh
From me, O hapless ghost, brother, O heavily ta'en,
Yet this bounty the while, these gifts ancestral of usance
Homely, the sad slight store piety grants to the tomb;
Drench'd in a brother's tears, and weeping freshly, receive them;
Yea, take, brother, a long Ave, a timeless adieu.
[tr. Ellis (1871)]Through many a land, o'er many a sea I come,
To sacrifice, dear brother, at thy tomb;
With these last rites to drop the unheeded tear,
And call that name thou canst no longer hear.
By oh ! my brother, since by fate's decree,
Alas ! too early, thou wast torn from me.
Accept this offering to thy honoured shade,
By custom sanctioned -- by affection paid:
And while these frequent tears my sorrow tell.
Take, dearest brother, this my last farewell.
[tr. Bliss (1872)]Through many lands and over many seas
I come, my Brother, to thine obsequies,
To pay thee the last honours that remain,
And call upon thy voiceless dust, in vain.
Since cruel fate has robbed me even of thee,
Unhappy Brother, snatched away from me,
Now none the less the gifts our fathers gave,
The melancholy honours of the grave,
Wet with my tears I bring to thee, and say
Farewell! farewell! for ever and a day.
[tr. Murray (1891)]Faring thro' many a folk and plowing many a sea-plain
These sad funeral-rites (Brother!) to deal thee I come,
So wi' the latest boons to the dead bestowed I may gift thee,
And I may vainly address ashes that answer have none,
Sithence of thee, very thee, to deprive me Fortune behested,
Woe for thee, Brother forlore! Cruelly severed fro' me.
...
Yet in the meanwhile now what olden usage of forbears
Brings as the boons that befit mournfullest funeral rites,
Thine be these gifts which flow with tear-flood shed by thy brother,
And, for ever and aye (Brother!) all hail and farewell.
[tr. Burton (1893)]Through many nations and through many seas borne, I come, brother, for these sad funeral rites, that I may give the last gifts to the dead, and may vainly speak to your silent ashes, since fortune has taken yourself away from me. Ah, poor brother, undeservedly snatched from me. But now receive these gifts, which have been handed down in the ancient manner of ancestors, the sad gifts to the grave, drenched with a brother's tears, and for ever, brother, hail and farewell.
[tr. Smithers (1894)]By ways remote and distant waters sped,
Brother, to thy sad grave-side am I come,
That I may give the last gifts to the dead,
And vainly parley with thine ashes dumb:
Since she who now bestows and now denies
Hath ta'en thee, hapless brother, from mine eyes.
But lo! these gifts, the heirlooms of past years,
Are made sad things to grace thy coffin shell;
Take them, all drenched with a brother's tears,
And, brother, for all time, hail and farewell!
[tr. Beardsley (1896)]Homewards, a traveller, from many lands returning,
I greet thee, brother, only at thy grave.
To thy dumb ashes telling o'er, in accents burning,
Those rites, 'tis said, departed spirits crave.
All that I can -- with tears -- the words our fathers taught us --
Which borne afar, like sound of sea-rocked bell.
Perchance may reach thee on those sad and lonely waters,
Longed for, though late -- a brother's last farewell.
[tr. Harman (1897)]Wandering through many countries and over many seas I come, my brother, to these sorrowful obsequies, to present you with the last guerdon of death, and speak, though in vain, to your silent ashes, since fortune has taken your own self away from me -- alas, my brother, so cruelly torn from me! Yet now meanwhile take these offerings, which by the custom of our fathers have been handed down -- a sorrowful tribute -- for a funeral sacrifice; take them, wet with many tears of a brother, and for ever, my brother, hail and farewell!
[tr. Warre Cornish (1904); 1913 Loeb edition the same]Borne over many lands and many seas, I come, O my brother, to the sad spot where you repose; that I may render to you the last sad rites of the dead, and call, although in vain, to your dumb ashes. Since fate has snatched your dear presence from my eyes, alas, O my brother, so cruelly taken from me, yet receive these last sad rites, that are according to the pious usages of our forefathers and are washed with a brother's many tears, and now for ever, O my brother, hail and farewell!
[tr. Stuttaford (1912)]Travelled o'er many a land and o'er the seas
Hither I come to thy sad obsequies,
To pay thee, brother mine, death's farewell due,
And vainly bid thy silent dust adieu.
Since fate has torn thy living self away,
(Woe, brother, snatched from me, alack aday!)
Take, as our fathers used, till better things,
From me these sad time-honoured offerings
Wet with a brother's tears. And so, for aye,
I greet thee, brother, and I bid good-bye.
[tr. Symons-Jeune (1923)]By many lands and over many a wave
I come, my brother, to your piteous grave,
To bring you the last offering in death
And o'er dumb dust expend an idle breath.
Yet take these gifts, brought as our fathers bade
For sorrow's tribute to the passing shade;
A brother's tears have wet them o'er and o'er;
And so, my brother, hail, and farewell evermore!
[tr. Marris (1924)]From land to land, o'er many waters borne,
Brother, I come to these thy rites forlorn,
The latest gift, the due of death, to pay,
The fruitless word to silent dust to say.
Since death has reft thy living self from me,
Poor brother, stolen away so cruelly,
Yet this the while, which ancient use decrees
Sad ritual of our sires for obsequies,
Take, streaming with a brother's tears that tell
Of a last greeting, brother, a last farewell.
[tr. MacNaghten (1925)]O'er many a land, o'er many waters led,
Brother, my path to thy sad tomb is made,
That I may give the last gifts to the dead
And vainly parley with thy silent shade;
Since the blind goddess to the realm of night
Hath stol'n thee, hapless brother, from my sight.
So now these gifts, by custom of past years,
I bring as offerings to thy funeral cell;
Take them, all moistened with a brother's tears,
And brother, for all time, hail and farewell.
[tr. Wright (1926)]Dear brother, I have come these many miles, through strange lands to this Eastern Continent
to see your grave, a poor sad monument of what you were, 0 brother.
And I have come too late; you cannot hear me; alone now I must speak
to these few ashes that were once your body and expect no answer.
I shall perform an ancient ritual over your remains, weeping,
(this plate of lentils for dead men to feast upon, wet with my tears)
O brother, here's my greeting: here's my hand forever welcoming you
and I forever saying: good-bye, good-bye.
[tr. Gregory (1931)]Driven across many nations, across many oceans,
I am here, my brother, for this final parting,
to offer at last those gifts which the dead are given
and to speak in vain to your unspeaking ashes,
since bitter fortune forbids you to hear me or answer,
O my wretched brother, so abruptly taken!
But now I must celebrate grief with funeral tributes
offered the dead in the ancient way of the fathers;
accept these presents, wet with my brotherly tears, and
now & forever, my brother, hail & farewell.
[tr. C. Martin (1979)]Carried over many seas, and through many nations,
brother, I come to these sad funeral rites,
to grant you the last gifts to the dead,
and speak in vain to your mute ashes.
Seeing that fate has stolen from me your very self.
Ah alas, my brother, taken shamefully from me,
yet, by the ancient custom of our parents,
receive these sad gifts, offerings to the dead,
soaked deeply with a brother’s tears,
and for eternity, brother: ‘Hail and Farewell!’
[tr. Kline (2001)]A journey across many seas and through many nations
has brought me here, brother, for these poor obsequies,
to let me address, all in vain, your silent ashes,
and render you the last service for the dead,
since fortune, alas, has bereft me of your person,
my poor brother, so unjustly taken from me.
Still, here now I offer those gifts which by ancestral custom
are presented, sad offerings, at such obsequies:
accept them, soaked as they are with a brother’s weeping,
and, brother, forever now hail and farewell.
[tr. Green (2005)]Carried through many nations and many seas,
I arrive, Brother, at these miserable funeral rites,
So that I might bestow you with the final gift of death
And might speak in vain to the silent ash.
Since Fortune has stolen you yourself from me,
Alas, wretched brother stolen undeservedly from me,
Meanwhile, however, receive now these flowing with much
Brotherly weeping, these which in the ancient custom
Of our parents were handed down as a sad gift for funeral rites,
And forever, Brother, hail and farewell.
[tr. Wikibooks (2017); Wikisource (2021)]Drawn across many nations and seas
I come to your pitiful resting place, brother
To present you with a final gift at death
And to try to pointlessly comfort mute ash --
because chance has stolen you away from me.
My sad brother, unfairly taken from me.
For now, accept this, the ancient custom of our ancestors
Handed down as the sad gift for the grave,
Given with a flowing flood of fraternal tears
And forever, my brother, hail and farewell.
[tr. Grenadier (2021)]Through many nations and across many seas
I’ve come, my brother, for these sad burial rites --
To pay you the final tribute owed the dead,
And to speak, in vain, with your speechless ashes,
Since fortune has snatched you -- you! -- away from me.
Oh! My poor brother, cruelly taken from me!
Still, there’s the matter of the burial rites,
Preserved in antique customs of our line
And passed on in the melancholic tribute:
Receive them, though quite wet with fraternal tears.
And now, for all time, my brother,
I salute you and say goodbye.
[tr. Benn (2021)]
No nation can meet this changing world unless its people, individually and collectively, grow in ability to understand and handle the new knowledge as applied to increasingly intricate human relationships. That is why the teachers of America are the ultimate guardians of the human capital of America, the assets which must be made to pay social dividends if democracy is to survive.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1938-06-30), National Education Association, World’s Fair, New York City
(Source)
Give words of comfort, of defence, and hope,
To mortals crushed by sorrow and by error.
And though thy feet through shadowy paths may grope,
Thou shalt not walk in loneliness or terror.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1906), “Give,” st. 2, New Thought Pastels
(Source)
People with advantages are loath to believe that they just happen to be people with advantages. They come readily to define themselves as inherently worthy of what they possess; they come to believe themselves “naturally” elite, and, in fact, to imagine their possessions and their privileges as natural extensions of their own elite selves.
C. Wright Mills (1916-1962) American sociologist, academic, author [Charles Wright Mills]
The Power Elite, ch. 1 “The Higher Circles,” sec. 4 (1956)
(Source)
Endure Reproof when thou doest amiss. It’s a Benefit which Princes are deprived of; for they converse familiarly with very few Persons, and those make it their only Business to humour, not to advise them.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 1184 (1725)
(Source)
PETER: (his pipes more riotous than ever) I just want always to be a little boy and to have fun.
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 4 (1904, pub. 1928)
(Source)
Peter's refusal to return to the real world with the other Lost Boys. In Barrie's novelization, Peter and Wendy, ch. 11 "Wendy's Story" (1911), the same language is used.
CHORUS: But fairy tales that scare us humans
are useful for religion.[ΧΟΡΟΣ: φοβεροὶ δὲ βροτοῖσι μῦ-
θοι κέρδος πρὸς θεῶν θεραπεί-
αν.]Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 743ff, Antistrophe 2 (c. 420 BC) [tr. Wilson (2016)]
(Source)
Following recounting of a story in which Zeus made the sun move backwards in the sky to punish Thyestes for his treachery.
(Source (Greek)). Alternate translations:Fresh strength is added to religion's base
By fables which man's breast with terror fill.
[tr. Wodhull (1809)]But tales that frighten men are profitable for service to the gods.
[tr. Coleridge (1891)]But stories terrible to mortals are a gain for the worship of the gods.
[tr. Buckley (1892)]Yet it may be the tale liveth, soul-affraying,
To bow us to Godward in lowly obeying.
[tr. Way (1896)]Once, men told the tale, and trembled;
Fearing God.
[tr. Murray (1905)]Such shocking myths are for the good of men, to frighten them into believing in the gods.
[tr. Theodoridis (2006)]But tales which terrify mankind
are profitable and serve the gods.
[tr. Johnston (2009)]
We’re all capable of doing great things, and of doing bad things. We have the angels and the demons inside of us, and our lives are a succession of choices. Look at a figure like Woodrow Wilson, one of the most fascinating presidents in American history. He was despicable on racial issues. He was a Southern segregationist of the worst stripe, praising D.W. Griffith and The Birth of a Nation. He effectively was a Ku Klux Klan supporter. But in terms of foreign affairs, and the League of Nations, he had one of the great dreams of our time. The war to end all wars — we make fun of it now, but God, it was an idealistic dream. If he’d been able to achieve it, we’d be building statues of him a hundred feet high, and saying, “This was the greatest man in human history: This was the man who ended war.” He was a racist who tried to end war. Now, does one cancel out the other? Well, they don’t cancel out the other. You can’t make him a hero or a villain. He was both. And we’re all both.
George R. R. Martin (b. 1948) American author and screenwriter [George Raymond Richard Martin]
Interview (2014-04-23) by Mikal Gilmore, “The Rolling Stone Interview,” Rolling Stone
(Source)
For soldiers, we use the term “mercenary,” but we absolve employees of responsibility with “everybody needs to make a living.”
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist.
The Bed of Procrustes: Philosophical and Practical Aphorisms, “Ethics” (2010)
(Source)
Envy none. Every heart has some secret chamber of horrors, and those who seem the most gay have often the grimmest skeletons.
Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1902)
(Source)
Whamming someone smaller than oneself in order to teach that person civilized behavior is not within Miss Manners’ concept of propriety, much less logic.
MACBETH: Canst thou not minister to a mind diseased,
Pluck from the memory a rooted sorrow,
Raze out the written troubles of the brain,
And with some sweet oblivious antidote
Cleanse the stuffed bosom of that perilous stuff
Which weighs upon the heart?DOCTOR:Therein the patient
Must minister to himself.MACBETH: Throw physic to the dogs. I’ll none of it.
William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 5, sc. 3, l. 50ff (5.3.50-58) (1606)
(Source)
Esteem is worth more than celebrity, respect is worth more than renown, and honor is worth more than fame.
[L’estime vaut mieux que la célébrité, la considération vaut mieux que la renommée, et l’honneur vaut mieux que la gloire.]
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. 2, ¶ 131 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:Esteem is better than celebrity, respect is better than renown, and honour than glory.
[tr. Mathers (1926)]Esteem is worth more than being celebrated, respect is better than renown, and honour is better than fame.
[tr. Pearson (1973)]Esteem is worth more than celebrity, consideration is worth more than fame, and honor is worth more than glory.
[tr. Siniscalchi (1994)]
The Senate passed a bill appropriating 15 million for food, but the House of Representatives (up to today) had not approved it. They said no.
They seem to think that’s a bad precedent, to appropriate money for food — it’s too much like the “dole.” They must think it would encourage hunger.
The way things look, hunger doesn’t need much encouragement. It’s just coming around naturally.Will Rogers (1879-1935) American humorist
Column (1931-01-07), “Daily Telegram: Will Rogers Says Hunger Needs No Encouragement”
(Source)
Of lingering and gain-seeking make an end;
Think, while there’s time, how soon Death’s pyre may blaze;
And some brief folly mix with prudent ways:
At the fit hour ’tis sweet to unbend.[Verum pone moras et studium lucri
nigrorumque memor, dum licet, ignium
misce stultitiam consiliis brevem:
dulce est desipere in loco.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 4, # 12, l. 25ff (4.12.25-28) (13 BC) [tr. Marshall (1908)]
(Source)
Usually subtitled by translators "To Virgil" or "Invitation to Virgil." There has been great controversy amongst scholars whether the Virgil mentioned in the ode refers to the famous poet who composed the Aeneid, among other works. The two knew each other, but that Virgil died in 19 BC. Some suggest this was an older poem of Horace's, finished and inserted into this later, final volume by him.
(Source (Latin)). Alternate translations:Think Life is short, forget thy fears,
And eager thoughts of Gain,
Short Folly mix with graver Cares,
'Tis decent sometimes to be vain.
[tr. Creech (1684)]Come, quit those covetous thoughts, those knitted brows,
Think on the last black embers, while you may,
And be for once unwise. When time allows,
'Tis sweet the fool to play.
[tr. Conington (1872)]But lay aside delay, and the desire of gain; and, mindful of the gloomy [funeral] flames, intermix, while you may, your grave studies with a little light gayety: it is delightful to give a loose on a proper occasion.
[tr. Smart/Buckley (1853)]To the winds with base lucre and pale melancholy ! --
In the flames of the pyre these, alas! will be vain,
Mix your sage ruminations with glimpses of folly, --
'T is delightful at times to be somewhat insane!
[tr. Martin (1864)]But put aside delays and care of gain,
Warned, while yet time, by the dark death-fires; mix
With thought brief thoughtlessness; to be unwise
In time and place is sweet.
[tr. Bulwer-Lytton (1870)]Then lay aside delays, pursuit of gain, and, mindful fo the funeral pyre, intermix, while it is permitted, a temporary foolishness with thy worldly plans. There is pleasure in indulging in folly on special occasions.
[tr. Elgood (1893)]Quick! ere the lurid death-fire's day,
Drive thou the lust of gain away!
Thy wisdom with unwisdom grace:
'Tis well to rave, in time and place.
[tr. Gladstone (1894)]Come! a truce to delay, and the desire of gain!
And, all mindful, in time, of the dark fun'ral fires.
Mingle with your grave plans some little folly's fling,
Sweet is folly at fitting times.
[tr. Phelps (1897)]Mingle a little folly with your wisdom; a little nonsense now and then is pleasant.
[Source (1908)]But put aside delay and thirst for gain, and, mindful of Death’s dark fires, mingle, while thou mayst, brief folly with thy wisdom. ’Tis sweet at the fitting time to cast serious thoughts aside.
[tr. Bennett (Loeb) (1912), "The Delights of Spring"]Quick, quit your usury. Time is fleet.
Think, while you may, of funeral flames,
And blend brief folly with your aims;
Folly, in folly's hour, is sweet.
[tr. Mills (1924)]Then come at once and pause for breath
In chasing wealth. Remembering death
And death's dark fires, mix, while you may,
Method and madness, work and play.
Folly is sweet, well-timed.
[tr. Michie (1963)]Don’t linger, don’t stop to be sensible,
Let a little folly mix with your wisdom,
Be aware of death’s dark fires:
Frivolity is sweet, in season.
[tr. Raffel (1983)]And, heedful of death's black fire, consent for a while
To mix a little pleasure in with your prudence.
It's right to be foolish when the time is right.
[tr. Ferry (1997)]Be mindful, while you may,
of black-smoked funeral pyres
and blend a bit of folly with your wisdom.
O it is sweet at the proper time
to play the fool!
[tr. Alexander (1999)]But abolish delay, and desire for profit,
and, remembering death’s sombre flames, while you can,
mix a little brief foolishness with your wisdom:
it’s sweet sometimes to play the fool.
[tr. Kline (2015), "Spring"]
Roald Dahl had Willy Wonka use the thematically similar line "A little nonsense now and then / Is relished by the wisest men" in both his screenplay for the movie Willy Wonka and the Chocolate Factory (1971) and in the book Charlie and the Great Glass Elevator. For more information in this variant and its possible origins, see Quote Origin: A Little Nonsense Now and Then is Relished by the Wisest Men – Quote Investigator®.
As dark misery settles down on us, and our refuges of lies fall in pieces one after one, the hearts of men, now at last serious, will turn to refuges of truth. The eternal stars shine out again, so soon as it is dark enough.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Past and Present, Book 4, ch. 8 “The Didactic” (1843)
(Source)
More discussion of this imagery and quotation here: Quote Origin: The Eternal Stars Shine Out Again, So Soon As It Is Dark Enough – Quote Investigator®.
We are bound in honor to refuse to listen to those men who would make us desist from the effort to do away with the inequality which means injustice; the inequality of right, of opportunity, of privilege. We are bound in honor to strive to bring ever nearer the day when, as far as is humanly possible, we shall be able to realize the ideal that each man shall have an equal opportunity to show the stuff that is in him by the way in which he renders service.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)
Those who go forth to the battle never return without holes in their ranks, like gaping wounds. Pity of all pities that those who lead never learn, and the few wise men among those who follow never quite avail to teach. But faith given and allegiance pledged are stronger than fear, thought Cadfael, and that, perhaps, is virtue, even in the teeth of death. Death, after all, is the common expectation from birth. Neither heroes nor cowards can escape it.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Dead Man’s Ransom, ch. 1 (1984)
(Source)
On return of Shrewsbury's troops after fighting battles for King Stephen against the Earls of Chester and Lincoln.
After a man gits to be 38 years old he kant form enny new habits mutch, the best he kan do is steer hiz old ones.
[Affter a man gets to be 38 years old he can’t form any new habits much; the bet he can do is steer his old ones.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 6 “Pets” (1874)
(Source)
It’s not so easy to go on to the balcony unless of course that’s what you want. As it turned out, that isn’t what I want. The great terror of public speaking is that you begin to listen to yourself. By and by, since you are always telling people what to think, you begin to forget what you do to think. And the moment that happens, of course, it’s over. It’s over.
James Baldwin (1924-1987) American novelist, playwright, activist
Interview (1965-07), “Race, Hate, Sex, and Colour: A Conversation,” with Colin MacInnes and James Mossman, Encounter, BBC Two TV
(Source)
On fame and the increased calls for him to speak and lecture rather than write.
Transcribed in Vol. 25, issue 1 of Encounter magazine (1965-07). I cannot narrow down if it was the episode on 8 or 22 July. (Some sources suggest the 18 February episode; the July date may just come from the magazine version.)