Our children await Christmas presents like politicians getting in election returns: there’s the Uncle Fred precinct and the Aunt Ruth district still to come in.
Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (Dec 1950)
(Source)
Let us learn from the lips of death the lessons of life. Let us live truly while we live, live for what is true and good and lasting. And let the memory of our dead help us to do this. For they are not wholly separated from us, if we remain loyal to them. In spirit they are with us. And we may think of them as silent, invisible, but real presences in our households.
Felix Adler (1851-1933) German-American educator
Life and Destiny, Lecture 8 “Suffering and Consolation” (1903)
(Source)
Scientists and business leaders who care about social justice should join forces with environmental and religious organizations to give political clout to ethics. Science and religion should work together to abolish the gross inequalities that prevail in the modern world. That is my vision, and it is the same vision that inspired Francis Bacon four hundred years ago, when he prayed that through science God would “endow the human family with new mercies.”
We are willing to acknowledge our shortcomings, we are willing to be punished for them, we will patiently suffer much on their account, but we become impatient if we are required to overcome them.
[Man läßt sich seine Mängel vorhalten, man läßt sich strafen, man leidet manches um ihrer willen mid Geduld; aber ungeduldig wird man, wenn man sie ablegen soll.]
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist
Elective Affinities [Die Wahlverwandtschaften], Part 2, ch. 5, “From Ottilie’s Journal [Aus Ottiliens Tagebuche]” (1809) [tr. Hollingdale (1971)]
(Source)
(Source (German)). Alternate translation:
People will allow their faults to be shown them; they will let themselves be punished for them; they will patiently endure many things because of them; they only become impatient when they have to lay them aside.
[Niles ed. (1872)]
Who says with last night’s wine Acerra stinks,
Is much deceived: till day Acerra drinks.[Hesterno fetere mero qui credit Acerram,
Fallitur: in lucem semper Acerra bibit.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 1, epigram 28 (1.28) [tr. Wright (1663)]
(Source)
(Source (Latin)). Alternate translations:
Acerra smells of last night's wine, you say.
Don't wrong Acerra: he topes on till day.
[tr. Elphinston (1782), Book 12, ep. 117]
Whoever believes it is of yesterday's wine that Acerra smells, is mistaken: Acerra always drinks till morning.
[tr. Bohn's Classical (1859)]
Lest you think Afer smells of his yesterday's wine
I give warning
That Afer continues potating each night
Till it's morning.
[tr. Nixon (1911), "By the Book"]
He who fancies that Acerra reeks of yesterday's wine is wrong. Acerra always drinks till daylight.
[tr. Ker (1919)]
He reeks, you might think, of his yesterday's drink;
But knowing his customs and ways,
You are wrong, I'll be sworn, for he drank till the morn,
So the savour is truly today's.
[tr. Pott & Wright (1921)]
You say he still reeked of last night's wine
When he spoke to you, stifling a yawn?
Oh no, you are wrong, you're mistaken, sir!
He always drinks till dawn.
[tr. Marcellino (1968)]
Acerra reeks of last night's wine?
No. He drinks on into the sunshine.
[tr. Bovie (1970)]
Anybody who thinks that Acerra reeks of yesterday's wine misses his guess. Acerra always drinks till sunrise.
[tr. Shackleton Bailey (1993)]
They claimed, with blamings not condign,
He reeked at morn of last night's wine.
He intermits not in such ways:
Not last night's wine -- it was today's.
[tr. Wills (2007)]
Whoever thinks Acerra stinks of last night's wine
is wrong. He drinks till light begins to shine.
[tr. McLean (2014)]
To say Acerra stinks of day-old booze is wrong!
Each drink is freshened all night long!
[tr. Juster (2016)]
If you don’t turn your life into a story, you just become a part of someone else’s story.
Terry Pratchett (1948-2015) English author
The Amazing Maurice and His Educated Rodents, ch. 8 [Malicia] (2008)
(Source)
Whereas I formerly believed it to be my bounden duty to call others to order, I must now admit that I need calling to order myself, and that I would do better to set my own house to rights first.
Carl Jung (1875-1961) Swiss psychologist
“The Spiritual Problem of Modern Man,” ¶ 162 (1928)
(Source)
Fraud, which so gnaweth at all men’s conscience,
A man may use on one who trusts him best
And on him also who risks no confidence.
This latter mode seems only to arrest
The love which Nature meaneth to endure;
Hence in the second circle huddled nest
Hypocrisy, flattery; they who would conjure
By spells; and simony; the thief, the cheat,
Pandars and barrators, and the like ordure.[La frode, ond’ogne coscïenza è morsa,
può l’omo usare in colui che ‘n lui fida
e in quel che fidanza non imborsa.
Questo modo di retro par ch’incida
pur lo vinco d’amor che fa natura;
onde nel cerchio secondo s’annida
ipocresia, lusinghe e chi affattura,
falsità, ladroneccio e simonia,
ruffian, baratti e simile lordura.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 11, l. 52ff (11.52-60) [Virgil] (1320) [tr. Binyon (1943)]
(Source)
On the punishment of common fraudsters, who do not betray a personal trust but only the natural love of humanity. This is still deemed worse, in Dante's cosmology, than deadly "bestial" violence.
Barratry is the sale of justice, employment, or public offices, going alongside simony, the sale of holy offices.
(Source (Italian)). Alternate translations:
That Fraud of which each Conscience feels the pangs
Man may commit 'gainst those who do confide
In him, as well as those who trust him not.
The first unhappily destroys the Bond
In general by Nature form'd: from whence
Confined in the second Circle are
The Hypocrites, the Flatterers, and they
Who practice Coz'ning, Sorcery, and Theft,
Base Simony, procuring with a smile,
Masked Deceit, and all such filthy tricks.
[tr. Rogers (1782), l. 53ff]
Fraud skulks below with all her various brood,
There darkling dwell the foes of public good.
The pilf'rer, and the cheat, his dark ally:
With those, whose felon hand their trust betray'd,
Hypocrisy in faintly garb array'd.
Corruption foul, and frontless Perjury.
[tr. Boyd (1802), st. 8]
Fraud, that in every conscience leaves a sting,
May be by man employ’d on one, whose trust
He wins, or on another who withholds
Strict confidence. Seems as the latter way
Broke but the bond of love which Nature makes.
Whence in the second circle have their nest
Dissimulation, witchcraft, flatteries,
Theft, falsehood, simony, all who seduce
To lust, or set their honesty at pawn,
With such vile scum as these.
[tr. Cary (1814)]
Fraud, to the stricken conscience inly known,
Might man devise on him who faith disbursed,
And eke on him who credence had not shown.
The bond of love which nature framed at first.
But only that, the latter mode hath slain,
Whence nesting in the second orb lie curst
Hypocrites, and flatterers, and the wizard train,
Falseness, and simonies, and pilferers' trade,
Panders, and cheats, and all of foulest stain.
[tr. Dayman (1843)]
Fraud, which gnaws every conscience, a man may practice upon one who confides in him; and upon him who reposes no confidence.
This latter mode seems only to cut off the bond of love which Nature makes: hence in the second circle nests
hypocrisy, flattery, sorcerers, cheating, theft and simony, pandars, barrators, and like filth.
[tr. Carlyle (1849)]
And fraud, that every conscience can corrode --
Fraud may be practiced against them who trust,
And those who put no confidence in dust.
This seems to come behind, it only slays
The kindly chains of love that nature binds
Hence, in the lower circle, station finds
Hypocrisy, flattery and sorcery;
Falsification, robbery, simony,
Seduction, quarrels, and brutality.
[tr. Bannerman (1850)]
That fraud, which sharply, ev'ry conscience bites,
Man against those who trust in him may use,
Or against those by whom no trust is giv'n.
This latter seems to rend in twain the bond
Which Nature in her love for us hath made;
Whence in the second circle such are held;
Magic, hypocrisy, and flatters,
Vile falsehood, robbery and simony,
Panders and Userers, and such foul stuff.
[tr. Johnston (1867)]
Fraud, wherewithal is every conscience stung,
A man may practise upon him who trusts,
And him who doth no confidence imburse.
This latter mode, it would appear, dissevers
Only the bond of love which Nature makes;
Wherefore within the second circle nestle
Hypocrisy, flattery, and who deals in magic,
Falsification, theft, and simony,
Panders, and barrators, and the like filth.
[tr. Longfellow (1867)]
The fraud, wherewith every conscience is pricked, man can practise towards the one who trusts him, and towards him who has no confidence in store. This latter mode seems to destroy only the bond of love that nature makes; whence in the second circle have their nests hypocrisy, flatteries, and whoso uses arts; forgery, robbery, and simony; pandars, jobbers, and suchlike filth.
[tr. Butler (1885)]
Such fraud, for which all must compunction feel.
Can man exert 'gainst him whose trust he shares,
And him whose thoughts no confidence reveal.
This latter fashion all unseemly tears
The golden chain of love which Nature weaves.
Whence gather in the second circle's lairs
Hypocrisy, all flattery that deceives,
Witchcraft, lies, thefts, the Simoniac blot.
Panders, chicaners, and all similar thieves.
[tr. Minchin (1885)]
Fraud, by which every conscience is bitten, man may practice on one that confides in him, or on one that owns no confidence. This latter mode seemeth to destroy only the bond of love that nature makes; wherefore in the second circle nestle hypocrisy, flatteries, and sorcerers, falsity, robbery, and simony, panders, barrators, and such like filth.
[tr. Norton (1892)]
Fraud, with which there is no conscience but is bitten, a man may practise upon one who putteth his trust in him; and upon one who giveth no credit for fidelity. This last kind seemeth only to sever the bond of love which nature weaveth; and therefore is it that in the second circle there nestle hypocrisy, flattery, workers of sorcery, treachery, robbery and simony, panders, barrators, and such-like refuse.
[tr. Sullivan (1893)]
Fraud, wherewithal is bitten every conscience,
A man may use regarding one who trusts him,
Or one who has no store of trust to deal with.
This latter way, as it would seem, slays only
The tie of love that nature itself fashions;
Whence make their nest within the second circle
Hypocrisy, smooth speeches, and bewitchment,
Forgery, thieving, and the sin of Simon,
Panders, and jobbers, and the like offscouring.
[tr. Griffith (1908)]
Fraud, which always stings the conscience, a man may practice on one who confides in him or on one who does not so place his confidence; it is evident that this latter way destroys simply the bond of love which nature makes, so that in the next circle, hypocrisy, flatteries, sorceries, falsifications, theft, and simony, panders, jobbers, and like filth have their nest.
[tr. Sinclair (1939)]
Fraud, which gnaws at every conscience, may be a breach
Of trust against the confiding, or deceive
Such as repose no confidence; though each
Is fraud, the latter sort seems but to cleave
The general bond of love and Nature's tie;
So the second circle opens to receive
Hypocrites, flatterers, dealers in sorcery,
Panders and cheats, and all such filthy stuff,
With theft, and simony and barratry.
[tr. Sayers (1949)]
Fraud, which is a canker to every conscience,
may be practiced by a man on those who trust him,
and on those who have reposed no confidence.
This latter mode seems only to deny
the bond of love which all men have from Nature;
therefore within the second circle lie
simoniacs, sycophants, and hypocrites,
falsifiers, thieves, and sorcerers,
grafters, pimps, and all such filthy cheats.
[tr. Ciardi (1954)]
Fraud, which gnaws at every conscience, a man may practice upon one who trusts in him, or upon one who reposes no condifence. This altter way seems to sever only the bond of love which nature makes; wherefore in the second circle hypocrisy, flatteries, sorcerers, falsity, theft, simony, panders, barratry, and like filth have their nest.
[tr. Singleton (1970)]
Fraud, that gnaws the conscience of its servants,
can be used on one who puts his trust in you
or else on one who has no trust invested.
This latter sort seems only to destroy
the bond of love that Nature gives to man;
so in the second circle there are nests
of hypocrites, flatterers, dabblers in sorcery,
falsifiers, thieves and simonists,
panders, seducers, grafters and like filth.
[tr. Musa (1971)]
Now fraud, that eats away at every conscience,
is praticed by a man against another
who trusts in him, or one who has no trust.
This latter way seems only to cut off
the bond of love that nature forges; thus,
nestled within the second circle are:
hypocrisy and flattery, sorcerers,
and falsifiers, simony, and theft,
and barrators and panders and like trash.
[tr. Mandelbaum (1980)]
Fraud, which bites every conscience, a man may play
Either on one who trusts him, or one who does not.
The latter of the two is seen to destroy
Only those bonds of love that nature makes:
So in the second circle hypocrisy,
Flatterers, sorcery, larceny, simoniacs,
With pimps, barrators, and such filth have their nest.
[tr. Pinsky (1994), ll. 53-59]
Fraud, which bites at every mind, a man can use against one who trusts in him or against one who has in his purse no cause for trust.
This latter mode seems to cut solely into the bond of love that Nature makes; thus in the second circle find their nest
hypocreisy, flattery, casters of spells, impersonators, thievery and simony, panders, embezzlers, and similar filth.
[tr. Durling (1996)]
Human beings may practise deceit, which gnaws at every conscience, on one who trusts them, or on one who places no trust. This latter form of fraud only severs the bond of love that Nature created, and so, in the eighth circle, are nested hypocrisy; sorcery; flattery; cheating; theft and selling of holy orders; pimps; corrupters of public office; and similar filth.
[tr. Kline (2002)]
As for deceit -- which gnaws all rational minds --
we practise this on those who trust in us,
or those whose pockets have no room for trust.
Fraud of the second kind will only gash
the ligature of love that Nature forms:
and therefore in great Circle Two there nests
smarm and hypocrisy, the casting-up of spells,
impersonation, thievery, crooked priests,
embezzlement and pimping, such like scum.
[tr. Kirkpatrick (2006)]
Fraud gnaws at every conscience,
whether used on him who trusted
or on one who lacked such faith.
Fraud against the latter only severs
the bond of love that nature makes.
Thus in the second circle nest
hypocrisy, flatteries, and sorcerers;
lies, theft, and simony;
panders, barrators, and all such filth.[tr. Hollander/Hollander (2007)]
Fraud will gnaw at the conscience, but a man may bury
His heart and cheat the people who believe in him --
But trust's not needed, just opportunity.
This sinning slices away the soft-tied tether
Of love, prepared for us by Nature. The second
Circle is therefore a nest for flatterers
And hypocrites and liars, and those who press
Illiterate fools for high Church office, well-paid
For their filthy work, and bawds, and all such festering
Sores.
[tr. Raffel (2010)]
Fraud eats the conscience, whether used against
Those who trust us, or those who trust us not.
In the latter case, the bonds of love dispensed
By nature are undone. Thus you have got,
In Circle Eight, toadies and hypocrites,
Magicians, forgers, thieves, thugs, dealers in
Holy preferment, everything that fits
The definition of sheer filth.
[tr. James (2013)]
Since the earliest days, philosophers have dreamed of a country where the mind and spirit of man would be free; where there would be no limits to inquiry; where men would be free to explore the unknown and to challenge the most deeply rooted beliefs and principles. Our First Amendment was a bold effort to adopt this principle — to establish a country with no legal restrictions of any kind upon the subjects people could investigate, discuss, and deny.
Hugo Black (1886-1971) American politician and jurist, US Supreme Court Justice (1937-71)
James Madison lecture, NYU School of Law (17 Feb 1960)
(Source)
The inaugural Madison lecture. Reprinted as "The Bill of Rights," NYU Law Review, Vol. 35 (Apr 1960)
Drama is very important in life: You have to come on with a bang. You never want to go out with a whimper. Everything can have drama if it’s done right. Even a pancake.
Fear tends to come from ignorance. Once I knew what the problem was, it was just a problem, nothing to fear.
Patrick Rothfuss (b. 1973) American author
The Name of the Wind, ch. 32 “Coppers, Cobblers and Crowds” (2007)
(Source)
I have often wondered what turkeys would think of Christmas if they were capable of thought. I am afraid they would hardly regard it as a season of peace and goodwill.
Bertrand Russell (1872-1970) English mathematician and philosopher
“If animals could talk,” New York American (14 Sep 1932)
(Source)
We all have a pretty clear understanding of goodness, but it seldom applies to the situation we’re in at the moment.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 5 (1963)
(Source)
If I valued fame, I should flatter received opinions, which have gathered strength by time, and will yet wear longer than any living works to the contrary. But, for the soul of me, I cannot and will not give the lie to my own thoughts and doubts, come what may. If I am fool, it is, at least, a doubting one; and I envy no one the certainty of his self-approved wisdom.
One of the evils of democracy is you have to put up with the man you elect whether you want him or not.
In the first place, an unjust law exists in this Commonwealth [of Massachusetts], by which marriages between persons of different color is pronounced illegal. I am perfectly aware of the gross ridicule to which I may subject myself by alluding to this particular; but I have lived too long, and observed too much, to be disturbed by the world’s mockery. In the first place, the government ought not to be invested with power to control the affections, any more than the consciences of citizens. A man has at least as good a right to choose his wife, as he has to choose his religion. His taste may not suit his neighbors; but so long as his deportment is correct, they have no right to interfere with his concerns.
Lydia Marie Child (1802-1880) American abolitionist, activist, journalist, suffragist
An Appeal on Behalf of That Class of Americans Called Africans, ch. 8 (1833)
(Source)
And know, reader, that an ounce of mirth, with the same degree of grace, will serve God farther than a pound of sadness.
Thomas Fuller (1608-1661) English churchman, historian
The History of the Worthies of England, “Worthies of Hertfordshire,” “Writers” (1662)
(Source)
Writing of Jeremiah Dike. By the late 19th Century, Fuller's comment had been paraphrased into something simpler, though still attributed to him:
An ounce of cheerfulness is worth a pound of sadness to serve God with.
[Source 1872, 1895, 1867]
This sentiment is not unique to Fuller. In Richard Baxter's A Treatise of Self-Denial (1659), in "A Dialog of Self-Denial" between Flesh and Spirit, Flesh says:
Why should I think of what will be tomorrow?
An ounce of mirth is worth a pound of sorrow.
The second line here may have been a common English aphorism prior to Fuller and Baxter.
Somewhere, something incredible is waiting to be known.
Carl Sagan (1934-1996) American scientist and writer
(Spurious)
The words come from a profile of Sagan, "Seeking Other Worlds," Newsweek (15 Aug 1977). The final paragraph reads:
“A serious search with negative results says something of profound importance,” Sagan argues. “We discover there’s something almost forbidden about life ... if it turns out we really are alone.” But clearly, Sagan is looking for a happier result. There may be no galumphing green Barsoomian giants to satisfy the fantasies of a romantic Brooklyn boy. But no doubt, there are even stranger discoveries to be made ... some totally new phenomenon perhaps ... Somewhere, something incredible is waiting to be known.
Those final words, not a quotation, have been broadly mistaken for an actual statement by Sagan.
Sharon Begley, one of the writers of the article, has confirmed the words are hers.
Sagan's daughter , Sasha Sagan, has also disavowed the quotation, noting that her father would never have used "incredible" in such a context, as the word literally means "not credible."
More discussion: Somewhere, Something Incredible Is Waiting To Be Known – Quote Investigator®.
No vice exists which does not pretend to be more or less like some virtue, and which does not take advantage of this assumed resemblance.
[Il n’y a point de vice qui n’ait une fausse ressemblance avec quelque vertu, et qui ne s’en aide.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 5 “Of the Heart [Du Coeur],” § 72 (5.72) (1688) [tr. Van Laun (1885)]
(Source)
See Erasmus.
(Source (French)). Alternate translations:
There is no Vice which has not some resemblance of some Virtue, or other, and which does not make its advantage of it.
[Bullord ed. (1696)]
There is no Vice which has not the false resemblance of some Virtue, or other, and which does not make its advantage of it.
[Curll ed. (1713)]
There is no vice which does not bear a misleading likeness to some virtue, and takes advantage of this.
[tr. Stewart (1970)]
I would rather go to hell by choice than to stumble into heaven by following the crowd.
Benjamin Mays (1894-1984) American minister, educator, civil rights leader
(Attributed)
Talk sense to a fool
and he calls you foolish.[δόξει τις ἀμαθεῖ σοφὰ λέγων οὐκ εὖ φρονεῖν.]
Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 480 [Dionysus/Διόνυσος] (405 BC) [tr. Arrowsmith (1960)]
(Source)
Replying to Pentheus' charge that he's being foolishly evasive.
(Source (Greek)). Alternate translations:
He must seem devoid
Of reason, who mysterious truths unfolds
To those who lack discretion.
tr. Wodhull (1809)]
One will seem to be foolish if he speaks wisely to an ignorant man.
[tr. Buckley (1850)]
Who wiseliest speaks, to the fool speaks foolishness.
[tr. Milman (1865)]
Boors think a wise man’s words devoid of sense.
[tr. Rogers (1872), l. 457]
He were a fool, methinks, who would utter wisdom to a fool.
[tr. Coleridge (1891)]
Wise answers seem but folly to a fool.
[tr. Way (1898)]
Wise words being brought
To blinded eyes will seem as things of nought.
[tr. Murray (1902)]
He who talks wisdom to an ignorant man will seem out of his senses.
[tr. Kirk (1970)]
A wise speech sleeps in a foolish ear.
[tr. Vellacott (1973)]
Talk truth to a deaf man and he
Begs your pardon.
[tr. Soyinka (1973)]
Wise speech seems thoughtless to the ignorant.
[tr. Neuburg (1988)]
What makes no sense is talking sense to a fool.
[tr. Cacoyannis (1982)]
To the ignorant, wisdom will seem folly.
[tr. Blessington (1993)]
To the ignorant man, any speaker of wisdom will seem foolish.
[tr. Esposito (1998)]
Speak wisdom to a fool and he'll think you have no sense at all.
[tr. Woodruff (1999)]
Wise things to the ignorant will sound like nonsense.
[tr. Gibbons/Segal (2000)]
Speak wisdom to a fool and he will think you foolish.
[tr. Kovacs (2002)]
Wise words spoken in the ear of a fool turn into nothingness.
[tr. Rao/Wolf (2004)]
It is not wise for someone to say anything wise to the ignorant.
[tr. Theodoridis (2005)]
Wise words will appear foolishness -- to an idiot.
[tr. Valerie (2005)]
Yes, but, then,
a man can seem really ignorant
when speaking to a fool.
[tr. Johnston (2008)]
Sense is nonsense to a fool.
[tr. Robertson (2014)]
Wisdom always sounds silly to the unwise.
[tr. Pauly (2019)]
Only a fool takes a warning for an insult.
[tr. Behr/Foster (2019)]
One will seem to be foolish if he speaks wise things [sopha] to a senseless man.
[tr. Buckley/Sens/Nagy (2020)]
The aggressor is always peace-loving (as Bonaparte always claimed to be); he would prefer to take over our country unopposed. To prevent his doing so one must be willing to make war and be prepared for it. In other words it is the weak, those likely to need defense, who should always be armed in order not to be overwhelmed. Thus decrees the art of war.
[Der Eroberer ist immer friedliebend (wie Bonaparte auch stets behauptet hat), er zöge ganz gern ruhig in unseren Staat ein; damit er dies aber nicht könne, darum müssen wir den Krieg wollen und also auch vorbereiten, d. h. mit anderen Worten: es sollen gerade die Schwachen, der Verteidigung Unterworfenen, immer gerüstet sein und nicht überfallen werden; so will es die Kriegskunst.]
Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 6, ch. 5 “Character of Strategic Defense [Charakter der strategischen Verteidigung],” (6.5) (1832) [tr. Howard & Paret (1976)]
(Source)
(Source (German)). Alternate translation:
A conqueror is always a lover of peace (as Buonaparte always asserted of himself); he would like to make his entry into our state unopposed; in order to prevent this, we must choose war, and therefore also make preparations, that is in other words, it is just the weak, or that side which must defend itself, which should be always armed in order not to be taken by surprise; so it is willed by the art of war.
[tr. Graham (1873)]
Life begins when a person first realizes how soon it will end.
Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (May 1949)
(Source)
Although reason were intended by Providence to govern our passions; yet it seems that in two points of the greatest moment to the being and continuance of the world, God has intended our passions to prevail over reason. The first is, the propagation of our species; since no wise man ever married from the dictates of reason. The other is, the love of life; which, from the dictates of reason, every man would despise, and wish it at an end, or that it never had a beginning.
Therefore do thou, O Father, who gavest the visible light as the first fruits of creation, and didst breathe into the face of man the intellectual light as the crown and consummation thereof, guard and protect this work, which coming from thy goodness returneth to thy glory. Thou when thou turnedst to look upon the works which thy hands had made, sawest that all was very good, and didst rest from thy labours. But man, when he turned to look upon the work which his hands had made, saw that all was vanity and vexation of spirit, and could find no rest therein. Wherefore if we labour in thy works with the sweat of our brows thou wilt make us partakers of thy vision and thy sabbath. Humbly we pray that this mind may be steadfast in us, and that through these our hands, and the hands of others to whom thou shalt give the same spirit, thou wilt vouchsafe to endow the human family with new mercies.
[Itaque Tu Pater, qui lucem visibilem primitias creaturae dedisti, et lucem intellectualem ad fastigium operum tuorum in faciem hominis inspirasti; opus hoc, quod a tua bonitate profectum tuam gloriam repetit, tuere et rege. Tu postquam conversus es ad spectandum opera quae fecerunt manus tuae, vidisti quod omnia essent bona valde; et requievisti. At homo conversus ad opera quae fecerunt manus suae, vidit quod omnia essent vanitas et vexatio spiritus; nec ullo modo requievit. Quare si in operibus tuis sudabimus, facies nos visionis tuae et sabbati tui participes. Supplices petimus, ut haec mens nobis constet; utque novis eleemosynis, per manus nostras et aliorum quibus eandem mentem largieris, familiam humanam dotatam velis.]
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
Instauratio Magna, “Plan of the Work [Distributo Operis]” (1620) [tr. Spedding (1858)]
(Source)
(Source (Latin)). Alternate translations:
May thou, therefore, O Father, who gavest the light of vision as the first-fruits of creation, and hast inspired the countenance of man with the light of the understanding as the completion of thy works, guard and direct this work, which, proceeding from thy bounty, seeks in return thy glory. When thou turnedst to look upon the works of thy hands, thou sawest that all were very good, and restedst. But man, when he turned towards the works of his hands, saw that they were all vanity and vexation of spirit, and had no rest. Wherefore, if we labour in thy works, thou wilt make us partakers of that which thou beholdest and of thy rest. We humbly pray that our present disposition may continue firm, and that thou mayest be willing to endow thy family of mankind with new gifts through our hands, and the hands of those to whom thou wilt accord the same disposition.
[tr. Wood (1831)]
May thou, therefore, O Father, who gavest the light of vision as the first fruit of creation, and who hast spread over the fall of man the light of thy understanding as the accomplishment of thy works, guard and direct this work, which, issuing from thy goodness, seeks in return thy glory! When thou hadst surveyed the works which thy hands had wrought, all seemed good in thy sight, and Thou restedst. But when man turned to the works of his hands, he found all vanity and vexation of spirit, and experienced no rest. If, however, we labour in thy works, Thou wilt make us to partake of thy vision and sabbath; we, therefore, humbly beseech Thee to strengthen our purpose, that Thou mayst be willing to endow thy family of mankind with new gifts, through our hands, and the hands of those in whom Thou shalt implant the same spirit.
[tr. Wood/Devey (1844)]
But the greatest undertakings should not be overly pondered, lest contemplation of difficulties too clearly foreseen appall you.
[Los grandes empeños aun no se han de pensar, basta ofrecerse, porque la dificultad, advertida, no ocasione el reparo.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 204 (1647) [tr. Fischer (1937)]
(Source)
(Source (Spanish)). Alternate translations:
As to great enterprizes, we must not stand reasoning, it is enough that we embrace them when they present, lest the consideration of their difficulty make us abandon the attempt.
[Flesher ed. (1685)]
Great undertakings are not to be brooded over, lest their difficulty when seen causes despair.
[tr. Jacobs (1892)]
In moments of great danger, don't even think, simply act. Don't dwell on the difficulties.
[tr. Maurer (1992)]
It is because gold is rare that gilding has been invented, which, without having its solidity, has all its brilliance. — Thus, to replace the kindness we lack, we have devised politeness, which has all its appearance.
[C’est parce que l’or est rare que l’on a inventé la dorure, qui, sans en avoir la solidité, en a tout le brillant. Ainsi, pour remplacer la bonté qui nous manque, nous avons imaginé la politesse, qui en a toutes les apparences.]
Pierre-Marc-Gaston de Lévis (1764-1830) French noble, politician, author, aphorist
Maximes et Essais sur Différents Sujets, “Pensées Détachées,” # 180 (1808)
(Source)
(Source (French)). Frequently misattributed to his more famous father, Francis de Gaston, first Duke de Lévis.
The full aphorism also includes a final clause, "et au défaut de vertu, nous avons l'honneur, qui en a l'éclat" ("and, in default of virtue, we have honor, which has its luster").
The French was incorporated in standard French grammar books for many years.
The English translation shows up in several cases without any attribution and in varied contexts (1, 2, 3).
Books aren’t just commodities; the profit motive is often in conflict with the aims of art. We live in capitalism, its power seems inescapable — but then, so did the divine right of kings. Any human power can be resisted and changed by human beings. Resistance and change often begin in art. Very often in our art, the art of words.
Ursula K. Le Guin (1929-2018) American writer
Speech, accepting the National Book Foundation Medal (19 Nov 2014)
(Source)
On receiving the National Book Foundation Medal for Distinguished Contribution to American Letters at the 65th National Book Awards. Video of the speech.
Animals never spend time dividing experience into little bits and speculating about all the bits they’ve missed. The whole panoply of the universe has been neatly expressed to them as things to (a) mate with, (b) eat, (c) run away from, and (d) rocks. This frees the mind from unnecessary thoughts and gives it a cutting edge where it matters.
Terry Pratchett (1948-2015) English author
Equal Rites (1987)
(Source)
Frequently paraphrased:
The entire universe has been neatly divided into things to (a) mate with, (b) eat, (c) run away from, and (d) rocks.
I wanted to love you: you prefer
To have me as your courtier.
Well, I must follow your direction.
But goodbye, Sextus, to affection.[Vis te, Sexte, coli: volebam amare.
Parendum est tibi: quod iubes, coleris:
Sed si te colo, Sexte, non amabo.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 2, epigram 55 (2.55) [tr. Michie (1972)]
(Source)
"To Sextus." (Source (Latin)). Alternate translations:
I Offer Love, but thou Respect wilt have;
Take, Sextus, all thy Pride and Folly crave:
But know I can be no Man's Friend and Slave.
[tr. Sedley (1702)]
The more I honour thee, the less I love.
[tr. Johnson (c. 1755)]
Yes, I submit, my lord; you've gained your end:
I'm now your slave -- that would have been your friend;
I'll bow, I'll cringe, be supple as your glove;
-- Respect, adore you -- ev'rything but -- love.
[tr. Graves (1766)]
Sextus, would'st though courted be?
I had hopes of loving thee.
If thou wilt, I must obey;
I shall court thee, nor delay.
Dost thou ceremony seek?
And renounce my friendship? Speak.
[tr. Elphinston (1782), Book 5, ep. 35]
To love you well you bid me know you better,
And for that wish I rest your humble debtor;
But, if the simple truth I may express,
To love you better, I must know you less.
[tr. Byron (c. 1820)]
You wish to be treated with deference, Sextus: I wished to love you. I must obey you: you shall be treated with deference, as you desire. But if I treat you with deference, I shall not love you.
[tr. Bohn's Classical (1859)]
You wish to be courted, Sextus; I wished to love you. I must obey you; as you demand, you shall be courted. But if I court you, Sextus, I shall not love you.
[tr. Ker (1919)]
I offered love -- you ask for awe;
Then I'll obey you and revere;
But don't forget the ancient saw
That love will never dwell with fear.
[tr. Pott & Wright (1921)]
You want my respect, I wanted to love you,
Sextus. I give in. Have my respect.
But I cannot prefer someone I defer to.
[tr. Bovie (1970)]
You would be courted, dear, and I would love you.
But be it as you will, and I will court you.
But if I court you, dear, I will not love you.
[tr. Cunningham (1971)]
You want to be cultivated, Sextus. I wanted to love you. I must do as you say. Cultivated you shall be, as you demand. But if I cultivate you, Sextus, I shall not love you.
[tr. Shackleton Bailey (1993)]
I would love you, dear, by preference,
But you instead demand my deference.
And so my love I will defer,
With courtesy, as you prefer.
[tr. Ericsson (1995)]
You ask for deference when I offer love;
So be it; you shall have my bended knee.
But Sextus, by great Jupiter above,
Getting respect, you'll get no love from me.
[tr. Hill]
You want to be my patron and my friend.
If you insist on patron, goodbye friend!
[tr. Wills (2007)]
I wished to love you; you would have
me court you. What you want must be.
But if I court you, as you ask,
Sextus, you'll get no love from me.
[tr. McLean (2014)]
Of all malice that makes of Heaven a foe
The end is injury, and all such end won
By force or fraud worketh another’s woe.
But since fraud is a vice of man’s alone,
It more offends God: so are lowest set
The fraudulent, and the heavier is their groan.[D’ogne malizia, ch’odio in cielo acquista,
ingiuria è ‘l fine, ed ogne fin cotale
o con forza o con frode altrui contrista.
Ma perché frode è de l’uom proprio male,
più spiace a Dio; e però stan di sotto
li frodolenti, e più dolor li assale.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 11, l. 22ff (11.22-27) [Virgil] (1320) [tr. Binyon (1943)]
(Source)
(Source (Italian)). Alternate translations:
Of ev'ry Vice which odious is in Heav'n
To injure is the purport, and the end;
Either by Force, or Fraud. But as to Man
Fraud is peculiar, it more God offends:
Therefore the fraudulent are lower plac'd,
And greater punishment and pains endure.
[tr. Rogers (1782), l. 21ff]
Above the Sons of Violence reside,
The bands of Fraud below together hide;
(Vile Fraud! The heav'n-born soul's peculiar blot!)
For this, in fiercer pains, the traitors keep
Their horrid vigils far in yonder deep;
Hated of Heav'n, and fill the lowest lot.
[tr. Boyd (1802), st. 5]
Of all malicious act abhorr’d in heaven,
The end is injury; and all such end
Either by force or fraud works other’s woe
But fraud, because of man peculiar evil,
To God is more displeasing; and beneath
The fraudulent are therefore doom’d to’ endure
Severer pang.
[tr. Cary (1814)]
Of each malicious act, abhorred on high.
Injustice is the end: for others' woe
Must all such ends or force or fraud apply.
But fraud in man his proper vice doth show,
To God more odious; wherefore deeper here
The fraudful sink, and mourn a sharper throe.
[tr. Dayman (1843)]
Of all malice, which gains hatred in Heaven, the end is injury; and every such end, either by force or by fraud, aggrieveth others.
But because fraud is a vice peculiar to man, it more displeases God; and therefore the fraudulent are placed beneath, and more pain assails them.
[tr. Carlyle (1849)]
Of evil deed, that's stamped with hate in heaven,
Is injury the end. Each end's attained
With force or fraud, by which another's pained.
Since fraud is then the native ill of man,
It more displeases God; beneath the vault,
The fraudulent the deeper pains assault.
[tr. Bannerman (1850)]
Of ev'ry malice which just heav'n abhors,
To injure is the end; and each such end,
Either by force or fraud, makes others grieve.
But since of man fraud is the proper sin,
More it displeases God; and so beneath
Are plac'd the fraudulent with heavier pains.
[tr. Johnston (1867)]
Of every malice that wins hate in Heaven,
Injury is the end; and all such end
Either by force or fraud afflicteth others.
But because fraud is man's peculiar vice,
More it displeases God; and so stand lowest
The fraudulent, and greater dole assails them.
[tr. Longfellow (1867)]
Of every badness which earns hatred in heaven, injury is the end; and every such end either by force or by fraud causes grief to another.
But because fraud is an ill peculiar to man, it more displeases God; and for this cause the fraudulent have their station below, and woe assails them more.
[tr. Butler (1885)]
Of every malice that in Heaven wins hate
The end is injury, and each such plan
By force or fraud on some wreaks woeful fate.
Since fraud is ill peculiar unto man
God it displeases more, and hence more low
The fraudulent are doomed to greater pain.
[tr. Minchin (1885)]
Of every malice that wins hate in heaven injury is the end, and every such end afflicts others either by force or by fraud. But because fraud is the peculiar sin of man, it most displeaseth God; and therefore the fraudulent are the lower, and more woe assails them.
[tr. Norton (1892)]
Of every evil act that earneth hate in Heaven, the end is injury; and every such end, by either violence or fraud, heapeth sorrow upon others. But forasmuch as fraud is man's peculiar vice, it is the more displeasing unto God ; and therefore they who dealt in fraud are set beneath, and greater is the torture that doth afflict them.
[tr. Sullivan (1893)]
All wickedness that lays up hate in heaven
Injustice hath for end, and such end alway,
Either by force or fraud, afflicts another:
But, seeing that fraud is man's peculiar evil,
More it displeases God: therefore are lowest
The fraudulent, and greater woe assails them.
[tr. Griffith (1908)]
Every kind of wickedness that gains the hatred of Heaven has injustice for its end, and every such end afflicts someone either by force or fraud; but because fraud is sin peculiar to man it is more offensive to God, and for that reason the fraudulent have their place lower nad more pain assails them.
[tr. Sinclair (1939)]
Of all malicious wrong that earns Heaven's hate
The end is injury; all such ends are won
Either by force or fraud. Both perpetuate
Evil to others; but since man alone
Is capable of fraud, God hates that worst;
The fraudulent lie lowest, then and groan
Deepest.
[tr. Sayers (1949)]
Malice is the sin most hated by God
And the aim of malice is to injure others
whether by fraud or violence. But since fraud
is the vice fo which man alone is capable,
God loathes it most. Therefore, the fraudulent
are place below, and their torment is more painful.
[tr. Ciardi (1954)]
Of every malice that gains hatred in Heaven the end is injustice; and every such end, either by force or by fraud, afflicts another. But because fraud is an evil peculiar to man, it more displeases God, and therefore the fraudulent are the lower, and more pain assails them.
[tr. Singleton (1970)]
All malice has injustice as its end,
an end achieved by violence or by fraud;
while both are sins that earn the hate of Heaven,
since fraud belongs exclusively to man,
God hates it more and, therefore, far below,
the fraudulent are placed and suffer most.
[tr. Musa (1971)]
Of every malice that earns hate in Heaven,
injustice is the end; and each such end
by force or fraud brings harm to other men.
However, fraud is man's peculiar vice;
God finds it more displeasing -- and therefore,
the fraudulent are lower, suffering more.
[tr. Mandelbaum (1980)]
The object of all malice, which earns heaven's hatred,
Is injury; every object of that kind
Causes distress to others by force or fraud.
And because fraud is an evil peculiar to men,
It displeases God the more; and therefore the fraudulent
are placed beneath and greater pain assail them.
[tr. Sisson (1981)]
The end of every wickedness that feels
Heaven's s hatred is injustice -- and each end
Of this kind, whether by force or fraud, afflicts
Some other person. But since fraud is found
In humankind as its peculiar vice,
It angers God more: so the fraudulent
Are lower, and suffer more unhappiness.
[tr. Pinsky (1994), l. 21ff]
Of every malice gaining the hatred of Heaven, injustice is the goal, and efvery such goal injures someone either with force or with fraud.
But because fraud is an evil proper to man, it is more displeasing to God; and therefore the fraudulent have a lower place and greater pain assails them.
[tr. Durling (1996)]
The outcome of all maliciousness, that Heaven hates, is harm: and every such outcome, hurts others, either by force or deceit. But because deceit is a vice peculiar to human beings, it displeases God more, and therefore the fraudulent are placed below, and more pain grieves them.
[tr. Kline (2002)]
Malice is aimed in all its forms -- and thus
incurs the hatred of Heaven -- at gross injustice,
and, aiming so, harms others, by deceit or force.
Deceit, though, is specifically a human wrong,
and hence displeases God the more. Liars
are therefore deeper down, and tortured worse.
[tr. Kirkpatrick (2006)]
Every evil deed despised in Heaven
has as its end injustice. Each such end
harms someone else through either force or fraud.
But since the vice of fraud is man's alone,
it more displeases God, and thus the fraudulent
are lower down, assailed by greater pain.
[tr. Hollander/Hollander (2007)]
Hated by Heaven, every conscious
sin will end in injustice, and each new sin,
By force or fraud, creates the same result.
But since such fraud is a sin unique to men,
God hates it more. So sinners guilty of fraud
Go farther down, and deeper pain attacks them.
[tr. Raffel (2010)]
Crimes Heaven hates have for their end
Injustice, and that end afflicts someone
Either by force or fraud, and must offend
The Lord, for fraud is human, and ills done
By humans please Him least, and therefore they,
The tricksters, lie down and suffer more.
[tr. James (2013)]
Ninety percent of everything is crud.
Theodore Sturgeon (1918-1985) American fiction author, poet, essayist, critic [b. Edward Hamilton Waldo]
“Sturgeon’s Law” (c. 1951)
Popularly known as "Sturgeon's Law," though the author used that term for another aphorism, and called this "Sturgeon's Revelation."
Verbal origins point to a talk at NYU in 1951, and at the World SF Convention, Philadelphia (Sep 1953). It was first referenced in print in Venture Science Fiction (Sep 1957), and first used by Sturgeon in print in his review column, "Books: On Hand," Venture Science Fiction (Mar 1958):
It is in this vein that I repeat Sturgeon's Revelation, which was wrung out of me after twenty years of wearying defense of science fiction against attacks of people who used the worst examples of the field for ammunition, and whose conclusion was that ninety percent of S.F. is crud.
The Revelation
Ninety percent of everything is crud.
Corollary 1
The existence of immense quantities of trash in science fiction is admitted and it is regrettable; but it is no more unnatural than the existence of trash anywhere.
Corollary 2
The best science fiction is as good as the best fiction in any field.
For "crud" people often substitute "crap" or "shit." People citing the law sometimes vary the percentage value as well.
More discussion:
But if nature does not ratify law, then all the virtues may lose their sway. For what becomes of generosity, patriotism, or friendship? Where will the desire of benefitting our neighbours, or the gratitude that acknowledges kindness, be able to exist at all? For all these virtues proceed from our natural inclination to love mankind.
[Atqui si natura confirmatura ius non erit, uirtutes omnes tollantur. Vbi enim liberalitas, ubi patriae caritas, ubi pietas, ubi aut bene merendi de altero aut referendae gratiae uoluntas poterit existere? Nam haec nascuntur ex eo quod natura propensi sumus ad diligendos homines, quod fundamentum iuris est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Legibus [On the Laws], Book 1, ch. 15 / sec. 43 (1.15/1.43) [Marcus] (c. 51 BC) [tr. Barham/Yonge (1878)]
(Source)
(Source (Latin)). Alternate translations:
If nature does not ratify law, all the virtues lose their sway. What becomes of generosity, patriotism, or friendship? Where should we find the desire of benefitting our neighbours, or the gratitude that acknowledges kindness? For all these virtues proceed from our natural inclination to love and cherish our associates.
[tr. Barham (1842)]
And if Nature is not to be considered the foundation of Justice, that will mean the destruction [of the virtues on which human society depends]. For where then will there be a place for generosity, or love of country, or loyalty, or the inclination to be of service to others, or to show gratitude for favours received? For these virtues originate in our natural inclination to love our fellow-men, and this is the foundation of Justice.
[tr. Keyes (1928)]
That is why every virtue is abolished if nature is not going to support justice. What room will there be for liberality, patriotism, and devotion; or for the wish to serve others or to show gratitude? These virtues are rooted in the fact that we are inclined by nature to have a regard for others; and that is the basis of justice.
[tr. Rudd (1998)]
If nature will not confirm justice, all the virtues will be eliminated. Where will there be a place for liberality, for love of country, for piety, for the desire to do well by others or return kindness? These all arise because we are inclined by nature to love other humans, and that is the foundation of justice.
[tr. Zetzel (1999)]
And if right has not been confirmed by nature, they may be eliminated. In fact, where will liberality be able to exist, where affection for the fatherland, where piety, where the will either to deserve well of another or to or to return a service? These things originate in this, that we are inclined by nature to to cherish human beings; that is the foundation of right.
[tr. Fott (2013)]
Unfortunately, our own colonial history also provided ample reasons for people to be afraid to vest too much power in the national government. There had been bills of attainder here; women had been convicted and sentenced to death as “witches”; Quakers, Baptists, and various Protestant sects had been persecuted from time to time. Roger Williams left Massachusetts to breathe the free air of new Rhode Island. Catholics were barred from holding office in many places. Test oaths were required in some of the colonies to bar any but “Christians” from holding office. In New England Quakers suffered death for their faith. Baptists were sent to jail in Virginia for preaching, which caused Madison, while a very young man, to deplore what he called that “diabolical hell-conceived principle of persecution.”
Hugo Black (1886-1971) American politician and jurist, US Supreme Court Justice (1937-71)
James Madison lecture, NYU School of Law (17 Feb 1960)
(Source)
The inaugural Madison lecture. Reprinted as "The Bill of Rights," NYU Law Review, Vol. 35 (Apr 1960). The Madison reference is in a letter to William Bradford (24 Jan 1774).
I was raised in an old-fashioned American tradition and there were certain homely things that were taught to me: To try to tell the truth, not to bear false witness, not to harm my neighbor, to be loyal to my country, and so on. In general, I respected these ideals of Christian honor and did as well with them as I knew how. It is my belief that you will agree with these simple rules of human decency and will not expect me to violate the good American tradition from which they spring.
Lillian Hellman (1905-1984) American playwright, screenwriter
Letter to Rep. John S. Wood, House Committee on Un-American Activities (19 May 1952)
(Source)
On declining to "name names" before HUAC (see here). National Archives copy. Reprinted in The Nation (31 May 1952).
As a result of the letter and her invoking the Fifth Amendment at the HUAC hearings, Hellman was put on the Hollywood Blacklist for the rest of the decade.
Every man’s last day is fixed.
Lifetimes are brief and not to be regained,
For all mankind. But by their deeds to make
Their fame last: that is labor for the brave.[Stat sua cuique dies, breve et inreparabile tempus
Omnibus est vitae; sed famam extendere factis,
Hoc virtutis opus.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 10, l. 467ff (10.467-69) [Jove] (29-19 BC) [tr. Fitzgerald (1981)]
(Source)
Jove, to Alcides (Hercules), comforting him on the pending, but brave, death of Pallas.
(Source (Latin)). Alternate translations:
Short bounds of life are set to mortal man.
'Tis virtue's work alone to stretch the narrow span.
[tr. Dryden (1697)]
To every one his day is fixed: a short and irretrievable term of life is given to all: but by deeds to lengthen out fame, this is virtue's task.
[tr. Davidson/Buckley (1854)]
Each has his destined time: a span
Is all the heritage of man:
'Tis virtue's part by deeds of praise
To lengthen fame through after days.
[tr. Conington (1866)]
To every one his day
Stands fixed by fate. The term of mortal life
Is brief, and irretrievable to all.
But to extend the period of its fame
By noble actions, this is virtue's work.
[tr. Cranch (1872), l. 615ff]
Each hath his own appointed day; short and irrecoverable is the span of life for all: but to spread renown by deeds is the task of valour.
[tr. Mackail (1885)]
His own day bideth every man; short space that none may mend
Is each man's life: but yet by deeds wide-spreading fame to send,
Man's valour hath this work to do.
[tr. Morris (1900)]
Each hath his day; irreparably brief
Is mortal life, and fading as the leaf.
'Tis valour's part to bid it bloom anew
By deeds of fame.
[tr. Taylor (1907), st. 63, l. 562ff]
To each his day is given. Beyond recall
man's little time runs by: but to prolong
life's glory by great deeds is virtue's power.
[tr. Williams (1910)]
Each has his day appointed; short and irretrievable is the span of life to all: but to lengthen fame by deeds -- that is valour's task.
[tr. Fairclough (1918)]
Every man, my son,
Has his appointed time; life’s day is short
For all men; they can never win it back,
But to extend it further by noble deeds
Is the task set for valor.
[tr. Humphries (1951)]
Every man's hour is appointed. Brief and unalterable
For all, the span of life. To enlarge his fame by great deeds
Is what the brave man must aim at.
[tr. Day-Lewis (1952)]
Each has his day; there is, for all, a short,
irreparable time of life; the task
of courage: to prolong one's fame by acts.
[tr. Mandelbaum (1971), l. 648ff]
Each man has his allotted day. All life is brief and time once past can never be restored. But the task of the brave man is to enlarge his fame by his actions.
[tr. West (1990)]
Every man has his day, the course
of life is brief and cannot be recalled: but virtue’s task
is this, to increase fame by deeds.
[tr. Kline (2002)]
Each man has his day, and the time of life
is brief for all, and never comes again.
But to lengthen out one’s fame with action,
that’s the work of courage.
[tr. Fagles (2006), l. 553ff]
The day of death awaits all men; their time is brief and comes just once. But they can prolong their fame by action. This is the task of valor.
[tr. Bartsch (2021)]
I don’t think I ever hurt any man’s feelings by my little gags. I know I never willfully did it. When I have to do that to make a living I will quit.
Every human being has, like Socrates, an attendant spirit; and wise are they who obey its signals. If it does not always tell us what to do, it always cautions us what not to do.
Lydia Marie Child (1802-1880) American abolitionist, activist, journalist, suffragist
Philothea, ch. 6 [Philothea] (1836)
(Source)
I praise Thee while my days go on;
I love Thee while my days go on!
Through dark and dearth, through fire and frost,
With emptied arms and treasure lost,
I thank Thee while my days go on.
Again we have deluded ourselves into believing the myth that Capitalism grew and prospered out of the Protestant ethic of hard work and sacrifice. The fact is that Capitalism was built on the exploitation and suffering of black slaves, and continues to thrive on the exploitation of the poor, both black and white, both here and abroad.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“The Three Evils,” Keynote Speech, National Conference for New Politics, Chicago (31 Aug 1967)
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Once a musician has enough ability to get into a top music school, the thing that distinguishes one performer from another is how hard he or she works. That’s it. And what’s more, the people at the very top don’t work just harder or even much harder than everyone else. They work much, much harder.
Malcolm Gladwell (b. 1963) Anglo-Canadian journalist, author, public speaker
Outliers: The Story of Success, ch. 2 “The 10,000 Hour Rule,” sec. 2 (2008)
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It feels cooler to say, “I’m not woke,” than the truth, which is, “I’m terrified of what I don’t understand and I only know how to process that as anger because I can’t look inward.”
Sarah Silverman (b. 1970) American stand-up comedian, actress, writer
The Daily Show (15 Feb 2023)
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I’m awfully sorry for people who are taken in by all of today’s dietary mumbo jumbo. They are not getting any enjoyment out of their food.
“All stories are true,” Skarpi said. “But this one really happened, if that’s what you mean.” He took another slow drink, then smiled again, his bright eyes dancing. “More or less. You have to be a bit of a liar to tell a story the right way. Too much truth confuses the facts. Too much honesty makes you sound insincere.”
Patrick Rothfuss (b. 1973) American author
The Name of the Wind, ch. 26 “Lanre Turned” (2007)
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A physician would not cure his patients more effectually if he were angry with them for being ill, and the criminal law is not more effective when it is inspired by anger against the criminal. The criminal presents a problem, psychological, educational, sociological, and economic; this difficult problem is not best handled in a state of blind rage. All arguments for corporal punishment spring from anger, not from scientific understanding. As men become more scientific, such barbaric practices will be no longer tolerated.
Bertrand Russell (1872-1970) English mathematician and philosopher
“On corporal punishment,” New York American (7 Sep 1932)
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Hope is the feeling we have that the feeling we have is not permanent.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 5 (1963)
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She weeps not for her sire if none be near,
In company she calls up many a tear.
True mourners would not have their sorrows known,
For grief of heart will choose to weep alone.[Amissum non flet cum sola est Gellia patrem,
Si quis adest, iussae prosiliunt lacrimae.
Non luget quisquis laudari, Gellia, quaerit,
Ille dolet vere, qui sine teste dolet.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 1, epigram 33 (1.33) [tr. Pott & Wright (1921)]
(Source)
"On Gellia." (Source (Latin)). Alternate translations:
Gellia ne'er mourns her father's loss,
When no one's by to see,
but yet her soon commanded tears
Flow in society:
To weep for praise is but a feigned moan;
He grieves most truly, that does grieve alone.
[tr. Fletcher (1656)]
When all alone, your tears withstand;
In company, can floods command.
Who mourns for fashion, bids us mark;
Who mourns indeed, mourns in the dark.
[tr. Killigrew (1695)]
Gellia alone, alas! can never weep,
Though her fond father perish'd in the deep;
With company the tempest all appears
And beauteous Gellia's e'en dissolved in tears.
Through public grief though Gellia aims at praise,
'Tis private sorrow which must merit raise.
[Gentleman's Magazine (1736)]
Her father dead! -- Alone no grief she knows;
Th' obedient tear at every visit flows.
No mourner he, who must with praise be fee'd!
But he, who mourns in secret, mourns indeed.
[tr. Hay (1755), 1.34]
Sire-reft, alone, poor Gellia weeps no woe:
In company she bids the torrent flow.
they cannot grieve, who to be seen, can cry:
Theirs is the grief, who without witness sigh.
[tr. Elphinston (1782), Book 6, Part 3, ep. 1]
Gellia, when she is alone, does not lament the loss of her father. If any one be present, her bidden tears gush forth. A person does not grieve who seeks for praise; his is real sorrow who grieves without a witness.
[tr. Amos (1858), #95 "Feigned Tears"]
Gellia does not mourn for her deceased father, when she is alone; but if any one is present, obedient tears spring forth. He mourns not, Gellia, who seeks to be praised; he is the true mourner, who mourns without a witness.
[tr. Bohn's Classical (1859)]
He grieves not much who grieves to merit praise;
His grief is real who grieves in solitude.
[ed. Harbottle (1906)]
Gellia weeps not while she is alone for her lost father; is any one be present, her tears leap forth at her bidding. He does not lament who looks, Gellia for praise;' he truly sorrows who sorrows unseen.
[tr. Ker (1919)]
Gellia, alone, ne'er weeps her sire at all;
In company the bidden tears down fall.
True grief is not for admiration shown.
He only weeps indeed, who weeps alone.
[tr. Francis & Tatum (1924), #18, 1.32]
When alone, Gellia never cries for the father she lost.
If someone is with her, tears well up in her eyes,
as if ordered to fall in. If some one looks for praise,
he is not in mourning, Gellia.
He truly mourns
who mourns
alone.
[tr. Bovie (1970)]
In private she mourns not the late-lamented;
If someone's by her tears leap forth on call.
Sorry, my dear, is not so easily rented.
They are true tears that without witness fall.
[tr. Cunningham (1971)]
Gellia does not cry for her lost father when she's by herself, but if she has company, out spring the tears to order. Gellia, whoever seeks credit for mourning is no mourner. He truly grieves who grieves without witnesses.
[tr. Shackleton Bailey (1993)]
Gellia's mourning for her father?
If by herself she doesn't bother.
But when she sees that company lurks
She opens up the waterworks.
She just wants praise for grief that's shown;
They truly grieve who weep alone.
[tr. Ericsson (1995)]
When Janet is sequestered, out of view,
Then never for her father's death she cries.
But let some viewers come, just one or two,
Then tears dramatically flood her eyes.
We know from this how sad in fact she's been:
It is not grief that's only grieved when seen.
[tr. Wills (2007)]
Gellia doesn't weep for her dead father
when she's alone, but tears pour on command
if someone comes. Who courts praise isn't mourning --
he truly grieves who grieves with none at hand.
[tr. McLean (2014)]
Alone, Gellia never weeps over her father's death;
if someone's there, her tears burst forth at will.
Mourning that looks for praise, Gellia, is not grief:
true sorrow grieves unseen.
[tr. Powell]
You can’t save others from themselves because those who make a perpetual muddle of their lives don’t appreciate your interfering with the drama they’ve created. They want your poor-sweet-baby sympathy, but they don’t want to change. This is a truth I never seem to learn.
Many in life esteem themselves great men
who then will wallow here like pigs in mud,
leaving behind them their repulsive fame.[Quanti si tegnon or là sù gran regi
che qui staranno come porci in brago,
di sé lasciando orribili dispregi!]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 8, l. 49ff (8.49) [Virgil] (1320) [tr. Musa (1971)]
(Source)
(Source (Italian)). Alternate translations:
How many Kings were thought of high renown,
Who wallow in this marsh, like Hogs in mire,
Leaving their horrid characters behind!
[tr. Rogers (1782), l. 41ff]
There many a regal Chief of ancient note,
Wallowing thro' mire obscene lament their lot,
In ruin roll'd, like brethren of the sty.
[tr. Boyd (1802), st. 9]
There above
How many now hold themselves mighty kings
Who here like swine shall wallow in the mire,
Leaving behind them horrible dispraise!
[tr. Cary (1814)]
How many kings now there set up their horn,
That here shall wallow as in filth the swine,
And leave their names to execrable scorn!
[tr. Dayman (1843)]
How many up there now think themselves great kings, that shall lie here like swine in mire, leaving behind them horrible reproaches!
[tr. Carlyle (1849)]
How many mighty kings are now above,
Shall one day stand like hogs within their stye,
Disparaging their memory terribly.
[tr. Bannerman (1850)]
Above how many live as mighty kings
Who here like swine shall grovel in the mire,
Leaving behind them shame and foul contempt!
[tr. Johnston (1867)]
How many are esteemed great kings up there,
Who here shall be like unto swine in mire,
Leaving behind them horrible dispraises!
[tr. Longfellow (1867)]
How many now hold themselves great kings up there who shall stand here like swine in the slush, leaving horrible dispraise of themselves!
[tr. Butler (1885)]
Many great kings who now lift up their horns
Will wallow here like swine in filthy swill,
Leaving their memories to most horrible scorns.
[tr. Minchin (1885)]
How many now up there are held great kings who shall stand here like swine in mire, leaving of themselves horrible dispraises.
[tr. Norton (1892)]
How many are there that bear themselves above as mighty kings, that here shall stand like swine in slush, leaving behind them loathing and condemnation!
[tr. Sullivan (1893)]
How many count themselves up there great princes,
Who here like hogs in mire shall have their station,
Leaving behind them horrible reproaches!
[tr. Griffith (1908)]
How many above there now account themselves great kings who shall lie here like swine in the mire, leaving of themselves horrible dispraises!
[tr. Sinclair (1939)]
How many above there deem themselves great kings
Now, who shall lie wallowing in mire like swine,
Leaving a name that with dishonor rings!
[tr. Binyon (1943)]
Many who strut like kings up there are such
As here shall wallow hog-like in the mud,
Leaving behind nothing but foul reproach.
[tr. Sayers (1949)]
How many living now, chancellors of wrath,
shall come to lie here yet in this pigmire,
leaving a curse to be their aftermath!
[tr. Ciardi (1954)]
How many up there now account themselves great kings, that here shall lie like swine in mire, leaving behind them horrible dispraises.
[tr. Singleton (1970)]
How many up above now count themselves
great kings, who'll wallow here like pigs in slime,
leaving behind foul memories of crimes!
[tr. Mandelbaum (1980)]
How many, up there, think themselves great kings
Who here will wallow in the mire like pigs,
Leaving behind them nothing but infamous horrors.
[tr. Sisson (1981)]
In the world above, how many a self-deceiver
Now counting himself a mighty king will sprawl
Swinelike amid the mire when life is over,
Leaving behind a name that men revile.
[tr. Pinsky (1994)]
How many consider themselves great kings up
above, who here will be like pigs in the mire, leaving
behind horrible dispraise of themselves!
[tr. Durling (1996)]
How many up there think themselves mighty kings, that will lie here like pigs in mire, leaving behind them dire condemnation!
[tr. Kline (2002)]
How many, in the world above, pose there
as kings but here will like like pigs in much,
leaving behind them horrible dispraise.
[tr. Kirkpatrick (2006)]
How many now above who think themselves
great kings will lie here in the mud, like swine,
leaving behind nothing but ill repute!
[tr. Hollander/Hollander (2007)]
How many think themselves the greatest of kings,
But here will lie around like pigs in slime,
Remembered for having indulged in horrible things!
[tr. Raffel (2010)]
And there are others up there of the same
Persuasion they are kings. They, too, will be
Pigs in this filthy sty, and leave behind
Nothing but curses rained upon the hole
Their swelled heads filled.
[tr. James (2013), l. 47ff]
The measure of achievement is not winning awards. It’s doing something that you appreciate, something you believe is worthwhile. I think of my strawberry souffle. I did that at least twenty-eight times before I finally conquered it.
My parents danced together, her head on his chest. Both had their eyes closed. They seemed so perfectly content. If you can find someone like that, someone who you can hold and close your eyes to the world with, then you’re lucky. Even if it only lasts for a minute or a day. The image of them gently swaying to the music is how I picture love in my mind even after all these years.
Patrick Rothfuss (b. 1973) American author
The Name of the Wind, ch. 15 “Distractions and Farewells” (2007)
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One of the most disconcerting things about infants is that they only smile when they are pleased. They stare at visitors with round grave eyes, and when the visitors try to amuse them, they display astonishment at the foolish antics of adults. But as soon as possible, their parents teach them to seem pleased by the company of people to whom they are utterly indifferent.
Bertrand Russell (1872-1970) English mathematician and philosopher
“On smiling,” New York American (17 Aug 1932)
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Many of us go through life feeling as an actor might feel who does not like his part, and does not believe in the play.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 5 (1963)
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You know no Nation has a monopoly on good things, each one has something that the others could well afford to adopt.
We first debase the nature of man by making him a slave, and then very coolly tell him that he must always remain a slave because he does not know how to use freedom. We first crush people to the earth, and then claim the right of trampling on them forever, because they are prostrate. Truly, human selfishness never invented a rule, which worked so charmingly both ways!
Lydia Marie Child (1802-1880) American abolitionist, activist, journalist, suffragist
An Appeal on Behalf of That Class of Americans Called Africans, ch. 6 (1833)
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