When I have folded up this tent
And laid the soiled thing by,
I shall go forth ‘neath different stars,
Under an unknown sky.Frederic Lawrence Knowles (1869–1905) American poet
“The Last Word,” st. 1, Love Triumphant (1904)
(Source)
There are some truths, the force and validity of which we readily admit, in all cases except our own; and there are other truths so self-evident that we dare not deny them, but so dreadful, that we dare not believe them.
Charles Caleb "C. C." Colton (1780–1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 370 (1820)
(Source)
It has been observed, that they who most loudly clamour for liberty do not most liberally grant it. What we know of Milton’s character, in domestic relations, is, that he was severe and arbitrary. His family consisted of women; and there appears in his books something like a Turkish contempt of females, as subordinate and inferior beings. That his own daughters might not break the ranks, he suffered them to be depressed by a mean and penurious education. He thought woman made only for obedience, and man only for rebellion.
Samuel Johnson (1709–1784) English writer, lexicographer, critic
Lives of the Most Eminent English Poets, “Milton” (1781)
(Source)
Also known as Lives of English Poets and Lives of the Poets.
California is happy today. It’s raining! It’s raining!
That might mean just another mud hole to some places, but brother, when you haven’t seen a drop of water that hasn’t come through a faucet in ten months, why rain looks like a miracle from the government. Give California two months of rain in the year, and nothing can stop us but a lack of adjectives.Will Rogers (1879–1935) American humorist
Column (1933-01-16), “Daily Telegram: Mr. Rogers, Singing in the Rain, Sounds a Warning to Florida” [No. 2013]
(Source)
You need repent none of your youthful vagaries. They may have been over the score on one side, just as those of age are probably over the score on the other. But they had a point; they not only befitted your age and expressed its attitude and passions, but they had a relation to what was outside of you, and implied criticisms on the existing state of things, which you need not allow to have been undeserved, because you now see that they were partial.
Now give attention and your gowns refold,
Who thirst for fame, grow yellow after gold,
Victims to luxury, superstition blind,
Or other ailment natural to the mind:
Come close to me and listen, while I teach
That you’re a pack of madmen, all and each.[Audire atque togam iubeo conponere, quisquis
Ambitione mala aut argenti pallet amore,
Quisquis luxuria tristive superstitione
Aut alio mentis morbo calet ; hue propius me,
Dum doceo insanire omnes, vos ordine adite.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 3 “Si raro scribes,” l. 77ff (2.3.77-81) (30 BC) [tr. Conington (1874)]
(Source)
Damasippus quoting to Horace the words of Stertinius, the Stoic, whose lecture is the remainder of the Satire.
(Source (Latin)). Other translations:Ye lecherouse, luxuriouse, ye supersticiouse:
Ye shottishe, dotishe, doultish dawes, that nothing can discusse,
Draw on my Clyents one by one, be not agreist ne sad,
Stand stil in stound, kepe whishte (I say) whilst I do prove you mad.
I charge you, you Ambitious, and you that mucker good,
To gerde your gownes, to sit and harcke whilst I do prove you wood.
[tr. Drant (1567)]Come, sayes Stertinius, hearken; nay, come near,
And mind what I shall tell you, whosoe're
Is by a vain and lewd ambition swai'd,
And he whom sordid avarice has made
Look like a Skeleton, all those that be
Given up to a destructive luxury,
To doating superstition are inclin'd,
Or any such distemper of the mind.
Are all stark mad.
[tr. "A. B."; ed. Brome (1666)]Sit still and hear, those whom proud thoughts do swell,
Those that look pale by loving Coin too well;
Whom Luxury Corrupts, or fancy'd fears
Oppress, and empty superstitious Cares;
Or any other Vice disturbs, draw near,
I'le prove that all are mad, sit still, and hear.
[tr. Creech (1684)]Come all, whose breasts with bad ambition rise,
Or the pale passion, that for money dies,
With luxury, or superstition's gloom,
Whate'er disease your health of mine consume,
Compose your robes; in decent ranks draw near,
And, that ye all are mad, with reverence hear.
[tr. Francis (1747)]Haste and adjust the mantle's decent fold,
All ye that madden with the thirst of gold, --
Whose bosoms kindle with ambition's fires, --
Whose blood ferments with lechery's wild desires, --
Who superstition's slavish fear molests, --
In short, whatever frensy rack your breasts,
Approach in ranks, be patient if you can,
And hear me prove you maniacs to a man!
[tr. Howes (1845)]Whoever grows pale with evil ambition, or the love of money: whoever is heated with luxury, or gloomy superstition, or any other disease of the mind, I command him to adjust his garment and attend: hither, all of ye, come near me in order, while I convince you that you are mad.
[tr. Smart/Buckley (1853)]I bid you list to me, and now prepare to carefully attend, all you whose cheeks are pale through that pernicious quest of rank or greed of gain; all you whose passions are inflamed by luxury, or hearts distressed by gloomy superstition, or by any possible disease of mind; approach in order nearer me, while I explain that all are mad.
[tr. Millington (1870)]Now I bid my class arrange their gowns neatly and listen. Every one of you who is pale from a bad attack of ambition, or avarice, or in a fever with extravagance or gloomy superstition, or some other mental malady, come nearer to me and hear the oracle each in his turn, as I explain to you that all are mad.
[tr. Wickham (1903)]Now give heed, I bid you, arrange your robes, and whoever of you is pale with sordid ambition or avarice, whoever is feverish with extravagance or gloomy superstition, or some other mental disorder. Hither, come nearer to me, while I prove that you are mad, all of you from first to last.
[tr. Fairclough (Loeb) (1926)]Now I bid you arrange your togas and listen to me,
(1) Whoever is pale with passionate love for money,
(2) Whoever is chill int he gruesome grip of ambition,
(3) Whoever is running a fever for luxury living,
(4) Whoever is all inflamed with religious fears
Or some other mental disease. Draw near to me,
And I'll prove that you all are mad, from the first to the last.
[tr. Palmer Bovie (1959)]"Settle yourself and listen well." So I order everyone
turned sickly pale by a warped ambition or by lust for cash,
all who run a fever from high living, or superstition,
or any other illness that may affect the mind. Come closer,
and I'll explain why you;re all mad. Come on, get in line.
[tr. Fuchs (1977)]“Ahem: students: arrange your robes, open your ears:
Anyone whom ambition turns pale, anyone enamored of money,
Anyone feverish for luxuries, sad with superstition, or suffering
From any disease of the mind: come closer, pay attention, I’ll prove
You mad, each and every one of you: come closer!"
[tr. Raffel (1983)]"Now, listen
quietly to me, smooth out the folds
of your toga.
"Whoever grows unhappy
over sordid ambitions, or
out of greed for money; whoever
burns with the fever for luxury,
or miserable superstitions
or other mental ailments,
come here: draw closer to me,
in file, all in a row; and
I will demonstrate to you that
you're all mad: every single one of you.
[tr. Alexander (1999)]Settle down then please and pay attention, I'm talking to all
who are plagued by the curse of ambition or a morbid craving for money,
all who are obsessed with self-indulgence or gloomy superstition,
or any other fever of the soul; come here to me
and I'll convince you, one by one, that you're all mad.
[tr. Rudd (2005 ed.)]Settle down then, please, and pay attention, all you
Who are pale with fierce ambition or love of gold,
Fevered by excess, sad superstition, or another
Disorder of mind: sit nearer to me while I show
That every one of you from first to last is mad.
[tr. Kline (2015)]
The great liability of the engineer compared to men of other professions is that his works are out in the open where all can see them. His acts, step by step, are in hard substance. He cannot bury his mistakes in the grave like the doctors. He cannot argue them into thin air or blame the judge like the lawyers. He cannot, like the architects, cover his failures with trees and vines. He cannot, like the politicians, screen his shortcomings by blaming his opponents and hope that the people will forget. The engineer simply cannot deny that he did it. If his works do not work, he is damned.
Herbert Hoover (1874–1964) American engineer, bureaucrat, US President (1929–33)
Memoirs: Years of Adventure, 1874–1920, ch. 11 “The Profession of Engineering” (1952)
(Source)
While treating this as the definitive version of this litany, a number of variations can be found in Hoover's writing and speaking prior to this. The earliest is same text is found in his essay (1916), "Engineering as a Profession" (reprinted as a 1954 article in Engineer's Week). Some of the other variants follow.
Speech (1950-02-09), "Engineering Society of the Moles," New York City:The engineer has certain disadvantages compared to the other professions. His works are out in the open where all men can see them. He cannot deny he did it. The doctors’ mistakes are buried in the grave. The voters forget when the politician changes the alphabetical names of his failing projects. The trees and ivy may cover the architects’ failures. The lawyers can blame the Judge or the Jury. Unlike the clergyman, the engineer cannot blame his failures on the devil.
Moreover, if his works do not work, he is damned.
Speech (1951-11-07), "Engineers," Columbia University Engineering Campaign Center, New York City:The engineer’s work is out in the open where all men can see it. If he makes a mistake, he cannot, like the doctor, bury it in a grave. He cannot, like the architect, obscure it by trees and ivy. He cannot, like the lawyer, blame it on the judge or jury. He cannot, like the politician, claim his constituents demanded it. Nor can he, like the public official, change the name of it and hope the voters will forget. Unlike the clergyman, he cannot blame it on the devil. Worse still, if his works do not work, he is damned.
For more discussion of possible precursors of this quotation, see: Quote Origin: The Architect Can Only Advise His Client to Plant Vines – Quote Investigator®. (To which end, see also Frank Lloyd Wright (1930).)
We dabble in the Qur’án now and then,
Read, and repent, yet fall from Grace again;
But in the goblet is engraved a text
That greets eternally the eyes of men.قرآن که بهین کلام خوانند اورا
گه گاه نه بر دوام خوانند اورا
در خطِ پیاله آیتی روشن هست
کاندر همه جا مدام خوانند اوراOmar Khayyám (1048–1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 6 [tr. Talbot (1908)]
(Source)
(Source (Persian)). Other translations:The Koran, which men call the Holy Word, is none the less read only from time to time, and not with steadfast study, while on the lip of the cup there runs a luminous verse which we love to read always and ever.
[tr. McCarthy (1879), # 24]Men say the Koran holds all heavenly lore,
But on its pages seldom care to pore;
The lucid lines engraven on the bowl, --
That is the text they dwell on evermore.
[tr. Whinfield (1883), # 7; elsewhere # 10]The Koran's word, oft called "the word sublime,"
Is seldom read, and not in every clime;
But on the goblet's rim there is a verse
Men read in every place and through all time.
[tr. Garner (1898), # 23]The Koran, though The Word Sublime folk style it.
But here and there they read and once-a-while it:
Upon the cup-marge there's a bright verse written,
All-where-and-when folk read, though some revile it.
[tr. Payne (1898), # 20]The Qurán which men call the best word
They read at intervals but not continually
On the lines upon the goblet there is a luminous text
Which they read at all times and in all places.
[tr. Heron-Allen (1897), Calcutta #6]The Qur'an, which men call the Supreme Word,
they read at intervals but not continually,
but on the lines upon the goblet a text is engraved
which they read at all times and in all places.
[tr. Heron-Allen (1898), # 6]Men call the Koran, God's Almighty word,
Yet read it rarely, or forget it quite;
Yet doth a graven verse the cup engird
That all men con, and all their tongues recite.
[tr. Cadell (1899), # 3]Men call the Koran "Fount of Sacred Lore,"
"The Word Supreme," and, hasty, glance it o'er;
But on the goblet's rim a text is writ
That all shall read and ponder evermore.
[tr. Roe (1906), # 47]The Koran though as "Word sublime" read o'er.
Men sometimes on its page, but not long, pore;
There is a bright verse in the cup's lines, for
Within men everywhere read, evermore.
[tr. Thompson (1906), # 6]The Qur'án, which people call the Best Word, they
read it from time to time, not constantly
On the lines of the cup a sacred verse is engraved
which they read everywhere and always.
[tr. Christensen (1927), # 41]The Koran they call the best of texts,
Yet oft-times they do not read it with application.
Around the goblet is engraved a verse
Which everywhere is read incessantly.
[tr. Rosen (1928), # 4]"The scriptures are divine" thus we declare,
We read them seldom, kiss them oft and swear;
But in this cup of life, lo! shines the Word! --
The Truth unchained by bounds of when and where.
[tr. Tirtha (1941), # 9.12]They call the Koran the Ultimate Word,
They read it occasionally but not all the time;
A text stands round the inside of the cup,
This they con at all times and in all places.
[tr. Avery/Heath-Stubbs (1979), # 145]
The truth unquestionably is, that the only path to a subversion of the republican system of the Country is, by flattering the prejudices of the people, and exciting their jealousies and apprehensions, to throw affairs into confusion, and bring on civil commotion. Tired at length of anarchy, or want of government, they may take shelter in the arms of monarchy for repose and security.
Alexander Hamilton (1757–1804) American statesman, author
Letter (1792-08-18) to George Washington, Enclosure: “Objections and Answers Respecting the Administration,” Objection 14
(Source)
Thare iz more weak men in this world than thare iz wicked ones.
[There are more weak men in this world than there are wicked ones.]
Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 281 “Variety: Bred and Butter” (1874)
(Source)
Although fear was turning you into a good citizen, fear is only in the short term a teacher of duty; and that unscrupulousness of yours, which never deserts you so long as you are not afraid, has turned you into a scoundrel.
[Quamquam bonum te timor faciebat, non diuturnus magister officii, improbum fecit ea, quae, dum timor abest, a te non discedit, audacia.]
Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 36 / sec. 90 (2.36/2.90) (44-10-24 BC) [tr. Berry (2006)]
(Source)
(Source (Latin)). Other translations:However, the cause of your loyalty was fear, no lasting monitor of duty, while your worthlessness springs from that audacity which is ever present with you while you are free from fear.
[tr. King (1877)]Fear is not a lasting teacher of duty.
[Timor non est diuturnus magister officii.]
[ed. Hoyt (1883)]However, it was fear -- no steadfast teacher of duty -- that made you good: what made you unprincipled was that which, in the absence of fear, never departs from you, audacity.
[tr. Ker (Loeb) (1926)]Although it was fear that was then making you a good citizen, which is never a lasting teacher of duty; your own audacity, which never departs from you as long as you are free from fear, has made you a worthless one.
[tr. Yonge (1903)]Although fear (not a long-lasting teacher of one’s duty) was making you a decent person then, your arrogance, which never leaves you as long as fear is absent, has made you shameless.
[tr. McElduff (2011)]
CLÉANTE: And just as there is nothing I more revere
Than a soul whose faith is steadfast and sincere,
Nothing that I more cherish and admire
Than honest zeal and true religious fire,
So there is nothing that I find more base
Than specious piety’s dishonest face.[Et, comme je ne vois nul genre de héros
Qui soient plus à priser que les parfaits dévots,
Aucune chose au monde et plus noble et plus belle
Que la sainte ferveur d’un véritable zèle,
Aussi ne vois-je rien qui soit plus odieux
Que le dehors plâtré d’un zèle spécieux.]Molière (1622–1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 1, sc. 6 (1669) [tr. Wilbur (1963), 1.5]
(Source)
The references to plaster, whitewashing, etc., come from the Bible, Matthew 23:27-28, condemning hypocrisy.
(Source (French)). Other translations:And as I see no Character in Life more great or valuable than to be truly devout, nor any thing more noble, or more beautiful, than the Fervor of a sincere Piety; so I think nothing more abominable than the outside Daubing of a pretended Zeal.
[tr. Clitandre (1672)]And as I know no character more worthy of esteem than the truly devout, nor anything in the world more noble or beautiful than the holy fervour of sincere piety, so I know nothing more odious than the whited sepulchre of a pretended zealot, than those downright imposters, those devotees for public show.
[tr. Van Laun (1876)]And as I know nothing in the world so noble and so beautiful as the holy fervour of genuine piety, so there is nothing, I think, so odious as the whitewashed outside of a specious zeal.
[tr. Wall (1879)]And as I see nothing in life more noble or beautiful than the fervour of sincere piety, so I think nothing more odious than the plastered exterior of a false zeal.
[tr. Mathew (1890)]And since I do not know any character more admirable than the truly devout, nor anything in the world more noble and more beautiful than the righteous fervor of a sincere piety, neither do I know anything more odious than the whited sepulchre of a specious zeal.
[tr. Waller (1903)]And as I find no kind of hero more
To be admired than men of true religion,
Nothing more noble or more beautiful
Than is the holy zeal of true devoutness;
Just so I think there's naught more odious
Than whited sepulchres of outward unction.
[tr. Page (1909)]And as I see no kind of character
More honorable than true devotion is,
Nothing more noble and more beautiful
Than fervent, genuine, holy piety,
So I find nothing on earth more odious
Than the false show of whited sepulchres.
[tr. Bishop (1957)]And, as there are no heroes I revere
More than those whose devoutness is sincere,
And nothing worthier of veneration
Than genuine religious dedication,
So, nothing seems more odious to me
Than the disguise of specious piety.
[tr. Frame (1967)]What jewel more precious can there be
Than perfect, unfeigned piety,
A fervour that is felt, and real?
But this ... this squashed flea kind of zeal,
Worn, as a lady wears her paint,
The posturing of the plaster saint,
This, above all things, I deplore.
Nothing on earth disgusts me more.
[tr. Bolt (2002)]I don’t know any heroes more worthy of respect than the truly pious or anything more noble and beautiful than holy passion and saintly zeal. And I don’t know anything more hateful than those whited sepulchres, the phony zealots.
[tr. Steiner (2008)]
Tricks and Treachery are the Practice of Fools, that have not Wit enough to be honest.
Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1740 ed.)
(Source)
Borrowed without attribution from La Rochefoucauld (1665).
“To be eccentric,” says Miss Webster, dead for fifteen years, in the back of my head, her voice dry, her elocution perfect, “you must first know your circle.” Know the rules before you break them. Learn how to draw, then break the rules of drawing. Learn to craft a story and then show people things they’ve seen before in ways they’ve never seen.
Neil Gaiman (b. 1960) British author, screenwriter, fabulist
Foreword (1993) to Harlan Ellison, The Beast That Shouted Love at the Heart of the World (1969)
(Source)
The effect of continually reading inferior newspapers, or hearing trivial sermons, is not so mischievous by its direct influence upon our thoughts, as it is by gradually making us fancy that the poorest thoughts may be worth public expression.
John Frederick Boyes (1811–1879) English scholar, classicist
Lacon in Council, “Literature, Poetry, Oratory, Genius, &c.” (1865)
(Source)
If you hit a wrong note, it’s the next note that you play that determines if it’s good or bad.
Miles Davis (1926–1991) American jazz trumpeter, bandleader, composer. [Miles Dewey Davis III]
(Attributed)
(Source)
Related by jazz pianist Herbie Hancock, whom Davis startled when, after Hancock struck the wrong chord, Davis improvised and riffed off the chord for the remainder of the set. Attributed in W. Richard Patterson, Thinking Straight (2023)
Wise and free Nations have made it their Rule, never to vote their Donations of Money to their Kings to enable them to carry on the Affairs of Government, until they had Opportunities to examine the State of the Nation, and to remonstrate against Grievances and demand and obtain the Redress of them.
John Adams (1735–1826) American lawyer, Founder, statesman; US President (1797–1801)
Diary (1772, Spring), “Notes for a Oration at Braintree”
(Source)
“But he won’t gain anything by it.” Well, no, I don’t suppose he could get four-and-sixpence a day for being hung, take the year round; but then he stands a chance to save a considerable part of his soul, — and such a soul! — when you do not. No doubt you can get more in your market for a quart of milk than for a quart of blood, but that is not the market that heroes carry their blood to.
Henry David Thoreau (1817–1862) American philosopher and writer
Speech (1859-10-30), “A Plea for Captain John Brown,” Concord, Massachusetts
(Source)
Speaking of John Brown and his raid on Harpers Ferry. Collected in A Yankee in Canada (1866).
Competition, of course, like all other good things, can be carried to excess. Competition should not extend to fields where it has demonstrably bad social and economic consequences. The exploitation of child labor, the chiseling of workers’ wages, the stretching of workers’ hours, are not necessary, fair or proper methods of competition.
Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman; US President (1933–45)
Message (1938-04-29) to Congress, On Curbing Monopolies
(Source)
As a horse when he has run, a dog when he has tackled the game, a bee when it has made the honey, so a man when he has done a good act does not call out for others to come and see, but he goes on to another act, as a vine goes on to produce again the grapes in season.
[ἵππος δραμών, κύων ἰχνεύσας, μέλισσα μέλι ποιήσασα, ἄνθρωπος δ̓ εὖ ποιήσας οὐκ ἐπιβοᾶται, ἀλλὰ μεταβαίνει ἐφ̓ ἕτερον, ὡς ἄμπελος ἐπὶ τὸ πάλιν ἐν τῇ ὥρᾳ τὸν βότρυν ἐνεγκεῖν.]
Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 5, ch. 6 (5.6) (AD 161-180) [tr. Long (1862)]
(Source)
(Source (Greek)). Other translations:As a horse after a race, and a hunting dog when he hath hunted, and a bee when she hath made her honey, look not for applause and commendation; so neither doth that man that rightly doth understand his own nature when he hath done a good turn: but from one doth proceed to do another, even as the vine after she hath once borne fruit in her own proper season, is ready for another time.
[tr. Casaubon (1634)]A Fleet Horse or Greyhound, don't use to make a Noise when they have perform'd handsomly, nor a Bee neither when she has made a little Hony: And thus a Man that's rightly Kind, never proclaims a Good Turn, but does another as soon as he can; just like a Vine that bears again the next Season.
[tr. Collier (1701)]The horse, when he hath run his course, the hound, when he has followed the track, the bee, when it has made its honey, and the Man, when he hath done good to others, don’t make a noisy boast of it, but go on to repeat the like actions, as the vine in its season produces its new clusters again.
[tr. Hutcheson/Moor (1742)]This same is applicable to the horse that has finished his course, to the hound that has ended his chase, and to the bee that has produced its honey. Let the man, then, who has done a beneficent action, not look for applause; but repeat it the first opportunity; as the vine again yields its fruit at the proper season.
[tr. Graves (1792), 5.5]A fleet horse or greyhound do not make a noise when they have done well, nor a bee neither when she has made a little honey. And thus a man that has done a kindness never proclaims it, but does another as soon as he can, just like a vine that bears again the next season.
[tr. Collier/Zimmern (1887)]As the horse that runs, the hound that hunts, the bee that hives its honey, so the man who does the kindness does not raise a shout, but passes on to the next act, as a vine to the bearing of clusters for next season.
[tr. Rendall (1898)]The horse when he has run his course, the hound when he has followed the track, the bee when it has made its honey, and the man when he has done good to others, make no noisy boast of it, but set out to do the same once more, as the vine in its season produces its new clusters again.
[tr. Hutcheson/Chrystal (1902)][...] a steed when it has run its course, a hound when it has singled out the trail, a bee when she hath made her comb. And so a man when he hath done one thing well, does not cry it abroad, but betakes himself to a second, as a vine to bear afresh her clusters in due season.
[tr. Haines (Loeb) (1916)]A horse runs, a hound tracks, bees make honey, and a man does good, but doesn't know that he has done it and passes on to a second act, like a vine to bear once more its grapes in due season.
[tr. Farquharson (1944)][...] a horse that has run its race, a hound that has tracked his quarry, or a bee that has hived her honey. Like them, the man who has done one good action does not cry it aloud, but passes straight on to a second, as the vine passes on to the bearing of another summer's grapes.
[tr. Staniforth (1964)][...] a horse when it has run its race, or a dog when it has followed a trail, or a bee when it has mades its honey. And so such a person, when he has done a good deed, does not cry it abroad, but passes straight on to the next, as the vine yields new clusters of grapes when the season comes around.
[tr. Hard (1997 ed.)]A horse at the end of the race ...
A dog when the hunt is over ...
A bee with its honey stored ...
And a human being after helping others.
They don't make a fuss about it. They just go on to something else, as the vine looks forward to bearing fruit again in season.
[tr. Hays (2003)]A horse that has raced, a dog that has tracked, a bee that has made honey, and a man that has done good -- none of these knows what they have done, but they pass on to the next action, just as the vine passes on to bear grapes again in due season.
[tr. Hammond (2006)][...] a horse when it has run its race, or a dog when it has followed its trail, or a bee when it has made its honey. And so such a person, when he has done a good deed, does not shout about it, but passes straight on to the next one, as the vine yields new clusters of grapes when the season comes around.
[tr. Hard (2011 ed.)][...] a horse which has run a race, a dog which has followed the scent, or a bee which has made its honey. A person who has done something good does not make a big fuss about it, but goes on to the next action, as a vine goes on to produce grapes again in season.
[tr. Gill (2013), sec. 3-4]A man does not proclaim a good deed, but proceeds to another, as a vine bears grapes again in season.
[ed. Taplin (2016)]
Our doings are not so important as we naturally suppose; our successes and failures do not after all matter very much. Even great sorrows can be survived; troubles which seem as if they must put an end to happiness for life, fade with the lapse of time until it becomes almost impossible to remember their poignancy. But over and above these self-centered considerations is the fact that one’s ego is no very large part of the world. The man who can center his thoughts and hopes upon something transcending self can find a certain peace in the ordinary troubles of life which is impossible to the pure egoist.
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 5 “Fatigue” (1930)
(Source)
If thou art virtuous meerly that thou may’st be famed for it, thou art no better than a vain-glorious Sinner.
Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2008 (1727)
(Source)
A judgment can be refuted, but never a prejudice.
[Ein Urtheil läßt ſich widerlegen, aber niemals ein Vorurtheil.]
Marie von Ebner-Eschenbach (1830–1916) Austrian writer
Aphorisms [Aphorismen], No. 4 (1880) [tr. Scrase/Mieder (1994)]
(Source)
(Source (German)). Other translation:An opinion can be controverted; a prejudice, never.
[tr. Wister (1883)]
YEVGRAF: Happy men don’t volunteer. They wait their turn, and thank God if their age or work delays it.
Robert Bolt (1924–1995) English dramatist
Doctor Zhivago, Part 1, film (1965)
(Source)
On army recruitment. This line is not in the 1957 Boris Pasternak novel.
CALVIN: I’m writing a fund-raising letter. The secret to getting donations is to depict everyone who disagrees with you as the enemy. Then you explain how they’re systematically working to destroy everything you hold dear. It’s a War of Values! Rational discussion is hopeless! Compromise is unthinkable! Our only hope is well-funded antagonism, so we need your money to keep up the fight!
HOBBES: How cynically unconstructive.
CALVIN: Enmity sells.
Nothing is better than a justified enthusiasm.
Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], 1814 entry [tr. Auster (1983)]
(Source)
I could not find an analog in other translations of the Pensées.
REALLY, adv. Apparently.
Ambrose Bierce (1842–1914?) American writer and journalist
“Really,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Dictionary" column in the San Francisco Examiner.
A dweller in a house may impress his personality upon the walls, but subtly the walls too, may impress their own shape upon the ego of the man.
C. L. Moore (1911–1987) American writer, feminist [Catherine Lucille Moore, Catherine Kuttner]
Story (1944-12), “No Woman Born,” Astounding Science Fiction, Vol. 34, No. 4
(Source)
We see, by the Sketches I have given you, that all the great Kingdoms of Europe have once been free. But that they have lost their Liberties, by the Ignorance, the Weakness, the Inconstancy, and Disunion of the People. Let Us guard against these dangers, let us be firm and stable, as wise as Serpents and as harmless as Doves, but as daring and intrepid as Heroes.
John Adams (1735–1826) American lawyer, Founder, statesman; US President (1797–1801)
Diary (1772, Spring), “Notes for a Oration at Braintree”
(Source)
The serpents/doves reference is from the New Testament, Matthew 10:16.
We have to call it “freedom”: who’d die for “a lesser tyranny”?
Mignon McLaughlin (1913–1983) American journalist and author
The Neurotic’s Notebook, ch. 7 (1963)
(Source)
So I’m leaving you now, my children. Love each other always. That’s about the only thing in the world that matters: loving each other.
[ Je vais donc m’en aller, mes enfants. Aimez-vous bien toujours. Il n’y a guère autre chose que cela dans le monde: s’aimer.]
Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 5 “Jean Valjean,” Book 9 “Supreme Shadow, Supreme Dawn,” ch. 5 (5.9.5) [Jean Valjean] (1862) [tr. Donougher (2013)]
(Source)
Jean Valjean to Marius and Cosette, on his death bed.
(Source (French)). Other translations:So I am going away, my children. Love each other dearly always. There is scarcely anything else in the world but that: to love one another.
[tr. Wilbour (1862)]I am going away, my children. Love each other dearly and always. There is no other thing in the world but that; love one another.
[tr. Wraxall (1862)]I am on the verge of departure, my children. Love each other well and always. There is nothing else but that in the world: love for each other.
[tr. Hapgood (1887)]And now I must leave you, my children. Love one another always. There is nothing else that matters in this world except love.
[tr. Denny (1976)]So I am going away, my children. Love each other dearly always. There is scarcely anything else in the world but that: to love one another.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
If men of eminence are exposed to censure on one hand, they are as much liable to flattery on the other. If they receive reproaches which are not due to them, they likewise receive praises which they do not deserve. In a word, the man in a high post is never regarded with an indifferent eye, but always considered as a friend or an enemy.
Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1711-06-26), The Spectator, No. 101
(Source)
Dream on! Though Heaven may woo our open eyes,
Through their closed lids we look on fairer skies;
Truth is for other worlds, and hope for this;
The cheating future lends the present’s bliss;
Life is a running shade, with fettered hands,
That chases phantoms over shifting sands;
Death a still spectre on a marble seat,
With ever clutching palms and shackled feet;
The airy shapes that mock life’s slender chain,
The flying joys he strives to clasp in vain,
Death only grasps; to live is to pursue, —
Dream on! there’s nothing but illusion true!Oliver Wendell Holmes, Sr. (1809–1894) American poet, essayist, scholar
Poem (1861), “The Old Player” (closing lines), Songs in Many Keys (1862)
(Source)
Know how to rank beliefs not according to their plausibility but by the harm they may cause.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 2, ch. 13 “Appelles the Painter, or What Do You Do If You Cannot Predict” (2007)
(Source)
Honesty is a virtue, but not the only one. If you’re in a courtroom, you need the whole truth and nothing but the truth; in the living room, sometimes you need anything but. Often.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Essay (1996-03/04), Modern Maturity magazine
ARIEL:Not a soul
But felt a fever of the mad, and played
Some tricks of desperation. All but mariners
Plunged in the foaming brine and quit the vessel,
Then all afire with me. The King’s son, Ferdinand,
With hair up-staring — then like reeds, not hair —
Was the first man that leaped; cried “Hell is empty,
And all the devils are here.”William Shakespeare (1564–1616) English dramatist and poet
Tempest, Act 1, sc. 2, l. 246ff (1.2.246-253) (1611)
(Source)
Ariel telling Prospero of the effects of the conjured tempest, and Ariel's tricks, on the crew of the ship.
My friend, there will come one day to you a Messenger, whom you cannot treat with contempt. He will say, “Come with me;” and all your pleas of business cares and earthly loves will be of no avail. When his cold hand touches yours, the key of the counting-room will drop forever, and he will lead you away from all your investments, your speculations, your bank-notes and real estate, and with him you will pass into eternity, up to the bar of God. You will not be too busy to die.
Abbott Eliot "A. E." Kittredge (1834–1912) American clergyman and Presbyterian leader
(Attributed)
(Source)
In Josiah Hotchkiss Gilbert (ed.), Burning Words of Brilliant Writers (1883). I could not find any primary source that Gilbert borrowed from.
You simply sit down at the typewriter, open your veins, and bleed.
Walter Wellesley "Red" Smith (1905–1982) American sportswriter, journalist
(Attributed)
Attributed in Water Winchell, in his syndicated column (1949-04-06):Red Smith was asked if turning out a daily column wasn't quite a chore ... "Why, no," deadpanned Red. "You simply sit down at the typewriter, open your veins, and bleed."
In an article (1969-09-01), "The Press: Good Sports," Time magazine, this variant attributed to Smith was given (in an allusion to the Bible, Luke 22:44):“Writing a column is easy,” he once said. “You just sit at your typewriter until little drops of blood appear on your forehead.”
This quotation, and many variants, have a hotly contested ledger of attributions and misattributions. The metaphor of blood and bleeding as part of the painful, personal creative process resonates with many writers. Variations are attributed to Ernest Hemmingway, Thomas Wolfe, Gene Fowler, Paul Gallico, Jeff MacNelly, and more, some with justification, others spurious.
Some variants:Discussion about and research into this quotation:
- Writing is easy. You just open a vein and bleed.
- There’s nothing to writing. All you do is sit down at a typewriter and open a vein.
- There is nothing to writing. All you do is sit down at a typewriter and bleed.
- Writing is easy. Just put a piece of paper in the typewriter and start bleeding.
Strange roads have strange guides.
Ursula K. Le Guin (1929–2018) American writer
The Farthest Shore, “Lorbanery” [Sparrowhawk] (1972)
(Source)
Almost everything will work again if you unplug it for a few minutes, including you.
Anne Lamott (b. 1954) American novelist and non-fiction writer
Post (2015-04-08), Facebook
(Source)
Reprinted in her essay (2015-04-10), "Anne Lamott shares all that she knows," Salon.
Collected in Almost Everything, ch. 4 "Unplugged" (2018). (The quote is the full chapter.)
Beware the student of one teacher. A good idea spirals into dogma when it gets applied to everything and stretched beyond the areas where it is useful. Remain open and embrace a lot of teachers.
[…] [P]redatory wealth — of the wealth accumulated on a giant scale by all forms of iniquity, ranging from the oppression of wageworkers to unfair and unwholesome methods of crushing out competition, and to defrauding the public by stock jobbing and the manipulation of securities.
Certain wealthy men of this stamp, whose conduct should be abhorrent to every man of ordinarily decent conscience, and who commit the hideous wrong of teaching our young men that phenomenal business success must ordinarily be based on dishonesty, have during the last few months made it apparent that they have banded together to work for a reaction. Their endeavor is to overthrow and discredit all who honestly administer the law, to prevent any additional legislation which would check and restrain them, and to secure if possible a freedom from all restraint which will permit every unscrupulous wrongdoer to do what he wishes unchecked provided he has enough money.Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer; US President (1901–09)
Message (1908-01-31) to Congress, on Workers Compensation
(Source)
Is it unreasonable, then, to expect that some man possessed of the loftiest genius, coupled with ambition sufficient to push it to its utmost stretch, will at some time spring up among us? And when such an one does, it will require the people to be united with each other, attached to the government and laws, and generally intelligent, to successfully frustrate his designs.
Distinction will be his paramount object, and although he would as willingly, perhaps more so, acquire it by doing good as harm, yet, that opportunity being past, and nothing left to be done in the way of building up, he would set boldly to the task of pulling down.Abraham Lincoln (1809–1865) American lawyer, politician, US President (1861–65)
Speech (1838-01-27), “The Perpetuation of Our Political Institutions,” Young Men’s Lyceum, Springfield, Illinois
(Source)
If I were God, I would not wait the years
To solve the mystery of human tears;
And, unambiguous, I would speak my will,
Nor hint it darkly to the dreaming seers.Omar Khayyám (1048–1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات] [tr. Le Gallienne (1897), # 116]
(Source)
Given LeGallienne's paraphrasing, I am unable to align this with an original quatrain or other translations.
The true friend of property, the true conservative, is he who insists that property shall be the servant and not the master of the commonwealth; who insists that the creature of man’s making shall be the servant and not the master of the man who made it. The citizens of the United States must effectively control the mighty commercial forces which they have called into being. There can be no effective control of corporations while their political activity remains. To put an end to it will be neither a short nor an easy task, but it can be done.
Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer; US President (1901–09)
Speech (1910-08-31), “The New Nationalism,” John Brown Memorial Park dedication, Osawatomie, Kansas
(Source)
I consider that peace at any price with our fellow-citizens is preferable to civil war.
[Mini enim omnis pax cum civibus, bello civili utilior videbatur.]
Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 15 / sec. 37 (2.15/2.37) (44-10-24 BC) [ed. Harbottle (1906)]
(Source)
A topic Cicero wrote and spoke about often. See also here and here.
(Source (Latin)). Other translations:For I conceived that any peace between citizens was more expedient than civil war.
[tr. King (1877)]For to me any peace with citizens seemed more profitable than civil war.
[tr. Ker (Loeb) (1926)]For any sort of peace with our fellow-citizens appeared to me more desirable than civil war.
[tr. Yonge (1903)]So for me any peace that could unite our citizens seemed preferable to a war that tore them apart.
[tr. Grant (1960)]And I thought any kind of peace with fellow-citizens preferable to civil war.
[tr. Berry (2006)]For peace with fellow-citizens seemed considerably better to me than civil war.
[tr. McElduff (2011)]
This haz alwus bin the rule, and alwus will be — no man iz grate unless he iz good.
[This has always been the rule, and always will be — no man is great unless he is good.]
Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 281 “Variety: Bred and Butter” (1874)
(Source)
Liberty, under every conceivable Form of Government is always in Danger. It is so even under a simple, or perfect Democracy, more so under a mixed Government, like the Republic of Rome, and still more so under a limited Monarchy.
John Adams (1735–1826) American lawyer, Founder, statesman; US President (1797–1801)
Diary (1772, Spring), “Notes for a Oration at Braintree”
(Source)
Others, craven-hearted, said disparagingly, that “he threw his life away,” because he resisted the government. Which way have they thrown their lives, pray? — such as would praise a man for attacking singly an ordinary band of thieves or murderers.
Henry David Thoreau (1817–1862) American philosopher and writer
Speech (1859-10-30), “A Plea for Captain John Brown,” Concord, Massachusetts
(Source)
Speaking of John Brown and his raid on Harpers Ferry. Collected in A Yankee in Canada (1866).
Among us today a concentration of private power without equal in history is growing. This concentration is seriously impairing the economic effectiveness of private enterprise as a way of providing employment for labor and capital and as a way of assuring a more equitable distribution of income and earnings among the people of the nation as a whole.
Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman; US President (1933–45)
Message (1938-04-29) to Congress, On Curbing Monopolies
(Source)
A great many worries can be diminished by realizing the unimportance of the matter which is causing the anxiety.
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 5 “Fatigue” (1930)
(Source)
Though thou art too much a man to be without all Passion; yet thou art not to be so much a Beast, as to be governed by it.
Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2000 (1727)
(Source)
The only thing that smells worse than an oil refinery is a feedlot. Texas has a lot of both.
Molly Ivins (1944–2007) American writer, political columnist [Mary Tyler Ivins]
Essay (1972), “Texas Observed,” Place
(Source)
Collected in Molly Ivins Can't Say That, Can She? (1991).
Of what value is fame, when one cannot enjoy posthumous fame?
[Was liegt am Ruhm, da man den Nachruhm nicht erleben kann?]
Marie von Ebner-Eschenbach (1830–1916) Austrian writer
Aphorisms [Aphorismen], No. 293 (1880) [tr. Wister (1883)]
(Source)
An eye can threaten like a loaded and leveled gun, or can insult like hissing or kicking; or, in its altered mood, by beams of kindness, it can make the heart dance with joy.
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, "The Conduct of Life," delivered in Pittsburg (1851-03).
MURRAY: If you’re insubordinate with me, Lawrence, I’ll put you under arrest!
LAWRENCE: It’s my manner, sir.
MURRAY: What?
LAWRENCE: My manner, sir. It looks insubordinate, but it isn’t really.
MURRAY: I can’t make out whether you’re bloody bad-mannered or just half-witted.
LAWRENCE: I have the same problem, sir.
MURRAY: Shut up!
LAWRENCE: Yes, sir.
Robert Bolt (1924–1995) English dramatist
Lawrence of Arabia, Part 1, sc. 38 (1962) [with Michael Wilson]
(Source)
In the movie, the dialog is nearly identical:MURRAY: If you're insubordinate with me, Lawrence, I shall put you under arrest.
LAWRENCE: It's my manner, sir.
MURRAY: Your what?
LAWRENCE: My manner, sir. It looks insubordinate, but it isn't really.
MURRAY: Well, I can't make out whether you're bloody bad-mannered or just half-witted.
LAWRENCE: I have the same problem, sir.
MURRAY: Shut up.
LAWRENCE: Yes, sir.
My dreams are more amorous than my actions have ever been.
Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], 1805 entry [tr. Auster (1983)]
(Source)
I could not find an analog in other translations of the Pensées.
REALITY, n. The dream of a mad philosopher.
Ambrose Bierce (1842–1914?) American writer and journalist
“Reality,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Dictionary" column in the San Francisco Examiner.
With rapturous face he produces his pipes, and the Never birds and the fairies gather closer till the roof of the little house is so thick with his admirers that some of them fall down the chimney. He plays on and on till we wake up.
J. M. Barrie (1860–1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 5, closing lines (1904, pub. 1928)
(Source)
HECUBA: The clear actions of a man,
Agamemnon, should speak louder than any words.
good words should get their goodness from our lives
and nowhere else; the evil we do should show,
a rottenness that festers in our speech
and what we say, in capable of being glozed
with a film of pretty words.
There are men, I know,
sophists who make a science of persuasion,
glozing evil with the slick of loveliness;
but in the end a speciousness will show.
The imposters are punished; not one escapes
his death.[ἙΚΆΒΗ: Ἀγάμεμνον, ἀνθρώποισιν οὐκ ἐχρῆν ποτε
τῶν πραγμάτων τὴν γλῶσσαν ἰσχύειν πλέον:
ἀλλ᾽, εἴτε χρήστ᾽ ἔδρασε, χρήστ᾽ ἔδει λέγειν,
εἴτ᾽ αὖ πονηρά, τοὺς λόγους εἶναι σαθρούς,
καὶ μὴ δύνασθαι τἄδικ᾽ εὖ λέγειν ποτέ.
σοφοὶ μὲν οὖν εἰσ᾽ οἱ τάδ᾽ ἠκριβωκότες,
ἀλλ᾽ οὐ δύνανται διὰ τέλους εἶναι σοφοί,
κακῶς δ᾽ ἀπώλοντ᾽: οὔτις ἐξήλυξέ πω.]Euripides (485?-406? BC) Greek tragic dramatist
Hecuba [Hekabe; Ἑκάβη], l. 1186ff (c. 424 BC) [tr. Arrowsmith (1958)]
(Source)
Hecuba to Agamemnon, after Polymestor tried to defend his actions in murdering her son and stealing the Trojan treasure.
(Source (Greek)). Other translations:O Agamemnon, never ought the tongue
To have a greater influence o'er mankind
Than actions; but whoever hath done well
Ought to speak well; and he whose deeds are base,
To use unseemly language, nor find means
By specious words to colour o'er injustice.
Full wise indeed are they to whom such art
Is most familiar: but to stand the test
Of time not wise enough; for they all perish,
Not one of them e'er scapes.
[tr. Wodhull (1809)]Agamemnon, it never were fitting among men that the tongue should have greater force than actions. But if a man has acted well, well should he speak; if on the other hand basely, his words likewise should be unsound, and never ought he to be capable of speaking unjust things well. Perhaps indeed they who have brought these things to a pitch of accuracy are accounted wise, but they can not endure wise unto the end, but perish vilely, nor has any one yet escaped this.
[tr. Edwards (1826)]Agamemnon, never should this thing have been,
That words with men should more avail than deeds,
But good deeds should with reasonings good be paired,
And caitiff deed be ranged by baseless plea,
And none avail to gloze injustice o'er.
There be whose craft such art hath perfected;
Yet cannot they be cunning to the end:
Foully they perish: never one hath 'scaped.
[tr. Way (Loeb) (1894)]Agamemnon, never ought the tongues of men
To plead more eloquently than the truth.
Good men should prove good speakers, and the bad,
Their very argument grown rank, should find
No specious words to colour evil deeds.
Oh, they are strict professors of the art,
And they are wise; yet in the end of all,
Not wise enough. They perish. None escapes.
[tr. Sheppard (1924)]Never ought words to have outweighed deeds in this world, Agamemnon. No! if a man's deeds were good, so should his words have been; if, on the other hand, evil, his words should have been unsound, instead of its being possible at times to speak injustice well. There are, it is true, clever persons, who have made a science of this, but their cleverness cannot last for ever; a miserable end awaits them; no one ever yet escaped.
[tr. Coleridge (1938)]Agamemnon,
A man should talk as he acts.
Good speaks for itself --
The best make bad liars.
The opposite is also true,
Though it ought not to be.
Men with brains can conceal
Whatever they want concealed.
But the brain grows weary.
A bad end's in.
[tr. McGuinness (2004)]Agamemnon, men shouldn't believe a speech counts for far more than actions ever did. If a man is good in deed, he's good in word. But bad deeds make a man's word rotten, too, and he can't give his injustice a fair gloss. They're clever with their tongues so finely tuned but you couldn't call them clever in the end. Their punishment will come. No one escapes.
[tr. Harrison (2005)]Never, Agamemnon, should words have greater sway for men than do their deeds. When a man does good, his words ought to be good; when he does evil then his words should be unsound. No one should speak well of injustice. About this last thing, there are those clever fellows who have performed it to perfection but they will all, in the end, be destroyed. None of them have escaped so far.
[tr. Theodoridis (2007)]Agamemnon, never in the affairs of men
Should the tongue have more power than facts,
Rather, when someone acts well, he should speak well,
And if the opposite, his words should be rotten.
Glib rhetoric may win us over for a while,
but in the end the smooth talkers die foully.
[tr. Karden/Street (2011)]
But this is an unalterable Truth, that the People can never be enslaved but by their own Tameness, Pusillanimity, Sloth or Corruption. They may be deceived, and their Symplicity, Ignorance, and Docility render them frequently liable to deception. And of this, the aspiring, designing, ambitious few are very sensible. He is the Statesman qualifyed by Nature to scatter Ruin and Destruction in his Path who by deceiving a Nation can render Despotism desirable in their Eyes and make himself popular in Undoing.
John Adams (1735–1826) American lawyer, Founder, statesman; US President (1797–1801)
Diary (1772, Spring), “Notes for a Oration at Braintree”
(Source)
The past is strapped to our backs. We do not have to see it; we can always feel it.
Mignon McLaughlin (1913–1983) American journalist and author
The Neurotic’s Notebook, ch. 10 (1963)
(Source)
It is nothing to die; it is horrible not to live.
[Ce n’est rien de mourir; c’est affreux de ne pas vivre.]
Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 5 “Jean Valjean,” Book 9 “Supreme Shadow, Supreme Dawn,” ch. 5 (5.9.5) [Jean Valjean] (1862) [tr. Wilbour/Fahnestock/MacAfee (1987)]
(Source)
Spoken to Cosette and Marius (and his doctor) as he is dying.
(Source (French)). Other translations:It is nothing to die; it is frightful not to live.
[tr. Wilbour (1862)]It is nothing to die, but it is frightful not to live.
[tr. Wraxall (1862)]It is nothing to die; it is dreadful not to live.
[tr. Hapgood (1887)]To die is nothing; but it is terrible not to live.
[tr. Denny (1976)]It’s nothing to die. It’s dreadful not to live.
[tr. Donougher (2013)]
“Censure,” says a late ingenious author, “is the tax a man pays for being eminent.” It is a folly for an eminent man to think of escaping it, and a weakness to be affected with it. All the illustrious persons of antiquity, and indeed of every age in the world, have passed through this fiery persecution. There is no defense against reproach but obscurity; it is a kind of concomitant to greatness, as satires and invectives were an essential part of a Roman triumph.
Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1711-06-26), The Spectator, No. 101
(Source)
The quotation is from Jonathan Swift.
Censure is the tax a man pays to the public for being eminent.
Jonathan Swift (1667–1745) English writer and churchman
Essay (1706-10), “Thoughts on Various Subjects”
(Source)
Alas, one cannot assert authority by accepting one’s own fallibility. Simply, people need to be blinded by knowledge — we are made to follow leaders who can gather people together because the advantages of being in groups trump the disadvantages of being alone. It has been more profitable for us to bind together in the wrong direction than to be alone in the right one. Those who have followed the assertive idiot rather than the introspective wise person have passed us some of their genes. This is apparent from a social pathology: psychopaths rally followers.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 2, ch. 12 “Epistemocracy, a Dream” (2007)
(Source)
Rules that are arbitrary may be nonetheless crucial. Whether we drive on the right or left side of the road is arbitrary, but it is crucial to obey the prevailing rule.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (2015-02-01)
(Source)
ARIEL: All hail, great master! Grave sir, hail! I come
To answer thy best pleasure. Be ’t to fly,
To swim, to dive into the fire, to ride
On the curled clouds, to thy strong bidding task
Ariel and all his quality.William Shakespeare (1564–1616) English dramatist and poet
Tempest, Act 1, sc. 2, l. 224ff (1.2.224-228) (1611)
(Source)
Fear makes us blind, and we touch each fear with all the avid curiosity of self-interest, trying to make a whole out of a hundred parts, like the blind men with their elephant.
We sense the shape. Children grasp it easily, forget it, and relearn it as adults. The shape is there, and most of us come to realize what it is sooner or later: it is the shape of a body under a sheet. All our fears add up to one great fear, all our fears are part of that great fear — an arm, a leg, a finger, an ear. We’re afraid of the body under the sheet. It’s our body. And the great appeal of horror fiction through the ages is that it serves as a rehearsal for our own deaths.
Each man thought: one of the others is bound to say something soon, some protest and then I will murmur agreement, not actually say anything. I am not as stupid as that, but definitely murmur very firmly, so that the others will be in no doubt that I thoroughly disapprove, because at a time like this it behooves all decent men to nearly stand up and be almost heard …
But no one said anything. The cowards, each man thought.
One of the reasons why there are so few reasonable and pleasant conversationalists is that almost everyone concentrates on what he wishes to say, rather than attempting to give accurate and clear replies to what is said to him.
[Une des choses qui fait que l’on trouve si peu de gens qui paroissent raisonnables et agréables dans la conversation, c’est qu’il n’y a presque personne qui ne pense plutôt à ce qu’il veut dire qu’à répondre précisément à ce qu’on lui dit.]
François VI, duc de La Rochefoucauld (1613–1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶139 (1665-1678) [tr. FitzGibbon (1957), ¶139]
(Source)
Present in the 1st (1665) edition. A 1665 variant read "quasi personne" rather than "presque personne."
See also Proverbs 18:13.
(Source (French)). Other translations:There may be several causes assigned why we meet with so few persons, whom we allow to be rational and divertive in conversation. Of which this is one, that there is hardly any body, whose thoughts are not rather taken up with what he hath a mind to say himself, than in precisely answering what had been said to him; and that persons of greatest abilities and complaisance think it.
[tr. Davies (1669), ¶186]One reason, why we find so very few Men of Sense and agreeable Conversation, is, That almost every bodies mind is more intent upon what he himself hath a mind to say, than upon making pertinent Replies to what the rest of the Company say to him.
[tr. Stanhope (1694), ¶140]One reason why we meet with so few people who are reasonable and agreeable in conversation is, that there is scarce any body who does not think more of what he has to say, than of answering what is said to him.
[pub. Donaldson (1783), ¶64; ed. Lepoittevin-Lacroix (1797), ¶134]We meet with few men who are agreeable in conversation: the reason is, we think more of what we have to advance, than of what they have to answer.
[ed. Carvill (1835), ¶53]One thing which makes us find so few people who appear reasonable and agreeable in conversation is, that there is scarcely any one who does not think more of what he is about to say than of answering precisely what is said to him.
[ed. Gowens (1851), ¶142]One of the reasons that we find so few persons rational and agreeable in conversation is there is hardly a person who does not think more of what he wants to say than of his answer to what is said.
[tr. Bund/Friswell (1871), ¶139]One reason why so few people converse agreeably or logically is that a man pays more attention to his own utterances than to giving an exact answer to questions put to him.
[tr. Heard (1917), ¶139]One of the reasons why so few people show themselves intelligent and agreeable in conversation is that almost every one is intent on what he wants to say himself rather than on replying with exactness to what is said to him.
[tr. Stevens (1939), ¶139]One reason why so few people are intelligent and attractive in conversation is that almost everybody thinks of what he wants to say instead of how to answer properly what has been said to him.
[tr. Kronenberger (1959), ¶139]One of the reasons so few people are to be found who seem sensible and pleasant in conversation is that almost everybody is thinking about what he wants to say himself rather than about answering clearly what is being said to him.
[tr. Tancock (1959), ¶139]One reason why we find so few people who appear reasonable and agreeable in conversation, is that there is almost no one who does not think more about what he wishes to say than about pertinently replying to what is said to him.
[tr. Whichello (2016) ¶139]
The idea of immortality, that like a sea has ebbed and flowed in the human heart, with its countless waves of hope and fear, beating against the shores and rocks of time and fate, was not born of any book, nor of any creed, nor of any religion. It was born of human affection, and it will continue to ebb and flow beneath the mists and clouds of doubt and darkness as long as love kisses the lips of death. It is the rainbow — Hope shining upon the tears of grief.
Well, here in California, people were thinking and voting on whether to keep a governor four years or eight. I think a good, honest governor should get four years, and the others life!
Will Rogers (1879–1935) American humorist
Column (1927-11-08), “Daily Telegram: Will Rogers Has An Idea About Terms for Governors” [No. 405]
(Source)
Now listen while I show you, how the rest
Who call you madman, are themselves possessed.
Just as in woods, when travellers step aside
From the true path for want of some good guide,
This to the right, that to the left hand strays,
And all are wrong, but wrong in different ways,
So, though you’re mad, yet he who banters you
Is not more wise, but wears his pigtail too.[Nunc accipe, quare
desipiant omnes aeque ac tu, qui tibi nomen
insano posuere. Velut silvis, ubi passim
palantis error certo de tramite pellit,
ille sinistrorsum, hic dextrorsum abit, unus utrique
error, sed variis inludit partibus: hoc te
crede modo insanum, nihilo ut sapientior ille
qui te deridet caudam trahat.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 3 “Si raro scribes,” l. 46ff (2.3.46-53) (30 BC) [tr. Conington (1874)]
(Source)
Horace may be quoting or paraphrasing Stertinus here.
The odd "tail" metaphor was a proverbial expression for unknowingly being a fool. Apparently Roman children would tie sheep or other animal tails to the backs of innocent passers-by, then laugh at them.
(Source (Latin)). Other translations:Now leane thyne eares, and listen well, perceave howe all be mad,
Yea those who earste to make the woorse, such mockeries have had.
Admit there be through darkesum wood a speedie footepathe way,
On ryghte syde sum, on lefte syde sum, and all do go a stray
Through wilsumnes of wildernes: the error is all one,
Though through miswandringe diverslye, they diverslye have gone.
Thou maist be mad, frend Damasipp, thou maiste be muche unwyse,
Thy mockers staringe mad also, though in an other guyse.
[tr. Drant (1567)]Nay give me leave, and I'le demonstrate how
He who calls thee fool's as much fool as thou.
Like Trav'lers passing through a Wood, when they
Range up and down missing their ready way,
This to the right that to the left hand strayes,
One error fools them both, though several wayes.
And tho thou think'st thou'rt mad, yet even he
Is not a jot less mad that laughs at thee,
Both to Fool-coats have like propriety.
[tr. "A. B."; ed. Brome (1666)]Some call Thee mad, but those that call Thee so,
Observe, I'll prove them quite as mad as You:
As Men that lose their ways in Woods, divide;
Some go on this, and some on t'other side,
The Error is the same, all miss the Road,
Altho in different Quarters of the Wood.
Thus as they call thee, think that thou art mad;
But those that call thee so are quite as bad.
[tr. Creech (1684)]And they who call you fool, with equal claim
May plead an ample title to the name.
When in a wood we leave the certain way
One error fools us, though we various stray:
Some to the left, some turn to t'other side:
So he, who dares thy madness to deride,
Though you may frankly own yourself a fool,
Behind him trails his mark of ridicule.
[tr. Francis (1747)]Hear now why those who proudly call you mad,
In reason's view are every whit as bad.
As, when bewilder'd in a wood by night
This trav'ller takes the left and that the right,
Each strays, though in a different path he strays,
Mock'd by the self-same error various ways, --
So is it here; and he that laughs at you
May wear the cap; for he is crack-brain'd too.
[tr. Howes (1845)]Now learn, why all those, who have fixed the name of madman upon you, are as senseless as yourself. As in the woods, where a mistake makes people wander about from the proper path; one goes out of the way to the right, another to the left; there is the same blunder on both sides, only the illusion is in different directions: in this manner imagine yourself mad; so that he, who derides you, hangs his tail not one jot wiser than yourself.
[tr. Smart/Buckley (1853)]Now listen to the reason why all those who've called you "madman" are as mad as you. As in the woods, when some mistake drives from the beaten track men vaguely wandering, one goes off to the right, another to the left, -- they make the same mistake, but in quite opposite directions; -- so think that you're mad, and that the man who mocks you is no saner than yourself, and a fit laughingstock for boys.
[tr. Millington (1870)]Now let me show you why all who have dubbed you "madman" are quite as crazy as you. When men miss the path in a forest and go astray in every direction, all miss it equally, though one is led wrong on the right side of the road and one on the left. So for yourself, believe that if you are mad it is only in such a sense that the man who is laughing at you drags his tail also.
[tr. Wickham (1903)]Now learn why all, who have given you the name of madman, are quite as crazy as yourself. Just as in a forest, where some error drives men to wander to and fro from the proper path, and this one goes off to the left and that one to the right: both are under the same error, but are led astray in different ways: so believe yourself to be insane only so far that he who laughs at you drags a tail behind him, no whit the wiser man.
[tr. Fairclough (Loeb) (1926)]Now learn
Why it is that all who have fastened the name on you
Are quite as crazy as you. Just as men in a forest,
Whom confusion forces to wander away from the right path,
Will veer off, one to the left, the other to the right,
Misled by the same mistake but misled in different
Directions, so you may consider yourself deluded
To the exact degree of the man who makes fun of you,
Who is dragging a tail behind himself all unawares.
[tr. Palmer Bovie (1959)]Now, hear why you're no madder
than all those others, who bestowed on you the name
‘insane.’ Think of travelers in a forest who get lost
and leave the proper path: one might wander over
to the left, the other to the right. They're deceived
in different ways, but it's the same mistake. Similarly,
you think you're insane, but who is any wiser
among those tail-draggers who make fun of you?
[tr. Fuchs (1977)]Listen: here is why everyone
Who calls you mad is just as senseless himself.
It's like a forest, where people wander this way and that,
Hunting the path and never finding it, not right, or left,
Or center, all confused, all equally lost, but all
Lost in different directions. Believe yourself mad,
If you like, but as sane as the man who laughs at you
And never sees the tail tied behind him.
[tr. Raffel (1983)]Now hear me: why all those who have
called you crazy are brainless like yourself.
As in the woods folk wander off
the true path in error and scatter
here and there, this one to the left,
this one to the right, both of them in
different directions; in the same way
you may consider yourself insane.
Yet you know full well that he who
derides you is no wiser than you
but drags a tail behind him.
[tr. Alexander (1999)]Now, here’s how
those who call you mad are mad. In a wood,
error diverts men from the strict path, some
left, some right. They’re all wrong, each in his
way. Who says he’s right is of course wrong —
is he the one you’ll let pronounce you wrong?
[tr. Matthews (2002)]Now this is the reason
why those who call you mad are every bit as crazy
as you are: You know how people lose their way in the woods --
one goes wandering off to the left, another to the right;
both are equally wrong, though each has strayed in a different
direction. So you may rest assured that if you're to be counted
mad the fellow who laughs at you is no saner himself.
He too has straw in his hair.
[tr. Rudd (2005 ed.)]Now learn why all those who call
You insane, are every bit as foolish themselves.
It’s like a wood, where error leads men to wander
Here and there, from the true path, one off to the left,
Another off to the right, the same error both times,
But leading them in different directions: so know
You’re only as mad as the man no wiser than you
Who laughs at you, but still has a tail pinned behind.
[tr. Kline (2015)]
The Marquis de Carabas looked up at him. His eyes were very white in the moonlight. And he whispered, “What’s it like being dead? It’s very cold, my friend. Very dark, and very cold.”
Go to! Cast dust on those deaf skies, who spurn
Thy orisons and bootless prayers, and learn
To quaff the cup, and hover round the fair;
Of all who go, did ever one return?
Omar Khayyám (1048–1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 97 [tr. Whinfield (1883), # 267]
(Source)
Given as # 149 in Whinfield's 1882 edition. Calcutta manuscript # 271. Other translations:Behold the dawn arise, O fountain of delights. Drink your wine and touch your lute, for the life of those who sleep will be but brief; and of those who have gone hence, not one will e'er return.
[tr. McCarthy (1879), # 44]Go, on the earth and the heavens cast dust and all their care;
Drink wine and follow the trace of the pleasant-visaged fair.
Where is the good of obedience? Where is the profit of prayer?
Of all that have gone before us, there's none returneth e'er.
[tr. Payne (1898), # 463]Go! throw dust upon the face of the heavens,
drink wine, and consort with the fair of face;
what time is this for worship? and what time is this for supplication?
since, of all those that have departed, not one has returned?
[tr. Heron-Allen (1898), # 97]Go, thou, cast dust on the heaven above us,
Drink ye wine, and beauty seek today!
What use in adoration? What need for prayer?
For of all the gone no one comes again.
[tr. Cadell, after Nicholas (1879), # 228]Go then, cast dust on heaven's sapphire stair,
Drink wine, love beauty, in this world of men.
What place for pious deeds? What need for prayer?
Of the departed, none comes back again.
[tr. Cadell (1899), # 105]Go! On earth's face, in Heaven's face high in air
Flung dust, drink wine and woo the sweet-faced fair!
What time is there for worship? What for prayer?
For none of all those gone returneth e'er.
[tr. Thompson (1906), # 312]Fling dust at heaven, that every offering spurns;
Drink wine, and love while thy desire yet burns;
What time is this to worship or to pray?
Of all that have departed, none returns.
[tr. Talbot (1908), # 97]Go! throw dust upon the head of the heavens and the
world. Drink ever wine and hover about the fair-faced ones.
What place is there for worship? what place for prayer?
for of all those who are gone not one has come back.
[tr. Christensen (1927), # 56]Go, throw dust on the Sphere of this world,
Drink wine and court those whose face is resplendent like the moon.
What place is this for worship and for prayer?
Since from all who have left no news returns.
[tr. Rosen (1928), # 174]Ascend the skies, fling the dust on earth, 'tis base,
Yea seek His love, and linger on His face.
Thy rites and prayers will not profit there,
The path you once have plied you can't retrace.
[tr. Tirtha (1941), # 3.49]
Beauty without intelligence is like a hook without bait.
Molière (1622–1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
(Misattributed)
Widely attributed to Moliere, and usually to his play Tartuffe. An extensive look across multiple translations of that and other Moliere plays finds no reference to any of those four nouns that at all resembles this sentiment.
Instead, the phrase appears to originate from Ninon de Lenclos (1620-1705), French letter writer, courtesan, and salonnière. Moliere knew her when he was a child. Attributed to her is the phrase "La beauté sans grâce est un hameçon sans appât," which sometimes is translated as above, or as "Beauty without grace ...."
The most dangerous men we hav in this world are thoze who are alwus repenting ov the sins they hav made up their mind tew commit.
[The most dangerous men we have in this world are those who are always repenting of the sins they have made up their mind to commit.]
Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 281 “Variety: Bred and Butter” (1874)
(Source)
Yet however grim circumstances are, human beings, if they really are human, occasionally relax.
[Homines quamvis in turbidis rebus sint, tamen, si modo homines sunt, interdum animis rexantur.]
Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 16 / sec. 39 (2.16/2.39) (44-10-24 BC) [tr. Grant (1960)]
(Source)
To Antony's accusations of his inappropriately telling jokes while in camp with Pompey's army.
(Source (Latin)). Other translations:Men, so long as they are men, relax at times even amid the heaviest perplexities.
[tr. King (1877)]Men, in whatever anxiety they may be, if they are men, sometimes indulge in relaxation.
[ed. Hoyt (1896)]But men, in however troublous times -- if only they are human -- sometimes relax their minds.
[tr. Ker (Loeb) (1926)]Although men are in great difficulties, still, provided they are men, they sometimes relax their minds.
[tr. Yonge (1903)]In whatever trouble men may be, yet so long as they are men, they must occasionally have their moments of cheerfulness.
[ed. Harbottle (1906)]Human beings, even in times of crisis, do sometimes unwind, if they are human at all.
[tr. Berry (2006)]Even when they are in troubled situations, men, if they are human, still relax their minds from time to time.
[tr. McElduff (2011)]
Sometimes Kings have courted the People in Opposition to the Nobles. At other Times the Nobles have united with the People in Opposition to Kings. But Kings and Nobles have much oftener combined together, to crush, to humble and to Fleece the People.
John Adams (1735–1826) American lawyer, Founder, statesman; US President (1797–1801)
Diary (1772, Spring), “Notes for a Oration at Braintree”
(Source)
Taking it all together, keep always in view that human life is transitory and cheap: yesterday a drop of semen, tomorrow a buried corpse or ashes. So make your way through this brief moment in time in line with nature and let go of your life gladly, as an olive might fall when ripe, blessing the earth that bore it and grateful to the tree that gave it growth.
[τὸ γὰρ ὅλον, κατιδεῖν ἀεὶ τὰ ἀνθρώπινα ὡς ἐφήμερα καὶ εὐτελῆ καὶ ἐχθὲς μὲν μυξάριον, αὔριον δὲ τάριχος ἢ τέφρα. τὸ ἀκαριαῖον οὖν τοῦτο τοῦ χρόνου κατὰ φύσιν διελθεῖν καὶ ἵλεων καταλῦσαι, ὡς ἂν εἰ ἐλαία πέπειρος γενομένη ἔπιπτεν, εὐφημοῦσα τὴν ἐνεγκοῦσαν καὶ χάριν εἰδυῖα τῷ φύσαντι δένδρῳ.]
Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 48 (4.48) (AD 161-180) [tr. Gill (2013)]
(Source)
(Source (Greek)). Other translations:For herein lieth all indeed, ever to look upon all worldly things, as things for their continuance, that are but for a day: and for their worth, most vile, and contemptible, as for example, What is man? That which but the other day when he was conceived was vile snivel; and within few days shall be either an embalmed carcass, or mere ashes. Thus must thou according to truth and nature, throughly consider how man's life is but for a very moment of time, and so depart meek and contented: even as if a ripe olive falling should praise the ground that bare her, and give thanks to the tree that begat her.
[tr. Casaubon (1634) 4.39]Mankind are poor Transitory Things! They are one Day in the Rudiments of Life, and almost the next, turn'd to Mummie, or Ashes. Your way is therefore to manage this Minute Wisely, and part with it chearfully; And like a ripe Nut when you drop out of the Husk, be sure to speak well of the Season, and make your Acknowledgments to the Tree that bore you.
[tr. Collier (1701)]And, in general, all human affairs are mean, and but for a day. What yesterday was a trifling embryo, to morrow shall be an embalmed carcase, or ashes. Pass this short moment of time according to nature, and depart contentedly; as the full ripe olive falls of its own accord, applauding the earth whence it sprung, and thankful to the tree that bore it.
[tr. Hutcheson/Moor (1742)]On the whole, then, a wise man will consider all human affairs as of a day's continuance, contemptible, and of little importance. Man himself is to-day in embryo, to-morrow a mummy or a handful of ashes.
Let us then employ properly this moment of time allotted us by fate, and leave the world contentedly; like a ripe olive dropping from its stalk, speaking well of the soil that produced it, and of the tree that bore it.
[tr. Graves (1792)]To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus, to-morrow will be a mummy or ashes. Pass then through this little space of time conformably to nature, and end thy journey in content, as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew.
[tr. Long (1862)]In short, mankind are poor, transitory things! They are one day in the rudiments of life, and almost the next turned to mummy or ashes. Your way is therefore to manage this minute in harmony with nature, and part with it cheerfully; and like a ripe olive when you droop, be sure to speak well of the mother that bare you.
[tr. Collier/Zimmern (1887)]In a word, look at all human things, behold how fleeting and how sorry -- but yesterday a mucus-clot, to-morrow dust or ashes! Spend your brief moment then according to nature's law, and serenely greet the journey's end, as an olive falls when it is ripe, blessing the branch that bears it and giving thanks to the tree which gave it life.
[tr. Rendall (1898)]In sum, look upon human things, and behold how short-lived and how vile they are; mucus yesterday, tomorrow ashes or pickled carrion. Spend, then, the fleeting remnant of your time in a spirit that accords with Nature, and depart contentedly. So the olive falls when it is grown ripe, blessing the ground from whence it sprung, and thankful to the tree that bore it.
[tr. Hutcheson/Chrystal (1902)]In a word, fail not to note how short-lived are all mortal things, and how paltry -- yesterday a little mucus, to-morrow a mummy or burnt ash. Pass then through this tiny span of time in accordance with Nature, and come to thy journey's end with a good grace, just as an olive falls when it is fully ripe, praising the earth that bare it and grateful to the tree that gave it growth.
[tr. Haines (Loeb) (1916)]This is the whole matter: see always how ephemeral and cheap are the things of man -- yesterday, a spot of albumen, to-morrow, ashes or a mummy. Therefore make your passage through this span of time in obedience to Nature and gladly lay down your life, as an olive, when ripe, might fall, blessing her who bare it and grateful to the tree which gave it life.
[tr. Farquharson (1944)]Observe, in short, how transient and trivial is all mortal life; yesterday a drop of semen, tomorrow a handful of spice or ashes. Spend, therefore, these fleeting moments on earth as Nature would have you spend them, and then go to your rest with good grace, as an olive falls in its season, with a blessing for the earth that bore it and a thanskgiving to the tree that gave it life.
[tr. Staniforth (1964)]In a word, never cease to observe how evanescent are all things human, and how worthless: today a drop of mucus, and tomorrow a mummy or a pile of ash. So make your eay through this brief moment of time as one who is obedient to nature, and accept your end with a cheerful heart, just as an olive might ripen and fall, blessing the earth that bare it and grateful to the tree that gave it growth.
[tr. Hard (1997 ed.); Hard (2011 ed.)]In general, consider always how ephemeral and cheap human affairs are; yesterday slime, tomorrow pickle or ashes. Go through this momentary time in accordance with nature, and come to an end cheerfully, like an olive that falls when it is ripe, speaking well of the earth who bore it you and giving thanks to the tree that begat you.
[tr. Hard? (1997 ed.)]In short, know this: Human lives are brief and trivial. Yesterday a blob of semen; tomorrow embalming fluid, ash.
To pass through this brief life as nature demands. To give it up without complaint.
Like an olive that ripens and falls.
Praising its mother, thanking the tree it grew on.
[tr. Hays (2003)]The conclusion of this? You should always look on human life as short and cheap. Yesterday sperm: tomorrow a mummy or ashes.
So one should pass through this tiny fragment of time in tune with nature, and leave it gladly, as an olive might fall when ripe, blessing the earth which bore it and grateful to the tree which gave it growth.
[tr. Hammond (2006)]So always keep in mind how short-lived and insignificant human things really are: yesterday a glob of mucous, tomorrow a corpse or a pile of ashes. So pass this brief amount of time in accordance with Nature and dissolve graciously, just as a ripe olive falls to the ground praising both he earth which gave it life and the tree which nourished it.
[tr. Needleman/Piazza (2008)]Mark how fleeting and paltry is the estate of man, yesterday in infancy, tomorrow embalmed or in ashes. For the hairsbreadth of time assigned to thee, live rationally, and part with life gracefully, as a ripe olive falls, blessing the season that bore it and thanking the tree that gave it life.
[ed. Yeroulanos (2016)]
You owe the companies nothing. You especially don’t owe them any courtesy. They have re-arranged the world to put themselves in front of you. They never asked for your permission, don’t even start asking for theirs.
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, “Art,” “Brandalism” (2005)
(Source)
If you dare to sail first o’er a new thought track,
For a while it will scourge and score you;
Then, coming abreast with a skillful tack,
It will clasp your hand and slap your back,
And vow it was there before you.Ella Wheeler Wilcox (1850–1919) American author, poet, temperance advocate, spiritualist
Poem (1892), “The World” st. 2, Once A Week, Vol. 10, No. 6 (1892-11-19)
(Source)
Nothing is so exhausting as indecision, and nothing is so futile.
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 5 “Fatigue” (1930)
(Source)
Books should be chosen, as Friends ought to be; few, but choice ones; yet thou may’st have many Acquaintance.
Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 1995 (1727)
(Source)
What’s really astounding about these brickheads who claim to be in touch with the original intent of the founders is (1) none of them seem to have read what the founders wrote, from Thomas Jefferson’s essays to Jamie Madison’s notes, and (2) you know damn well if they had been alive at the time of the American Revolution, they all would have been Tories.
Molly Ivins (1944–2007) American writer, political columnist [Mary Tyler Ivins]
Essay (1987-09-11), “We the People,” Texas Observer
(Source)
Collected in Molly Ivins Can't Say That, Can She? (1991).
CORPORAL: [trying to copy Lawrence’s snuffing a match with his fingers] Ow! It damn well ‘urts!
LAWRENCE: Certainly it hurts.
CORPORAL: Well what’s the trick then?
LAWRENCE: The trick, William Potter, is not minding if it hurts.
Robert Bolt (1924–1995) English dramatist
Lawrence of Arabia, Part 1, sc. 18 (1962) [with Michael Wilson]
(Source)
(Source (Video)). In the actual film, the last line is given, "not minding that it hurts."
When we think what we do not feel, we lie to ourselves. We must always think with our whole being, soul and body.
[Penser ce que l’on ne sent pas, c’est mentir à soi-même. Tout ce qu’on pense, il faut le penser avec son être tout entier, âme et corps.]
Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 9 “De la Sagesse, de la Vertu, etc. [On Wisdom and Virtue],” ¶ 52, 1798 entry (1850 ed.) [tr. Collins (1928), ch. 8]
(Source)
(Source (French)). Other translations:To think what we do not feel, is to lie to ourselves. Whatever we think, we should think with our whole being, will and body.
[tr. Calvert (1866), ch. 9]To think what we do not feel is to lie to one's-self. Whatever we think should be thought by our whole being, soul and body.
[tr. Attwell (1896), ¶ 140]To think what we do not feel, is to lie to ourselves. Everything that we think we must think with our whole being, soul and body
[tr. Lyttelton (1899), ch. 8, ¶ 38]To think what we do not feel is to lie to ourselves, in the same way that we lie to others when we say what we do not think. Everything we think must be thought with our entire being, body and soul.
[tr. Auster (1983), 1798 entry]
As you look at Wendy, you may see her hair becoming white, and her figure little again, for all this happened long ago. Jane is now a common grown-up, with a daughter called Margaret; and every spring cleaning time, except when he forgets, Peter comes for Margaret and takes her to the Neverland, where she tells him stories about himself, to which he listens eagerly. When Margaret grows up she will have a daughter, who is to be Peter’s mother in turn; and thus it will go on, so long as children are gay and innocent and heartless.
J. M. Barrie (1860–1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter and Wendy, ch. 17 “When Wendy Grew Up” (1911)
(Source)
Final lines of the novel.
Barrie's novelization of the play Peter Pan (1904, but first published 1928) incorporated a coda to the story from his 1908 sequel, When Wendy Grew Up, An Afterthought, which had this line, Wendy speaking to Nana:WENDY: This is how I planned it if he ever came back. Every Spring Cleaning, except when he forgets, I'll let Jane fly away with him to the darling Never Never Land, and when she grows up I hope she will have a little daughter, who will fly away with him in turn – and in this way may I go on for ever and ever, dear Nana, so long as children are young and innocent.
Let the one fight for his flag, and the other for his ideal, and let both of them imagine that they are fighting for their country; the struggle will be colossal.
[Que l’un combatte pour son drapeau, et que l’autre combatte pour son idéal, et qu’ils s’imaginent tous les deux combattre pour la patrie; la lutte sera colossale.]
Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 5 “Jean Valjean,” Book 1 “The War Between Four Walls,” ch. 21 (5.1.21) (1862) [tr. Hapgood (1887)]
(Source)
On soldiers and revolutionaries.(Source (French)). Other translations:Let the one fight for his flag, and the other for his ideal, and let them both imagine that they are fighting for the country; the strife will be colossal.
[tr. Wilbour (1862)]Let one fight for his flag and the other combat for his ideal, and let them both imagine that they are contending for their country, and the struggle will be colossal.
[tr. Wraxall (1862)]Let the one fight for his flag, and the other for his ideal, and let them both imagine they are fighting for the country; the strife will be colossal.
[tr. Wilbour/Fahnestock/MacAfee (1987)]Let the one fight for his flag and the other for his ideal, and let both imagine they are fighting for their country. The struggle will be tremendous.
[tr. Donougher (2013)]
You’d be amazed how quickly traditions and policies can be undermined by men and women with clever minds, clever tongues, and no principles.
John G. Hemry (b. 1956) American naval officer, author [pseud. Jack Campbell]
Triumphant, ch. 16 (2019) [as Jack Campbell]
(Source)
What you were sure of yesterday, you know now to be false, but what you are sure of today is absolutely true.
Mignon McLaughlin (1913–1983) American journalist and author
The Neurotic’s Notebook, ch. 10 (1963)
(Source)
There is not so variable a thing in Nature as a lady’s head-dress.
Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1711-06-22), The Spectator, No. 98
(Source)
You can never be too cautious in your prognosis, in the view of the great uncertainty of the course of any disease not long watched, and the many unexpected turns it may take.
I think I am not the first to utter the following caution : —
Beware how you take away hope from any human being. Nothing is clearer than that the merciful Creator intends to blind most people as they pass down into the dark valley. Without very good reasons, temporal or spiritual, we should not interfere with his kind arrangements. It is the height of cruelty and the extreme of impertinence to tell your patient he must die, except you are sure that he wishes to know it, or that there is some particular cause for his knowing it. I should be especially unwilling to tell a child that it could not recover; if the theologians think it necessary, let them take the responsibility. God leads it by the hand to the edge of the precipice in happy unconsciousness, and I would not open its eyes to what he wisely conceals.Oliver Wendell Holmes, Sr. (1809–1894) American poet, essayist, scholar
Speech (1859-03-10), Valedictory Address, Harvard University School of Medicine
(Source)
Sometimes paraphrased, "Beware how you take away hope from another human being."
Collected in The Boston Medical and Surgical Journal, Vol. 58, No. 8 (1858-03-25).
Being an executive does not require very developed frontal lobes, but rather a combination of charisma, a capacity to sustain boredom, and the ability to shallowly perform on harrying schedules. Add to these tasks the “duty” of attending opera performances.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 2, ch. 11 “How to Look for Bird Poop” (2007)
(Source)
When someone has tried to please you, it is rude, as well as disheartening, to respond by announcing that the effort was a failure.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (2015-01-27)
(Source)
Often an opinion, a custom, seems absurd when we are young, and advancing in life, we find the reason. Mustn’t we conclude that certain habits aren’t so ridiculous? One is lead to think sometimes that they were established by people who had read the entire book of life, and that they are judged by people who, despite their esprit, have only read a few pages.
[Souvent une opinion, une coutume commence à paraître absurde dans la première jeunesse, et en avançant dans la vie, on en trouve la raison; elle paraît moins absurde. En faudrait-il conclure que de certaines coutumes sont moins ridicules? On serait porté à penser quelquefois qu’elles ont été établies par des gens qui avaient lu le livre entier de la vie, et qu’elles sont jugées par des gens qui, malgré leur esprit, n’en ont lu que quelques pages.]
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. 1, ¶ 21 (1795) [tr. Siniscalchi (1994)]
(Source)
Compare to also Chamfort.(Source (French)). Other translations:Often in early youth an opinion or custom seems absurd to us, which, with advancing years, we discover has some justification and so appears less absurd. Ought we to conclude from this that certain customs are not so ridiculous as others? One might sometimes be tempted to think that they were established by people who had read the book of life through, and that they are judged by those who, despite their intelligence, have only glanced at a few pages.
[tr. Hutchinson (1902)]Often an opinion or custom seems absurd to us in early youth; but as we advance in life we see the reason for it, and it appears less fatuous. Must we conclude from this that certain customs actually are less absurd? One is sometimes led to suppose that they have been established by folk who have read the whole of the book of life, and that they are criticized by those who, in spite of their intelligence, have only read a page or two at best.
[tr. Mathers (1926)]Often an opinion, a custom, seems absurd to begin with, when one is very young, and as one advances in life one learns the reason for it, and it seems less so. Must one conclude, then, that certain customs have become less ridiculous? At times one is drawn to the conclusion that they were established by persons who had read the book of life entire, and are judged by others who have read only a few pages.
[tr. Merwin (1969)]Often an opinion, or a custom, begins to seem absurd in one's early youth, and, as life advances, one finds the reason for it; it seems less absurd. Is one ot conclude that certain customs are less ridiculous? One would sometimes be inclined to think that they had been laid down by people who had read the entire book of life, and that they are judged by people who, in spite of their intellect, have only read a few pages of it.
[tr. Pearson (1973)]To the very young some opinions or customs seem absurd, but as you grow older you realize the reason behind them and they seem less absurd. Are we to conclude that certain customs aren't as ridiculous as they seem? There are times when you feel that they've been created by people who've read the book of life from cover to cover and that they're being judged by those who, however intelligent, have read only a few pages.
[tr. Parmée (2003), ¶ 20]
Power will intoxicate the best hearts, as wine the strongest heads. No man is wise enough, nor good enough, to be trusted with unlimited power; for, whatever qualifications he may have evinced to entitle him to the possession of so dangerous a privilege, yet when possessed, others can no longer answer for him, because he can no longer answer for himself.
Charles Caleb "C. C." Colton (1780–1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 522 (1820)
(Source)
Old age is like a plane flying through a storm. Once you’re aboard, there’s nothing you can do. You can’t stop the plane, you can’t stop the storm, you can’t stop time. So one might as well accept it calmly, wisely.
Golda Meir (1898–1978) Russian-American-Israeli politician, teacher; Prime Minister of Israel (1969–1974)
Interview (1972-11) by Oriana Fallaci, Ms. (1973-04)
(Source)
Answering to the charge that she is hard and inflexible, countering that she is very sensitive and feeling in most matters.
The full interview was reprinted in Fallaci, Interview with History, ch. 4 "Golda Meir" (1974) [tr. Shepley (1976)], but slightly rephrased:Old age is like an airplane flying in a storm. Once you're in it, there's nothing you can do. You can't stop a plane, you can't stop a storm, you can't stop time. So you might as well take it easy, with wisdom.
Was this re-edited (and in which instance?), or is it a matter of different translation? It's unclear in what language the interview was conducted, but the original edition of the book (Intervista con la Storia) was in Italian, Fallaci's native language, which gave the passage as follow:La vecchiaia é come un aereo che vola nella tempesta. Una volta che ci sei dentro, non puoi farci pid nulla. Non si ferma un aereo, non si ferma una tempesta, non si ferma il tempo. Quindi tanto vale pigliarsela calma, in saggezza.
There can be nothing more utterly subversive of all that is really valuable than the suppression of honest thought. No man, worthy of the form he bears, will at the command of church or state solemnly repeat a creed his reason scorns.
Robert Green Ingersoll (1833–1899) American lawyer, freethinker, orator
Lecture (1873-12) “Individuality,” Chicago Free Religious Society
(Source)
Full title "Arraignment of the Church and a Plea for Individuality." Collected in The Gods and Other Lectures (1876)
I love to stroll down in the old parts of Beverly Hills because I know of old places that have been built for four or five years.
When the old man waggles his head and says, “Ah, so I thought when I was your age,” he has proved the youth’s case. Doubtless, whether from growth of experience or decline of animal heat, he thinks so no longer; but he thought so while he was young; and all men have thought so while they were young, since there was dew in the morning or hawthorn in May; and here is another young man adding his vote to those of previous generations and riveting another link to the chain of testimony.
MME. PERNELLE: The tongues of spite are busy night and noon.
And to their venom no man is immune.[Les langues ont toujours du venin à répandre,
Et rien n’est ici-bas qui s’en puisse défendre.]Molière (1622–1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 5, sc. 3 (1669) [tr. Wilbur (1963)]
(Source)
Dismissing the accusations against Tartuffe by her son, Orgon.
(Source (French)). Other translations:Tongues never want for Venom to spit; nothing here below can be Proof against them.
[tr. Clitandre (1672)]Evil tongues have always venom to scatter abroad, and nothing here below can guard against it.
[tr. Van Laun (1876)]Evil tongues have always some venom to pour fourth; and here below there is nothing proof against them.
[tr. Wall (1879)]Tongues never lack venom to spread about. Nothing in this world can be proof against them.
[tr. Mathew (1890), 5.2]Tongues are always ready to spit venom: nothing here below is proof against them.
[tr. Waller (1903)]Their tongues for spitting venom never lack,
There's nothing here below they'll not attack.
[tr. Page (1909)]Many a tongue is ready to spread slander,
And nothing in this world is proof against it.
[tr. Bishop (1957)]Venom is what their tongues will never lack,
And nothing here below escapes attack.
[tr. Frame (1967)]No -- slanderous tongues on every hand,
All poisonous talk.
[tr. Bolt (2002)]Nothing in this world can deflect the venom of malice.
[tr. Steiner (2008)]Wicked tongues will always have poison to spread about.
[tr. Campbell (2013)]
There are as many forms of fun as there are ways to tie a cravat. And just like cravat knots, some entertainments are quite subtle and others quite vulgar, and most are a matter of personal taste unfortunately foisted upon the world.
Gail Carriger (b. 1976) American archaeologist, author [pen name of Tofa Borregaard]
Ambush or Adore (2022)
“Happy as a king,” iz a libel on happiness, and on the king to.
[“Happy as a king,” is a libel on happiness, and on the king, too.]
Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 156 “Affurisms: Embers on the Harth” (1874)
(Source)
Well then, is there anyone — besides those who were glad that he had turned into a king — who did not want this deed to happen, or failed to approve of it afterwards? So all are guilty. All loyal citizens, so far as was in their power, killed Caesar. Not everyone had a plan, not everyone had the courage, not everyone had the opportunity — but everyone had the will.
[Ecquis est igitur exceptis eis qui illum regnare gaudebant qui illud aut fieri noluerit aut factum improbarit? Omnes ergo in culpa. Etenim omnes boni, quantum in ipsis fuit, Caesarem occiderunt: aliis consilium, aliis animus, aliis occasio defuit; voluntas nemini.]
Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 12 / sec. 29 (2.12/2.29) (44-10-24 BC) [tr. Berry (2006)]
(Source)
(Source (Latin)). Other translations:Is there anyone, then, except those who rejoiced in his kingly sway, who either was unwilling that the deed should be done or has impugned it since? All therefore share in the fault, for all loyal citizens, so far as rested with them, took part in Cæsar's death. Some wanted the necessary powers of contrivance, some the courage, some the opportunity; but not one the will.
[tr. King (1877)]Is there then any man, except those that were glad of his reign, who repudiated that deed, or disapproved of it when it was done? All therefore are to blame, for all good men, so far as their own power went, slew Caesar; some lacked a plan, others courage, others opportunity: will no man lacked.
[tr. Ker (Loeb) (1926)]Is there any one then, except you yourself and these men who wished him to become a king, who was unwilling that that deed should be done, or who disapproved of it after it was done? All men, therefore, are guilty as far as this goes. In truth, all good men, as far as it depended on them, bore a part in the slaying of Caesar. Some did not know how to contrive it, some had not courage for it, some had no opportunity, -- every one had the inclination.
[tr. Yonge (1903)]Yet, with the exception of the men who wanted to make an autocratic monarch of him, all were happy for this to happen -- or were glad when it had happened. So everyone is guilty! For every decent person, in so far as he had any say in the matter, killed Caesar! Plans, courage, opportunities were in some case lacking; but the desire nobody lacked.
[tr. Grant (1960)]Is there anyone, with the exception of those who were happy that he was our king, who did not want it done or disapproved that it was done? Everyone is at fault, then. Indeed, all decent men, as far as they could, killed Caesar; some may have lacked a plan, others courage, and still others the opportunity, but no one lacked the desire.
[tr. McElduff (2011)]
Philosophy does not do battle against such pleasures as are natural, provided that temperance accompanies them; she teaches moderation in such things not avoidance.
[La philosophie n’estrive point contre les voluptez naturelles, pourveu que la mesure y soit joincte : & en presche la moderation, non la fuitte.]
Michel de Montaigne (1533–1592) French essayist
Essays, Book 3, ch. 5 (3.5), “Of Some Verses of Virgil [Sur des vers de Virgile]” (1586) [tr. Screech (1987)]
(Source)
The first part of this quotation (to the semi-colon) appeared in the 1588 edition; the final phrase about moderation was added for the 1595 edition.
(Source (French)). Other translations:Philosophie contends not against naturall delights, so that due measure be joined therewith; and alloweth the moderation, not the shunning of them.
[tr. Florio (1603)]Philosophy does not contend against natural Pleasures, provided they be moderate: and only preaches Moderation, not a total Abstinence.
[tr. Cotton (1686)]Philosophy does not contend against natural pleasures, provided they be moderate, and only preaches moderation, not a total abstinence.
[tr. Cotton/Hazlitt (1877)]Philosophy does not at all contend against natural pleasures, provided due measure be kept; and it preaches moderation in them, not avoidance.
[tr. Ives (1925)]Philosophy does not contend against natural pleasures, provided that measure is observed, and it preaches moderation in them, not flight.
[tr. Zeitlin (1934)]Philosophy does not strive against natural pleasures, provided that measure goes with them; she preaches moderation in them, not flight.
[tr. Frame (1943)]
The human race is an unfair and stupid competition. A lot of the runners don’t even get decent sneakers or clean drinking water.
Some runners are born with a massive head start, every possible help along the way and still the referees seem to be on their side.
It’s not surprising a lot of people have given up competing altogether and gone to sit in the grandstand, eat junk food and shout abuse.
What we need in this race is a lot more streakers.Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, “Rats” (2005)
(Source)
And yet I would not be a child again.
For surely as the night succeeds the day,
So surely will their mirth turn into tears.
And I would not return to happy hours,
If I must live again these weary years.
I would walk on, and leave it all behind:
will walk on; and when my feet grow sore,
The boatman waits — his sails are all unfurled —
He waits to row me to a fairer shore.Ella Wheeler Wilcox (1850–1919) American author, poet, temperance advocate, spiritualist
Poem (1868), “An Autumn Reverie,” st. 4-5, Shells (1873)
(Source)
It is amazing how much both happiness and efficiency can be increased by the cultivation of an orderly mind, which thinks about a matter adequately at the right time rather than inadequately at all times.
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 5 “Fatigue” (1930)
(Source)
If thou trustest every one, thou wilt be known to be a Fool; if thou trustest none, thou wilt be suspected to be a Knave.
Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 1989 (1727)
(Source)
LAWRENCE: I — killed — two people, I mean two Arabs. One was a boy — this was yesterday. … I led him into a quicksand. The other was a man — that was, oh let me see — before Akaba anyway — I had to execute him with my pistol. … There was something about it I didn’t like.
ALLENBY: Well, naturally.
LAWRENCE: No. Something else.
ALLENBY: I see. Well that’s all right. Let it be a warning.
LAWRENCE: No. Something else.
ALLENBY: What then?
LAWRENCE: I enjoyed it.
Robert Bolt (1924–1995) English dramatist
Lawrence of Arabia, Part 1, sc. 621-623 (1962) [with Michael Wilson]
(Source)
The above is from the Bolt shooting script. The actual movie sequence has slightly different language and intonation in Lawrence's first line:I killed two people, I mean, two Arabs. One was a boy. That was -- yesterday. I led him into a quicksand. The other was a man. That was -- before Aqaba, anyway. I had to execute him with my pistol. There was something about it I didn't like.
When men are imbeciles, the one who is mad dominates the others.
Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], 1797 entry [tr. Auster (1983)]
(Source)
I could not find an analog in other translations of the Pensées.
“I am old, Peter. I am ever so much more than twenty. I grew up long ago.”
“You promised not to!”
“I couldn’t help it.”J. M. Barrie (1860–1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter and Wendy, ch. 17 “When Wendy Grew Up” (1911)
(Source)
Wendy speaking to Peter, who has returned many years later, though he is unaware of the interval.
The original single-bulb light fittings had been ripped out and their cables rerouted to power a single line of fluorescent tubes. In accordance with the iron law of creepy ambience, every third or fourth tube was either out or flickering fitfully.
Ben Aaronovitch (b. 1964) British author
Amongst Our Weapons (2022)
CHORUS:The meeting place
Of debt to Justice and to the gods
Is a terrible, terrible place.ΧΟΡΟΣ:[τὸ γὰρ ὑπέγγυον
Δίκᾳ καὶ θεοῖσιν οὐ συμπίτνει:
ὀλέθριον ὀλέθριον κακόν.]Euripides (485?-406? BC) Greek tragic dramatist
Hecuba [Hekabe; Ἑκάβη], l. 1028ff (c. 424 BC) [tr. @sentantiq (2020)]
(Source)
To Polymestor as he unknowingly goes to suffer Hecuba's bloody vengeance.
(Source (Greek)). Alternate translations:For twofold ruin doth impend
O'er him who human laws pursue,
And righteous Gods indignant view.
[tr. Wodhull (1809)]For where the rites of hospitality coincide with justice, and with the Gods, on the villain who dares to violate these destructive, destructive indeed impends the evil.
[tr. Edwards (1826)]For wherever it cometh to pass that the rightful demand
Of justice's claim and the laws of the Gods be at one,
Then is ruinous bane for the sinner, O ruinous bane!
[tr. Way (Loeb) (1894)]When the Gods and Justice meet,
And the Pledge that is forfeited,
The end is Ruin.
[tr. Sheppard (1924)]For the rights of justice and of the gods do not fall together; there is ruin full of death and doom.
[tr. Coleridge (1938)]Justice and the gods
exact the loan at last.
[tr. Arrowsmith (1958)]When the gods call in their debt
and Justice wants your scalp as well,
better for you if you were dead
as your life will be one long hell.
[tr. Harrison (2005)]Because when Justice and Heaven are both transgressed, there will be doom. Doom and more doom!
[tr. Theodoridis (2007)]Where justice and the gods converge, there’s a maelstrom.
[tr. Karden/Street (2011)]
The past is rich in lessons from which we would greatly profit except that the present is always so full of Special Circumstances.
Mignon McLaughlin (1913–1983) American journalist and author
The Neurotic’s Notebook, ch. 10 (1963)
(Source)
There are people who observe the rules of honor as one observes the stars, from a great distance.
[Il y a des gens qui observent les règles de l’honneur comme on observe les étoiles, de très loin.]
Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 5 “Jean Valjean,” Book 1 “The War Between Four Walls,” ch. 21 (5.1.21) (1862) [tr. Hapgood (1887)]
(Source)
Combeferre, on those leaders who had promised on their honor to support the barricades but were nowhere to be seen when the government troops attacked.
(Source (French)). Alternate translations:There are people who observe the rules of honour as we observe the stars, from afar off.
[tr. Wilbour (1862)]They are people who observe the rules of honor as they do the stars, a long distance off.
[tr. Wraxall (1862)]There are people who observe the rules of honour as we do the stars, from a very long way off.
[tr. Denny (1976)]There are people who observe the rules of honour as we observe the stars, from far off.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
The truth of it is, there is not a more unhappy being than a superannuated idol.
Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1711-05-24), The Spectator, No. 73
(Source)
The essay in focuses in particular on women who are idolized by coteries of men around them.
The same past data can confirm a theory and its exact opposite! If you survive until tomorrow, it could mean that either a) you are more likely to be immortal or b) that you are closer to death. Both conclusions rely on the exact same data.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 2, ch. 11 “How to Look for Bird Poop” (2007)
(Source)
The etiquette of intimacy is very different from the etiquette of formality, but manners are not just something to show off to the outside world. If you offend the head waiter, you can always go to another restaurant. If you offend the person you live with, it’s very cumbersome to switch to a different family.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Essay (1996-03/04), Modern Maturity magazine
GREMIO:He took the bride about the neck
And kissed her lips with such a clamorous smack
That at the parting all the church did echo.William Shakespeare (1564–1616) English dramatist and poet
Taming of the Shrew, Act 3, sc. 2, l. 179ff (3.2.179-181) (c. 1591))
(Source)
They say you only live once, but come to think of it — you only die once as well.
Eyran Katsenelenbogen (b. 1965) Israeli-American jazz pianist [אירן קאצנלנבוגן]
One Time (book) (2021)
(Source)
Old and young, we are all on our last cruise. If there is a fill of tobacco among the crew, for God’s sake pass it round, and let us have a pipe before we go!
But don’t all things,
virtue, a good name, honor, all that’s human and divine,
obey money, lovely money?[Omnis enim res,
Virtus, fama, decus, divina, humanaque pulchris
Divitiis parent.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 3 “Si raro scribes,” l. 94ff (2.3.94-96) (30 BC) [tr. Fuchs (1977)]
(Source)
Damasippus (quoting the Stoic philosopher Stertinius?) on the mindset of a miser.
(Source (Latin)). Alternate translations:For all and every thinge (quod he) vertue, renoumne, and fame,
The corpes, the goste, dothe crouch to coyne and serue vnto the same.
[tr. Drant (1567)]For every thing divine and humane to
Virtue, wit, comeliness and honour do
Submit their Necks to riches splendid sway,
[tr. A. B.; ed. Brome (1666)]For Honor, Vertue, Fame, and all Divine
And Humane Things must follow lovely Coin.
[tr. Creech (1684)]For virtue, glory, beauty, all divine
And human powers, immortal gold! are thine.
[tr. Francis (1747)]All things in his esteem -- fame, virtue, health,
Human and heavenly -- bow to blessed wealth.
[tr. Howes (1845)]For every thing, virtue, fame, glory, divine and human affairs, are subservient to the attraction of riches.
[tr. Smart/Buckley (1853)]For merit, fame,
and glory, all things human and divine bow
low before fair Money's power.
[tr. Millington (1870)]For all things human and divine, renown,
Honour, and worth at money's shrine bow down.
[tr. Conington (1874)]Riches, you know, are the beautiful things: everything else, worth, repute, honour, things divine and things human, bow down to them.
[tr. Wickham (1903)]For all things — worth, repute, honour, things divine and human — are slaves to the beauty of wealth.
[tr. Fairclough (Loeb) (1926)]Everything else is the slave of gorgeous wealth:
Virtue, renown, moral dignity, all thing divine
And human.
[tr. Palmer Bovie (1959)]Virtue, fame, honor -- everything human,
Everything divine, is illuminated by money, shines only (to his mind)
In the beauty and glow of wealth.
[tr. Raffel (1983)]In fact,
everything -- virtue, a good name,
honor, human and divine values --
all bowed down to the beauty of riches.
[tr. Alexander (1999)]The fact is that goodness,
honour, reputation -- everything human and divine -- gives way
to the charm of money.
[tr. Rudd (2005 ed.)]He thought all things,
Virtue, reputation, honour, things human or divine
Bowed to the glory of riches.
[tr. Kline (2015)]
For what difference is there between someone who urges an action before it is done and someone who applauds it afterwards? What does it matter whether I wanted it done or was pleased that it had been done?
[Quid enim interest inter suasorem facti et probatorem? Aut quid refert utrum voluerim fieri an gaudeam factum?]
Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 12 / sec. 29 (2.12/2.29) (44-10-24 BC) [tr. Berry (2006)]
(Source)
On his approval, after the fact, of Julius Caesar's assassination, though not being one of the conspirators.
(Source (Latin)). Other translations:For what moral difference is there between urging an action and approving of it? or what matter does it make whether I wished for the deed or rejoice that it was done?
[tr. King (1877)]For what difference is there between the adviser and the approver of a deed? or what does it matter whether I wished it done, or was glad that it was done?
[tr. Ker (Loeb) (1926)]For what is the difference between a man who has advised an action, and one who has approved of it? or what does it signify whether I wished it to be done, or rejoice that it has been done?
[tr. Yonge (1903)]What difference is there between him who instigates and him who approves the crime?
[ed. Harbottle (1906)]For between the man who advises an action and the man who approves when it is done there is not the slightest difference. Whether I wished the deed to be performed or am glad after its performance, is wholly immaterial.
[tr. Grant (1960)]For what is the difference between someone who suggests something and someone who applauds it? What does it matter whether I wanted it done or am delighted that it was done?
[tr. McElduff (2011)]
Ill fares the land, to hastening ills a prey
Where wealth accumulates, and men decay.Oliver Goldsmith (1730–1774) Irish poet, playwright, novelist
Poem (1769) “The Deserted Village,” ll. 51-52
(Source)
The love that a man gains by flattery, is worth just about az mutch az the flattery is.
[The love that a man gains by flattery is worth just about as much as the flattery is.]
Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 156 “Affurisms: Embers on the Harth” (1874)
(Source)
Happy that nation, fortunate that age, whose history is not diverting.
Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1740 ed.)
(Source)
So you plant your own gardens and decorate your own soul, instead of waiting for someone to bring you flowers.
[Así que uno planta su propio jardín y decora su propia alma, en lugar de esperar a que alguien le traiga flores.]
Jorge Luis Borges (1899–1986) Argentine writer
Poem (1940s), “You Learn [Aprendiendo]” (Attributed)
(Source)
(Source (Spanish)).
Also titled as "Comes the Dawn" and "After a While". This line, when given on its own, is often elided as "Plant your own ..." or "So plant your own ..."
These lines appear to be from a poem "Aprendiendo" (or "Uno Aprende" or "Con El Tiempo"), said to be written by Borges in Spanish in the 1940s, and possibly translated to English in the late 60s/early 70s while Borges was lecturing in the US.
The English version first came to light in 1992 with an inquiry to the Ann Landers syndicated advice column about an anonymous poem found at a craft store.
Since the association of that English version to Borges, many have (sometimes vehemently) questioned Borges' authorship (due to stylistic differences from his other work). Others have claimed credit, most prominently Veronica A. Shoftstall (who said she had written the English version at age 19 in 1971, and who has since copyrighted it). The Spanish version has also been attributed to Columbian poet Yamira Hernandez. The English has even been attributed to Shakespeare, because why not?
For more information and discussion see:
They exist without permission. They are hated, hunted and persecuted. They live in quiet desperation amongst the filth. And yet they are capable of bringing entire civilisations to their knees. If you are dirty, insignificant and unloved then rats are the ultimate role model.
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, “Rats” (2005)
(Source)
I have always considered my face a convenience rather than an ornament.
Oliver Wendell Holmes, Sr. (1809–1894) American poet, essayist, scholar
Letter (1882-03-18) to James Russell Lowell
(Source)
Speak not ill, but upon certain Knowledge: there’s no sufficient Recompence for an unjust Scandal.
Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 1957 (1727)
(Source)
Imitate time. It destroys slowly. It undermines, wears, loosens, separates. It does not uproot.
[Imitez le temps: il détruit tout avec lenteur; il mine, il use, il déracine, il détache, et n’arrache pas.]
Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 14 “Des Gouvernements [On Governments],” ¶ 31 (1793; 1850 ed.) [tr. Attwell (1896), ¶ 199]
(Source)
(Source (French)). Alternate translations:Imitate time: it destroys every thing slowly; it undermines, it wears away, it detaches, it does not wrench.
[tr. Calvert (1866), ch. 12]Let time be your example; it destroys everything slowly; it undermines, wears out, uproots, detaches, and never tears away.
[tr. Lyttelton (1899), ch. 13, ¶ 10]Imitate time. It destroys slowly. It eats away, it uses up, it uproots, it detaches and does not rip apart.
[tr. Auster (1983), 1793 entry]
And if you lend only to those from whom you hope to get it back, why should you receive a blessing? Even sinners lend to sinners, to get back the same amount! No! Love your enemies and do good to them; lend and expect nothing back. You will then have a great reward, and you will be children of the Most High God. For he is good to the ungrateful and the wicked.
[καὶ ἐὰν δανίσητε παρ᾽ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα. πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 3. Gospel of Luke 6:34ff (Luke 6:34–35) (Jesus) [GNT (1992 ed.)]
(Source)
No Synoptic parallels.
(Source (Greek)). Alternate translations:And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
[KJV (1611)]And if you lend to those from whom you hope to receive, what thanks can you expect? Even sinners lend to sinners to get back the same amount. Instead, love your enemies and do good, and lend without any hope of return. You will have a great reward, and you will be sons of the Most High, for he himself is kind to the ungrateful and the wicked.
[JB (1966)]And if you lend to those from whom you hope to get money back, what credit can you expect? Even sinners lend to sinners to get back the same amount. Instead, love your enemies and do good to them, and lend without any hope of return. You will have a great reward, and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked.
[NJB (1985)]If you lend to those from whom you expect repayment, why should you be commended? Even sinners lend to sinners expecting to be paid back in full. Instead, love your enemies, do good, and lend expecting nothing in return. If you do, you will have a great reward. You will be acting the way children of the Most High act, for he is kind to ungrateful and wicked people.
[CEB (2011)]If you lend to those from whom you expect to receive payment, what credit is that to you? Even sinners lend to sinners, to receive as much again. Instead, love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked.
[NRSV (2021 ed.)]
Even the greatest actions of a celebrated person labour under this disadvantage, that, however surprising and extraordinary they may be, they are no more than what are expected from him; but, on the contrary, if they fall any thing below the opinion that is conceived of him, though they might raise the reputation of another, they are diminution to his.
Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1711-12-24), The Spectator, No. 256
(Source)
“Lucky we know the forest so well, or we might get lost,” said Rabbit half an hour later, and he gave the careless laugh which you give when you know the Forest so well that you can’t get lost.
A. A. Milne (1882–1956) English poet and playwright [Alan Alexander Milne]
House at Pooh Corner, ch. 7 “Tigger Is Unbounced” (1928)
(Source)
RATIONAL, adj. Devoid of all delusions save those of observation, experience and reflection.
Ambrose Bierce (1842–1914?) American writer and journalist
“Rational,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Dictionary" column in the San Francisco Examiner.
Being listened to should be sufficiently gratifying in itself, whether or not the advice is followed.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (2014-05-11)
(Source)
“Pull yourself together” is seldom said to anyone who can.
Mignon McLaughlin (1913–1983) American journalist and author
The Neurotic’s Notebook, ch. 4 (1963)
(Source)
JULIET:Although I joy in thee,
I have no joy of this contract tonight.
It is too rash, too unadvised, too sudden,
Too like the lightning, which doth cease to be
Ere one can say “It lightens.”William Shakespeare (1564–1616) English dramatist and poet
Romeo and Juliet, Act 2, sc. 2, l. 123ff (2.2.123-127) (1595)
(Source)
On Romeo swearing his love to her.
Forecasting by bureaucrats tends to be used for anxiety relief rather than for adequate policy making.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 2, ch. 10 “The Scandal of Prediction” (2007)
(Source)
If you have a friend that will reprove your faults and foibles, consider you enjoy a blessing, which the king upon the throne cannot have.
James Burgh (1714–1775) British politician and writer
The Dignity of Human Nature, Book 1 “Of Prudence” (1754)
(Source)
All beings possess imagination to varying degrees. It can be encouraged and nurtured, or can sometimes shine out in moments of stress. But curiosity is a choice. Some wish to have it. Others don’t.
Timothy Zahn (b. 1951) American writer
Thrawn Ascendancy, Book 1: Chaos Rising, ch. 15 [Thrawn] (2020)
(Source)
A point of view can be a dangerous luxury when substituted for insight and understanding.
Marshall McLuhan (1911–1980) Canadian philosopher, communication theorist, educator
The Gutenberg Galaxy, “Typographic man can express but is helpless to read the configurations of print technology” (1962)
(Source)
To Paine, Jefferson, and Franklin, are we indebted, more than to all others, for a human government, and for a Constitution in which no God is recognized superior to the legally expressed will of the people.
They knew that to put God in the Constitution was to put man out. They knew that the recognition of a Deity would be seized upon by fanatics and zealots as a pretext for destroying the liberty of thought. They knew the terrible history of the church too well to place in her keeping, or in the keeping of her God, the sacred rights of man. They intended that all should have the right to worship, or not to worship; that our laws should make no distinction on account of creed. They intended to found and frame a government for man, and for man alone. They wished to preserve the individuality and liberty of all; to prevent the few from governing the many, and the many from persecuting and destroying the few.Robert Green Ingersoll (1833–1899) American lawyer, freethinker, orator
Lecture (1873-12) “Individuality,” Chicago Free Religious Society
(Source)
Full title "Arraignment of the Church and a Plea for Individuality." Collected in The Gods and Other Lectures (1876).
To be suddenly snuffed out in the middle of ambitious schemes, is tragical enough at best; but when a man has been grudging himself his own life in the meanwhile, and saving up everything for the festival that was never to be, it becomes that hysterically moving sort of tragedy which lies on the confines of farce.
But a democracy is different. Each of us has got to feel that we can influence events, no matter how slight the influence. When people start believing they can’t they get frustrated, and angry. They feel helpless and they start going to extremes.
Fletcher Knebel (1911–1993) American author
Seven Days in May, “Tuesday Afternoon” [Lyman] (1962)[with Charles W. Bailey II]
(Source)
The greatest tragedy in mankind’s entire history may be the hijacking of morality by religion.
Arthur C. Clarke (1917–2008) British writer
Essay (1990), “Credo,” Living Philosophies [ed. Clifford Fadiman] (1990 ed.)
(Source)
Later collected in Greetings Carbon-Based Bipeds!: Collected Essays 1934-1998, Part 5, No. 10 (1999).
The chains ov slavery are none the lighter for being made ov gold.
[The chains of slavery are none the lighter for being made of gold.]
Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1870-12 (1870 ed.)
(Source)
In Everybody's Friend, Or; Josh Billing's Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 156 "Affurisms: Embers on the Harth" (1874), this is rendered:The chains ov slavery are none the less gauling for being made ov gold.
[The chains of slavery are none the less galling for being made of gold.]
To bear other Peoples afflictions, every one has Courage enough, and to spare.
Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1740 ed.)
(Source)
The root of the trouble springs from too much emphasis upon competitive success as the main source of happiness. I do not deny that the feeling of success makes it easier to enjoy life. A painter, let us say, who has been obscure throughout his youth, is likely to become happier if his talent wins recognition. Nor do I deny that money, up to a certain point, is very capable of increasing happiness; beyond that point, I do not think it does so. What I do maintain is that success can only be one ingredient in happiness, and is too dearly purchased if all the other ingredients have been sacrificed to obtain it.
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)
(Source)
What is the use of a house if you haven’t got a tolerable planet to put it on?
Henry David Thoreau (1817–1862) American philosopher and writer
Letter (1860-05-20) to Harrison Blake
(Source)
Fascism was a fairly popular political philosophy which made sacred whatever nation and race the philosopher happened to belong to.
Kurt Vonnegut, Jr. (1922–2007) American novelist, journalist
Breakfast of Champions, ch. 17 (1973)
(Source)
There are no exceptions to the rule that everyone thinks they’re an exception to the rules.
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, “Cops” (2005)
(Source)
‘Twill be wiser to run away when thou hast no Remedy, than to die in the Field foolishly.
Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 1890 (1727)
(Source)
If an idiot were to tell you the same story every day for a year, you would end by believing it.
Edmund Burke (1729–1797) Anglo-Irish statesman, orator, philosopher
(Attributed)
(Source)
Quoted without citation in John Frederick Boyes, Lacon in Council, "Literature, Poetry, Oratory, Genius, &c." (1865). That is the earliest reference I could find for this quote.
Sometimes misattributed to Horace Mann.
Men are born unequal. The great benefit of society is to diminish this inequality as much as is possible, by procuring for all, security, property, education, and assistance.
[Les hommes naissent inégaux. Le grand bienfait de la société est de diminuer cette inégalité autant qu’il est possible, en procurant à tous la sûreté, la propriété nécessaire, l’éducation et les secours.]
Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 14 “Des Gouvernements [On Governments],” ¶ 38 (1850 ed.) [tr. Calvert (1866), ch. 12]
(Source)
The truth is, the person who pretends to advise, does, in that particular, exercise a superiority over us, and can have no other reason for it, but that, in comparing us with himself, he thinks us defective either in our conduct or our understanding. For these reasons, there is nothing so difficult as the art of making advice agreeable; and indeed all the writers, both ancient and modern, have distinguished themselves among one another, according to the perfection at which they have arrived in this art.
Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1712-10-17), The Spectator, No. 512
(Source)
RACK, n. An argumentative implement formerly much used in persuading devotees of a false faith to embrace the living truth. As a call to the unconverted the rack never had any particular efficacy, and is now held in light popular esteem.
Ambrose Bierce (1842–1914?) American writer and journalist
“Rack,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Word Book" column in the New York American (1906-06-29).
Pooh looked at his two paws. He knew that one of them was the right, and he knew that when you had decided which one of them was the right, then the other one was the left, but he never could remember how to begin.
A. A. Milne (1882–1956) English poet and playwright [Alan Alexander Milne]
House at Pooh Corner, ch. 7 “Tigger Is Unbounced” (1928)
(Source)
And others are those sown among the thorns: these are the ones who hear the word, but the cares of the age and the lure of wealth and the desire for other things come in and choke the word, and it yields nothing.
[καὶ ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι· οὗτοί εἰσιν οἱ τὸν λόγον ἀκούσαντες, καὶ αἱ μέριμναι τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συμπνίγουσιν τὸν λόγον καὶ ἄκαρπος γίνεται.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 2. Gospel of Mark 4:18ff (Mark 4:18–19) (Jesus) [NRSV (2021 ed.)]
(Source)
Part of the Parable of the Sower. This passage is paralleled in Matthew 13:22 and Luke 8:14.
(Source (Greek)). Alternate translations:And these are they which are sown among thorns; such as hear the word, and the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.
[KJV (1611)]Then there are others who receive the seed in thorns. These have heard the word, but the worries of this world, the lure of riches and all the other passions come in to choke the word, and so it produces nothing.
[JB (1966)]Other people are like the seeds sown among the thorn bushes. These are the ones who hear the message, but the worries about this life, the love for riches, and all other kinds of desires crowd in and choke the message, and they don't bear fruit.
[GNT (1966)]Then there are others who are sown in thorns. These have heard the word, but the worries of the world, the lure of riches and all the other passions come in to choke the word, and so it produces nothing.
[NJB (1985)]Others are like the seed scattered among the thorny plants. These are the ones who have heard the word; but the worries of this life, the false appeal of wealth, and the desire for more things break in and choke the word, and it bears no fruit.
[CEB (2011)]
RICHARD: But shall I live in hope?
LADY ANNE: All men, I hope, live so.William Shakespeare (1564–1616) English dramatist and poet
Richard III, Act 1, sc. 2, l. 218ff (1.2.218-219) (1592)
(Source)
Don’t cross a river if it is four feet deep on average.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 2, ch. 10 “The Scandal of Prediction” (2007)
(Source)
It feels great to be 95. I mean, for those parts of me that still have feeling.
Bob Hope (1903–2003) American comedian, actor, humanitarian (b. Leslie Townes Hope)
“95 Years of Hope,” press kit, joke sheet (1998)
(Source)
It is unclear if Hope originated the joke, or one of his writers, or even if it was something he picked up from elsewhere. It was attributed to him in the profile "The C. E. O. of Comedy," by John Lahr, New Yorker, Vol. 74 (1998-12-21), and included in the posthumously published Bob Hope: My Life in Jokes, "My Nineties: 1993-2003" (2003) [with Linda Hope].
The same joke (updated) was told by Hope as he approached 100, e.g., BBC News, "Bob Hope's One-Liners" (2003-07-28).
On every hand are the enemies of individuality and mental freedom. Custom meets us at the cradle and leaves us only at the tomb. Our first questions are answered by ignorance, and our last by superstition. We are pushed and dragged by countless hands along the beaten track, and our entire training can be summed up in the word –suppression. Our desire to have a thing or to do a thing is considered as conclusive evidence that we ought not to have it, and ought not to do it. At every turn we run against cherubim and a flaming sword guarding some entrance to the Eden of our desire. We are allowed to investigate all subjects in which we feel no particular interest, and to express the opinions of the majority with the utmost freedom. We are taught that liberty of speech should never be carried to the extent of contradicting the dead witnesses of a popular superstition. Society offers continual rewards for self-betrayal, and they are nearly all earned and claimed, and some are paid.
Robert Green Ingersoll (1833–1899) American lawyer, freethinker, orator
Lecture (1873-12) “Individuality,” Chicago Free Religious Society
(Source)
Full title "Arraignment of the Church and a Plea for Individuality." Collected in The Gods and Other Lectures (1876).
There is something irreverent in the speculation, but perhaps the want of power has more to do with the wise resolutions of age than we are always willing to admit. It would be an instructive experiment to make an old man young again and leave him all his savoir. I scarcely think he would put his money in the Savings Bank after all; I doubt if he would be such an admirable son as we are led to expect; and as for his conduct in love, I believe firmly he would out-Herod Herod, and put the whole of his new compeers to the blush.
So live, my boys, as brave men; and if fortune is adverse, front its blows with brave hearts.
[Quocirca vivite fortes
fortiaque adversis opponite pectora rebus.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 2 “Quae virtus et quanta,” l. 135ff (2.2.135-136) (30 BC) [tr. Wickham (1903)]
(Source)
Often misattributed to Cicero.
(Source (Latin)). Alternate translations:Live bravely then,
And in all troubles quit your selves like men.
[tr. A. B.; ed. Brome (1666)]Then live Resolv'd, my Sons, refuse to yield,
And when Fates press make Constancy your shield.
[tr. Creech (1684)]Then be not with your present lot deprest,
And meet the future with undaunted breast
[tr. Francis (1747)]Bear up then, Boys! and stem the adverse tide,
Patience your stay and providence your guide!
[tr. Howes (1845)]Wherefore, live undaunted; and oppose gallant breasts against the strokes of adversity.
[tr. Smart/Buckley (1853)]So, then, live bravely on, and bravely stem adversity's opposing stream.
[tr. Millington (1870)]Then live like men of courage, and oppose
Stout hearts to this and each ill wind that blows.
[tr. Conington (1874)]Live, then, as brave men, and with brave hearts confront the strokes of fate.
[tr. Fairclough (Loeb) (1926)]SO LIVE BRAVE LIVES: STAND UP TO THE BLOWS OF FATE!
[tr. Palmer Bovie (1959)]So then, live, live and endure.
Meet life's difficulties with strong, enduring hearts.
[tr. Fuchs (1977)]Good reason whereby you should be
happy and confront adversity
with an undaunted soul.
[tr. Alexander (1999)]Live as brave men,
then, standing chest to chest with changeful fate.
[tr. Matthews (2002)]So be brave
and bravely throw out your chest to meet the force of fate!
[tr. Rudd (2005 ed.)]So live bravely, as men
With brave hearts do, and confront the vagaries of fate.
[tr. Kline (2015)]
The early Bolsheviks may have been angels or demons, according as one chooses to regard them, but at any rate they were not sensible men. They were not introducing a Wellsian Utopia but a Rule of the Saints, which, like the English Rule of the Saints, was a military despotism enlivened by witchcraft trials.
George Orwell (1903–1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1941-08), “Wells, Hitler, and the World State,” Horizon
(Source)
Strange, is it not? that of the myriads who
Before us pass’d the door of Darkness through
Not one returns to tell us of the Road,
Which to discover we must travel too.Omar Khayyám (1048–1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات] [tr. FitzGerald, 2nd ed. (1868), # 67]
(Source)
The same translation is used in the 3rd ed. (1872), # 64; 4th ed. (1879), # 64; 5th ed. (1889), # 64.
Alternate translations:These travelers have departed, and of them all, not one has returned to tell us of the hidden things concealed behind the veil. Oh, devout man, it is by a humble heart, and not by prayer, that the things which concern thy soul will be brought to a favourable issue, for prayer is of no avail to a man without sincerity and contrition.
[tr. McCarthy (1879), # 81]Of all who have set out upon the long journey, who has come back, that I may ask him tidings? My friends, take heed to let naught go by in the hope of hopes for, be sure, you will not come back again.
[tr. McCarthy (1879), # 160]Full many a hill and vale I journeyed o'er;
Journeyed through the world's wide quarters four,
But never heard of pilgrim who returned;
When once they go, they go to come no more.
[tr. Whinfield (1883), # 129]Who e'er returned of all that went before,
To tell of that long road they travel o'er?
Leave naught undone of what you have to do,
For when you go, you will return no more.
[tr. Whinfield (1883), # 144/258]They go away, and none is seen returning,
To teach that other world's recondite learning;
'T will not be shown for dull mechanic prayers,
Gor prayer is naught without true heartfelt yearning.
[tr. Whinfield (1883), # 148/266]Of Those who have the "Long Road" travelled o'er,
Not One will bring Thee News of it, before
Thou too shalt go, and heed Thee that Thou leavest
Without Regret, Thou shalt return no more.
[tr. Garner (1887), 2.7]Alas, that joy takes flight: not many hearts
The pangs of desolating grief are spared;
No traveller from Death's dark realm returns
To tell us how his fellow-pilgrims fared.
[tr. Bowen (1976), # 56]Much have I wandered about far and wide,
I have wandered as far as every horizon/;
I have heard of nobody who came from this road,
The road he went by, the road of no return.
[tr. Avery/Heath-Stubbs (1979), # 49]
Patience will tire out ennything but musketoes.
[Patience will tire out anything but mosquitoes.]
Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 156 “Affurisms: Embers on the Harth” (1874)
(Source)
That, Senators, is what a favour from gangsters amounts to. They refrain from murdering someone; then they boast that they have spared him!
[Quod est aliud, patres conscripti, beneficium latronum, nisi ut commemorare possint iis se dedisse vitam, quibus non ademerint?]
Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 3 / sec. 5 (3.3/3.5) (44-10-24 BC) [tr. Grant (1960)]
(Source)
(Source (Latin)). Other translations:What other services, my lords, can robbers render, save that they can claim to have given life to those whose lives they spare?
[tr. King (1877)]How; are brigands "benefactors," except in being able to assert that they have granted life to those from whom they have not taken it?
[tr. Ker (Loeb) (1926)]Us not this, O conscript fathers, such a kindness as is done by banditti, who are contented with being able to boast that they have granted their lives to all those men whose lives they have not taken?
[tr. Yonge (1903)]How else can brigands confer a favour, conscript fathers, except by asserting that they have granted life to those from whom they have not taken it away?
[tr. Berry (2006)]What is the kindness of outlaws, members of the Senate, other than their ability to remind us that they gave life to people from whom they did not steal it?
[tr. McElduff (2011)]
Don’t let yourself forget how many doctors have died, after furrowing their brows over how many deathbeds. How many astrologers, after pompous forecasts about others’ ends. How many philosophers, after endless disquisitions on death and immortality. How many warriors, after inflicting thousands of casualties themselves. How many tyrants, after abusing the power of life and death atrociously, as if they were themselves immortal.
How many whole cities have met their end: Helike, Pompeii, Herculaneum, and countless others.
And all the ones you know yourself, one after another. One who laid out another for burial, and was buried himself, and then the man who buried him — all in the same short space of time.[Ἐννοεῖν συνεχῶς πόσοι μὲν ἰατροὶ ἀποτεθνήκασι, πολλάκις τὰς ὀφρῦς ὑπὲρ τῶν ἀρρώστων συσπάσαντες: πόσοι δὲ μαθηματικοί, ἄλλων θανάτους ὥς τι μέγα προειπόντες: πόσοι δὲ φιλόσοφοι, περὶ θανάτου ἢ ἀθανασίας μυρία διατεινάμενοι: πόσοι δὲ ἀριστεῖς, πολλοὺς ἀποκτείναντες: πόσοι δὲ τύραννοι, ἐξουσίᾳ ψυχῶν μετὰ δεινοῦ φρυάγματος ὡς ἀθάνατοι κεχρημένοι: πόσαι δὲ πόλεις ὅλαι, ἵν̓ οὕτως εἴπω, τεθνήκασιν, Ἑλίκη καὶ Πομπήιοι καὶ Ἡρκλᾶνον καὶ ἄλλαι ἀναρίθμητοι. ἔπιθι δὲ καὶ ὅσους οἶδας, ἄλλον ἐπ̓ ἄλλῳ: ὁ μὲν τοῦτον κηδεύσας εἶτα ἐξετάθη, ὁ δὲ ἐκεῖνον, πάντα δὲ ἐν βραχεῖ.]
Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 48 (4.48) (AD 161-180) [tr. Hays (2003)]
(Source)
Helice (Helike, Ἑλίκη) was a town in Greece destroyed by an earthquake and tsunami in AD 373. Herculaneum and Pompeii were towns in southern Italy destroyed by an eruption of Mt Vesuvius in AD 79.
(Source (Greek)). Alternate translations:Let it be thy perpetual meditation, how many physicians who once looked so grim, and so tetrically shrunk their brows upon their patients, are dead and gone themselves. How many astrologers, after that in great ostentation they had foretold the death of some others, how many philosophers after so many elaborate tracts and volumes concerning either mortality or immortality; how many brave captains and commanders, after the death and slaughter of so many; how many kings and tyrants, after they had with such horror and insolency abused their power upon men's lives, as though themselves had been immortal; how many, that I may so speak, whole cities both men and towns: Helice, Pompeii, Herculaneum, and others innumerable are dead and gone. Run them over also, whom thou thyself, one after another, hast known in thy time to drop away. Such and such a one took care of such and such a one's burial, and soon after was buried himself. So one, so another: and all things in a short time.
[tr. Casaubon (1634), 4.39]Consider how many Physicians are Dead that us'd to value themselves upon the Cure of their Patients; How many Astrologers who thought themselves Great Men by foretelling the Death of others; How many Philosophers have gone the way of all Flesh, after all their Learned Disputes about dying, and Immortality; How many Field-Worthies, who had knock'd so many Mens Brains out ; How many Tyrants who manag'd the Power of Life and Death with as much Pride and Rigour, and as if themselves had been Immortal; How many Cities, if I may say so, have given up the Ghost: For Instance Helice in Greece, Pompeii, and Herculanum in Italy; not to mention many besides. Do but recollect your Acquaintance; And here you'll find People Managing and making way for Funerals; Mourning for their Friends, and giving Occasion for the same Office themselves. And all within a small Compass of Time.
[tr. Collier (1701)]Consider frequently how many physicians, who had often knit their brows on discovering the prognostics of death in their patients, have at last yielded to death themselves: And how many astrologers, after foretelling the deaths of others, with great ostentation of their art; and how many philosophers, after they had made many long dissertations upon death and immortality; how many warriors, after they had slaughtered multitudes; how many tyrants, after they had exercised their power of life and death with horrid pride, as if they had been immortal; nay, how many whole cities, if I may so speak, are dead: Helice, Pompeii, Herculanum, and others innumerable. Then run over those whom, in a series, you have known, one taking care of the funeral of another, and then buried by a third, and all this in a short time.
[tr. Hutcheson/Moor (1742)]Consider how many physicians have died, after having with contracted eye-brows and great solemnity pronounced the death of so many patients: -- how many astrologers, who thought it a great matter to foretell the fate of others: -- how many philosophers, after all their disputes about death and immortality: -- how many heroes, renowned for slaughter: -- how many tyrants, after exercising their power of life and death with the most ferocious insolence, as if they themselves were immortal! Nay, how many cities (if I may be allowed the expression) are dead and buried in their own ruins! Helice, Pompeii, and Herculaneum, and others without number.
Recollect also how many amongst your own acquaintance, whom, after attending the funerals of their friends, you have seen carried to their graves; and this within a short space of time.
[tr. Graves (1792), 4.39]Think continually how many physicians are dead after often contracting their eyebrows over the sick; and how many astrologers after predicting with great pretensions the deaths of others; and how many philosophers after endless discourses on death or immortality; how many heroes after killing thousands; and how many tyrants who have used their power over men's lives with terrible insolence, as if they were immortal; and how many cities are entirely dead, so to speak, Helice and Pompeii and Herculaneum, and others innumerable. Add to the reckoning all whom thou hast known, one after another. One man after burying another has been laid out dead, and another buries him; and all this in a short time.
[tr. Long (1862)]Consider how many physicians are dead that used to knit their brows over their patients; how many astrologers who thought themselves great men by foretelling the death of others; how many philosophers have gone the way of all flesh, after all their learned disputes about dying and immortality; how many warriors, who had knocked so many men's brains out; how many tyrants, who managed the power of life and death with as much insolence, as if themselves had been immortal; how many cities, if I may say so, have given up the ghost: for instance, Helice in Greece, Pompeii and Herculaneum in Italy; not to mention many besides. Do but recollect your acquaintance, and here you will find one man closing another's eyes, then he himself is laid out, and this one by another. And all within a small compass of time.
[tr. Collier/Zimmern (1887)]Constantly realise how many physicians are dead, who have often enough knit their brows over their patients; how many astrologers, who have pompously predicted others' deaths; philosophers, who have held disquisitions without end on death or immortality; mighty men, who have slain their thousands; tyrants, who in exercise of their prerogative of death have blustered as though they were Immortals; whole cities buried bodily, Helice, Pompeii, Herculaneum, and others without end. Then count up those whom you have known, one by one; how one buried another, was in his turn laid low, and another buried him; and all this in a little span!
[tr. Rendall (1898)]Constantly consider how many physicians are dead and gone, who frequently knitted their brows over their patients; how many astrologers, who foretold the deaths of others with great ostentation of their art; how many philosophers, who wrote endlessly on death and immortality; how many warriors, who slew their thousands; and how many tyrants, who used their power of life and death with cruel wantonness, as though they had been immortal. How many whole cities, if I may so speak, are dead: Helice and Pompeii and Herculaneum, and others past counting. Tell over next all those you have known, one after the other: think how one buried his fellow, then lay dead himself, to be buried by a third. And all this within a little time.
[tr. Hutcheson/Chrystal (1902)]Cease not to bear in mind how many physicians are dead after puckering up their brows so often over their patients; and how many astrologers after making a great parade of predicting the death of others; and how many philosophers after endless disquisitions on death and immortality; how many great captains after butchering thousands; how many tyrants after exercising with revolting insolence their power of life and death, as though themselves immortal; and how many entire cities are, if I may use the expression, dead, Helice and Pompeii and Herculaneum, and others without number.
Turn also to all, one after another, that come within thine own knowledge. One closed a friend's eyes and was then himself laid out, and the friend who closed his, he too was laid out -- and all this in a few short years.
[tr. Haines (Loeb) (1916)]Think continually how many physicians have died, after often knitting their foreheads over their patients; how many astrologers after prophesying other men's deaths, as though to die were a great matter; how many philosophers after endless debate on death or survival after death; how many paladins after slaying their thousands; how many tyrants after using their power over men's lives with monstrous arrogance, as if themselves immortal; how many entire cities have, if I may use the term, died, Helice, Pompeii, Herculaneum, and others innumerable. Run over, too, the many also you know of, one after another. One followed this man's funeral and then was himself laid on the bier; another followed him, and all in a little while.
[tr. Farquharson (1944)]Remind yourself constantly of all the physicians, now dead, who used to knit their brows over their ailing patients; of all the astrologers who so solemnly predicted their clients’ doom; the philosophers who expatiated so endlessly on death or immortality; the great commanders who slew their thousands; the despots who wielded powers of life and death with such terrible arrogance, as if themselves were gods who could never die; the whole cities which have perished completely, Helice, Pompeii, Herculaneum, and others without number. After that, recall one by one each of your own acquaintances; how one buried another, only to be laid low himself and buried in turn by a third, and all in so brief a space of time.
[tr. Staniforth (1964)]Reflect constantly on how many physicians have died after knitting their brows again and again over the beds of the sick; and how many astrologers after foretelling the deaths of others as though death itself were some great thing; and how many philosophers after endless disputes about death and immortality; and how many heroes after slaying a multitude of others; and how many tyrants after exercising their power over life and death with fearful arrogance, as though they themselves would be immortal; and how many entire cities have, if one may use the word, died: Helice, Pompeii, Herculaneium and others without number. Also call before your mind, one after another, the many whom you yourself have known. This man, after paying his last respects to that, was then laid out himself, and the one who laid him out was laid out in his turn, and all in so short a time.
[tr. Hard (1997 ed.)]Consider continually how many doctors have died, after often knitting their brows over their patients; how many astrologers, having foretold the deaths of others as if this were something important; how many philosophers, who contend endlessly about death and immortality [...] Go over how many people you have known, one after the other; one buried another and was then laid out for burial himself, and another another; all; in a short time.
[tr. Hard? (1997 ed.)]Think constantly how many doctors have died, after knitting their brows over their own patients; how many astrologers, after predicting the deaths of others, as if death were something important; how many philosophers, after endless deliberation on death or immortality; how many heroes, after the many others they killed; how many tyrants, after using their power over men’s lives with monstrous insolence, as if they themselves were immortal. Think too how many whole cities have ‘died’ — Helice, Pompeii, Herculaneum, innumerable others. Go over now all those you have known yourself, one after the other: one man follows a friend’s funeral and is then laid out himself, then another follows him — and all in a brief space of time.
[tr. Hammond (2006)]Keep constantly in your mind how many doctors die after a lifetime of wrinkling their brows in thought over the sick; and how many astrologers die after predicting with much ceremony the death of others; and how many philosophers die after exhausting their minds with countless discourses concerning death and immortality; and how many great military men die after killing so many people; and how many tyrants die after exercising their power over the lives of others with an insolent snort, as if they themselves were immortal. And how many entire cities -- Helice, Pompeii, Herculaneum,’ and countless others -- have been destroyed.
[tr. Needleman/Piazza (2008)]Reflect constantly on how many physicians have died after knitting their brows again and again over the beds of the sick; and how many astrologers after foretelling the deaths of others as though death itself were some great thing; and how many philosophers after endless disputes about death and immortality; and how many heroes after slaying a multitude of others; and how many tyrants after exercising their power over life and death with appalling arrogance, as though they themselves would be immortal; and how many entire cities have, if one may use the word, died: Helice, Pompeii, Herculaneum* and others without number. Also call before your mind, one after another, the many people whom you yourself have known. This man, after paying his last respects to that, was then laid out himself, and the one who laid him out was laid out in his turn, and all in so short a time.
[tr. Hard (2011 ed.)]Reflect constantly how many doctors have died, after often knitting their brows over those who were ill; and how many astrologers, after predicting the deaths of other people, as if death were some great thing; and how many philosophers, after countless debates about death or immortality; and how many heroes, after killing many other people, and how many tyrants, after exercising the power of life and death with terrible arrogance, as though they were immortal themselves; and how many entire cities died, if one can put it this way, Helike and Pompeii and Herculaneum, and others without number. Run over the ones you know, one after the other: one person attended another's funeral and then was laid out himself, another followed him, and all in so short a time.
[tr. Gill (2013)]
If you want someone to be ignored then build a life-size bronze statue of them and stick it in the middle of town. It doesn’t matter how great you were, it’ll always take an unfunny drunk with climbing skills to make people notice you.
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, “Art,” “Street Sculpture” (2005)
(Source)
If I were a doe, dear, and you were a brook,
Ah, what would I do then, think you?
I would kneel by the bank, in the grasses dank,
And drink you, drink you, drink you.Ella Wheeler Wilcox (1850–1919) American author, poet, temperance advocate, spiritualist
Poem (1897-12), “Songs from the Turret,” part 5, st. 3, Three Women
(Source)
Part 5 was later published as a separate poem, "If I Were," The Englishman and Other Poems (1900).
For my part, the thing that I would wish to obtain from money would be leisure with security. But what the typical modern man desires to get with it is more money, with a view to ostentation, splendour, and the outshining of those who have hitherto been his equals.
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)
(Source)
Thy greatest Wisdom consists in being acquainted with thy own Follies.
Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 1882 (1727)
(Source)
There’s no excuse for spreading misinformation just because it comes from someone in a high place.
Molly Ivins (1944–2007) American writer, political columnist [Mary Tyler Ivins]
Essay (1973-01), “Pitfalls of Reporting in the Lone Star State,” Houston Journalism Review
(Source)
Collected in Molly Ivins Can't Say That, Can She? (1991).
POLYMESTOR:Shit.
Nothing is credible, not a good reputation
Nor that one who is lucky will not do badly in the end.
The gods churn these waters up back and forth
Mixing in confusion so that we worship them
In our ignorance.[ΠΟΛΥΜΉΣΤΩΡ:φεῦ·
οὐκ ἔστιν οὐδὲν πιστόν, οὔτ᾿ εὐδοξία
οὔτ᾿ αὖ καλῶς πράσσοντα μὴ πράξειν κακῶς.
φύρουσι δ᾿ αὐτὰ θεοὶ πάλιν τε καὶ πρόσω
ταραγμὸν ἐντιθέντες, ὡς ἀγνωσίᾳ
σέβωμεν αὐτούς.]Euripides (485?-406? BC) Greek tragic dramatist
Hecuba [Hekabe; Ἑκάβη], l. 956ff (c. 424 BC) [tr. @sentantiq (2020)]
(Source)
King Polymestor's entrance, lamenting to Hecuba that her city, Troy, has fallen, and her daughter as been sacrificed by the conquering Greeks. The lament is ironic, as he himself (secretly, he believes) killed Polydorus, Hecuba and Priam's youngest son, in order to steal the Trojan treasure left for his inheritance. This play is all about Hecuba's bloody (and justified?) revenge upon him and his children for this betrayal.
(Source (Greek)). Alternate translations:Alas! there's nought
To be relied on; fame is insecure.
Nor can the prosperous their enjoyments guard
Against a change of Fortune, for the Gods
Backward and forward turn her wavering wheel,
And introduce confusion in the world.
That we, because we know not will happen,
May worship them.
[tr. Wodhull (1809)]Alas! there is nothing secure, neither glory, nor when one is faring well is there a certainty that he will not fare ill. But the Gods mingle these things promiscuously to and fro, making all confusion, so that we through ignorance may worship them.
[tr. Edwards (1826)]Nought is there man may trust, nor high repute,
Nor hope that weal shall not be turned to woe:
But the Gods all confound, hurled forth and back,
Turmoiling them, that we through ignorance
May worship them.
[tr. Way (Loeb) (1894)]Ah! there is nothing to be relied on; fair fame is insecure, nor is there any guarantee that prosperity will not be turned to woe. For the gods confound our fortunes, tossing them to and fro, and introduce confusion, so that our perplexity may make us worship them.
[tr. Coleridge (1938)]What can we take on trust
in this uncertain life? Happiness, greatness,
pride -- nothing is secure, nothing keeps.
The inconsistent gods make chaos of our lives,
pitching us about with such savagery of change
that we, out of our anguish and uncertainty',
may turn to them.
[tr. Arrowsmith (1958)]Misfortune, misfortune.
No one and nothing can be trusted,
Neither a good name nor good deed.
The gods play their games with us
We're here for their sport.
We worship them in our ignorance.
[tr. McGuinness (2004)]Aaaahh! Nothing can be trusted, city and good name or that a man's good luck can't turn out bad. The gods stir life together back and forth adding confusion to the mix so we'll revere the gods out of uncertainty at what comes next.
[tr. Harrison (2005)]Alas! There is no certainty in this world. Neither in one’s good name nor in one’s present fortune. No one can be certain that good fortune will not be replaced by bad. Such things are turned upside-down by the gods, sowing confusion so that we may, in our ignorance, worship them.
[tr. Theodoridis (2007)]Oh, what can we count on in this life? Nothing, I say!
Not reputation or good fortune. The gods make it all
pitch and yaw, back and forth, until we’re seasick
and confused enough to worship them.
[tr. Karden/Street (2011)]
It is always safe to tell people that they’re looking wonderful.
Mignon McLaughlin (1913–1983) American journalist and author
The Neurotic’s Notebook, ch. 3 (1963)
(Source)
The more I want to get something done, the less I call it work.
Richard Bach (b. 1936) American writer
Illusions: The Adventures of a Reluctant Messiah, ch. 3 (1977)
(Source)
Cumulative errors depend largely on the big surprises, the big opportunities. Not only do economic, financial, and political predictors miss them, but they are quite ashamed to say anything outlandish to their clients — and yet events, it turns out, are almost always outlandish.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 2, ch. 10 “The Scandal of Prediction” (2007)
(Source)
Should you happen to notice that another person is extremely tall or overweight, eats too much or declines convivial drinks, has red hair or goes about in a wheelchair, ought to get married or ought not to be pregnant — see if you can refrain from bringing these astonishing observations to that person’s attention.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (1986-01-19)
(Source)
Nature meant there to be illusions for the wise as well as the foolish, so that the wise should not be made too unhappy by their wisdom.
[La Nature a voulu que les illusions fussent pour les sages comme pour les fous, afin que les premiers ne fussent pas trop malheureux par leur propre sagesse.]
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. 1, ¶ 76 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:It is nature’s will that wise men have their illusions as well as fools, to the end that they be not made too unhappy by their own wisdom.
[tr. Hutchinson (1902)]Nature intended illusions for the wise as well as for fools, lest the former should be rendered too miserable by their wisdom.
[tr. Merwin (1969)]Nature wanted wise men to have as many illusions as fools, so that they wouldn't become too unhappy through their wisdom.
[tr. Siniscalchi (1994)]Nature has decreed that wise men and fools both have illusions; this is to prevent the wise man from becoming too unhappy as a result of his wisdom.
[tr. Parmée (2003), ¶62]
HERO: If it prove so, then loving goes by haps;
Some Cupid kills with arrows, some with traps.William Shakespeare (1564–1616) English dramatist and poet
Much Ado About Nothing, Act 3, sc. 1, l. 111ff (3.1.111-112) (1598)
(Source)
For "haps" read "happenstance" or "chance." Often elided in the front to "Love goes by haps ...."
See where Congress passed a two billion dollar bill to relieve bankers’ mistakes and loan to new industries. You can always count on us helping those who have lost part of their fortune, but our whole history records nary a case where the loan was for the man who had absolutely nothing.
Our theory is to help those along who can get along even if they don’t get it.
As we go catching and catching at this or that corner of knowledge, now getting a foresight of generous possibilities, now chilled with a glimpse of prudence, we may compare the headlong course of our years to a swift torrent in which a man is carried away; now he is dashed against a boulder, now he grapples for a moment to a trailing spray; at the end, he is hurled out and overwhelmed in a dark and bottomless ocean. We have no more than glimpses and touches; we are torn away from our theories; we are spun round and round and shown this or the other view of life, until only fools or knaves can hold to their opinions.
For Nature nere appointed him or me,
Or any else, proprietors to be
Of our own lands, though now the time is his
To turn me out, yet his unthriftiness
Or ignorance of tricks in law, or else
Who e’re survives him, him at last expells,
This Farm which now by Umbrenas name is known
Was mine, but none can say, It is his own;
‘Tis thine, and mine, and his.[Nam propriae telluris erum natura nec illum
nec me nec quemquam statuit: nos expulit ille,
illum aut nequities aut vafri inscitia iuris,
postremum expellet certe vivacior heres.
nunc ager Umbreni sub nomine, nuper Ofelli
dictus, erit nulli proprius, sed cedet in usum
nunc mihi, nunc alii.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 2 “Quae virtus et quanta,” l. 129ff (2.2.129-135) (30 BC) [tr. A. B.; ed. Brome (1666)]
(Source)
On accepting the transitory nature of property and possessions.
(Source (Latin)). Alternate translations:For Nature doth not Me or Him Create,
The proper Lord of such and such Estate:
He forc't us out, and doth possess my Plain;
Another cheat shall force him out again,
Or quircks in Law, or when those fears are past,
His long-liv'd Heir shall force him out at last:
That which was once Ofellus Farm is gone,
Now call'd Umbrena's, but 'tis no Mans own:
None hath the Property, it comes and goes,
As merry Chance, or stubborn Fates dispose,
As God thinks fit, and his firm Nods Decree,
Now to be us'd by Others, now by Me.
[tr. Creech (1684)]Nature will no perpetual heir assign,
Or make the farm his property or mine.
He turn'd us out: but follies all his own,
Or law-suits, and their knaveries unknown,
Or, all his follies and his law-suits past,
Some long-lived heir shall turn him out at last.
The farm, once mine, now bears Umbrenus' name,
The use alone, not property we claim.
[tr. Francis (1747)]For view'd as property, the land, my sons,
Is neither his, nor mine, nor any one's.
He turn'd me out; and him his own excess
Or the law's quirks shall shortly dispossess:
At best, stern Death's ejectment, soon or late,
Shall prove these acres but a life-estate.
Umbrenus' name the farm at present bears;
'Twas lately mine, and shall be soon his heir's:
Now this, now that may sow the ground and till;
But all like are tenants but at will.
[tr. Howes (1845)]For nature has appointed to be lord of this earthly property, neither him, nor me, nor any one. He drove us out: either iniquity or ignorance in the quirks of the law shall [do the same by] him: certainly in the end his long-lived heir shall expel him. Now this field under the denomination of Umbrenus', lately it was Ofellus', the perpetual property of no man; for it turns to my use one while, and by and by to that of another.
[tr. Smart/Buckley (1853)]And I say "resident," because nor him nor me nor any one has nature fixed to be the owner of the land in perpetuity. He turned me out, and him profuse expenditure, or ignorance of legal quirk, or certainly at last, his heir, who's longer lived, will oust. The farm now bears Umbrenus' name, and lately bore Ofella's ; 'twill belong in perpetuity to none, but pass into the tenancy now of myself, now of some other man.
[tr. Millington (1870)]Holder, I say, for tenancy's the most
That he, or I, or any man can boast:
Now he has driven us out: but him no less
His own extravagance may dispossess
Or slippery lawsuit: in the last resort
A livelier heir will cut his tenure short.
Ofellus' name it bore, the field we plough,
A few years back: it bears Umbrenus' now:
None has it as a fixture, fast and firm,
But he or I may hold it for a term.
[tr. Conington (1874)]Nature, in truth, makes neither him nor me nor anyone else lord of the soil as his own. He drove us out, and he will be driven out by villainy, or by ignorance of the quirks of the law, or in the last resort by an heir of longer life. To-day the land bears the name of Umbrenus; of late it had that of Ofellus; to no one will it belong for good, but for use it will pass, now to me and now to another.
[tr. Fairclough (Loeb) (1926)]Nature indeed has appointed not him, not me,
Nor anyone else as lord and master of the earth.
He drove us off; some force will in turn drive him out:
Inefficiency, ignorance of some subtle clause of law,
Or at least and at last, no doubt, an heir that outlives him.
The land now known as Umbrenus' was recently called
Ofellus'; it will never belong to anyone, really:
It is loaned to use for our use, now mine, now others'.
[tr. Palmer Bovie (1959)]The land has no owners: nature never granted him a title,
she gave no rights to me or anyone. He pushed us out;
his sloth, or his ignorance of our complicated law,
a surviving heir, if nothing else, will push him out.
Now this field is named after Umbrenus; Ofellus was
the old name. It belongs to no one, but lets itself be used
now by me, now by others.
[tr. Fuchs (1977)]I call him so because nature has not
made him absolute master of
this land; neither he nor I nor anyone else.
He drove us out. His incapacity
or ignorance or quirks of the law will push
him out in turn, or ultimately
without fail, the heir who succeeds him.
Now the farm is under the name of
Umbrenus; once it was owned by
Ofellus. It will never be the absolute
property of anyone but will pass
in use now by me now by another.
[tr. Alexander (1999)]Nobody can own the land.
Nature signs no deeds. He harried us out,
and in his turn, his sloth or ignorance
of legal trickery, or at the last, an heir
will supplant him. Now the land bears the name
of Umbrenus. Once the name was Ofellus.
Still it belongs to none, and uses us
to till it, one by one.
[tr. Matthews (2002)]I say "occupant," for by nature's decree possession of the land
isn't his or mine or anyone else's. He turned us out,
and he'll be turned out by his own improvidence, his inability
to cope with the law's cunning, or at last by the heir who outlives him.
The farm is now in Umbrenus' name; not long ago
it was called Ofellus'; no one will own it, but its use will still
be enjoyed -- now by me, in time by another.
[tr. Rudd (2005 ed.)]Nature makes no-one, not he nor I, the true owner
Of the land: he replaced us, and he’ll be replaced
Through incompetence, not grasping legal subtlety,
Or, failing all that, by the heir that outlives him.
Today it’s Umbrenus’ farm, it was Ofellus’ lately,
No one will truly own it, but it will be worked
Now by me, now another.
[tr. Kline (2015)]
Confess yure sorrows, yure fears, yure hopes, yure love, and even yure deviltrys tew men, but don’t let them git a smell ov yure poverty—poverty haz no friends, not even among paupers.
[Confess your sorrows, your fears, your hopes, your love, and even your deviltries to men, but don’t let them get a smell of your poverty — poverty has no friends, not even among paupers.]
Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 156 “Affurisms: Embers on the Harth” (1874)
(Source)
No one is happy who lives such a life that his murder would be no crime, but would rather redound to the credit of his murderer.
[Beatus est nemo qui ea lege vivit, ut non mode impune, sed etiam cum summa interfectoris gloria interfici potest.]
Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations, No. 1, ch. 14 / sec. 35 (1.14/1.35) (44-09-02 BC) [ed. Harbottle (1906)]
(Source)
See Achebe.
(Source (Latin)). Other translations:No one is happy who lives upon such terms that his death not only goes unpunished, but even brings the highest glory to his murderers.
[tr. King (1877)]No one is happy who holds his life on such terms that he may be slain, not only with impunity, but even to the greatest glory of his slayer.
[tr. Ker (Loeb) (1926)]No one is happy who lives on such terms that he may be put to death not merely with impunity, but even to the great glory of his slayer.
[tr. Yonge (1903)]No one is happy whose life is lived by this law: not only can someone kill him with impunity, but the killer gains enormous fame from the deed.
[tr. McElduff (2011)]
Sin is not hurtful because it is forbidden but it is forbidden because it’s hurtful.
Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1739 ed.)
(Source)
The enemies of democracy are now trying, by every means, to destroy our unity. The chief weapon they now use against us is propaganda, propaganda that appeals to selfishness, that comes in ever increasing quantities, with ever increasing violence, from across the seas. And it is disseminated within our own borders by agents or innocent dupes of foreign powers.
Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman; US President (1933–45)
Speech (1941-03-29), Jackson Day Radio Broadcast, U.S.S. Potomac
(Source)
Politics is just a name for the way we get things done … without fighting. We dicker and compromise and everybody thinks he has received a raw deal, but somehow after a tedious amount of talk we come up with some jury-rigged way to do it without getting anybody’s head bashed in. That’s politics.
If one of the gods informed you, ‘You will die tomorrow or, at any rate, the day after tomorrow’, you would consider it no great matter whether it were the day after tomorrow rather than tomorrow, unless, indeed, you were an extraordinary coward, for the difference is minimal; so likewise, consider it no great matter whether you will die after many a long year rather than tomorrow.
[Ὥσπερ εἴ τίς σοι θεῶν εἶπεν, ὅτι αὔριον τεθνήξῃ ἢ πάντως γε εἰς τρίτην, οὐκέτ̓ ἂν παρὰ μέγα ἐποιοῦ τὸ εἰς τρίτην μᾶλλον ἢ αὔριον, εἴ γε μὴ ἐσχάτως ἀγεννὴς εἶ: πόσον γάρ ἐστι τὸ μεταξύ; οὕτως καὶ τὸ εἰς πολλοστὸν ἔτος μᾶλλον ἢ αὔριον μηδὲν μέγα εἶναι νόμιζε.]
Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 47 (4.47) (AD 161-180) [tr. Hard (1997 ed.)]
(Source)
(Source (Greek)). Alternate translations:Even as if any of the gods should tell thee, Thou shalt certainly die to-morrow, or next day, thou wouldst not, except thou wert extremely base and pusillanimous, take it for a great benefit, rather to die the next day after, than to-morrow; (for alas, what is the difference!) so, for the same reason, think it no great matter to die rather many years after, than the very next day.
[tr. Casaubon (1634), 4.38]Put the case some God should acquaint you, you were to Die to Morrow, or next Day at farthest. Under this Warning, you would be a very Poor Wretch if you should strongly solicit for the longest time: For alas ! how inconsiderable is the difference? In like manner if you would Reason right, and compute upon the Notion of Eternity, you would not be much concerned whether your Life was up to Morrow, or a Thousand Years hence.
[tr. Collier (1701)]If any God would assure you, you must die either to morrow, or the next day at farthest, you would little matter whether it were to morrow or the day after; unless you were exceedingly mean-spirited: for how trifling is the difference? Just so, you should repute it of small consequence, whether you are to die in extreme old age, or to morrow.
[tr. Hutcheson/Moor (1742)]If any God should inform you that you were infallibly to die, either to-morrow or the following day at fartherst; you would not be very solicitous, nor deem it any great favour, unless you were the most abject wretch breathing, to have a reprieve till the third day, instead of having your death take place to-morrow. For how inconsiderable is the difference! In like manner, you ought not to esteem it a matter of any great importance, whether your life be prolonged to the most distant period, or be terminated to-morrow.
[tr. Graves (1792)]If any god told thee that thou shalt die to-morrow, or certainly on the day after to-morrow, thou wouldst not care much whether it was on the third day or on the morrow, unless thou wast in the highest degree mean-spirited; for how small is the difference! So think it no great thing to die after as many years as thou canst name rather than to-morrow.
[tr. Long (1862)]Put the case, some god should acquaint you you were to die to-morrow, or next day at farthest. Under this warning, you would be a very poor wretch if you should strongly solicit for the longest time. For, alas! how inconsiderable is the difference? In like manner, if you would reason right, you would not be much concerned whether your life was to end to-morrow or a thousand years hence.
[tr. Collier/Zimmern (1887)]Suppose some god informed you that to-morrow, or at most the day after, you would be dead, you would not be greatly exercised whether it were the day after rather than to-morrow, not if you have a spark of spirit -- for what difference is there worth considering? So, too, never mind whether it is ever so many years hence, or to-morrow.
[tr. Rendall (1898)]If some God were to inform you that you must die tomorrow, or the next day at farthest, you would take little concern whether it was to be tomorrow or the next day; that is if you were not the most miserable of cowards. For how small is the difference? Wherefore, account it of no great moment whether you die after many years or tomorrow.
[tr. Hutcheson/Chrystal (1902)]Just as, if a God had told thee, Thou shalt die to-morrow or in any case the day after, thou wouldest no longer count it of any consequence whether it were the day after to-morrow or to-morrow, unless thou art in the last degree mean-spirited, for how little is the difference! -- so also deem it but a trifling thing that thou shouldest die after ever so many years rather than to-morrow.
[tr. Haines (Loeb) (1916)]Just as, if one of the gods told you: 'to-morrow you will be dead or in any case the day after to-morrow', you would no longer be making that day after important any more than to-morrow, unless you are an arrant coward (for the difference is a mere trifle), in the same way count it no great matter to live to a year that is an infinite distance off rather than till to-morrow.
[tr. Farquharson (1944)]If a god were to tell you, “Tomorrow, or at best the day after, you will be dead,’ you would not, unless the most abject of men, be greatly solicitous whether it was to be the later day, rather than the morrow -- for what is the difference between them? In the same way, do not reckon it of great moment whether it will come years and years hence, or tomorrow.
[tr. Staniforth (1964)]Suppose that a god announced that you were going to die tomorrow “or the day after.” Unless you were a complete coward you wouldn’t kick up a fuss about which day it was -- what difference could it make? Now recognize that the difference between years from now and tomorrow is just as small.
[tr. Hays (2003)]Just as if a god told you that you would die tomorrow or at least the day after tomorrow, you would attach no importance to the difference of one day, unless you are a complete coward (such is the tiny gap of time): so you should think there no great difference between life to the umpteenth year and life to tomorrow.
[tr. Hammond (2006)]If some god told you that you would die tomorrow, or the next day at the latest, you would not consider death on the third day to be anything better than death on the second day, unless you were a wholly base person. And so just the same, do not think that living many years is any better than dying tomorrow.
[tr. Needleman/Piazza (2008)]If one of the gods informed you, ‘You will die tomorrow or, at any rate, the day after tomorrow’, you would consider it no great matter whether it were the day after tomorrow rather than tomorrow, unless, indeed, you were a terrible coward, for the difference is minimal; so likewise, consider it no great matter whether you will die after many a long year rather than tomorrow.
[tr. Hard (2011 ed.)]If one of the gods told you that tomorrow you would be dead or at least all events the day after tomorrow, you would no longer consider that it mattered whether it was the day after tomorrow rather than tomorrow, unless you were extremely small-minded (what is the difference between them?). In the same way, do not regard it as very important whether you live for many years rather than tomorrow.
[tr. Gill (2013)]