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
Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1712-10-17), The Spectator, No. 512
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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).
 
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art by e h shepard - pooh and left and rightPooh 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)
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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)]

 
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RICHARD: But shall I live in hope?
LADY ANNE: All men, I hope, live so.

Shakespeare
William Shakespeare (1564–1616) English dramatist and poet
Richard III, Act 1, sc. 2, l. 218ff (1.2.218-219) (1592)
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Don’t cross a river if it is four feet deep on average.

nassim taleb
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)
 
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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).
 
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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).
 
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Talk of opening seven thousand closed banks. That will put over a half-million bank vice-presidents back on the payroll.

Will Rogers (1879–1935) American humorist
Column (1933-09-25), “Daily Telegram”
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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.

Robert Louis Stevenson (1850–1894) Scottish essayist, novelist, poet
Essay (1878-03), “Crabbed Age and Youth,” Cornhill Magazine, Vol. 37
    (Source)

Collected in Virginibus Puerisque and Other Papers, ch. 2 (1881)
 
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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)]

 
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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
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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]

 
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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)
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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)]

 
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A Cure for Poetry,
Seven wealthy Towns contend for Homer, dead,
Thro’ which the living Homer beg’d his Bread.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1739 ed.)
    (Source)

See Heywood (1635).
 
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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)]

 
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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 (pfaff)
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, “Art,” “Street Sculpture” (2005)
    (Source)
 
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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).
 
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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
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)
    (Source)
 
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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)
 
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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).
 
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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)]

 
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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)
 
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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)
 
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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 taleb
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)
 
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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)
 
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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
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]

 
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HERO: If it prove so, then loving goes by haps;
Some Cupid kills with arrows, some with traps.

Shakespeare
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 ...."
 
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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.

Will Rogers (1879–1935) American humorist
Column (1932-01-22), “Daily Telegram: Will Rogers Offers His View of the Federal Relief Bill” [No. 1715]
    (Source)

Sent from London. Collected in Donald Day, ed., The Autobiography of Will Rogers, ch. 17 (1949)
 
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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.

Robert Louis Stevenson (1850–1894) Scottish essayist, novelist, poet
Essay (1878-03), “Crabbed Age and Youth,” Cornhill Magazine, Vol. 37
    (Source)

Collected in Virginibus Puerisque and Other Papers, ch. 2 (1881).
 
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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)]

 
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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)
 
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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)]

 
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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)
 
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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 (1933–1945)
Speech (1941-03-29), Jackson Day Radio Broadcast, U.S.S. Potomac
    (Source)
 
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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.

Robert A. Heinlein (1907–1988) American writer
Podkayne of Mars, ch. 4 [Tom Fries], Worlds of IF magazine (1962-11)
    (Source)

This section of the first magazine installment of three was collected as ch. 4 of the novel (1963).
 
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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)]

 
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I’d been painting rats for three years before someone said “that’s clever it’s an anagram of art” and I had to pretend I’d known that all along.

banksy (pfaff)
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, “Rats” (2005)
    (Source)
 
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I have always been looking for the noble qualities in human beings, and I have found them. There are great souls all along the highway of life, and there are great qualities even in the people who seem common and weak to us ordinarily.

Ella Wheeler Wilcox (1850–1919) American author, poet, temperance advocate, spiritualist
Essay (1902), “A Worn Out Creed,” Heart of the New Thought
    (Source)
 
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The working life of the businessman has the psychology of a hundred-yards race, but as the race upon which he is engaged is one whose only goal is the grave, the concentration, which is appropriate enough for a hundred yards, becomes in the end somewhat excessive.

Bertrand Russell
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)
    (Source)
 
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If thou wouldest be provident of thy Time; make choice of good Company, and good Books.

Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 1858 (1727)
    (Source)
 
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Whatever you do, don’t give up. Because all you can do once you’ve given up is bitch.

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).
 
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My declarations upon this subject of negro slavery may be misrepresented, but cannot be misunderstood. I have said that I do not understand the Declaration to mean that all men were created equal in all respects. They are not our equal in color; but I suppose that it does mean to declare that all men are equal in some respects; they are equal in their right to “life, liberty, and the pursuit of happiness.” Certainly the negro is not our equal in color, perhaps not in many other respects; still, in the right to put into his mouth the bread that his own hands have earned, he is the equal of every other man, white or black. In pointing out that more has been given you, you cannot be justified in taking away the little which has been given him. All I ask for the negro is that if you do not like him, let him alone. If God gave him but little, that little let him enjoy.

Abraham Lincoln (1809–1865) American lawyer, politician, US President (1861–65)
Speech (1858-07-17), Springfield, Illinois
    (Source)
 
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It is the punishment of bad princes to be thought worse than they are.

[Le châtiment des mauvais princes est d’être crus pires qu’ils ne sont.]

Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 14 “Des Gouvernements [On Governments],” ¶ 15 (1850 ed.) [tr. Collins (1928), ch. 13]
    (Source)

(Source (French)). Alternate translations:

The punishment of bad princes is to be thought worse than they are.
[tr. Calvert (1866), ch. 12]

The punishment of bad princes is to be thought worse than they really are.
[tr. Attwell (1896), ¶ 195]

 
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WENDY: Oh! Peter, when Captain Hook carried us away —

PETER: Who’s Captain Hook? Is it a story? Tell it me.

WENDY: (aghast) Do you mean to say you’ve even forgotten Captain Hook, and how you killed him and saved all our lives?

PETER: (fidgeting) I forget them after I kill them.

J. M. Barrie (1860–1937) Scottish novelist and dramatist [James Matthew Barrie]
When Wendy Grew Up — An Afterthought (1908, publ. 1957)
    (Source)

Most of When Wendy Grew Up was eventually folded into the evolving main play, Peter Pan, or The Boy Who Wouldn't Grow Up, Act 5 (first performed in 1904, eventually published in 1928), though these lines were not included.

In Barrie's 1911 novelization, Peter and Wendy, ch. 17 "When Wendy Grew Up," this is rendered:

She had looked forward to thrilling talks with him about old times, but new adventures had crowded the old ones from his mind.
“Who is Captain Hook?” he asked with interest when she spoke of the arch enemy.
“Don’t you remember,” she asked, amazed, “how you killed him and saved all our lives?”
“I forget them after I kill them,” he replied carelessly.

 
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There’s no way to repay a mother’s love, or lack of it.

Mignon McLaughlin (1913–1983) American journalist and author
The Second Neurotic’s Notebook, ch. 2 (1966)
    (Source)
 
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Alas for you, scribes and Pharisees, you hypocrites! You who are like whitewashed tombs that look handsome on the outside, but inside are full of dead men’s bones and every kind of corruption. In the same way you appear to people from the outside like good honest men, but inside you are full of hypocrisy and lawlessness.

[Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι, ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας. οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 1. Gospel of Matthew 23:27ff (Matt 23:27–28) (Jesus) [JB (1966)]
    (Source)

One of the seven condemnations Jesus makes against the scribes and Parisees (Matthew 23:13-32). While this section as a whole is paralleled in Luke 11:37-54, this particular metaphor is only in Matthew.

(Source (Greek)). Alternate translations:

Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.
[KJV (1611)]

How terrible for you, teachers of the Law and Pharisees! You hypocrites! You are like whitewashed tombs, which look fine on the outside but are full of bones and decaying corpses on the inside. In the same way, on the outside you appear good to everybody, but inside you are full of hypocrisy and sins.
[GNT (1966)]

Alas for you, scribes and Pharisees, you hypocrites! You are like whitewashed tombs that look handsome on the outside, but inside are full of the bones of the dead and every kind of corruption. In just the same way, from the outside you look upright, but inside you are full of hypocrisy and lawlessness.
[NJB (1985)]

How terrible it will be for you legal experts and Pharisees! Hypocrites! You are like whitewashed tombs. They look beautiful on the outside. But inside they are full of dead bones and all kinds of filth. In the same way you look righteous to people. But inside you are full of pretense and rebellion.
[CEB (2011)]

Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful but inside are full of the bones of the dead and of all kinds of uncleanness. So you also on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.
[NRSV (2021 ed.)]

 
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You’ll find that the only thing you can do easily is be wrong, and that’s hardly worth the effort.

norton juster
Norton Juster (1929–2021) American academic, architect, writer
The Phantom Tollbooth, ch. 16 “A Very Dirty Bird” [The Mathemagician] (1961)
    (Source)
 
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Roll on, thou deep and dark blue Ocean — roll!
Ten thousand fleets sweep over thee in vain;
Man marks the earth with ruin — his control
Stops with the shore.

Lord Byron
George Gordon, Lord Byron (1788–1824) English poet
Childe Harold’s Pilgrimage, Canto 4, st. 179 (1818)
    (Source)
 
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Since the invention of the mirror, everyone knows what he or she looks like and does not find it helpful or enjoyable to have oddities or deficiencies — according to someone else’s standards and tastes — pointed out. And every adult assumes the right of making his or her own decisions about eating, drinking, mating and reproducing, and finds being monitored and instructed — again according to someone else’s preferences — distasteful.

Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (1986-01-19)
    (Source)
 
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KING HENRY: Gives not the hawthorn bush a sweeter shade
To shepherds looking on their silly sheep
Than doth a rich embroidered canopy
To kings that fear their subjects’ treachery?

Shakespeare
William Shakespeare (1564–1616) English dramatist and poet
Henry VI, Part 3, Act 3, sc. 5, l. 42ff (3.5.42-45) (1591)
    (Source)
 
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If a bank fails in China, they behead the man at the top of it that was responsible. If one fails over here, we write the men up in the magazines as how: They started poor, worked hard, took advantage of their opportunities (and Depositors) and today they are rated as “up in the millions.” If we beheaded all of ours that were responsible for bank failures, we wouldn’t have enough people left to bury the heads.

Will Rogers (1879–1935) American humorist
Column (1927-02-06), “Weekly Article”
    (Source)

The idea that in China the leadership of banks that fail is executed pre-dates Rogers, e.g., 1893, 1908, 1922.
 
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Because I have reached Paris, I am not ashamed of having passed through Newhaven and Dieppe. They were very good places to pass through, and I am none the less at my destination. All my old opinions were only stages on the way to the one I now hold, as itself is only a stage on the way to something else.

Robert Louis Stevenson (1850–1894) Scottish essayist, novelist, poet
Essay (1878-03), “Crabbed Age and Youth,” Cornhill Magazine, Vol. 37
    (Source)

Collected in Virginibus Puerisque and Other Papers, ch. 2 (1881).
 
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The essence of being human is that one does not seek perfection, that one is sometimes willing to commit sins for the sake of loyalty, that one does not push asceticism to the point where it makes friendly intercourse impossible, and that one is prepared in the end to be defeated and broken up by life, which is the inevitable price of fastening one’s love upon other human individuals. No doubt alcohol, tobacco and so forth are things that a saint must avoid, but sainthood is also a thing that human beings must avoid.

George Orwell (1903–1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1949-01), “Reflections on Gandhi,” Partisan Review
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A man may git a big fut, or a pug noze, bi birthright, but nine-tenths ov hiz virtews are the effekt ov associashun or edukashun.

[A man may git a big foot, or a pug nose, by birthright, but nine-tenths of his virtues are the effect of association or education.]

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)
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Men ought to feel most annoyed with what has been brought about by their own fault.

[Ea molestissime ferre homines debent quae ipsorum culpa contracta sunt.]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Epistulae ad Fratrem Quintum [Letters to His Brother Quintus], Book 1, Letter 1, sec. 3 (1.1.3) (60 BC) [tr. Williams (Loeb) (1928)]
    (Source)

(Source (Latin)). Alternate translations:

Men are naturally most concerned at misfortunes which have been incurred by their own fault.
[tr. Watson (1896)]

Men ought to be most annoyed by the sufferings which come from their own faults.
[ed. Hoyt (1896)]

Men ought to feel most vexed at what has been brought upon them by their own fault.
[tr. Shuckburgh (1900), # 29]

It is the misfortunes for which they are ourselves to blame that ought to distress people the most.
[tr. Shackleton Bailey (1978), # 1]

 
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Proclaim not all thou knowest, all thou owest, all thou hast, nor all thou canst.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1739 ed.)
    (Source)
 
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Great perils have this beauty, that they bring to light the fraternity of strangers.

[Les grands périls ont cela de beau qu’ils mettent en lumière la fraternité des inconnus.]

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 4 “Saint Denis,” Book 12 “Corinth,” ch. 4 (4.12.4) (1862) [tr. Wilbour (1862)]
    (Source)

On the varied Parisians working together at building the barricades.

(Source (French)). Alternate translations:

Great dangers have this beauty about them, that they throw light on the fraternity of strangers.
[tr. Wraxall (1862)]

Great perils have this fine characteristic, that they bring to light the fraternity of strangers.
[tr. Hapgood (1887)]

It is the ennobling quality of danger that it brings to light the fraternity of strangers.
[tr. Denny (1976)]

Great perils share this beauty, that they bring to light the fraternity of strangers.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

That is the beauty of great danger, it brings out the fraternity of strangers.
[tr. Donougher (2013)]

 
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If your children spend most of their time in other people’s houses, you’re lucky; if they all congregate at your house, you’re blessed.

Mignon McLaughlin (1913–1983) American journalist and author
The Second Neurotic’s Notebook, ch. 2 (1966)
    (Source)
 
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PROOF, n. Evidence having a shade more of plausibility than of unlikelihood. The testimony of two credible witnesses as opposed to that of only one.

Ambrose Bierce (1842–1914?) American writer and journalist
“Proof,” The Devil’s Dictionary (1911)
    (Source)

Originally published in the "Cynic's Word Book" column in the New York American (1906-06-27).
 
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But here the main skill and ground-work will be, to temper them such lectures and explanations upon every opportunity as may lead and draw them in willing obedience, inflamed with the study of learning, and the admiration of virtue; stirred up with high hopes of living to be brave men, and worthy patriots, dear to God, and famous to all ages.

John Milton (1608–1674) English poet
Tractate on Education (1673)
    (Source)
 
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Jesus said to them, ‘Do you not understand either? Can you not see that whatever goes into a man from outside cannot make him unclean, because it does not go into his heart but through his stomach and passes out into the sewer?’ (Thus he pronounced all foods clean.) And he went on, ‘It is what comes out of a man that makes him unclean. For it is from within, from men’s hearts, that evil intentions emerge: fornication, theft, murder, adultery, avarice, malice, deceit, indecency, envy, slander, pride, folly. All these evil things come from within and make a man unclean.’

[καὶ λέγει αὐτοῖς, Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλ᾽ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται, καθαρίζων πάντα τὰ βρώματα; ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον, ἐκεῖνο κοινοῖ τὸν ἄνθρωπον. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 2. Gospel of Mark 7:18ff (Mark 7:18–23) (Jesus) [JB (1966)]
    (Source)

This passage is paralleled in Matthew 15:17-20. See also Mark 7:15 (Matthew 15:11).

(Source (Greek)). Alternate translations:

And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? And he said, That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man.
[KJV (1611)]

“You are no more intelligent than the others,” Jesus said to them. “Don't you understand? Nothing that goes into you from the outside can really make you unclean, because it does not go into your heart but into your stomach and then goes on out of the body.” (In saying this, Jesus declared that all foods are fit to be eaten.)
And he went on to say, “It is what comes out of you that makes you unclean. For from the inside, from your heart, come the evil ideas which lead you to do immoral things, to rob, kill, commit adultery, be greedy, and do all sorts of evil things; deceit, indecency, jealousy, slander, pride, and folly -- all these evil things come from inside you and make you unclean.”
[GNT (1966)]

Jesus said to them, 'Even you -- don't you understand? Can't you see that nothing that goes into someone from outside can make that person unclean, because it goes not into the heart but into the stomach and passes into the sewer? And he went on, 'It is what comes out of someone that makes that person unclean. For it is from within, from the heart, that evil intentions emerge: fornication, theft, murder, adultery, avarice, malice, deceit, indecency, envy, slander, pride, folly. All these evil things come from within and make a person unclean.'
[NJB (1985)]

Jesus said to them, “Don’t you understand either? Don’t you know that nothing from the outside that enters a person has the power to contaminate? That’s because it doesn’t enter into the heart but into the stomach, and it goes out into the sewer.” By saying this, Jesus declared that no food could contaminate a person in God’s sight. “It’s what comes out of a person that contaminates someone in God’s sight,” he said. “It’s from the inside, from the human heart, that evil thoughts come: sexual sins, thefts, murders, adultery, greed, evil actions, deceit, unrestrained immorality, envy, insults, arrogance, and foolishness. All these evil things come from the inside and contaminate a person in God’s sight.”
[CEB (2011)]

He said to them, “So, are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile, since it enters not the heart but the stomach and goes out into the sewer?” (Thus he declared all foods clean.) And he said, “It is what comes out of a person that defiles. For it is from within, from the human heart, that evil intentions come: sexual immorality, theft, murder, adultery, avarice, wickedness, deceit, debauchery, envy, slander, pride, folly. All these evil things come from within, and they defile a person.”
[NRSV (2021 ed.)]

 
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More quotes by Bible, Vol. 2. New Testament

Laziness in doing stupid things can be a great virtue.

james hilton
James Hilton (1900–1954) Anglo-American novelist and screenwriter
Lost Horizon, ch. 8 [High Lama to Conway] (1933)
    (Source)

In some editions (e.g.), this is rendered: "Laziness in doing certain things can be a great virtue."
 
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Man!
Thou pendulum betwixt a smile and tear.

Lord Byron
George Gordon, Lord Byron (1788–1824) English poet
Childe Harold’s Pilgrimage, Canto 4, st. 109 (1818)
    (Source)
 
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But it remains the case that you know what is wrong with a lot more confidence than you know what is right.

nassim taleb
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 1, ch. 5 “Confirmation Shmonfirmation!” (2007)
    (Source)
 
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All this variety is certainly interesting. If there were a standard and everyone met it, how on earth could people tell their ex-spouses from their new ones? If children did not show visible changes, what would encourage their parents to believe that they might ever pass out of the horrible stages they happen to be in?

Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (1986-01-19)
    (Source)
 
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KING HENRY: O God! Methinks it were a happy life
To be no better than a homely swain,
To sit upon a hill as I do now,
To carve out dials quaintly, point by point,
Thereby to see the minutes how they run:
How many makes the hour full complete,
How many hours brings about the day,
How many days will finish up the year,
How many years a mortal man may live.
When this is known, then to divide the times:
So many hours must I tend my flock,
So many hours must I take my rest,
So many hours must I contemplate,
So many hours must I sport myself,
So many days my ewes have been with young,
So many weeks ere the poor fools will ean,
So many years ere I shall shear the fleece;
So minutes, hours, days, months, and years,
Passed over to the end they were created,
Would bring white hairs unto a quiet grave.
Ah, what a life were this! How sweet, how lovely!

Shakespeare
William Shakespeare (1564–1616) English dramatist and poet
Henry VI, Part 3, Act 3, sc. 5, l. 21ff (3.5.21-41) (1591)
    (Source)

"Ean" means to give birth to lambs.
 
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I adhere to the Declaration of Independence. If Judge Douglas and his friends are not willing to stand by it, let them come up and amend it. Let them make it read that all men are created equal except negroes. Let us have it decided whether the Declaration of Independence, in this blessed year of 1858, shall be thus amended. In his construction of the Declaration last year, he said it only meant that Americans in America were equal to Englishmen in England. Then, when I pointed out to him that by that rule he excludes the Germans, the Irish, the Portuguese, and all the other people who have come among us since the revolution, he reconstructs his construction. In his last speech he tells us it meant Europeans.
I press him a little further, and ask if it meant to include the Russians in Asia; or does he mean to exclude that vast population from the principles of our Declaration of Independence? I expect ere long he will introduce another amendment to his definition. He is not at all particular. He is satisfied with anything which does not endanger the nationalizing of negro slavery. It may draw white men down, but it must not lift negroes up.

Abraham Lincoln (1809–1865) American lawyer, politician, US President (1861–65)
Speech (1858-07-17), Springfield, Illinois
    (Source)
 
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MME PERNELLE: That virtue here below is hated ever;
The envious may die, but envy never.

[La vertu dans le monde est toujours poursuivie;
Les envieux mourront, mais non jamais l’envie.]

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. Page (1909)]
    (Source)

Talking with Orgon, dismissing the accusations made against Tartuffe as envy and malice, using a saying she told him as a child.

See also Act 1, sc. 1.

(Source (French)). Alternate translations:

That Virtue here is persecuted ever;
That envious Men may die, but Envy never.
[tr. Clitandre (1672)]

That virtue here is persecuted ever;
That envious men may die, but envy never.
[tr. Van Laun (1876)]

That in this world virtue is ever liable to persecution, and that, although the envious die, envy never dies.
[tr. Wall (1879)]

Virtue here is persecuted ever;
The envious will die, but envy never.
[tr. Mathew (1890)]

That in this world virtue is ever persecuted, and that the envious may die, but envy never.
[tr. Waller (1903)]

Virtue is always unpopular in this world;
The envious, they will die, but envy won't.
[tr. Bishop (1957)]

That virtue in this world is hated ever;
Malicious men may die, but malice never.
[tr. Wilbur (1963)]

Virtue is always harassed here below;
The envious will die, but envy, no.
[tr. Frame (1967)]

The envious die, but envy won't.
[tr. Bolt (2002)]

Virtue is always a target -- envious people may die, envy doesn't.
[tr. Steiner (2008)]

 
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We are a good natured bunch of saps in this country. […] When a bank fails, we let the guy go start another one.

Will Rogers (1879–1935) American humorist
Column (1930-06-30), “Daily Telegram: Mr. Rogers Virtually Agrees with Barnum’s Famous View” [No. 1226]
    (Source)
 
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I know, you always come out on top, the great exception.
Well, someday your enemies will laugh and laugh. Consider:
life is full of changes, and who can stand them better? A man
who treats his body and proud mind to luxury, addicting them,
or someone used to little, and to thinking of the future,
a man wise in peacetime, preparing then the tools of war?

[Uni nimirum recte tibi semper erunt res,
o magnus posthac inimicis risus. Uterne
ad casus dubios fidet sibi certius? Hic qui
pluribus adsuerit mentem corpusque superbum,
an qui contentus parvo metuensque futuri
in pace, ut sapiens, aptarit idonea bello?]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 2 “Quae virtus et quanta,” l. 106ff (2.2.106-111) (30 BC) [tr. Fuchs (1977)]
    (Source)

Reply when a rich person argues with the narrator that they are so wealthy they need not be concerned about wasteful spending. The last line, about a wise man preparing for war during times of peace, is often quoted on its own.

(Source (Latin)). Alternate translations:

O ieste, unto thy very foes, for, whether may have more,
(If fortune frowne, and grefes growe on) esperance to his store?
Thou: which was maried to thy mucke, and freshe in gay attyre,
Or he: that dreading chaunce to cum, a litle doth desyre,
And keepes it well, and warylye to helpe in hopelesse tyde:
Lyke as the wyse in golden peace for stormye warre provide.
[tr. Drant (1567)]

Cant thou suppose
Thy fate alone will still be prosperous;
Oh, how thine enemies will laugh at thee,
When thou'rt reduc'd to want and beggary!
Which of the two can certainest rely
On his own temper in adversity?
That man whose pamper'd body and his mind,
Have ever been to luxury inclin'd,
Or that's content with little, and doth fear
What may fall out, and wisely does prepare
In time of peace things requisite for war.
[tr. A. F.; ed. Brome (1666)]

Kind fortune still, forsooth, shall smile on Thee,
O future sport unto thine Enemy!
And which is better able to endure
Uncertain Chance? And which lives most secure?
He that doth never Fortune's smiles distrust,
But Pampers up himself, and feeds his Lust?
Or He that lives on little now, and spares;
And wisely when 'tis Peace, provides for Wars?
[tr. Creech (1684)]

Shalt thou alone no change of fortune know?
Thou future laughter to thy deadliest foe!
But who, with conscious spirit self-secure,
A change of fortune better shall endure?
He, who with such variety of food
Pampers his passions, and inflames his blood,
Or he, contented with his little store,
And wisely cautious of the future hour,
Who in the time of peace with prudent care
Shall for the extremities of war prepare?
[tr. Francis (1747)]

Shalt thou alone feel no reverse? Shalt thou
Thrive on for ever as thou thrivest now?
Poor child of scorn! Say which with better grace
May dare to look pert Fortune in the face --
The man that still in luxury's lap reclined
Pampers his body and unnerves his mind --
Or he that, with a little well content
And of his future comforts provident,
Like a wise chief is cautious to prepare
In time of peace the requisites for war?
[tr. Howes (1845)]

What, will matters always go well with you alone? 0 thou, that hereafter shalt be the great derision of thine enemies! which of the two shall depend upon himself in exigences with most certainty? He who has used his mind and high-swollen body to redundancies; or he who, contented with a little and provident for the future, like a wise man in time of peace, shall make the necessary preparations for war?
[tr. Smart/Buckley (1853)]

No doubt on you alone will fortune never cease to smile! O you doomed soon to be great source of laughter to your enemies when all your wealth is spent! Now which of these two characters will have a surer self-reliance 'gainst reverse? The one who has long used his haughty mind and pampered frame to luxury, or he who, satisfied with humble life, and careful of his future lot, like a good general has well prepared for war in time of peace.
[tr. Millington (1870)]

Ay, you're the man: the world will go your way ...
O how your foes will laugh at you one day!
Take measure of the future: which will feel
More confidence in self, come woe, come weal,
He that, like you, by long indulgence plants
In body and in mind a thousand wants,
Or he who, wise and frugal, lays in stores
In view of war ere war is at the doors?
[tr. Conington (1874)]

You alone, of course, will always find things go well. Oh, what a laughing-stock you will be some day for your enemies! Which of the two, in face of changes and chances, will have more self-confidence -- he who has accustomed a pampered mind and body to superfluities, or he who, content with little and fearful of the future, has in peace, like a wise man, provided for the needs of war?
[tr. Fairclough (Loeb) (1926)]

For you alone, things will always go well: how interesting!
Later on, your foes will get a big laugh out of you.
Of the following two, which one has the better chance
Of remaining self-assured in vicissitude:
The man who has accustomed his mind and magnificent body
To all the luxuries or the man who, content with little,
Fearing the future, provides in time of peace,
As a wise man should, the equipment required for war?
[tr. Palmer Bovie (1959)]

Undoubtedly you believe that for you,
only for you, things will always go well.
And then arrives the day when your enemies
will have the last laugh. In the changeable
events of life, who can count on himself
with greater security? -- he who has
proudly habituated both his body
and his soul to superfluous luxuries,
or he who, content with little, and fearful
of the future, has the wisdom to prepare
himself in peacetime for that which serves in war?
[tr. Alexander (1999)]

Fate won't snicker at you
ever, you must think; what good fun you'll provide
your enemies one of these days. Who will
fare better when his luck changes, one who
coddles mind and body with all comforts,
or one who can get by on little and
prepares for change, the way a wise man
keeps his weapons oiled and sharp in peacetime?
[tr. Matthews (2002)]

For you alone, I suppose, nothing will ever go wrong.
What a whale of a laugh you'll give your enemies! In times of crisis
which of the two will have greater confidence -- the man who has led
his mind and body to expect affluence as of right,
or the man with few needs who is apprehensive of the future
and who in peacetime has wisely made preparations for war?
[tr. Rudd (2005 ed.)]

You alone, is it, trouble won’t touch!
O how your enemies will laugh some day! In times
Of uncertainty who’s more confident? The man
Who’s accustomed a fastidious mind and body
To excess, or the man content with little, wary
Of what’s to come, who wisely in peace prepared for war?
[tr. Kline (2015)]

 
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Old dorgs nuss their grudges, but yung purps fite, and then frolick.

[Old dogs nurse their grudges, but young pups fight and then frolic.]

Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1870-06 (1870 ed.)
    (Source)

This aphorism shows up again in Everybody's Friend, Or; Josh Billing's Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 156 "Affurisms: Embers on the Harth" (1874), with slight spelling changes:

Old dorgs nuss their grudges, but yung pupps fight and then frolik.
 
 
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A Man of Knowledge like a rich Soil, feeds
If not a world of Corn, a world of Weeds.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1739 ed.)
    (Source)
 
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All of the great freedoms which form the basis of our American democracy are part and parcel of that concept of free elections, with free expression of political choice between candidates of political parties. For such elections guarantee that there can be no possibility of stifling freedom of speech, freedom of the press and the air, freedom of worship.

Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman, US President (1933–1945)
Speech (1941-03-29), Jackson Day Radio Broadcast, U.S.S. Potomac
    (Source)
 
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The greatest crimes in the world are not committed by people breaking the rules but by people following the rules. It’s people who follow orders that drop bombs and massacre villages. As a precaution to never committing major acts of evil it is our solemn duty never to do what we’re told, this is the only way we can be sure.

banksy (pfaff)
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, “Cops” (2005)
    (Source)
 
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To possess character is to be useful, and to be useful is to be independent, and to be useful and independent, is to be happy, even in the midst of sorrow; for sorrow is not necessarily unhappiness.

Ella Wheeler Wilcox (1850–1919) American author, poet, temperance advocate, spiritualist
Heart of the New Thought, “The Object of Life” (1903)
    (Source)
 
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What people mean, therefore, by the struggle for life is really the struggle for success. What people fear when they engage in the struggle is not that they will fail to get their breakfast next morning, but that they will fail to outshine their neighbours.

Bertrand Russell
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)
    (Source)
 
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Since Life is so very short, live as much as thou canst in so short a Time.

Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 1757 (1725)
    (Source)
 
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Being a cynic is so contemptibly easy. If you let yourself think that nothing you’re working on is ever going to make any difference, why bust your tail over it? Why care? If you’re a cynic, you don’t have to invest anything in your work. No effort, no pride, no compassion, no sense of excellence, nothing.

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).
 
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DRYDEN: Lawrence, only two kinds of creatures get “fun” in the desert: Bedouins (his gaze wanders round the photographs of silent sun-scorched figures and the fragments of stone) — and gods. And you’re neither. Take it from me, for ordinary men, it’s a burning, fiery furnace.

LAWRENCE: (very quietly) No, Dryden, it’s going to be fun.

DRYDEN: (rather sourly) It is recognized that you have a funny sense of fun.

Robert Bolt (1924–1995) English dramatist
Lawrence of Arabia, Part 1, sc. 49 (1962) [with Michael Wilson]
    (Source)
 
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PRESENT, n. That part of eternity dividing the domain of disappointment from the realm of hope.

Ambrose Bierce (1842–1914?) American writer and journalist
“Present,” The Devil’s Dictionary (1911)
    (Source)

Originally published in the "Cynic's Word Book" column in the New York American (1906-05-30) and the "Cynic's Dictionary" column in the San Francisco Examiner (1906-06-20).
 
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There seems to be a lot more interest in bypassing perishability than in engaging it, to the point that Christians who confess to being in a lot of pain can be accused of not having enough faith. Just yesterday I passed a church sign that read, “Do not fear; trust Jesus.” That is wonderful advice, but it leaves a lot of questions unanswered. Trust Jesus to do what? What is it that you are afraid of? Can you put it into words? If you can, then what is it that you trust Jesus to give you, or take away from you, to relieve you of your fear? Is that reasonable, based on what you know of his life story? What might your fear have to teach you, if you gave it a chance? Are you willing to do your part? Maybe I’m just cranky, but I don’t know many Christians who are interested in answering those kinds of questions.

Barbara Brown Taylor (b. 1951) American minister, academic, author
Interview (2013-12-19), “Material Faith,” by Meghan Larissa Good, The Other Journal, No. 23
    (Source)
 
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MRS. DARLING: I thought all the fairies were dead.

WENDY: (almost reprovingly) No indeed! Their mothers drop the babies into the Never birds’ nests, all mixed up with the eggs, and the mauve fairies are boys and the white ones are girls, and there are some colours who don’t know what they are.

J. M. Barrie (1860–1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 5 (1904, pub. 1928)
    (Source)

In Barrie's 1911 novelization, Peter and Wendy, ch. 17 "When Wendy Grew Up," this is rendered:

“I thought all the fairies were dead,” Mrs. Darling said.
“There are always a lot of young ones,” explained Wendy, who was now quite an authority, “because you see when a new baby laughs for the first time a new fairy is born, and as there are always new babies there are always new fairies. They live in nests on the tops of trees; and the mauve ones are boys and the white ones are girls, and the blue ones are just little sillies who are not sure what they are.”

 
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HECUBA: It the duty of a good man to do good everywhere and always to punish the evil men.

[ἙΚΆΒΗ: ἐσθλοῦ γὰρ ἀνδρὸς τῇ δίκῃ θ᾿ ὑπηρετεῖν
καὶ τοὺς κακοὺς δρᾶν πανταχοῦ κακῶς ἀεί.]

Euripides (485?-406? BC) Greek tragic dramatist
Hecuba [Hekabe; Ἑκάβη], l. 844ff (c. 424 BC) [tr. Theodoridis (2007)]
    (Source)

Requesting that Agamemnon help her avenge the murder of her son, Polydorus.

(Source (Greek)). Alternate translations:

For the good man's duty
Is to obey the dread behests of justice,
And ever punish those who act amiss.
[tr. Wodhull (1809)]

For it belongs to a good man to minister justice, and always and in every case to punish the bad.
[tr. Edwards (1826)]

For 'tis the good man's part to champion right,
And everywhere and aye to smite the wrong.
[tr. Way (Loeb) (1894)]

This, this is virtue: to do justice still,
Requiting evil every way with ill.
[tr. Sheppard (1924)]

For it is always a good man's duty to help the right, and to punish evil-doers wherever found.
[tr. Coleridge (1938)]

Do your duty as a man of honor:
see justice done. Punish this murder.
[tr. Arrowsmith (1958)]

A good man is just, he'll punish the bad.
[tr. McGuinness (2004)]

A good man commits himself to justice and combats the wicked in whatever place.
[tr. Harrison (2005)]

Do your duty. Mete out justice.
Punish this heinous crime against gods and man.
[tr. Karden/Street (2011)]

For it is right that a good man serve justice
And always do evil everywhere to evil men.
[tr. @sentantiq (2020)]

 
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There is the moral of all human tales;
‘Tis but the same rehearsal of the past,
First Freedom, and then Glory — when that fails,
Wealth — Vice — Corruption, — Barbarism at last.

Lord Byron
George Gordon, Lord Byron (1788–1824) English poet
Childe Harold’s Pilgrimage, Canto 4, st. 108 (1818)
    (Source)
 
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Home education should include not only the etiquette rules necessary to navigate life, but the underlying principles of manners. These include respect (such as addressing people as they wish to be addressed), fairness (granting others the privileges one claims for oneself) and congeniality (not using threats as an argument).

Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (2015-03-01)
    (Source)

This is often whittled down to "The underlying principles of manners -- respect, fairness, and congeniality."
 
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ROBIN: And those things do best please me
That befall prepost’rously.

Shakespeare
William Shakespeare (1564–1616) English dramatist and poet
Midsummer Night’s Dream, Act 3, sc. 2, ll. 122ff (3.2.122-123) (1605)
    (Source)
 
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But those who do not welcome the future should consider this: in denying progress it is not the future that they condemn, but themselves. They are inoculating themselves with a fatal disease, the past. There is only one way of denying tomorrow, and that is to die.

[Mais que ceux qui ne veulent pas de l’avenir y réfléchissent. En disant non au progrès, ce n’est point l’avenir qu’ils condamnent, c’est eux—mêmes. Ils se donnent une maladie sombre; ils s’inoculent le passé. Il n’y a qu’une manière de refuser Demain, c’est de mourir.]

hugo there is only one way of denying tomorrow and that is to die wist.info quote

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 4 “Saint Denis,” Book 7 “Argot,” ch. 4 (4.7.4) (1862) [tr. Denny (1976)]
    (Source)

(Source (French)). Alternate translations:

But let those who desire not the future, think of it. In saying no to progress, it is not the future which they condemn, but themselves They give themselves a melancholy disease; they inoculate themselves with the past. There is but one way of refusing To-morrow, that is to die.
[tr. Wilbour (1862)]

But those who desire no future ought to reflect; by saying no to progress they do not condemn the future, but themselves, and they give themselves a deadly disease by inoculating themselves with the past. There is only one way of refusing to-morrow, and that is by dying.
[tr. Wraxall (1862)]

But let those who do not desire a future reflect on this matter. When they say "no" to progress, it is not the future but themselves that they are condemning. They are giving themselves a sad malady; they are inoculating themselves with the past. There is but one way of rejecting To-morrow, and that is to die.
[tr. Hapgood (1887)]

But those who do not want the future should think it over. In saying no to progress, it is not the future that they condemn, but themselves. They are giving themselves a melancholy disease; they are inoculating themselves with the past. There is only one way of refusing tomorrow, and that is to die.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

 
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The ideal home: big enough for you to hear the children, but not very well.

Mignon McLaughlin (1913–1983) American journalist and author
The Second Neurotic’s Notebook, ch. 2 (1966)
    (Source)
 
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Being over seventy is like being engaged in a war. All our friends are going or gone and survive amongst the dead and the dying as on a battlefield.

muriel spark
Muriel Spark (1918–2006) Scottish writer, poet, essayist
Memento Mori, ch. 4 [Miss Jean Taylor] (1959)
    (Source)
 
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The real Bible is not the work of inspired men, nor prophets, nor apostles, nor evangelists, nor of Christs. Every man who finds a fact, adds, as it were, a word to this great book. It is not attested by prophecy, by miracles or signs. It makes no appeal to faith, to ignorance, to credulity or fear. It has no punishment for unbelief, and no reward for hypocrisy. It appeals to man in the name of demonstration. It has nothing to conceal. It has no fear of being read, of being contradicted, of being investigated and understood. It does not pretend to be holy, or sacred; it simply claims to be true. It challenges the scrutiny of all, and implores every reader to verify every line for himself. It is incapable of being blasphemed.

Robert Green Ingersoll (1833–1899) American lawyer, freethinker, orator
Lecture (1874-05-03), “Heretics and Heresies,” Free Religious Society, Kingsbury Hall, Chicago
    (Source)

Collected in The Gods and Other Lectures (1876).
 
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All you would have to do to make some men Atheists is just to tell them that the Lord belonged to the opposition Political Party. After that they could never see any good in Him.

Will Rogers (1879–1935) American humorist
Column (1925-03-29), “Weekly Article”
    (Source)
 
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TARTUFFE: Your scruple, then, is easy to allay:
Our secret will be safe with us alone,
And there’s no evil if the thing’s not known.
The one offense lies in the public shame,
And secret sin is sin only in name.

[Enfin votre scrupule est facile à détruire.
Vous êtes assurée ici d’un plein secret,
Et le mal n’est jamais que dans l’éclat qu’on fait.
Le scandale du monde est ce qui fait l’offense,
Et ce n’est pas pécher que pécher en silence]

Molière (1622–1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 4, sc. 5 (1669) [tr. Frame (1967)]
    (Source)

The ostensibly pious Tartuffe trying to seduce Elmire.

(Source (French)). Other translations:

In short your Scruple, Madam, is easily overcome. You are sure of its being an inviolable Secret here, and the Harm never consists in any thing but the Noise one makes; the Scandal of the World is what makes the Offence; and Sinning in private is no Sinning at all.
[tr. Clitandre (1672)]

In short, your scruples, Madam, are easily overcome. You may be sure of the secret being kept, and there is no harm done unless the thing is bruited about. The scandal which it causes constitutes the offence, and sinning in secret is no sinning at all.
[tr. Van Laun (1876)]

In short, your scruples, madam, are easy to remove. You are sure of an inviolable secrecy with me, and it is only publicity which makes the wrong. The scandal is what constitutes the offence, and to sin in secret is not to sin at all.
[tr. Wall (1879)]

In short, madame, your scruple is easily overcome. You are sure of absolute secrecy here, and the evil only consists in the noise that is made about it ; the world’s scandal makes the offence, and to sin in private is no sin at all.
[tr. Mathew (1890), 4.4]

In short your scruple is easily overcome. You may be sure the secret will be well kept here, and no harm is done unless the thing is noised abroad. The scandal of the world is what makes the offence, and to sin in secret is not to sin at all.
[tr. Waller (1903)]

In any case, your scruple's easily
Removed. With me you're sure of secrecy,
And there's no harm unless a thing is known.
The public scandal is what brings offence,
And secret sinning is not sin at all.
[tr. Page (1909)]

Well, anyway, I can dispel your scruples.
You are assured that I will keep the secret.
Evil does not exist until it's published;
It's worldly scandal that creates the offense;
And sin in silence is not sin at all.
[tr. Bishop (1957)]

If you're still troubled, think of things this way:
No one shall know our joys, save us alone,
And there's no evil till the act is known;
It's scandal, Madam, which makes it an offense,
And it's no sin to sin in confidence.
[tr. Wilbur (1963)]

Well, Moses couldn't matter less,
The ten commandments don't apply,
There's no one here -- just you and I,
It's scandal that creates the sin,
This won't get out, so let's begin.
[tr. Bolt (2002)]

In the end, I assure you, it's easy to dismiss your scruples. I promise complete secrecy; only when others make a fuss can there be any harm. Something is scandalous only when it is known; sin that no one knows is no sin.
[tr. Steiner (2008)]

Look, your scruples are easily dealt with:
You can be quite certain that it will remain secret,
And the sin is only ever in the exposure;
A silent sin is not a sin at all.
[tr. Campbell (2013)]

 
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How much lies in Laughter: the cipher-key, wherewith we decipher the whole man! Some men wear an everlasting barren simper; in the smile of others lies a cold glitter as of ice: the fewest are able to laugh, what can be called laughing, but only sniff and titter and snigger from the throat outwards; or at best, produce some whiffling husky cachinnation, as if they were laughing through wool: of none such comes good. The man who cannot laugh is not only fit for treasons, stratagems, and spoils; but his whole life is already a treason and a stratagem.

Thomas Carlyle
Thomas Carlyle (1795–1881) Scottish essayist and historian
Sartor Resartus, Book 1, ch. 4 (1834)
    (Source)

This chapter first appeared in Fraser's Magazine for Town and Country, Vol. 8, No. 47 (1883-11).

"Treasons, stratagems, and spoils" comes from Shakespeare, The Merchant of Venice, Act 5, sc. 1, l. 92ff, where it's used to describe "the man that hath no music in himself."
 
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We are never nearer right than we am when we fear we are rong.

[We are never nearer right than we are when we fear we are wrong.]

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)
 
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To stumble twice against the same stone is a proverbial disgrace.

[Culpa enim illa, bis ad eundem, vulgari reprehensa proverbio est.]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Epistulae ad Familiares [Letters to Friends], Book 10, Letter 20 (10.20), to Lucius Plancus (43 BC) [ed. Hoyt (1896)]
    (Source)

The full saying is "δὶς πρὸς τὸν αὐτὸν αἰσχρὸν εἰσκρούειν λίθον" or "Bis ad eundem offendere lapidem turpe est" ("It is shameful to stumble twice over the same stone.").This letter is not included in many translations.

(Source (Latin)). Alternate translation:

The verie vulgar reprehends that man, who stumbles twice upon one and the same stone.
[tr. Webbe (1620)]

"Twice on the same stone," you know, is a fault reproved by a common proverb.
[tr. Shuckburgh (1899), # 880]

The fatuity of "twice against the same stone" is held up to reproach in a familiar proverb.
[tr. Williams (Loeb) (1928)]

 
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In our country, disagreements among us are expressed in the polling place. In the dictatorships, disagreements are suppressed in the concentration camp.

Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman, US President (1933–1945)
Speech (1941-03-29), Jackson Day Radio Broadcast, U.S.S. Potomac
    (Source)
 
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Blessed is he that expects nothing, for he shall never be disappointed.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1739 ed.)
    (Source)

The earliest recorded usage of this phrase is actually Alexander Pope (1727), though Pope says he had devised it many years earlier. Modeled after the Beatitudes in the New Testament.
 
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We must be content with the light that it may please the sun to shed upon us by his beams; and he who shall raise his eyes to bring a brighter beam into his very body, let him not think it strange if, for the punishment of his audacity, he thus lose his sight.

[Il se faut contenter de la lumiere qu’il plaist au Soleil nous communiquer par ses rayons, & qui eslevera ses yeux pour en prendre une plus grande dans son corps mesme, qu’il ne trouve pas estrange, si pour la peine de son outrecuidance il y perd la veuë.]

Michel de Montaigne (1533–1592) French essayist
Essays, Book 1, ch. 31 (1.31), “That a Man Is Soberly to Judge of the Divine Ordinance [Qu’il faut sobrement se mesler de juger des ordonnances divines] (1572) [tr. Ives (1925), ch. 32]
    (Source)

On discerning God's will.

This passage of this essay was in the 1st (1580) edition.

(Source (French)). Alternate translations:

A man should be satisfied with the light, which it pleaseth the Sunne to communicate unto us by vertue of his beames; and he that shall lift up his eyes to take a greater within his bodie, let him not thinke it strange, if for a reward of his over-weening and arrogancie he loose his sight.
[tr. Florio (1603)]

We are to content ourselves with the light it pleases the sun to communicate to us, by virtue of his rays, and he that will lift up his eyes to take in a greater, let him not think it strange if, for the punishment of his presumption, he thereby lose his sight.
[tr. Cotton (1686)]

We are to content ourselves with the light it pleases the sun to communicate to us, by virtue of his rays; and who will lift up his eyes to take in a greater, let him not think it strange, if for the reward of his presumption, he there lose his sight.
[tr. Cotton/Hazlitt (1877)]

We must be content with the light that it pleases the sun to communicate to us by its rays; and if anyone raises his eyes to gain a greater light from its very body, let him not find it strange if as a penalty for his presumption he loses his sight.
[tr. Frame (1943), 1.32]

We must be content with the light which the Sun vouchsafes to shed on us by its rays: were a man to lift up his eyes to seek a greater light in the Sun itself, let him not find it strange if he is blinded as a penalty for his presumption.
[tr. Screech (1987), 1.32]

 
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Any collocation of persons, no matter how numerous, how scant, how even their homogeneity, how firmly they profess common doctrine, will presently reveal themselves to consist of smaller groups espousing variant versions of the common creed; and these sub-groups will manifest sub-sub-groups, and so to the final limit of the single individual, and even in this single person conflicting tendencies will express themselves.

jack vance
Jack Vance (1916–2013) American writer [John Holbrook Vance]
The Languages of Pao, ch. 5, epigraph (1958)
    (Source)

The epigraph is attributed to the fictional Adam Ostwald, in his book Human Society.

First published in Satellite Science Fiction magazine (1957-12).
 
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You are a little soul carrying around a corpse, as Epictetus used to say.

[Ψυχάριον εἶ βαστάζον νεκρόν, ὡς Ἐπίκτητος ἔλεγεν.]

Epictetus (c. 55-c. 135 AD) Greek (Phrygian) Stoic philosopher [Ἐπίκτητος, Epíktētos]
Discourses, Fragment 26 (Schenkl) (AD 108) [tr. Gill (2013)]
    (Source)

The sole source for this fragment is Marcus Aurelius, Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 41 (4.41) (AD 161-180). The parallel translations here are from translators of both Marcus Aurelius and Epictetus.

(Source (Greek)). Alternate translations:

What art thou, that better and divine part excepted, but as Epictetus said well, a wretched soul, appointed to carry a carcass up and down?
[tr. Casaubon (1634), 4.33]

Would you know what you are? Epictetus will tell you that you are a Living Soul, that drags a Carcass about with her.
[tr. Collier (1701)]

“Thou art a poor spirit, carrying a dead carcase about with thee,” says Epictetus.
[tr. Hutcheson/Moor (1742)]

As to your own being, "It is a living soul, that bears about with it a lifeless carcass," as Epictetus expresses it.
[tr. Graves (1792), 4.33]

Thou art a little soul bearing about a corpse, as Epictetus used to say.
[tr. Long (1862)]

You are a little soul carrying a dead body, as Epictetus said.
[tr. Long (1890), frag. 176]

Epictetus will tell you that you are a living soul, that drags a corpse about with her.
[tr. Collier/Zimmern (1887)]

What am I? "A poor soul, laden with a corpse" -- said Epictetus.
[tr. Rendall (1898)]

“Thou art a poor soul, saddled with a corpse,” said Epictetus.
[tr. Hutcheson/Chrystal (1902)]

You are a little soul, carrying a corpse, as Epictetus used to say.
[tr. Matheson (1916)]

Thou art a little soul bearing up a corpse, as Epictetus said.
[tr. Haines (Loeb) (1916)]

You are a little soul, carrying around a corpse, as Epictetus used to say.
[tr. Oldfather (Loeb) (1928)]

You are a spirit bearing the weight of a dead body, as Epictetus used to say.
[tr. Farquharson (1944)]

"A poor soul burdened with a corpse," Epictetus calls you.
[tr. Staniforth (1964)]

"You are a little soul carrying a corpse around," as Epictetus used to say.
[tr. Hard (1997 ed.)]

“A little wisp of soul carrying a corpse.” -- Epictetus.
[tr. Hays (2003)]

You are a soul carrying a corpse, as Epictetus used to say.
[tr. Hammond (2006)]

You are a bit of soul carrying around a dead body, as Epictetus used to say.
[tr. Dobbin (2008)]

You are a little soul carrying a corpse around, as Epictetus used to say.
[tr. Hard (2011; 2014)]

You're a pathetic little soul sustaining a corpse, as Epictetus used to say.
[tr. Waterfield (2012)]

 
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Graffiti has been used to start revolutions, stop wars and generally is the voice of people who aren’t listened to. Graffiti is one of the few tools you have if you have almost nothing. And even if you don’t come up with a picture to cure world poverty you can make someone smile while they’re having a piss.

banksy (pfaff)
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Banging Your Head Against A Brick Wall (2001)
    (Source)
 
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Let mine not be the saddest fate of all,
To live beyond my greater self; to see
My faculties decaying, as the tree
Stands stark and helpless while its green leaves fall.
Let me hear rather the imperious call,
Which all men dread, in my glad morning time,
And follow death ere I have reached my prime,
Or drunk the strengthening cordial of life’s gall.
The lightning’s stroke or the fierce tempest blast
Which fells the green tree to the earth to-day
Is kinder than the calm that lets it last,
Unhappy witness of its own decay.
May no man ever look on me and say,
“She lives, but all her usefulness is past.”

Ella Wheeler Wilcox (1850–1919) American author, poet, temperance advocate, spiritualist
Poem (1882), “Uselessness,” Maurine and Other Poems (1882 ed.)
    (Source)

Also collected in Poems of Life (1901) and Poems of Cheer (1910).
 
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If one lived for ever the joys of life would inevitably in the end lose their savour. As it is, they remain perennially fresh.

Bertrand Russell
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 2 “Byronic Unhappiness” (1930)
    (Source)
 
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That’s why it’s called Establishment journalism. You concentrate on the people at the top, the people with power; you watch, you study how they make their moves, you get fascinated by it, and pretty soon you can’t see anything else — just the top, just the power. And the others, the people, the readers, matter so little that you don’t even bother to let them know what’s going on. You start to think like the people you cover. It can happen on any beat — business, police, politics, education. The stuff you want is from the top — you want to quote the chief, the superintendent, the chairman of the board. There are no reliable sources who earn less than $10,000 a year.

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).
 
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I should like to know if, taking this old Declaration of Independence, which declares that all men are equal upon principle, and making exceptions to it, where will it stop? If one man says it does not mean a negro, why not another say it does not mean some other man? If that declaration is not the truth, let us get the Statute book, in which we find it, and tear it out! Who is so bold as to do it? If it is not true let us tear it out!

Abraham Lincoln (1809–1865) American lawyer, politician, US President (1861–65)
Speech (1858-07-10), Chicago, Illinois
    (Source)
 
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Just as a savage will sacrifice his whole subsistence to his hunger, the despot sacrifices his authority to his love of power; his reign devours the reign of his successors.

[Comme le sauvage sacrifie sa subsistance à sa faim, le despote sacrifie sa puissance à son pouvoir; son règne dévore le règne de ses successeurs.]

Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 14 “Des Gouvernements [On Governments],” ¶ 16 (1850 ed.) [tr. Lyttelton (1899), ch. 13, ¶ 7]
    (Source)

(Source (French)). No other translations of the thought found amongst those consulted.
 
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Q: What would be some examples of what being fully human means to you?

A: Day to day it means engaging, encountering all the different people who cross my path. To recognize another’s humanity is a huge part of finding my own. It means to stop censoring myself so that what comes out of my mouth are only pearls and jewels and perhaps to let some slobbery stuff come out as well. It means worrying less about being perfect, and being concerned more with being authentic or real with other people, maybe in hopes of evoking some of their own realness, because a lot of us are busy pretending to be someone instead of being someone.

Barbara Brown Taylor (b. 1951) American minister, academic, author
Interview (2006-06-08) by Bob Abernathy, PBS
    (Source)
 
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MRS. DARLING: (from the window) Peter, where are you? Let me adopt you too. (She is the loveliest age for a woman, but too old to see PETER clearly.)

PETER: Would you send me to school?

MRS. DARLING: (obligingly) Yes.

PETER: And then to an office?

MRS. DARLING: I suppose so.

PETER: Soon I should be a man?

MRS. DARLING: Very soon.

PETER: (passionately) I don’t want to go to school and learn solemn things. No one is going to catch me, lady, and make me a man. I want always to be a little boy and to have fun.

J. M. Barrie (1860–1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 5 (1904, pub. 1928)
    (Source)

In Barrie's novelization, Peter and Wendy, ch. 17 "When Wendy Grew Up" (1911), this is rendered:

Mrs. Darling came to the window, for at present she was keeping a sharp eye on Wendy. She told Peter that she had adopted all the other boys, and would like to adopt him also.
“Would you send me to school?” he inquired craftily.
“Yes.”
“And then to an office?”
“I suppose so.”
“Soon I should be a man?”
“Very soon.”
“I don’t want to go to school and learn solemn things,” he told her passionately. “I don’t want to be a man. O Wendy’s mother, if I was to wake up and feel there was a beard!”
“Peter,” said Wendy the comforter, “I should love you in a beard;” and Mrs. Darling stretched out her arms to him, but he repulsed her.
“Keep back, lady, no one is going to catch me and make me a man.”

 
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HECUBA: For from darkness and the endearments of the night mortals have their keenest joys.

[ἙΚΆΒΗ: ἐκ τοῦ σκότου τε τῶν τε νυκτερησίων
φίλτρων μεγίστη γίγνεται βροτοῖς χάρις.]

Euripides (485?-406? BC) Greek tragic dramatist
Hecuba [Hekabe; Ἑκάβη], l. 831ff (c. 424 BC) [tr. Coleridge (1938)]
    (Source)

Reminding a reluctant Agamemnon that he's been sleeping with her daughter, Cassandra, to enlist him in avenging the death of her son, Polydorus.

This passage of the text is elided in some translations. Where present, it is sometimes noted as a speculated or fragmentary insertion.

(Source (Greek)). Alternate translations:

In the soul of man
The endearments of the night, by darkness veil'd,
Create the strongest interest.
[tr. Wodhull (1809)]

For from the secret shade, and from night's joys, the greatest delight is wont to spring to mortals.
[tr. Edwards (1826)]

For of the darkness and the night's love-spells
Cometh on men the chiefest claim for thank.
[tr. Way (Loeb) (1894)]

I know how men adore the dark of night.
[tr. McGuinness (2004)]

The greatest benefit to humans springs from the night and the delights of love within it.
[tr. Theodoridis (2007)]

 
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Do not store up riches for yourselves here on earth, where moths and rust destroy, and robbers break in and steal. Instead, store up riches for yourselves in heaven, where moths and rust cannot destroy, and robbers cannot break in and steal. For your heart will always be where your riches are.

[Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 1. Gospel of Matthew 6:19ff (Matt 6:19–21) (Jesus) [GNT (1966)]
    (Source)

This passage is paralleled in Luke 12:33-34.

(Source (Greek)). Alternate translations:

Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.
[KJV (1611)]

Do not store up treasures for yourselves on earth, where moths and woodworms destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworms destroy them and thieves cannot break in and steal. For where your treasure is, there will your heart be also.
[JB (1966)]

Do not store up treasures for yourselves on earth, where moth and woodworm destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworm destroys them and thieves cannot break in and steal. For wherever your treasure is, there will your heart be too.
[NJB (1985)]

Stop collecting treasures for your own benefit on earth, where moth and rust eat them and where thieves break in and steal them. Instead, collect treasures for yourselves in heaven, where moth and rust don’t eat them and where thieves don’t break in and steal them. Where your treasure is, there your heart will be also.
[CEB (2011)]

Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
[NRSV (2021 ed.)]

 
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More quotes by Bible, Vol. 2. New Testament

At a certain level of wretchedness a kind of spectral indifference takes over, and you see human beings as ghostly presences. Those closest to you are often no more than vague shadowy forms, barely distinct from life’s nebulous background and easily reabsorbed by the invisible.

[À un certain degré de misère, on est gagné par une sorte d’indifférence spectrale, et l’on voit les êtres comme des larves. Vos plus proches ne sont souvent pour vous que de vagues formes de l’ombre, à peine distinctes du fond nébuleux de la vie et facilement remêlées à l’invisible.]

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 4 “Saint Denis,” Book 6 “Little Gavroche,” ch. 1 (4.6.1) (1862) [tr. Donougher (2013)]
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(Source (French)). Alternate translations:

At a certain depth of misery, men are possessed by a sort of spectral indifference, and look upon their fellow beings as upon goblins. Your nearest relatives are often but vague forms of shadow for you, hardly distinct from the nebulous background of life, and easily reblended with the invisible.
[tr. Wilbour (1862)]

In a certain stage of misery people are affected by a sort of spectral indifference and regard human beings as ghosts. Your nearest relatives are often to you no more than vague forms of the shadow, hardly to be distinguished from the nebulous back-ground of life, and which easily become blended. again with the invisible.
[tr. Wraxall (1862)]

When a certain degree of misery is reached, one is overpowered with a sort of spectral indifference, and one regards human beings as though they were spectres. Your nearest relations are often no more for you than vague shadowy forms, barely outlined against a nebulous background of life and easily confounded again with the invisible.
[tr. Hapgood (1887)]

There is a level of poverty at which we are afflicted with a kind of indifference which causes all things to seem unreal: those closest to us become no more than shadows, scarcely distinguishable against the dark background of our daily life, and easily lost to view.
[tr. Denny (1976)]

At a certain depth of misery, people are possessed by a sort of spectral indifference, and look at their fellow beings as at ghosts. Your nearest relatives are often merely vague shadowy forms for you, hardly distinct from the nebulous background of life, and easily blended with the invisible.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

 
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Your children tell you casually years later what it would have killed you with worry to know at the time.

Mignon McLaughlin (1913–1983) American journalist and author
The Second Neurotic’s Notebook, ch. 2 (1966)
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Even if one has been to the moon, one has still to earn a living.

H. G. Wells (1866–1946) British writer [Herbert George Wells]
The First Men in the Moon, ch. 21 (1901)
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I stood in Venice, on the “Bridge of Sighs”;
A Palace and a prison on each hand:
I saw from out the wave her structures rise
As from the stroke of the Enchanter’s wand:
A thousand Years their cloudy wings expand
Around me, and a dying Glory smiles
O’er the far times, when many a subject land
Looked to the wingéd Lion’s marble piles,
Where Venice sat in state, throned on her hundred isles!

Lord Byron
George Gordon, Lord Byron (1788–1824) English poet
Childe Harold’s Pilgrimage, Canto 4, st. 1 (1818)
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This stanza was written by at least 1817-07-01. Much of the legend of the "Bridge of Sighs" (Ponte de' Sospiri) was made up or misunderstood by Byron, but created a myth that tour guides in Venice repeat to this day.
 
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Someone said to Donne, the English satirist, “Thunder against the sins, but spare the sinners.” “What,” he said, “damn the cards and pardon the card-sharps?”

[On disait au satirique anglais Donne: « Tonnez sur les vices, mais ménagez les vicieux. – Comment, dit-il, condamner les cartes, et pardonner aux escrocs? »]

Nicolas Chamfort
Nicolas Chamfort (1741–1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ¶ 721 (1795) [tr. Merwin (1969)]
    (Source)

I was unable to find this quotation in Donne's work.

(Source (French)). Alternate translations:

Someone said to the English satirist Donne: "Thunder against vice, but be considerate with the vicious. "What," he said, "condemn cards and forgive cheats?"
[tr. Pearson (1973)]

Someone said to Donne, the English satirist, “Thunder against the sins, but spare the sinners.” “What,” he said, “damn the cards and pardon the card-sharps?"
[tr. Dusinberre (1992), ¶ 721; quoting Merwin]

Someone said to the English satirist Donne: "Thunder against vices, but spare the people with them." -- "How;" he said, "condemn the cards and pardon the swindlers?"
[tr. Siniscalchi (1994), ¶ 720]

Somebody said to John Donne" "You must condemn the sin but forgive the sinner." "What?" he exclaimed, "Blame the cards and absolve the card-sharpers?!"
[tr. Parmée (2003), ¶ 436]

 
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Only when the temporarily able-bodied come to accept disabilities as a common human condition will we have a truly civilized society.

Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Miss Manners’ Guide to Rearing Perfect Children, ch. 1 “Theory and Skills,” “For Auditors” (1984)
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THESEUS: The poet’s eye, in a fine frenzy rolling,
Doth glance from heaven to Earth, from Earth to heaven,
And as imagination bodies forth
The forms of things unknown, the poet’s pen
Turns them to shapes and gives to airy nothing
A local habitation and a name.

Shakespeare
William Shakespeare (1564–1616) English dramatist and poet
Midsummer Night’s Dream, Act 5, sc. 1, ll. 10ff (5.1.10-14) (1605)
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A trial for heresy means that the spirit of persecution still lingers in the church; that it still denies the right of private judgment; that it still thinks more of creed than truth, and that it is still determined to prevent the intellectual growth of man. It means that churches are shambles in which are bought and sold the souls of men. It means that the church is still guilty of the barbarity of opposing thought with force. It means that if it had the power, the mental horizon would be bounded by a creed; that it would bring again the whips and chains and dungeon keys, the rack and fagot of the past.

Robert Green Ingersoll (1833–1899) American lawyer, freethinker, orator
Lecture (1874-05-03), “Heretics and Heresies,” Free Religious Society, Kingsbury Hall, Chicago
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Collected in The Gods and Other Lectures (1876).
 
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There are two things that I don’t care how smart you are, you will never understand. One is an alienist’s [psychiatrist’s] testimony, and the other is a railroad time table.

Will Rogers (1879–1935) American humorist
Column (1924-08-24), “Weekly Article: About Peggy, the Prince, Candidates, and Coolidge” [No. 89]
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The views that a writer holds must be compatible with sanity, in the medical sense, and with the power of continuous thought: beyond that what we ask of him is talent, which is probably another name for conviction.

George Orwell (1903–1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-09), “Politics vs. Literature: An Examination of Gulliver’s Travels,” Polemic, No. 5
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I am just az certain that thare iz sitch a thing az “Spiritual manafestashuns” az i am that there iz plenty ov superstishun and trickery.

[I am just as certain that there is such a thing as “spiritual manifestations” as I am that there is plenty of superstition and trickery.]

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)
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He that falls in love with himself, will have no Rivals.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1739 ed.)
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We’re all amateurs; it’s just that some of us are more professional about it than others.

George Carlin (1937–2008) American comedian
Book (1997), Brain Droppings, “Short Takes (Part 1)”
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The people who truly deface our neighbourhoods are the companies that scrawl their giant slogans across buildings and buses trying to make us feel inadequate unless we buy their stuff. They expect to be able to shout their message in your face from every available surface but you’re never allowed to answer back. Well, they started this fight and the wall is the weapon of choice to hit them back.

banksy (pfaff)
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, Introduction (2005)
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I love your lips when they’re wet with wine
And red with a wild desire;
I love your eyes when the lovelight lies
Lit with a passionate fire.

Ella Wheeler Wilcox (1850–1919) American author, poet, temperance advocate, spiritualist
Poem, “I Love You,” ll. 1-4
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One of Wilcox' most quoted poems; I cannot find a source publication date or collection for it.
 
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We must distinguish between a mood and its intellectual expression. There is no arguing with mood; it can be changed by some fortunate event, or by a change in our bodily condition, but it cannot be changed by argument.

Bertrand Russell
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 2 “Byronic Unhappiness” (1930)
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Boast not of thy good Deeds, lest thy evil Deeds also be brought upon the Board.

Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 1855 (1727)
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It’s a damn sight simpler to criticize other people’s ideas than it is to set forth your own. One is never in so much danger of making an ass of one’s self as when one is engaged in saying, “This I believe …”

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
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Collected in Molly Ivins Can't Say That, Can She? (1991).
 
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It is the eternal struggle between these two principles — right and wrong — throughout the world. They are the two principles that have stood face to face from the beginning of time, and will ever continue to struggle. The one is the common right of humanity, and the other the divine right of kings. It is the same principle in whatever shape it develops itself. It is the same spirit that says, “You work and toil and earn bread, and I’ll eat it.” No matter in what shape it comes, whether from the mouth of a king who seeks to bestride the people of his own nation and live by the fruit of their labor, or from one race of men as an apology for enslaving another race, it is the same tyrannical principle.

Abraham Lincoln (1809–1865) American lawyer, politician, US President (1861–65)
Speech (1858-10-15), Lincoln-Douglas Debate No. 7, Alton, Illinois
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PRECEDENT, n. In Law, a previous decision, rule or practice which, in the absence of a definite statute, has whatever force and authority a Judge may choose to give it, thereby greatly simplifying his task of doing as he pleases. As there are precedents for everything, he has only to ignore those that make against his interest and accentuate those in the line of his desire.

Ambrose Bierce (1842–1914?) American writer and journalist
“Precedent,” The Devil’s Dictionary (1911)
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Originally published in the "Cynic's Word Book" column in the New York American (1906-04-06), and the "Cynic's Dictionary" column in the San Francisco Examiner (1906-04-11).
 
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What I mean by that, I think, is that much of religion, much of the religion I was schooled in, was about putting myself away, aside, behind me in order to become something holier and closer to God. In other words, to draw nearer to the Really Real I needed to be less me. Perhaps it was a midlife revelation or just wearing out on that that led me to a different understanding — that my humanity was God’s chief gift to me, and that if I was going to find the Really Real it was going to be within that and not separating myself from that. I don’t know if it makes sense. But it meant that the holiest thing I could be was the flawed human being God had made me to be.

Barbara Brown Taylor (b. 1951) American minister, academic, author
Interview (2006-06-08) by Bob Abernathy, PBS
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What sort of form was Hook himself showing? Misguided man though he was, we may be glad, without sympathising with him, that in the end he was true to the traditions of his race. The other boys were flying around him now, flouting, scornful; and as he staggered about the deck striking up at them impotently, his mind was no longer with them; it was slouching in the playing fields of long ago, or being sent up for good, or watching the wall-game from a famous wall. And his shoes were right, and his waistcoat was right, and his tie was right, and his socks were right.
James Hook, thou not wholly unheroic figure, farewell.
For we have come to his last moment.
Seeing Peter slowly advancing upon him through the air with dagger poised, he sprang upon the bulwarks to cast himself into the sea. He did not know that the crocodile was waiting for him; for we purposely stopped the clock that this knowledge might be spared him: a little mark of respect from us at the end.
He had one last triumph, which I think we need not grudge him. As he stood on the bulwark looking over his shoulder at Peter gliding through the air, he invited him with a gesture to use his foot. It made Peter kick instead of stab.
At last Hook had got the boon for which he craved.
“Bad form,” he cried jeeringly, and went content to the crocodile.
Thus perished James Hook.

J. M. Barrie (1860–1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter and Wendy, ch. 15 “‘Hook or Me This Time'” (1911)
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Hook's death scene is quite different in the 1928 published play, Peter Pan.
 
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HECUBA:O gods, spare me the sight
of this thankless breed, these politicians
who cringe for favors from a screaming mob
and do not care what harm they do their friends,
providing they can please a crowd!

[ἙΚΆΒΗ: ἀχάριστον ὑμῶν σπέρμ᾿, ὅσοι δημηγόρους
ζηλοῦτε τιμάς· μηδὲ γιγνώσκοισθέ μοι,
οἳ τοὺς φίλους βλάπτοντες οὐ φροντίζετε,
ἢν τοῖσι πολλοῖς πρὸς χάριν λέγητέ τι.]

Euripides (485?-406? BC) Greek tragic dramatist
Hecuba [Hekabe; Ἑκάβη], l. 254ff (c. 424 BC) [tr. Arrowsmith (1958)]
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To Ulysses/Odysseus, whom she had spared when he entered Troy as a spy. After Troy's fall, she is enslaved to him, and he intends to have her daughter, Polyxdora, sacrificed to honor fallen Achilles, to appease his fellow Greek conquerors.

(Source (Greek)). Alternate translations:

O ungrateful race
Of men, who aim at popular applause
By your smooth speeches; would to heav'n I ne'er
Had known you, for ye heed not how ye wound
Your friends, whene'er ye can say aught to win
The crowd.
[tr. Wodhull (1809)]

Thankless is your race, as many of you as court honor from oratory before the populace; be ye not known to me, who care not to injure your friends, provided you say what is gratifying to the people.
[tr. Edwards (1826)]

A thankful tribe you are, who fill your tongues
To popular grace; would I had never known you!
Of injuries to friends you reck not, if
Your fine speech wins the favour of the people.
[ed. Ramage (1864)]

A thankless spawn, all ye that grasp at honour
By babbling to the mob! -- let me not know you,
Who injure friends, and nothing reck thereof,
So ye may something say to please the rabble!
[tr. Way (Loeb) (1894)]

O thankless brood, who jostle to be called
The people's leaders, may I not even know you!
Who turn a phrase to catch the mob's applause,
And care not if your phrase destroy your friend.
[tr. Sheppard (1924)]

A thankless race! all you who covet honor from the mob for your oratory. Oh that you were unknown to me! you who harm your friends and think no more of it, if you can say a word to win the mob.
[tr. Coleridge (1938)]

May your breed turn their backs
On you and your like,
Smelling sweet up all men's noses.
You're no friend of mine.
Stay that way.
You shake the hands of all and sundry
Smiling as you spit
On your nearest and dearest
For the sake of pleasing everybody.
[tr. McGuinness (2004)]

What a graceless breed you are, you demagogues, grubbing for favours from the mob. Spare me your friendship. You'd harm your friends if that would please the mob.
[tr. Harrison (2005)]

Ah! All of you lot who are jealous of the honours received by political leaders are an ungrateful lot, the whole generation of you! I wish I had never known any of you. You don’t care how much you hurt your friends so long as you say something to pacify the masses.
[tr. Theodoridis (2007)]

O gods save us from politicians and demagogues like you
who don’t care what harm you do as long as the multitudes
are pleased and the applause is loud.
[tr. Karden/Street (2011)]

You are a thankless brood, you mob of wannabe
Politicians. I wish I didn’t know you
When you don’t care about harming your friends
As long as you say something the masses will like.
[tr. @sentantiq (2020)]

 
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In the conditions of modern life the rule is absolute, the race which does not value trained intelligence is doomed. Not all your heroism, not all your social charm, not all your wit, not all your victories on land or at sea, can move back the finger of fate. To-day we maintain ourselves. To-morrow science will have moved forward yet one more step, and there will be no appeal from the judgment which will then be pronounced on the uneducated.

Alfred North Whitehead (1861–1947) English mathematician and philosopher
Speech (1916-01), “The Aims of Education — a Plea for Reform,” Presidential Address to the Mathematical Association
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Collected in The Organisation of Thought: Educational and Scientific, ch. 1 (1917).
 
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And when you fast, do not put on a sad face as the hypocrites do. They neglect their appearance so that everyone will see that they are fasting. I assure you, they have already been paid in full. When you go without food, wash your face and comb your hair, so that others cannot know that you are fasting — only your Father, who is unseen, will know. And your Father, who sees what you do in private, will reward you.

[Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 1. Gospel of Matthew 6:16ff (Matt 6:16–18) (Jesus) [GNT (1966)]
    (Source)

No Synoptic parallels.

(Source (Greek)). Alternate translations:

Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. [KJV (1611)]

When you fast do not put on a gloomy look as the hypocrites do: they pull long faces to let men know they are fasting. I tell you solemnly, they have had their reward. But when you fast, put oil on your head and wash your face, so that no one will know you are fasting except your Father who sees all that is done in secret; and your Father who sees all that is done in secret will reward you. [JB (1966)]

When you are fasting, do not put on a gloomy look as the hypocrites do: they go about looking unsightly to let people know they are fasting. In truth I tell you, they have had their reward. But when you fast, put scent on your head and wash your face, so that no one will know you are fasting except your Father who sees all that is done in secret; and your Father who sees all that is done in secret will reward you.
[NJB (1985)]

And when you fast, don’t put on a sad face like the hypocrites. They distort their faces so people will know they are fasting. I assure you that they have their reward. When you fast, brush your hair and wash your face. Then you won’t look like you are fasting to people, but only to your Father who is present in that secret place. Your Father who sees in secret will reward you.
[CEB (2011)]

And whenever you fast, do not look somber, like the hypocrites, for they mark their faces to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret, and your Father who sees in secret will reward you.
[NRSV (2021 ed.)]

The NRSV notes some early manuscripts have the Father rewarding you "openly," which the KJV uses.
 
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Our children know we lie to them, but not — thank God — how much.

Mignon McLaughlin (1913–1983) American journalist and author
The Neurotic’s Notebook, ch. 2 (1963)
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If you don’t want to work, you have to work to earn enough money so that you won’t have to work.

Ogden Nash (1902–1971) American poet
Poem (1930-12-27), “More About People,” The New Yorker
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Collected in Many Long Years Ago (1945).
 
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I have not loved the World, nor the World me;
I have not flattered its rank breath, nor bowed
To its idolatries a patient knee,
Nor coined my cheek to smiles, — nor cried aloud
In worship of an echo: in the crowd
They could not deem me one of such — I stood
Among them, but not of them — in a shroud
Of thoughts which were not their thoughts, and still could,
Had I not filed my mind, which thus itself subdued.

Lord Byron
George Gordon, Lord Byron (1788–1824) English poet
Childe Harold’s Pilgrimage, Canto 3, st. 113 (1816)
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Categorizing is necessary for humans, but it becomes pathological when the category is seen as definitive, preventing people from considering the fuzziness of boundaries, let alone revising their categories.

nassim taleb
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 1, ch. 1 “The Apprenticeship of an Empirical Skeptic” (2007)
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The stress of making small talk with in-laws is called being part of a family.

Martin - The stress of making small talk with in laws is called being part of a family - wist.info quote

Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (2014-02-18)
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THESEUS: Lovers and madmen have such seething brains,
Such shaping fantasies, that apprehend
More than cool reason ever comprehends.
The lunatic, the lover, and the poet
Are of imagination all compact.

Shakespeare
William Shakespeare (1564–1616) English dramatist and poet
Midsummer Night’s Dream, Act 5, sc. 1, ll. 4ff (5.1.4-8) (1605)
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We only criticize ourselves in order to win the praise of others.

[On ne se blâme que pour être loué.]

François VI, duc de La Rochefoucauld (1613–1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶554 (1665-1678) [tr. FitzGibbon (1957), ¶524]
    (Source)

This maxim came from the 6th ed. (1693), published by Barbin more than twelve years after La Rochefoucauld's death. It is not present in many collections.

Compare to ¶149 and ¶327.

(Source (French)). Alternate translations:

We blame ourselves only to extort praise.
[pub. Donaldson (1783), ¶363]

When we seem to blame ourselves; we mean only to extort praise.
[ed. Carvill (1835), ¶318]

Man only blames himself in order that he may be praised.
[tr. Bund/Friswell (1871), 1693 ed.]

We only blame ourselves in order to be praised.
[tr. Tancock (1959), ¶554]

 
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Advice can get you into more trouble than a gun can.

Will Rogers (1879–1935) American humorist
Column (1933-08-20), “Weekly Article: Don’t Get Excited” [No. 556]
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On American political and diplomatic intervention in Latin America.
 
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Old age isn’t a battle; old age is a massacre.

philip roth
Philip Roth (1933–2008) American novelist and short-story writer
Everyman (2006)
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Who can estimate the misery that has been caused by this most infamous doctrine of eternal punishment? Think of the lives it has blighted — of the tears it has caused — of the agony it has produced. Think of the millions who have been driven to insanity by this most terrible of dogmas. This doctrine renders God the basest and most cruel being in the universe. Compared with him, the most frightful deities of the most barbarous and degraded tribes are miracles of goodness and mercy. There is nothing more degrading than to worship such a god. Lower than this the soul can never sink. If the doctrine of eternal damnation is true, let me share the fate of the unconverted; let me have my portion in hell, rather than in heaven with a god infamous enough to inflict eternal misery upon any of the sons of men.

Robert Green Ingersoll (1833–1899) American lawyer, freethinker, orator
Lecture (1874-05-03), “Heretics and Heresies,” Free Religious Society, Kingsbury Hall, Chicago
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Collected in The Gods and Other Lectures (1876).
 
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Then why not better use this proud excess
Of worthless wealth? Why lives in deep distress
A man unworthy to be poor, or why
The temples of the gods in ruins lie?
Why not of such a massy treasure spare
To thy dear country, wretch, a moderate share?

[Ergo,
quod superat non est melius quo insumere possis?
Cur eget indignus quisquam te divite? Quare
templa ruunt antiqua Deum? Cur, inprobe, carae
non aliquid patriae tanto emetiris acervo?]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 2 “Quae virtus et quanta,” l. 101ff (2.2.101-105) (30 BC) [tr. Francis (1747)]
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Reply when a rich person argues they are so wealthy they need not be concerned about wasteful spending.(Source (Latin)). Alternate translations:

Therfore, the surplus of thy goodes applye to better ende.
Why wante the silly needie soules refreshyng at thy hande?
Why doo the temples of the gods, without repayryng stande?
Thou corsye carle, thy countrey dere, from hougie substance suche
Shall she have naught, wylt onely thou devoure alone so muche?
[tr. Drant (1567)]

What then? Can there no better way be found
To spend that Wealth, with which you so abound?
Why should so many brave men want? and why
Should the Gods ancient Temples ruin'd lie
While you are rich? Vile wretch! Why wilt not thou
Out of thy needless store something allow
For thy dear Countries good?
[tr. A. F.; ed. Brome (1666)]

Then is there no way else to spend thy Store?
Why since thou'rt Rich, is any good Man Poor?
Why are not ruin'd Fanes rebuilt? And why
Doth not thy Wealth thy Neighbours wants supply?
And hath thy Country this superfluous Coin?
What measure hath it from this heap of Thine?
[tr. Creech (1684)]

And is there then, I ask, no other end
On which the surplus thou might'st nobly spend?
Say, why does merit starve in rags? or say,
Why fall our ancient temples to decay?
Why not from those superfluous hoards bestow
A mite to sooth thy burthen'd country's woe?
[tr. Howes (1845)]

Why then have you no better method of expending your superfluities? Why is any man, undeserving [of distressed circumstances], in want, while you abound? How comes it to pass, that the ancient temples of the gods are falling to ruin? Why do not you, wretch that you are, bestow something on your dear country, out of so vast a hoard?
[tr. Smart/Buckley (1853)]

Then is there nothing on which you can spend your surplus income better? Why do any suffer want they don't deserve while you are rich? Why do the gods' time-honoured fanes fall to decay? And why, insatiate wretch, don't you mete out from those large stores of wealth some portion for your fatherland which should be dear?
[tr. Millington (1870)]

Untold indeed! then can you not expend
Your superflux on some diviner end?
Why does one good man want while you abound?
Why are Jove's temples tumbling to the ground?
O selfish! what? devote no modicum
To your dear country from so vast a sum?
[tr. Conington (1874)]

Well, is there no better object on which you can spend your surplus? Why is any worthy man in want, while you are rich? Why are the ancient temples of the gods in ruin? Why, shameless man, do you not measure out something from that great heap for your dear country?
[tr. Fairclough (Loeb) (1926)]

And therefore there's no better way for you to unload
Thie surplus? Why should a single deserving man
Be in need when you are so rich? Why do the gods' ancient temples
Fall into ruin? Why not dig into your pile
And measure some out for your own dear country, you wretch?
[tr. Palmer Bovie (1959)]

If that's so and you have more
money than you need, why not spend it in a better way?
Why is anyone poor who shouldn't be, if you're so rich?
Why do the gods' old temples need repair? You ingrate,
for your beloved country's sake can't you dip into your stash?
[tr. Fuchs (1977)]

Well, in that case, why not find a better
way to spend your surplus? Why,
so long as you are rich, should anyone be lacking
in everything through no fault of his own?
Why are the ancient temples of the gods
falling into ruin? Why, shameless one,
do you not siphon off something
from that great reservoir of money
to present to your dear country?
[tr. Alexander (1999)]

There's nothing
better you could spend your surplus for?
Why's any good man poor while you're so rich?
The temples of the gods could use repair.
Are you so shameless you'll give nothing
to your country?
[tr. Matthews (2002)]

Well then, can't you think of a better way
to get rid of your surplus? Why should any decent man
be in need while you are rich> Why, if you've any conscience,
don't you give something from that pile you've made to the land of your birth?
[tr. Rudd (2005 ed.)]

Well then, isn’t there something
Better you can spend the surplus on? Why, when you’re
Rich, are there any deserving men in need? Why are
The ancient temples of the gods in ruins? Why, man
Without shame, don’t you offer your dear country a tithe
From that vast heap?
[tr. Kline (2015)]

 
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So far as we can see, both horror and pain are necessary to the continuance of life on this planet, and it is therefore open to pessimists like Swift to say: “If horror and pain must always be with us, how can life be significantly improved?” His attitude is in effect the Christian attitude, minus the bribe of a “next world” — which, however, probably has less hold upon the minds of believers than the conviction that this world is a vale of tears and the grave is a place of rest.

George Orwell (1903–1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-09), “Politics vs. Literature: An Examination of Gulliver’s Travels,” Polemic, No. 5
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All greatness is unconscious, or it is little and naught.

Thomas Carlyle
Thomas Carlyle (1795–1881) Scottish essayist and historian
Essay (1837-12-06), “On Sir Walter Scott,” The London and Westminster Review, No. 12/55, Art. 2 (1838-01)
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Review of J. G. Lockhart, Memoirs of the Life of Sir Walter Scott, Baronet, 6 vols. (1837). Collected in Carlyle, Critical and Miscellaneous Essays (1827-1855).
 
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Mankind ain’t apt tew respekt verry mutch what they are familiar with, it iz what we don’t know, or kant see, that we hanker for.

[Mankind ain’t apt to respect very much what they are familiar with; it is what we don’t know, or can’t see, that we hanker for.]

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)
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Historians relate, not so much what is done, as what they would have believed.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1739 ed.)
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The events of the past month teach me to distrust Fame. I see that she does not finely discriminate, but coarsely hurrahs. She considers not the simple heroism of an action, but only as it is connected with its apparent consequences. She praises till she is hoarse the easy exploit of the Boston tea party, but will be comparatively silent about the braver and more disinterestedly heroic attack on the Boston Court-House, simply because it was unsuccessful!

Henry David Thoreau (1817–1862) American philosopher and writer
Speech (1854-07-04), “Slavery in Massachusetts,” Anti-Slavery Celebration, Framingham, Massachusetts
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The conviction in Boston of Anthony Burns, under the Fugitive Slave Act of 1850. led to large protests and an abolitionist riot at the Boston Courthouse, requiring Federal troops and state militia to ensure Burns' transport to a ship sailing to Virginia.
 
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In dictatorships there can be no party divisions. For all men must think as they are told, speak as they are told, write as they are told, live — and die — as they are told. In those countries the Nation is not above the party, as with us; the party is above the Nation; the party is the Nation. Every common man and woman is forced to walk the straight and narrow path of the party line, not strictly speaking a party line, but rather a line drawn by the dictator himself, who owns the party.

Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman, US President (1933–1945)
Speech (1941-03-29), Jackson Day Radio Broadcast, U.S.S. Potomac
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STEVE: (to Susan) It is not scientifically possible for a man to know what a woman wants. And that’s not fair, because you always know what we want.

PATRICK: We always have the decency to only want one thing.

STEVE: And do you ever thank us for making it so simple?

PATRICK: Never!

Steven Moffat (b. 1961) Scottish television writer, producer
Coupling, 03×02 “Faithless” (2002-09-30)
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(Source (Video) at 24:03; dialog verified)
 
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The wisest man I ever knew taught me something I never forgot. And although I never forgot it, I never quite memorized it either. So what I’m left with is the memory of having learned something very wise that I can’t quite remember.

George Carlin (1937–2008) American comedian
Book (1997), Brain Droppings, “Short Takes (Part 1)”
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All artists are willing to suffer for their work. But why are so few prepared to learn to draw?

banksy (pfaff)
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, Introduction (2005)
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I must live my life, not yours, my friend,
For so it was written down;
We must follow our given paths to the end,
But I trust we shall meet — in town.

Ella Wheeler Wilcox (1850–1919) American author, poet, temperance advocate, spiritualist
Poem (1879), “Advice,” st. 8, Maurine and Other Poems (1888 ed.)
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I am persuaded that those who quite sincerely attribute their sorrows to their views about the universe are putting the cart before the horse: the truth is they are unhappy for some reasons of which they are not aware, and this unhappiness leads them to dwell upon the less agreeable characteristics of the world in which they live.

Bertrand Russell
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 2 “Byronic Unhappiness” (1930)
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If thou wouldest put a suspected Friend to the Test, offer to borrow Money of him.

Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 1848 (1727)
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I will say, then, that I am not, nor ever have been, in favor of bringing about in any way the social and political equality of the white and black races; that I am not, nor ever have been, in favor of making voters or jurors of negroes, nor of qualifying them to hold office, nor to intermarry with white people; and I will say, in addition to this, that there is a physical difference between the white and black races which I believe will forever forbid the two races living together on terms of social and political equality. And in as much as they cannot so live, while they do remain together there must be the position of superior and inferior, and I as much as any other man am in favor of having the superior position assigned to the white race. I say upon this occasion I do not perceive that because the white man is to have the superior position the negro should be denied everything. I do not understand that because I do not want a negro woman for a slave I must necessarily want her for a wife. My understanding is that I can just let her alone.

Abraham Lincoln (1809–1865) American lawyer, politician, US President (1861–65)
Speech (1858-09-18), Lincoln-Douglas Debate No. 4, Charleston, Illinois
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Answering accusations from Douglas and his supporters about Lincolns attitude toward Blacks and the threat of "amalgamation." A clear indicator that at this point in his life, despite abhorring the institution of chattel slavery and the enslavement of Blacks in the South (for humanitarian, social, and economic reasons), Lincoln still held racist (if somewhat less malevolent) views of Blacks and the the possibility of racial harmony and integration.
 
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FEISAL: Young men make wars — and the virtues of war are the virtues of young men — courage and hope for the future. Then old men make the peace, and the vices of peace are the vices of old men — mistrust and caution.

Robert Bolt (1924–1995) English dramatist
Lawrence of Arabia, Part 2, sc. 411 (1962) [with Michael Wilson]
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It is not the desire for true riches that depraves man, but the desire for those that are false. A people never became corrupted for having grain, fruits, a pure air, better waters, more perfect arts, but for having gold, jewelry, subjects, power, a false renown, and an unjust superiority.

[Ce n’est pas le désir des vrais biens qui déprave l’homme, mais le désir de ceux qui sont faux. Jamais un peuple ne s’est corrompu, pour avoir du blé, des fruits, un air pur, des eaux meilleures, des arts plus parfaits, des femmes plus belles; mais pour avoir de l’or, des pierreries, des sujets, de la puissance, un faux renom et une injuste supériorité.]

Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 16 “Des Mœurs publiques et privées; du Caractère des Nations [On Morality and the Character of Nations],” ¶ 39 (1850 ed.) [tr. Calvert (1866), ch. 12]
    (Source)

(Source (French)). This "thought" is not included in other translations I could find.
 
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I live by the simplest, perhaps facile command that Jesus ever gave, which is to love God with the whole self and the neighbor as the self, and I find that’s entirely consuming. To do those two things leaves me very little time to do much else.

Barbara Brown Taylor (b. 1951) American minister, academic, author
Interview (2006-06-08) by Bob Abernathy, PBS
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PETER: Her light is growing faint, and if it goes out, that means she is dead! Her voice is so low I can scarcely tell what she is saying. She says — she says she thinks she could get well again if children believed in fairies!
(He rises and throws out his arms he knows not to whom, perhaps to the boys and girls of whom he is not one.)
Do you believe in fairies? Say quick that you believe! If you believe, clap your hands!
(Many clap, some don’t, a few hiss. Then perhaps there is a rush of Nanas to the nurseries to see what on earth is happening. But TINK is saved.)
Oh, thank you, thank you, thank you! And now to rescue Wendy!
(TINK is already as merry and impudent as a grig, with not a thought for those who have saved her.

J. M. Barrie (1860–1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 4 (1904, pub. 1928)
    (Source)

In Barrie's 1911 novelization, Peter and Wendy, ch. 13 "Do You Believe in Fairies?" this is rendered:

Every moment her light was growing fainter; and he knew that if it went out she would be no more. She liked his tears so much that she put out her beautiful finger and let them run over it. Her voice was so low that at first he could not make out what she said. Then he made it out. She was saying that she thought she could get well again if children believed in fairies.
Peter flung out his arms. There were no children there, and it was night time; but he addressed all who might be dreaming of the Neverland, and who were therefore nearer to him than you think: boys and girls in their nighties, and naked papooses in their baskets hung from trees.
“Do you believe?” he cried.
Tink sat up in bed almost briskly to listen to her fate.
She fancied she heard answers in the affirmative, and then again she wasn’t sure.
“What do you think?” she asked Peter.
“If you believe,” he shouted to them, “clap your hands; don’t let Tink die.”
Many clapped.
Some didn’t.
A few little beasts hissed.
The clapping stopped suddenly; as if countless mothers had rushed to their nurseries to see what on earth was happening; but already Tink was saved. First her voice grew strong, then she popped out of bed, then she was flashing through the room more merry and impudent than ever. She never thought of thanking those who believed, but she would have liked to get at the ones who had hissed.

 
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CHORUS: Around my javelin let the spider weave
Her subtle threads; while I, grown old in peace …

[ΧΟΡΟΣ: κείσθω δόρυ μοι μίτον ἀμφιπλέκειν ἀράχναις·
μετὰ δ’ ἡσυχίας πολιῷ γήρᾳ συνοικῶν]

Euripides (485?-406? BC) Greek tragic dramatist
Erectheus [Ἐρεχθεύς], frag. 369 (TGF) (422 BC) [tr. Wodhull (1809)]
    (Source)

Nauck frag. 369, Barnes frag. 53, Musgrave frag. 6. (Source (Greek)). Alternate translations:

May my spear idle lie, and spiders spin
Their webs about it! May I, oh may I, pass
My hoary age in peace!
[tr. Wordsworth (1836)]

Let my spear lie idle for spiders to weave their webs
on it. May I live in tranquillity, dwelling with grey
old age.
[tr. Cropp]

 
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If you forgive others their sins, your heavenly Father will also forgive you. But if you don’t forgive others, neither will your Father forgive your sins.

[Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος· ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 1. Gospel of Matthew 6:14ff (Matt 6:14–15) (Jesus) [CEB (2011)]
    (Source)

No Synoptic parallels. This passage in Matthew immediately follows the Lord's Prayer which includes a petition for the forgiveness of sins.

(Source (Greek)). Alternate translations:

For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
[KJV (1611)]

Yes, if you forgive others their failings, your heavenly Father will forgive you yours; but if you do not forgive others, your Father will not forgive your failings either.
[JB (1966); NJB (1985)]

If you forgive others the wrongs they have done to you, your Father in heaven will also forgive you. But if you do not forgive others, then your Father will not forgive the wrongs you have done.
[GNT (1976)]

For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others, neither will your Father forgive your trespasses.
[NRSV (2021 ed.)]

The NRSV notes some ancient manuscripts adds to the second "forgive others" the specific "their trespasses."
 
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The fault no child ever loses is the one he was most punished for.

Mignon McLaughlin (1913–1983) American journalist and author
The Neurotic’s Notebook, ch. 2 (1963)
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DUKE:If thou art rich, thou ’rt poor,
For, like an ass whose back with ingots bows,
Thou bear’st thy heavy riches but a journey,
And death unloads thee.

Shakespeare
William Shakespeare (1564–1616) English dramatist and poet
Measure for Measure, Act 3, sc. 1, l. 26ff (3.1.26-29) (1604)
    (Source)

In his guise as a friar.
 
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When you put down the good things you ought to have done, and leave out the bad ones you did do — well, that’s Memoirs.

Will Rogers (1879–1935) American humorist
Essay (1932-03-12), “Letters of a Self-Made Diplomat to Senator Borah,” Saturday Evening Post
    (Source)

William Borah (1885-1940) was a US Senator from Idaho (1907-1940). He was progressive politically, but an isolationist, a key figure in blocking US approval of the Versailles Treaty or joining the League of Nations.

Collected in Donald Day (ed.), The Autobiography of Will Rogers (1949), and Steven K Gragert (ed.), More Letters of a Self-Made Diplomat (1982).
 
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Millions upon millions were sacrificed upon the altars of bigotry. The Catholic burned the Lutheran, the Lutheran burned the Catholic, the Episcopalian tortured the Presbyterian, the Presbyterian tortured the Episcopalian. Every denomination killed all it could of every other; and each Christian felt in duty bound to exterminate every other Christian who denied the smallest fraction of his creed.

Robert Green Ingersoll (1833–1899) American lawyer, freethinker, orator
Lecture (1874-05-03), “Heretics and Heresies,” Free Religious Society, Kingsbury Hall, Chicago
    (Source)

Collected in The Gods and Other Lectures (1876).
 
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But I do not approve of what I see in use, that is, to seek to affirm and support our religion by the prosperity of our enterprises. Our belief has other foundation enough, without going about to authorize it by events: for the people being accustomed to such plausible arguments as these and so proper to their taste, it is to be feared, lest when they fail of success they should also stagger in their faith.

[Mais je trouve mauvais ce que je voy en usage, de chercher à fermir & appuyer nostre religion par la prosperité de nos entreprises. Nostre creance a assez d’autres fondemens, sans l’authoriser par les evenemens. Car le peuple accoustumé à ces argumens plausibles, & proprement de son goust, il est danger, quand les evenemens viennent à leur tour contraires & des-avantageux, qu’il en esbranle sa foy.]

Michel de Montaigne (1533–1592) French essayist
Essays, Book 1, ch. 31 (1.31), “That a Man Is Soberly to Judge of the Divine Ordinance [Qu’il faut sobrement se mesler de juger des ordonnances divines] (1572) [tr. Cotton/Hazlitt (1877)]
    (Source)

This chapter name has multiple disparate translations, e.g.:
  • "Hazarding an Opinion on God’s Plans Demands Caution"
  • "That a Man must not be too hasty in judging of Divine Ordinances"
  • "We should meddle soberly with judging divine ordinances"
  • "Judgements on God’s ordinances must be embarked upon with prudence"
  • "That It Is With Sobriety That We Should Undertake to Judge of the Divine Decrees"
Some editions and translations use the older 1588 chapter order, and refer to this as chapter 32, as noted below.

(Source (French)). Alternate translations:

But I utterly disalow a common custome amongst us, which is to ground and establish our religion upon the prosperitie of our enterprises. Our beleefe hath other sufficient foundations, and need not be authorized by events. For the people accustomed to these plausible arguments, and agreeing with his taste, when events sort contrarie and dis-advantageous to their expectation, they are in hazard to waver in their faith.
[tr. Florio (1603)]

But I do not approve of what I see in use, that is, to seek to establish and support our religion by the prosperity of our enterprises. Our belief has other foundations enough, without authorising it by events; for people accustomed to such plausible arguments as these, and so peculiar to their own taste, it is to be feared, lest when they fail of success, they should also stagger in their faith.
[tr. Cotton (1686)]

But I think ill of what I see to the customary -- the seeking to strengthen and support our religion by the prosperity of our undertakings. Our belief has enough other foundations, without giving authority to it by events; for if the people become accusomed to these arguments, which are plausible and suited to their taste, there is a danger that when, in turn, adverse and disadvantageous events happen, their faith will be shaken by them.
[tr. Ives (1925), 1.32]

But I think that the practice I see is bad, of trying to strengthen and support our religion by the good fortune and prosperity of our enterprises. Our belief has enough other foundations; it does not need events to authorize it. For when the people are accustomed to these arguments, which are plausible and suited to their taste, there is a danger that when in turn contrary and disadvantageous events come, this will shake their faith.
[tr. Frame (1943), 1.32]

What I consider wrong is our usual practice of trying to support and confirm our religion by the success or happy outcome of our undertakings. Our belief has enough other foundations without seeking sanction from events: people who have grown accustomed to such plausible arguments well-suited to their taste are in danger of having their faith shaken when the turn comes for events to prove hostile and unfavourable.
[tr. Screech (1987), 1.32]

 
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In the queerest way, pleasure and disgust are linked together. The human body is beautiful: it is also repulsive and ridiculous, a fact which can be verified at any swimming pool. The sexual organs are objects of desire and also of loathing, so much so that in many languages, if not in all languages, their names are used as words of abuse. Meat is delicious, but a butcher’s shop makes one feel sick: and indeed all our food springs ultimately from dung and dead bodies, the two things which of all others seem to us the most horrible. A child, when it is past the infantile stage but still looking at the world with fresh eyes, is moved by horror almost as often as by wonder — horror of snot and spittle, of the dogs’ excrement on the pavement, the dying toad full of maggots, the sweaty smell of grown-ups, the hideousness of old men, with their bald heads and bulbous noses.
In his endless harping on disease, dirt and deformity, Swift is not actually inventing anything, he is merely leaving something out.

George Orwell (1903–1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-09), “Politics vs. Literature: An Examination of Gulliver’s Travels,” Polemic, No. 5
    (Source)
 
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The weakness of a soul is proportionate to the number of truths that must be kept from it.

Eric Hoffer (1902–1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 61 (1955)
    (Source)
 
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How menny people thare iz whoze importance depends entirely upon the size ov their hotel bills.

[How many people there are whose importance depends entirely upon the size of their hotel bills.]

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)
 
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Kings and Bears often worry their Keepers.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1739 ed.)
    (Source)
 
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I would remind my countrymen, that they are to be men first, and Americans only at a late and convenient hour. No matter how valuable law may be to protect your property, even to keep soul and body together, if it do not keep you and humanity together.

Henry David Thoreau (1817–1862) American philosopher and writer
Speech (1854-07-04), “Slavery in Massachusetts,” Anti-Slavery Celebration, Framingham, Massachusetts
    (Source)

After the conviction in Boston of Anthony Burns, under the Fugitive Slave Act of 1850. This led to large protests and an abolitionist riot at the Boston Courthouse, requiring Federal troops and state militia to ensure Burns' transport to a ship sailing to Virginia.
 
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The dictators cannot seem to realize that here in America our people can maintain two parties, and at the same time maintain an inviolate and indivisible Nation. The totalitarian mentality is too narrow to comprehend the greatness of a people who can be divided in party allegiance at election time, but remain united in devotion to their country and to the ideals of democracy at all times.

Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman, US President (1933–1945)
Speech (1941-03-29), Jackson Day Radio Broadcast, U.S.S. Potomac
    (Source)
 
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JANE: Some people think that external beauty comes from inner tranquility. Of course, some people think it comes from drinking the blood of virgins, so there’s quite a range there.

Steven Moffat (b. 1961) Scottish television writer, producer
Coupling, 03×01 “Split” (2002-09-23)
    (Source)

(Source (Video), at 18:23; dialog verified.) See the tale of Elizabeth Báthory.
 
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If American politics are too dirty for women to take part in, there’s something wrong with American politics.

Edna Ferber (1886–1968) American author and playwright
Cimarron, ch. 23 [Sabra] (1930)
    (Source)

The book is set in the late 19th Century.
 
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He that does a Memorable Action, and those that Report it, are all but short-liv’d Things.

[Πᾶν ἐφήμερον, καὶ τὸ μνημονεῦον καὶ τὸ μνημονευόμενον.]

Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 35 (4.35) (AD 161-180) [tr. Collier (1701)]
    (Source)

(Source (Greek)). Alternate translations:

All things are transitory, and, as it were, but for a day; both those who remember; and the things, and persons remembered.
[tr. Hutcheson/Moor (1742)]

Everything is only for a day, both that which remembers and that which is remembered.
[tr. Long (1862)]

He that does a memorable action, and those that report it, are all but short-lived things.
[tr. Collier/Zimmern (1887)]

Everything is but for a day, remembrancer alike and the remembered.
[tr. Rendall (1898)]

All things are for a day, both what remembers and what is remembered.
[tr. Hutcheson/Chrystal (1902)]

Ephemeral all of them, the rememberer as well as the remembered!
[tr. Haines (Loeb) (1916)]

All is ephemeral, both what remembers and what is remembered.
[tr. Farquharson (1944)]

All of us are creatures of a day; the rememberer and the remembered alike.
[tr. Staniforth (1964)]

All is ephemeral, both that which remembers and that which is remembered.
[tr. Hard (1997 ed.)]

Everything transitory -- the knower and the known.
[tr. Hays (2003)]

All is ephemeral, both memory and the object of memory.
[tr. Hammond (2006)]

They are all short-lived, both those who remember and the remembered.
[tr. Needleman/Piazza (2008)]

All is ephemeral, both that which remembers and that which is remembered.
[tr. Hard (2011 ed.)]

Everything is transitory, both that which remembers and that which is remembered.
[tr. Gill (2013)]

 
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Become good at cheating and you never need to become good at anything else.

banksy (pfaff)
Banksy (b. 1974?) England-based pseudonymous street artist, political activist, film director
Wall and Piece, “Art,” “Making an Exhibition of Yourself” (2005)
    (Source)
 
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’T were a dull old world, methinks, my friend,
If we all just went one way;
Yet our paths will meet no doubt at the end,
Though they lead apart today.

Ella Wheeler Wilcox (1850–1919) American author, poet, temperance advocate, spiritualist
Poem (1879), “Advice,” st. 4, Maurine and Other Poems (1882 ed.)
    (Source)
 
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I do not myself think that there is any superior rationality in being unhappy. The wise man will be as happy as circumstances permit, and if he finds the contemplation of the universe painful beyond a point, he will contemplate something else instead.

Bertrand Russell
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 2 “Byronic Unhappiness” (1930)
    (Source)
 
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Neither hate the Man for his Vice: nor love the Vice for the Man’s sake.

Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 1841 (1727)
    (Source)
 
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The [American] Founding Fathers never believed that tyranny could arise out of the executive office, because they did not see this office in any different light but as the execution of what the legislation has decreed in various forms. I leave it at that. We know today that the greatest danger of tyranny is, of course, the executive.

Hannah Arendt (1906–1975) German-American philosopher, political theorist
Interview (1973-10) with Roger Errera, Office de Radiodiffusion-Télévision Française (ORTF)

Arendt was referring specifically to the Watergate Scandal and Nixon's abuse of power.

Parts of this interview were turned into an episode of the French TV series "Un certain regard," directed by Jean-Claude Lubtchansky, first broadcast 1974-07-06. (Source (Video))
 
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LAWRENCE: (calling after him) Sherif Ali, so long as the Arabs fight tribe against tribe, so long will they be a little people. A silly people! Greedy, barbarous, and cruel — as you are!

Robert Bolt (1924–1995) English dramatist
Lawrence of Arabia, Part 1, sc. 106 (1962) [with Michael Wilson]
    (Source)

After Sherif Ali has killed the Arab guide Lawrence was using for being of the wrong tribe to use one of the Harith tribe's wells.
 
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It is always our inabilities that irritate us.

[Ce sont toujours nos impuissances qui nous irritent.]

Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 5 “Des Passions et des Affections de l’Âme [On the Soul], ¶ 29 (1850 ed.) [tr. Calvert (1866)]
    (Source)

(Source (French)). Alternate translations:

Our worries always come from our weaknesses.
[tr. Attwell (1896), ¶ 65]

It is always our incapacities that irritate us.
[tr. Lyttelton (1899), ch. 4, ¶ 19]

It is always our inabilities that vex us.
[tr. Collins (1928), ch. 5]

 
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I do not mean to make an idol of health, but it does seem to me that at least some of us have made an idol of exhaustion. The only time we have done enough is when we are running on empty and when the ones we love most are the ones we see the least.

Barbara Brown Taylor (b. 1951) American minister, academic, author
Essay (1999-11-03), “Divine Subtraction,” Christian Century
    (Source)
 
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WENDY:I shall give you a kiss if you like.

PETER: Thank you. (He holds out his hand.)

WENDY: (aghast) Don’t you know what a kiss is?

PETER. I shall know when you give it me. (Not to hurt his feelings she gives him her thimble.)

J. M. Barrie (1860–1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 1 (1904, pub. 1928)
    (Source)

The original version of this scene (with the girl named Maimie, not Wendy) can be found in Barrie's earlier version of the Peter Pan tale, The Little White Bird, ch. 18 "Peter's Goat" (1902):

She said out of pity for him, "I shall give you a kiss if you like," but though he once knew, he had long forgotten what kisses are, and he replied, "Thank you," and held out his hand, thinking she had offered to put something into it. This was a great shock to her, but she felt she could not explain without shaming him, so with charming delicacy she gave Peter a thimble which happened to be in her pocket, and pretended that it was a kiss.

In Barrie's 1911 novelization of the play, Peter and Wendy, ch. 3 "Come Away, Come Away!" this scene is rendered:

She also said she would give him a kiss if he liked, but Peter did not know what she meant, and he held out his hand expectantly.
“Surely you know what a kiss is?” she asked, aghast.
“I shall know when you give it to me,” he replied stiffly, and not to hurt his feelings she gave him a thimble.

 
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Get not riches by unjust means, if thou wishest them to continue in thy family, for riches unjustly acquired quickly vanish.

[ἀδίκως δὲ μὴ κτῶ χρήματ᾽ ἣν βούλη πολὺν χρόνον μελάθροις ἐμμένειν” τὰ γὰρ κακῶς οἴκους ἐσελθόντ᾽ οὐκ ἔχει σωτηρίαν]

Euripides (485?-406? BC) Greek tragic dramatist
Erectheus [Ἐρεχθεύς], frag. 362, l. 11ff (TGF) (422 BC) [tr. Ramage (1864)]
    (Source)

Nauck frag. 362, Barnes frag. 1, Musgrave frag. 2. (Source (Greek)). Alternate translation:

No ill-gotten wealth possess.
If in thy mansions long thou hop'st-to dwells
For there is no reliance on that gold
Which through injustice enters our abodes.
[tr. Wodhull (1809)]

 
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Learned Institutions ought to be favorite objects with every free people. They throw that light over the public mind which is the best security against crafty & dangerous encroachments on the public liberty.

James Madison (1751–1836) American statesman, political theorist, US President (1809–17)
Letter (1822-08-04) to William T. Barry
    (Source)

These words are one of the Madison quotes inscribed in the Madison Memorial Hall, Library of Congress, James Madison Memorial Building.
 
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Father:
May your holy name be honored;
may your Kingdom come.
Give us day by day the food we need.
Forgive us our sins,
for we forgive everyone who does us wrong.
And do not bring us to hard testing.

[Πάτερ, ἁγιασθήτω τὸ ὄνομά σου·
ἐλθέτω ἡ βασιλεία σου·
τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ᾽ ἡμέραν·
καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν,
καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν·
καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 3. Gospel of Luke 11: 2ff (Luke 11:2–4) (Jesus) [GNT (1976)]
    (Source)

In Luke, Jesus offers this when asked by his disciples how to properly pray. It is known as "The Lord's Prayer," or, based on its initial words, the "Our Father" (Greek Πάτερ ἡμῶν, Latin Pater Noster).

This passage is paralleled, somewhat more simply, in Matthew 6:9-13. That prayer has seven petitions, while this one has (in most accepted versions) five. It is missing in Mark, leading to various hypotheses as to the Matthew/Luke origins. The JB suggests the Matthew prayer is "the more ancient," and liturgical use of the prayer is almost always based on the Matthew version.

Dante Alighieri crafted his own version of of this prayer in his Divine Comedy, "Purgatorio."

(Source (Greek)). Alternate translations:

Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
[KJV (1611)]

Father, may your name be held holy,
your kingdom come;
give us each day our daily bread,
and forgive us our sins,
for we ourselves forgive each one who is in debt to us.
And do not put us to the test.
[JB (1966); NJB (1985)]

Father,
hallowed be your name,
your kingdom come.
Give us each day our daily bread.
Forgive us our sins,
for we also forgive everyone who sins against us.
And lead us not into temptation.
[NIV (2011 ed.)]

Father, uphold the holiness of your name.
Bring in your kingdom.
Give us the bread we need for today.
Forgive us our sins,
for we also forgive everyone who has wronged us.
And don’t lead us into temptation.
[CEB (2011)]

Father, may your name be revered as holy.
May your kingdom come.
Give us each day our daily bread.
And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial.
[NRSV (2021 ed.)]

Further notes:
  • The NRSV and NIV suggest the reference to "Father" (11:2) is given in some manuscripts as "Our Father in heaven."
  • The NRSV and JB say some manuscripts (perhaps from baptismal liturgies) read the "kingdom come" line (11:2) as "May your Holy Spirit come down on us and cleanse us."
  • The NRSV and NIV say some manuscripts add a line after "your kingdom come" (11:2): "Your will be done, on earth as in heaven."
  • The GNT and NRSV suggests the third line (11:3) can also end "food for the next day" or "bread for tomorrow."
  • The NIV says that in the Greek the "everyone who sins against us" line (11:4) can be read "everyone who is indebted to us."
  • The NRSV suggests that the last line (11:4) can also be read "us into temptation."
  • The NRSV and NIV note some manuscripts add to the end of the prayer, "but rescue us from the evil one" or "but rescue us from evil."
 
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One of life’s few really reliable pleasures: to have a family you love, and to leave them for a week.

Mignon McLaughlin (1913–1983) American journalist and author
The Neurotic’s Notebook, ch. 2 (1963)
    (Source)
 
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Why? Because. The most terrible of motives, the most unanswerable of retorts — Because.

[Pourquoi ? Parce que. Le plus terrible des motifs et la plus indiscutable des réponses: Parce que.]

Hugo - Why? Because. The most terrible of motives, the most unanswerable of retorts -- because - wist.info quote

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 4 “Saint Denis,” Book 6 “Little Gavroche,” ch. 1 (4.6.1) (1862) [tr. Hapgood (1887)]
    (Source)

On Mme Thenardier hating her sons.

(Source (French)). Alternate translations:

Why? Because. The most terrible of motives and the most unanswerable of responses: Because.
[tr. Wilbour (1862)]

Why? because she did. The most terrible of motives and most indisputable of answers is, Because.
[tr. Wraxall (1862)]

Why? Because. The most terrible and unanswerable of reasons.
[tr. Denny (1976)]

Why? Because. The most terrible of motives and the most unanswerable of responses: Because.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Why? Because. The most terrible of motives, the most indisputable of responses. Because.
[tr. Donougher (2013)]

 
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Toiling — rejoicing — sorrowing,
Onward through life he goes;
Each morning sees some task begin,
Each evening sees it close;
Something attempted, something done,
Has earned a night’s repose.

Henry Wadsworth Longfellow (1807–1882) American poet
“The Village Blacksmith,” st. 7 (1840)
    (Source)
 
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He who ascends to mountain-tops, shall find
The loftiest peaks most wrapt in clouds and snow;
He who surpasses or subdues mankind
Must look down on the hate of those below.

Lord Byron
George Gordon, Lord Byron (1788–1824) English poet
Childe Harold’s Pilgrimage, Canto 3, st. 45 (1816)
    (Source)

In manuscript form, the last line is "Must look down on the hate of all below."
 
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History is opaque. You see what comes out, not the script that produces events, the generator of history. There is a fundamental incompleteness in your grasp of such events, since you do not see what’s inside the box, how the mechanisms work. What I call the generator of historical events is different from the events themselves, much as the minds of the gods cannot be read just by witnessing their deeds. You are very likely to be fooled about their intentions.

nassim taleb
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 1, ch. 1 “The Apprenticeship of an Empirical Skeptic” (2007)
    (Source)
 
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He who tries to make his happiness depend too much on his reason, who holds it up for examination, who quibbles, as it were, with his delights, and admits no indelicate pleasures, ends by having none at all. He is a man who cards the wool of his mattress until nothing is left, and he ends by sleeping on the boards.

[Celui qui veut trop faire dépendre son bonheur de sa raison, qui le soumet à l’examen, qui chicane, pour ainsi dire, ses jouissances, et n’admet que des plaisirs délicats, finit par n’en plus avoir. C’est un homme qui, à force de faire carder son matelas, le voit diminuer, et finit par coucher sur la dure.]

Nicolas Chamfort
Nicolas Chamfort (1741–1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 179 (1795) [tr. Merwin (1969)]
    (Source)

(Source (French)). Alternate translations:

He who allows his happiness to depend too much on reason, who submits his pleasures to examination, and desires enjoyments only of the most refined nature, too often ends by not having any at all.
[tr. De Finod (1884)]

The man who makes his happiness too subject to his reason, who submits it to examination, who, as it were, quibbles with his enjoyment and recognizes only fastidious pleasures, will finish by having none at all. He is as one who makes his mattress smaller and smaller with assiduous carding until he ends by sleeping on the wood.
[tr. Mathers (1926)]

One who wishes to make his happiness too much dependent on his reason, who examines his happiness closely, and who so to say quibbles with his enjoyments, ends by no longer having any. He is one who, by dint of having his mattress carded, sees it dwindle, and finishes by sleeping on the bare boards.
[tr. Pearson (1973)]

Someone who wants his happiness to be too supported by reason, who examines it, who so to say quibbles over what he enjoys, and only allows himself pleasures that have delicacy, ends by not having any. He is a man who, because he wants his mattress to fit perfectly on his bed, continuously has to make it smaller, and ends up sleeping on the floor.
[tr. Siniscalchi (1994)]

Anyone who relies too heavily on reason to achieve happiness, who analyses it, who so to speak quibbles over his enjoyment and can accept only refined pleasures, ends up not having any at all. He's like a man who wants to get rid of all the lumps in his mattress and eventually ends up sleeping on bare boards because he's made it too small.
[tr. Parmée (2003), ¶ 135]

 
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CASSIUS: Did Cicero say anything?

CASCA: Ay, he spoke Greek.

CASSIUS: To what effect?

CASCA Nay, an I tell you that, I’ll ne’er look you i’ th’ face again. But those that understood him smiled at one another and shook their heads. But for mine own part, it was Greek to me.

Shakespeare
William Shakespeare (1564–1616) English dramatist and poet
Julius Caesar, Act 1, sc. 2, l. 289ff (1.2.289-295) (1599)
    (Source)

Not origin, but likely popularizer of the phrase, "It's Greek to me." Similar phrases had been around since Roman days, and through the Medieval period. Many languages/cultures have similar idioms.
 
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