I thoroughly disapprove of duels. I consider them unwise, and I know they are dangerous. Also, sinful. If a man should challenge me now, I would got to that man and take him kindly and forgivingly by the hand and lead him to a quiet, retired spot, and kill him.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
The Autobiography of Mark Twain, Vol. 1, 1864 (2010)
(Source)
Seen paraphrased: "I thoroughly disapprove of duels. If a man should challenge me, I would take him kindly and forgivingly by the hand and lead him to a quiet place and kill him."
Clothes make the man. Naked people have little or no influence on society.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
(Attributed)
First found in Merle Johnson, More Maxims of Mark (1927), and generally considered authentic. More info here.
There are many humorous things in the world, among them the white man’s notion that he is less savage than the other savages.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Following the Equator, ch. 21 (1897)
(Source)
Each nation knowing it has the only true religion and the only sane system of government, each despising all the others, each an ass and not suspecting it.
But, on the other hand, Uncle Abner said that the person that had took a bull by the tail once had learnt sixty or seventy times as much as a person that hadn’t, and said a person that started in to carry a cat home by the tail was gitting knowledge that was always going to be useful to him, and warn’t ever going to grow dim or doubtful.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Tom Sawyer Abroad (1894)Full text.
Variants sometimes seen:
- The man who sets out to carry a cat by its tail learns something that will always be useful and which never will grow dim or doubtful.
- A man who carries a cat by the tail learns something he can learn in no other way.
We despise all reverences and all objects of reverence which are outside the pale of our list of sacred things. And yet, with strange inconsistency, we are shocked when other people despise and defile the things which are holy to us.
Don’t part with your illusions. When they are gone you may still exist, but you have ceased to live.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Following the Equator, ch. 59, epigram (1897)
(Source)
A jealous person is doubly unhappy — over what he has, which is judged inferior, and over what he has not, which is judged superior. Such a person is doubly removed from knowing the true blessing of creation.
Poverty is not a disgrace; disgrace lies in poverty without ambition. A mean position is not a cause for contempt; contempt belongs to one in a mean position without ability. Old age is no cause for regret; regret that one is old, having lived in vain. Death is no cause for sorrow; sorrow that one dies without benefit to the world.
Mr. Tut-tut (fl. 17th C.) Chinese collector of proverbs (pseud.)
One Hundred Proverbs
Error is a hardy plant; it flourisheth in every soil;
In the heart of the wise and good, alike with the wicked and foolish;
For there is no error so crooked, but it hath in it some lines of truth;
Nor is any poison so deadly, that it serveth not some wholesome use.
Yet men, scanning the surface, count the wicked happy; […]
They see not the frightful dreams that crowd a bad man’s pillow.Martin Farquhar Tupper (1810-1889) English poet
“Of Compensation,” Proverbial Philosophy (1838-1849)
Full text.
Far better an approximate answer to the right question, which is often vague, than an exact answer to the wrong question, which can always be made precise.
He that will only Give, and not Receive
Enslaves the Person whom he would Relieve.Sir Samuel Tuke (c. 1620-1674) English Royalist and playwright
The Adventures of Five Hours [Don Octavio] (1663)
Full text.
It is amazing what you can accomplish if you do not care who gets the credit.
Harry S Truman (1884-1972) US President (1945-1953)
(Spurious)
There is nothing contemporary to Truman indicating this is a valid quotation of his. The earliest instance of crediting Truman seems to be by Hugh Sidey in Time (7 Nov 1988).
A variant of this quote was also attributed to Ronald Reagan, apparently due to a plaque he kept in his office:There is no limit to what a man can do or where he can go if he does not mind who gets the credit.
More discussion of the quote and its actual origins going back to 1863: A Man May Do an Immense Deal of Good, If He Does Not Care Who Gets the Credit – Quote Investigator. See also Montague.
I have tried my best to give the nation everything I had in me. There are probably a million people who could have done the job better than I did it, but I had the job and I had to do it, and I always quote an epitaph on a tombstone in Tombstone, Ariz.: “Here lies Jack Williams. He done his damnedest.”
Harry S Truman (1884-1972) US President (1945-1953)
Time, “The Presidency: The Answer Man” (28 Apr. 1952)
Speaking in Winslow, AZ (15 Jun 1948), Truman said, "You know, the greatest epitaph in the country is here in Arizona. It’s in Tombstone, Ariz., and this epitaph says, 'Here lies Jack Williams. He done his damndest.' I think that is the greatest epitaph a man could have."
Not believing in force is the same as not believing in gravitation
The greatest amount of wasted time is the time not getting started.
Dawson Trotman (1906-1956) American activist, evangelist
(Attributed)
No man can be without his god. If he have not the true God to bless and sustain him, he will have some false god to delude and to betray him. … For every man has something in which he hopes, on which he leans, to which he retreats and retires, with which he fills up his thoughts in empty spaces of time, when he is alone, when he lies sleepless on his bed, when he is not pressed with other thoughts; to which he betakes himself in sorrow or trouble, as that from which he shall draw comfort and strength — his fortress, his citadel, his defense; and has not this a good right to be called his god?
The ivy cannot grow alone: it must twine round some support or other; if not the goodly oak, then the ragged thorn — round any dead stick whatever, rather than have no stay or support at all. It is even so with the heart and affections of man; if they do not twine around God, they must twine around some meaner thing.
The glue that holds all relationships together — including the relationship between the leader and the led — is trust, and trust is based on integrity.
Brian Tracy (b. 1944) American motivational speaker, writer
(Attributed)
Do not let yourselves be discouraged or embittered by the smallness of the success you are likely to achieve in trying to make life better. You certainly would not be able, in a single generation, to create an earthly paradise. Who could expect that? But, if you make life ever so little better, you will have done splendidly, and your lives will have been worthwhile.
And yet in our world everybody thinks of changing humanity, and nobody thinks of changing himself.
Leo Tolstoy (1828-1910) Russian novelist and moral philosopher
Pamphlets, “Some Social Remedies,” “Three Methods of Reform” [tr. Free Age Press (1900)]
(Source)
More common variant: "Everyone thinks of changing the world, but no one thinks of changing himself."
Progress consists, not in the increase of truth, but in freeing it from its wrappings. The truth is obtained like gold, not by letting it grow bigger, but by washing off from it everything that isn’t gold.
“It needs but one foe to breed a war, not two, Master Warden,” answered Éowyn. “And those who have not swords can still die upon them.”
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 3: The Return of the King, Book 6, ch. 5 “The Steward and the King” (1955)
(Source)
For myself, I would see the White Tree in flower again in the courts of the kings, and the Silver Crown return, and Minas Tirith in peace: Minas Anor again as of old, full of light, high and fair, beautiful as a queen among other queens; not as a mistress of many slaves, nay, not even a kind mistress of willing slaves. War must be, while we defend our lives against a destroyer who would devour all; but I do not love the bright sword for its sharpness, nor the arrow for its swiftness, nor the warrior for his glory. I love only that which they defend: the city of the Men of Númenor, and I would have her loved for her memory, her ancientry, her beauty, and her present wisdom. Not feared, save as men may fear the dignity of a man, old and wise.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 2: The Two Towers, Book 4, ch. 5 “The Window on the West” [Faramir] (1954)
(Source)
Give me a king whose chief interest in life is stamps, railways, or race-horses ….
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
Letter to Christopher Tolkien (1943-11-29)
(Source)
Letter 52 in Humphrey Carpenter, ed., The Letters of J.R.R. Tolkien (1981).
The wide world is all about you: you can fence yourselves in, but you cannot for ever fence it out.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 1: The Fellowship of the Ring, Book 1, ch. 3 “Three Is Company” [Gildor, to Frodo] (1954)
(Source)
Deserves it! I daresay he does. Many that live deserve death. And some that die deserve life. Can you give it to them? then do not be too eager to deal out death in judgment. For even the very wise cannot see all ends.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 1: The Fellowship of the Ring, Book 1, ch. 2 “The Shadow of the Past” [Gandalf] (1954)
(Source)
Frodo later recounts these words (approximately) to Sam in The Two Towers.
“I wish it need not have happened in my time,” said Frodo.
“So do I,” said Gandalf, “and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time that is given us.”
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 1: The Fellowship of the Ring, Book 1, ch. 2 “The Shadow of the Past” (1954)
(Source)
It does not do to leave a live dragon out of your calculations, if you live near him.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Hobbit, ch. 12 “Inside Information” (1937)
(Source)
There are also conflicts about important things or ideas. In such cases I am more impressed by the extreme importance of being on the right side, than I am disturbed by the revelation of the jungle of confused motives, private purposes, and individual actions (noble or base) in which the right and the wrong in actual human conflicts are commonly involved.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
Notes on W. H. Auden’s review of Return of the King (1956)
(Source)
Auden's review: "At the End of the Quest, Victory," New York Times Book Review (1956-01-22).
Tolkien never sent or shared these notes. Reprinted in Humphrey Carpenter, ed., The Letters of J.R.R. Tolkien, #183 (1981).
He who breaks a thing to find out what it is has left the path of wisdom.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 1: The Fellowship of the Ring, Book 2, ch. 1 “The Council of Elrond” [Gandalf to Saruman] (1954)
(Source)
Other evils there are that may come; for Sauron is himself but a servant or emissary. Yet it is not our part to master all the tides of the world, but to do what is in us for the succour of those years wherein we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till. What weather they shall have is not ours to rule.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 3: The Return of the King, Book 5, ch. 9 “The Last Debate” [Gandalf] (1955)
(Source)
The people grow tired of a confusion whose end is not in sight.
If I were asked … to what the singular prosperity and growing strength of that people ought mainly to be attributed, I should reply: To the superiority of their women.
Chance does nothing that has not been prepared beforehand.
Alexis de Tocqueville (1805-1859) French writer, diplomat, politician
Recollections, Part 2, ch. 1 (1893) [tr. De Mattos (1896)]
Full text.
Any movement in history which attempts to perpetuate itself, becomes reactionary.
Josef Broz Tito (1892-1980) Yugoslavian politician, revolutionary
(Attributed)
Be convinced that to be happy means to be free and that to be free means to be brave.
Celestial navigation is based on the premise that the Earth is the center of the universe. The premise is wrong, but the navigation works. An incorrect model can be a useful tool.
Be true to your work, your word, and your friend.
Henry David Thoreau (1817-1862) American philosopher and writer
(Misattributed)Actually from James Jeffrey Roche, "Rules of the Road" (1891):
Be silent and safe — silence never betrays you;
Be true to your word and your work and your friend;
Put least trust in him who is foremost to praise you,
Nor judge of a road till it draw to the end.
The fate of the country does not depend on how you vote at the polls — the worst man is as strong as the best at that game; it does not depend on what kind of paper you drop into the ballot-box once a year, but on what kind of man you drop from your chamber into the street every morning.
Henry David Thoreau (1817-1862) American philosopher and writer
“Slavery in Massachussets,” Speech, Framingham, Mass. (4 Jul 1854)
Full text.
I know of no rule which holds so true as that we are always paid for our suspicion by finding what we suspect.
The truth of our faith becomes a matter of ridicule among the infidels if any Catholic, not gifted with the necessary scientific learning, presents as dogma what scientific scrutiny shows to be false.
As it is better to give than to receive, so it is better to share the fruit of one’s contemplation than merely to contemplate.
[Sicut enim maius est illuminare quam lucere solum, ita maius est contemplata aliis tradere quam solum contemplari.]
Thomas Aquinas (1225-1274) Italian friar, philosopher, theologian
Summa Theologica, 2a-2ae, “Treatise on the States of Life,” Q.188 “Of the Different Kinds of Religious Life” (1265-1274)
(Source)
Alt. trans.:
- "Just as it is better to illuminate than merely to shine, so to pass on what one has contemplated is better than merely to contemplate."
- "Better to illuminate than merely to shine; to deliver to others contemplated truths than merely to contemplate."
- "Better to light up than merely to shine, to deliver to others contemplated truths than merely to contemplate." [Source]
- "For even as it is better to enlighten than merely to shine, so it is better to give to others the fruits of one's contemplation than merely to contemplate." [Source]
The wise lover does not consider so much the lover’s gift, as the giver’s love. He pays more attention to the giver’s affection than to the gift’s value, and he places less value on all gifts than he does on the beloved.
[Prudens amator non tam donum amantis, quam dantis considerat amorem. Affectum potius attendit, quam censum, et infra dilectum omnia data ponit.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 6, v. 2 (3.6.2) (c. 1418-27) [tr. Creasy (1989)]
(Source)
(Source (Latin)). Alternate translations:He that loves prudently, keeps his Eyes upon the Giver, considers the Kindness and Disposition of his Friend, and values the Gift by that, not by his own Quality and Instrinsick Worth.
[tr. Stanhope (1696; 1706 ed.), The Christian's Pattern]And he that loves with purity, considers not the gift of the lover, but the love of the giver: he values the affection more than the tokens of it: esteems his beloved infinitely beyond the benefits he confers.
[tr. Payne (1803), 3.5.1]A prudent lover considereth not so much the gift of his lover, as the love of the giver. He rather esteemeth the good will, then the value, and placeth all gifts under his beloved.
[tr. Page (1639), 3.6.5]He that loves prudently, keeps his eyes upon the giver, considers the kindness and disposition of his friend, and values the gift by that, not by its own quality and intrinsic worth.
[tr. Stanhope (1696; 1809 ed.), The Christian's Pattern]A considerate lover regardeth not so much the gift of Him who loves him, as the love of the Giver,He esteems the good will rather than the value [of the gift,] and sets all gifts below Him whom he loves.
[ed. Parker (1841)]He that loves with purity, considers not the gift of the lover, but the love of the giver: he values the affection more than the tokens of it, and places all gifts infinitely below the donor.
[tr. Dibdin (1851), 3.5]A wise lover considers not so much the gift of the lover as the love of the giver. He looks more at the goodwill than the value, and sets his beloved above all his gifts.
[ed. Bagster (1860)]A wise lover considereth not so much the gift of his lover as he doth the love of the giver. He regardeth more the love than the gift, and accounteth all gifts little in comparison of his Beloved, who giveth them to him.
[tr. Whitford/Raynal (1530/1871)]The prudent lover considereth not the gift of the lover so much as the love of the giver. He looketh for the affection more than the value, and setteth all gifts lower than the Beloved.
[tr. Benham (1874), 3.6.4]A considerate lover regardeth not so much the gift of him who loves him, as the love of the giver. He esteems the good will rather than the value of the gift, and sets all gifts below him whom he loves.
[tr. Anon. (1901)]The wise lover regards not so much the gift of Him Who loves as the love of Him Who gives. He regards the affection of the Giver rather than the value of the gift, and sets his Beloved above all gifts.
[tr. Croft/Bolton (1940)]The wise lover does not so much consider a gift from the beloved, as the love of the giver. He turns to the feeling rather than the value, and sets all gifts below the one loved.
[tr. Daplyn (1952)]A wise lover values not so much the gift of the lover, as the love of the giver. He esteems the affection above the gift, and values every gift far below the Beloved.
[tr. Sherley-Price (1952)]An experienced lover heeds not so much the gift of the lover as the love of him that gave it. What he looks for is affection, not money; his Beloved is higher in his eyes than any gift.
[tr. Knox-Oakley (1959)]A wise lover does not look at the gift of the one who loves him, but at the love of the giver. He weighs the affection and not the value; and he thinks more of the Beloved than of what the Beloved has to give.
[tr. Knott (1962)]The prudent lover considers not so much the lover's gift as the love of the giver. He looks at the love that gave the gift rather than the cost. He places the beloved above all.
[tr. Rooney (1979)]
All men want peace, but all do not seek those things that bring true peace.
[Pacem omnes desiderant: sed quæ ad veram pacem pertinent, non omnes curant.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 25, v. 1 (3.25.1) [Christ] (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
(Source (Latin)). Alternate translations:All men desire peace, but all men will not do that belongeth to peace.
[tr. Whitford/Raynal (1530/1871)]All men desire peace, but all will not do what pertains to peace.
[tr. Whitford/Gardiner (1530/1955)]All doe desire peace, but all care not for those things that appertain unto true peace.
[tr. Page (1639), 3.25.2]But, though Peace be in every Man's Wishes, yet the Qualifications and Predispositions, necessary for procuring and preserving it, are the Care of very few.
[tr. Stanhope (1696; 1706 ed.), 3.29]Peace is what all desire; but the things that belong to peace, few regard.
[tr. Payne (1803), 3.20]Peace is what all desire, but all do not care for the things that pertain unto true peace.
[ed. Parker (1841)]Peace is what all desire; but the things that belong to true peace, few regard.
[tr. Dibdin (1851), 3.23]Peace is what all desire: but all care not for those things which appertain to true peace.
[ed. Bagster (1860)]All men desire peace, but all do not care for the things which belong unto true peace.
[tr. Benham (1874)]Peace is what all desire, but all do not care for the things that pertain unto true peace.
[tr. Anon. (1901)]All men desire peace but all do not care for the things that go to make true peace.
[tr. Croft/Bolton (1940)]All long for peace, but all do not care for what leads to true peace.
[tr. Daplyn (1952)]Peace is something everyone longs for, but it is not everyone who troubles to find out what brings true peace.
[tr. Knox-Oakley (1959)]Everyone desires peace, but not everyone cares for the things that bring real peace.
[tr. Knott (1962)]Everybody wants peace; but not everybody cares about what really brings peace.
[tr. Rooney (1979)]Everyone wants peace, but not all care for what leads to true peace.
[tr. Creasy (1989)]All men desire peace, but few desire the things that make for peace.
[Common translation]
After all, when the day of judgement comes we shall be examined about what we have done, not about what we have read; whether we have lived conscientiously, not whether we have turned fine phrases.
[Certe adveniente die judicii, non quæretur a nobis quid legimus, sed quid fecimus; nec quam bene diximus, sed quam religiose viximus.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 3, v. 5 (1.3.5) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
(Source (Latin)). Alternate translations:At the day of judgment it shall not be asked of us what we have read, but what we have done: nor how well we have said, but how religiously we have lived.
[tr. Whitford/Raynal (1530/1871)]On the day of judgment we will not be asked what we have read, but what we have done; not how well we have discoursed, but how religiously we have lived.
[tr. Whitford/Gardiner (1530/1955)]Assuredly at the day of judgment we shall not be examined how many bookes we have read, but how many good workes we have done; not how rhetorically we have spoken, but how religiously we have lived.
[tr. Page (1639), 1.3.22]A Day of Judgment there will come, where in Measures will be taken very different form ours; when the Enquiry, upon which our Affairs must all turn, will be, not how much we have Heard or Read, but how much we have done; not how Eloquent our Expressions, but how Pure and Devout our Lives; how much our Manners, not our Capacity or Breeding, our Wit or Rhetorick, distinguished us from common Men.
[tr. Stanhope (1696; 1706 ed.)]Assuredly, in the approaching day of universal judgment, it will not be enquired what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Payne (1803)]Truly, at the day of judgment we shall not be examined what we have read, but what we have done; not how well we have spoken, but how religiously we have lived.
[ed. Parker (1841)]Assuredly, in the approaching day of judgment, it will not be inquired of us what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Dibdin (1851)]Verily, when the day of judgment comes, we shall not be asked what we have read, but what we have done; nor how well we have spoken, but how religiously we have lived.
[ed. Bagster (1860)]Of a surety, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; not how well we have spoken, but how holily we have lived.
[tr. Benham (1874)]Truly, at the day of judgment we shall not be examined as to what we have read, but as to what we have done; not as to how well we have spoken, but as to how religiously we have lived.
[tr. Anon. (1901)]On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived.
[tr. Croft/Bolton (1940)]Surely on coming to the day of judgment we shall not be asked what we have read but what we have done: not how well we talked but how religiously we lived.
[tr. Daplyn (1952)]At the Day of Judgement, we shall not be asked what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Sherley-Price (1952)]When the day of judgment comes, we shall not be asked what we have read, but what we have done, not if we made fine speeches, but if we lived religious lives.
[tr. Knott (1962)]When the day of judgement comes we will be asked not what books we read, but what deeds we did, not how well we spoke, but how religiously we lived.
[tr. Rooney (1979)]Surely, when the day of judgment comes we shall not be asked what we have read but what we have done, not how well we have spoken but how devoutly we have lived.
[tr. Creasy (1989)]
Half the countries of the world claim to be democratic, but being democratic is not enough, for a majority cannot turn what is wrong into right. In order to be considered truly free, countries must also have a deep love of liberty and an abiding respect for the rule of law.
Being powerful is like being a lady. If you have to tell people you are, you aren’t.
Smile at each other, smile at your wife, smile at your husband, smile at your children, smile at each other — it doesn’t matter who it is — and that will help you to grow up in greater love for each other.