The megalomaniac differs from the narcissist by the fact that he wishes to be powerful rather than charming, and seeks to be feared rather than loved. To this type belong many lunatics and most of the great men of history.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 1 “What Makes People Unhappy?” (1930)
(Source)
His wealth: He was very rich, v. 2. He was very heavy, so the Hebrew word signifies; for riches are a burden, and those that will be rich do but load themselves with thick clay, Hab. ii. 6. There is a burden of care in getting them, fear in keeping them, temptation in using them, guilt in abusing them, sorrow in losing them, and a burden of account, at last, to be given up concerning them. Great possessions do but make men heavy and unwieldy.
Matthew Henry (1662-1714) English writer, religious philosopher
Exposition of the Old and New Testament, Genesis 13:2 (1706)
(Source)
On Genesis 13:2: "And Abram was very rich in cattle, in silver, and in gold." [KJV]. Referencing Habakkuk 2:6: "Woe to him that increaseth that which is not his! how long? / and to him that ladeth himself with thick clay!" [KJV]
Often just shortened to:There is a burden of care in getting riches, fear in keeping them, temptation in using them, sorrow in losing them, and a burden of account, at last, to be given up concerning them.
Attempt nothing, for which thou darest not pray to God.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 87 (1725)
(Source)
PIETY, n. Reverence for the Supreme Being, based upon His supposed resemblance to man.
Ambrose Bierce (1842-1914?) American writer and journalist
“Piety,” The Devil’s Dictionary (1911)
(Source)
See Voltaire.
Originally published in the "Cynic's Word Book" column in the New York American (1905-01-27) and the "Cynic's Dictionary" column in the San Francisco Examiner (1905-02-05).
At home we read Pinocchio instead. We read Black Beauty, Doctor Dolittle, Little Women, The Adventures of Huckleberry Finn. What I learned about darkness from stories, I learned from books like these — and also from the unedited works of the Brothers Grimm and Hans Christian Andersen.
According to a recent article in the New York Times, few parents expose their children to those works in the original these days, and some of their reasons make sense. Who wants children growing up with the idea that stepmothers are wicked, ugly people are evil, women can get by on their beauty, and princesses are all white? At the same time, I worry about children who grow up thinking that every story has a happy ending and no one gets permanently hurt along the way.Barbara Brown Taylor (b. 1951) American minister, academic, author
Learning to Walk in the Dark, ch. 1 (2014)
(Source)
Certainly they did not pretend to be sleepy, they were sleepy; and that was a danger, for the moment they popped off, down they fell. The awful thing was that Peter thought this funny.
“There he goes again!” he would cry gleefully, as Michael suddenly dropped like a stone.
“Save him, save him!” cried Wendy, looking with horror at the cruel sea far below. Eventually Peter would dive through the air, and catch Michael just before he could strike the sea, and it was lovely the way he did it; but he always waited till the last moment, and you felt it was his cleverness that interested him and not the saving of human life. Also he was fond of variety, and the sport that engrossed him one moment would suddenly cease to engage him, so there was always the possibility that the next time you fell he would let you go.
There’s brief enjoyment in dishonorable pleasure.
[βραχεῖα τέρψις ἡδονῆς κακῆς]
Euripides (485?-406? BC) Greek tragic dramatist
Erectheus [Ἐρεχθεύς], frag. 362, l. 23 (TGF) (422 BC) [tr. Collard/Cropp (2008)]
(Source)
Part of the advice from Erechtheus to his son.
Nauck frag. 362, Barnes frag. 1, Musgrave frag. 2. (Source (Greek)). Alternate translations:The delight which sinful pleasure affords is short.
[tr. Wodhull (1809)]The enjoyment of unholy pleasure is of short duration.
[tr. Ramage (1895)]The enjoyment from a cheap pleasure is short.
[Source]
Enlighten the people generally, and tyranny and oppressions of body & mind will vanish like evil spirits at the dawn of day. altho’ I do not, with some enthusiasts, believe that the human condition will ever advance to such a state of perfection as that there shall no longer be pain or vice in the world, yet I believe it susceptible of much improvement, and, most of all, in matters of government and religion; and that the diffusion of knolege among the people is to be the instrument by which it is to be effected.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1816-04-24) to Pierre Samuel du Pont de Nemours
(Source)
The first sentence is inscribed in Cox Corridor II, a first floor corridor on the House side of the US Capitol, Washington, DC.
It occurred one evening to the boy Gavroche that he had had nothing to eat all day. Nor, for that matter, had he had anything the day before. It was becoming tiresome, so he resolved to go in search of supper.
[Un soir le petit Gavroche n’avait point mangé; il se souvint qu’il n’avait pas non plus dîné la veille; cela devenait fatigant. Il prit la résolution d’essayer de souper.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 4 “St. Denis,” Book 4 “Aid from Below May be Aid from Above,” ch. 2 (4.4.2) (1862) [tr. Denny (1976)]
(Source)
(Source (French)). Alternate translations:One evening little Gavroche had had no dinner; he remembered that he had had no dinner also the day before; this was becoming tiresome. He resolved that he would try for some supper.
[tr. Wilbour (1862)]One evening little Gavroche had eaten nothing; he remembered that he had not dined either on the previous day, and that was becoming ridiculous, so he formed the resolution to try and sup.
[tr. Wraxall (1862)]One evening, little Gavroche had had nothing to eat; he remembered that he had not dined on the preceding day either; this was becoming tiresome. He resolved to make an effort to secure some supper.
[tr. Hapgood (1887)]One evening, little Gavroche had had no dinner; he remembered that he had had no dinner the day before either; this was becoming tiresome. He decided to try for some supper.
[tr. Wilbour/Fahnestock/MacAfee (1987)]It was evening and little Gavroche had not eaten. He remembered he had not had a meal the day before, either. This was becoming tiresome. He made up his mind to try for some supper.
[tr. Donougher (2013)]
We start out determined to see that our children are good; we soon settle for having them nice.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 2 (1963)
(Source)
If it’s a good script I’ll do it. And if it’s a bad script, and they pay me enough, I’ll do it.
George Burns (1896-1996) American comedian
Interview (1988-11-02), “Gracie Allen Still Steals the Show,” by Mervyn Rothstein, New York Times
(Source)
Most often cited from its reprint in the Paris International Herald Tribune (1988-11-09); at this time, the New York Times was part owner of the IHT (with the Washington Post and Whitney communications.
I would recommend to her and Mr. D. the simple regimen of separate rooms.
Jane Austen (1775-1817) English author
Letter (1817-02-20) to Fanny Austen-Knight
(Source)
On Fanny's aunt, Mrs. Sophia Deedes, having birthed an eighteenth child.
The epic poet did not judge his heroes by the result: Heroes won and lost battles in a manner that was totally independent of their own valor; their fate depended upon totally external forces, generally the explicit agency of the scheming gods (not devoid of nepotism(. Heroes are heroes because they are heroic in behavior, not because they won or loss.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
Fooled by Randomness, Part 1, ch. 2 (2001)
Grief often inspires other odd emotions, and pettiness — the jealous assertion of one’s own claims as a mourner — is one of the commonest.
The principle underlying every society is justice, for yourself and for others. If you are to love your neighbour as yourself, neighbour as yourself, it’s only fair to love yourself as much as you love your neighbour.
[Le principe de toute société est de se rendre justice à soi-même et aux autres. Si l’on doit aimer son prochain comme soi-même, il est au moins aussi juste de s’aimer comme son prochain.]
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. 5, ¶ 321 (1795) [tr. Parmée (2003), ¶ 205]
(Source)
See Matthew. (Source (French)). Alternate translations:The one great social principle is to be just both to yourself and to others. If you must love your neighbour as yourself, it is at least as fair to love yourself as your neighbour.
[tr. Hutchinson (1902)]Justice to oneself and to others is the first principle of all Society; and if we should love our neighbour as ourself, it is quite as just that we should love ourself as much as our neighbour.
[tr. Mathers (1926)]The principle of all society is to do justice to oneself and to others. If one should love one’s neighbor as oneself, it is at least equally just to love oneself as one does one’s neighbor.
[tr. Merwin (1969)]The principle of all society is to do justice to oneself and to others. If it is right to love the person next to us as ourselves, it is at least as right to love ourselves as much as the people next to us.
[tr. Siniscalchi (1994)]
OPHELIA:Their perfume lost,
Take these again, for to the noble mind
Rich gifts wax poor when givers prove unkind.William Shakespeare (1564-1616) English dramatist and poet
Hamlet, Act 3, sc. 1, ll. 108 (3.1.109-110) (c. 1600)
(Source)
Returning to Hamlet gifts he gave her in the past.
They exchanged rings. The rings were a matching pair of gold bands, left to Daniel by his parents, who had known he could never afford to buy his own. It gave her pause for thought, how after all these years, somehow, the dead still looked after the living.
Joan Slonczewski (b. 1956) American microbiologist and writer
The Wall around Eden, ch. 25 (1989)
(Source)
The trouble with the farmer up to now has been that every time somebody has thought of relief for him it has been to make it so he could borrow more money. That’s what’s the matter with him now. What he needs is some way to pay back. Not some way to borrow more.
Will Rogers (1879-1935) American humorist
Column (1927-02-27), “Weekly Article: Big Bouts for Farm Relief”
(Source)
The Washington Post used "Big Bouts in Congress" as its headline.
The above text is how it was worded both as published and as catalogued in Will Rogers' Weekly Articles: The Coolidge Years, 1925-1927, No. 220 (1973). When generally quoted, however, it is frequently in a more condensed form:Every time somebody has thought of relief for the farmer it has been to make it so he could borrow more money. What he needs is some way to pay back. Not some way to borrow more.
You sleep, gaping,
On your bags of gold, adore them like hallowed
Relics not meant to be touched, stare as at gorgeous
Canvases. Money is meant to be spent, it buys pleasure:
Did you know that? Bread, vegetables, wine, you can
Buy almost everything it’s hard to live without.[Congestis undique saccis
indormis inhians et tamquam parcere sacris
cogeris aut pictis tamquam gaudere tabellis.
Nescis, quo valeat nummus, quem praebeat usum?
Panis ematur, holus, vini sextarius, adde
quis humana sibi doleat natura negatis.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 1, # 1, “Qui fit, Mæcenas,” l. 70ff (1.1.70-75) (35 BC) [tr. Raffel (1983)]
(Source)
(Source (Latin)). Alternate translations:Thy house, the hell, thy good, the flood, which, thoughe it doe not starte,
Nor stirre from thee, yet hath it so in houlde thy servyle hearte,
That though in foysonne full thou swimmes, and rattles in thy bagges,
Yet tost thou arte with dreadefulle dreames, thy mynde it waves and wagges,
And wisheth after greater things, and that, thats woorste of all,
Thou sparst it as an hollye thynge, and doste thy selfe in thralle
Unto thy lowte, and cockescome lyke thou doste but fille thine eye
With that, which shoulde thy porte preserve, and hoyste thyne honor hye.
Thou scannes it, and thou toots upponte, as thoughe it were a warke
By practysde painters hande portrayde with shaddowes suttle darke.
Is this the perfytte ende of coyne? be these the veray vayles
That money hath, to serve thy syghte? fye, fye thy wysedome fayles.
Tharte misse insenste, thou canst not use't, thou wotes not what to do
Withall, by cates, bye breade, bye drincke, in fyne disburse it so,
That nature neede not move her selfe, nor with a betments scant
Distrainte, and prickd passe forth her daye in pyne and pinchinge want.
[tr. Drant (1567)]Thee,
Who on thy full cramb'd Bags together laid,
Do'st lay thy sleepless and affrighted head;
And do'st no more the moderate use on't dare
To make, then if it consicrated were:
Thou mak'st no other use of all thy gold,
Then men do of their pictures, to behold.
Do'st thou not know the use and power of coyn?
It buys bread, meat, and cloaths, (and what's more wine;)
With all those necessary things beside,
Without which Nature cannot be suppli'd.
[tr. A. B.; ed. Brome (1666)]Thou watchest o'er thy heaps, yet 'midst thy store
Thou'rt almost starv'd for Want, and still art poor:
You fear to touch as if You rob'd a Saint,
And use no more than if 'twere Gold in paint:
You only know how Wealth may be abus'd,
Not what 'tis good for, how it can be us'd;
'Twill buy Thee Bread, 'twill buy Thee Herbs, and
What ever Nature's Luxury can grant.
[tr. Creech (1684)]Of thee the tale is told,
With open mouth when dozing o'er your gold.
On every side the numerous bags are pil'd,
Whose hallow'd stores must never be defil'd
To human use ; while you transported gaze,
As if, like pictures, they were form'd to please.
Would you the real use of riches know?
Bread, herbs, and wine are all they can bestow:
Or add, what nature's deepest wants supplies;
This, and no more, thy mass of money buys.
[tr. Francis (1747)]O'er countless heaps in nicest order stored
You pore agape, and gaze upon the hoard,
As relicks to be laid with reverence by,
Or pictures only meant to please the eye.
With all your cash, you seem not yet to know
Its proper use, or what it can bestow!
"'Twill buy me herbs, a loaf, a pint of wine, --
All, which denied her, nature would repine."
[tr. Howes (1845)]You sleep upon your bags, heaped up on every side, gaping over them, and are obliged to abstain from them, as if they were consecrated things, or to amuse yourself with them as you would with pictures. Are you ignorant of what value money has, what use it can afford? Bread, herbs, a bottle of wine may be purchased; to which [necessaries], add [such others], as, being withheld, human nature would be uneasy with itself.
[tr. Smart/Buckley (1853)]You sleepless gloat o'er bags of money gained from every source, and yet you're forced to touch them not as though tabooed, or else you feel but such delight in them as painting gives the sense. Pray don't you know the good of money to you, or the use it is? You may buy bread and herbs, your pint of wine, and more, all else, which if our nature lacked, it would feel pain.
[tr. Millington (1870)]Of you the tale is told:
You sleep, mouth open, on your hoarded gold;
Gold that you treat as sacred, dare not use,
In fact, that charms you as a picture does.
Come, will you hear what wealth can fairly do?
'Twill buy you bread, and vegetables too,
And wine, a good pint measure: add to this
Such needful things as flesh and blood would miss.
[tr. Conington (1874)]You sleep with open mouth on money-bags piled up from all sides, and must perforce keep hands off as if they were hallowed, or take delight in them as if painted pictures. Don't you know what money is for, what end it serves? You may buy bread, greens, a measure of wine, and such other things as would mean pain to our human nature, if withheld.
[tr. Fairclough (Loeb) (1926)]You sleep on the sacks
Of money you've scraped up and raked in from everywhere
And, gazing with greed, are still forced to keep your hands off,
As if they were sacred or simply pictures to look at.
Don't you know what money can do, or just why we want it?
It's to buy bread and greens and a pint of wine
And the things that we, being human, can't do without.
[tr. Palmer Bovie (1959)]You have money bags amassed from everywhere,
just to sleep and gasp upon. To you they're sacred,
or they're works of art, to be enjoyed only with the eyes.
Don't you know the value of money, what it's used for?
It buys bread, vegetables, a pint of wine and whatever else
a human being needs to survive and not to suffer.
[tr. Fuchs (1977)]You sleep with open mouth
on sacks accumulated from everywhere
and are constrained to worship them as sacred things,
or rejoice in them as if they were painted tablets.
Do you not know what money serves for?
How it's to be used? to buy bread, vegetables,
a sixth of wine, other things deprived of which
human nature suffers.
[tr. Alexander (1999)]You sleep open-mouthed on a mound of money
bags but won't touch them; you just stare at them
as if they were a collection of paintings.
What's money for? What can it do? Why not
buy bread, vegetables, what you think's wine enough?
Don't you want what it harms us not to have?
[tr. Matthews (2002)]You scrape your money-bags together and fall asleep
on top of them with your mouth agape. They must remain unused
like sacred objects, giving no more pleasure than if painted on canvas.
Do you not realize what money is for, what enjoyment it gives?
You can buy bread and vegetables, half a litre of wine,
and the other things which human life can't do without.
[tr. Rudd (2005 ed.)]... covetously sleeping on money-bags
Piled around, forced to protect them like sacred objects,
And take pleasure in them as if they were only paintings.
Don’t you know the value of money, what end it serves?
Buy bread with it, cabbages, a pint of wine: all the rest,
Things where denying them us harms our essential nature.
[tr. Kline (2015)]
When one reads any strongly individual piece of writing, one has the impression of seeing a face somewhere behind the page […] Well, in the case of Dickens I see a face that is not quite the face of Dickens’s photographs, though it resembles it. It is the face of a man of about forty, with a small beard and a high colour. He is laughing, with a touch of anger in his laughter, but no triumph, no malignity. It is the face of a man who is always fighting against something, but who fights in the open and is not frightened, the face of a man who is generously angry — in other words, of a nineteenth-century liberal, a free intelligence, a type hated with equal hatred by all the smelly little orthodoxies which are now contending for our souls.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1939), “Charles Dickens,” sec. 6, Inside the Whale (1940-03-11)
(Source)
Closing words of the essay.
We need not power or splendor;
Wide hall or lordly dome;
The good, the true, the tender, —
These form the wealth of home.Sarah J. Hale (1788-1879) American writer, activist, magazine editor
“Home” (1830)
The provenance of this poem is unclear. It is often assigned to her Poems for Our Children (1830) (the original location of her "Mary Had a Little Lamb"), but does not appear there. That work is subtitled "Part First," but there is no indication that a second part was ever published.
Four score and seven years ago our fathers brought forth on this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal. Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1863-11-19), “Dedication of the National Cemetery at Gettysburg [Gettysburg Address],” Pennsylvania
(Source)
CLÉANTE: There’s true and false in piety, as in bravery,
And just as those whose courage shines the most
In battle, are the least inclined to boast,
So those whose hearts are truly pure and lowly
Don’t make a flashy show of being holy.[Il est de faux dévots ainsi que de faux braves:
Et, comme on ne voit pas qu’où l’honneur les conduit
Les vrais braves soient ceux qui font beaucoup de bruit,
Les bons et vrais dévots, qu’on doit suivre à la trace,
Ne sont pas ceux aussi qui font tant de grimace.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 1, sc. 6 (1669) [tr. Wilbur (1963)]
(Source)
(Source (French)). Alternate translations:There are Pretenders to Devotion as well as to Courage. And as we never find the truly Brave to be such as make much Noise wheresoever they are led by Honour, so the Good and truly Pious, who are worthy of our Imitation, are never those that deal much in Grimace.
[tr. Clitandre (1672)]There are hypocrites in religion as well as pretenders to courage; and as we never find the truly brave man make much noise where honour leads him, no more are the good and truly pious, whom we ought to follow, those who make so many grimaces.
[tr. Van Laun (1876)]Devotion, like courage, has its pretenders' and in the same way that the truly brave are not those who make the most noise where honour leads them, so the real and truly pious men whose example we ought to follow, are not those who affect such grimaces.
[tr. Wall (1879)]There are hypocrites in religion as well as pretenders to courage; and as we never find the truly brave to be such as make much noise wherever they are led. by honour, so the good and truly pious, who are worthy of our imitation, are never those who indulge in much show.
[tr. Mathew (1890)]There are pretenders to devotion as to courage; and even as those who are truly brave when honour calls are not those who make the most noise, so the good and truly pious, in whose footsteps we ought to follow, are not thoae who make so many grimaces.
[tr. Waller (1903), sc. 5]There are false heroes -- and false devotees;
And as true heroes never are the ones
Who make much noise about their deeds of honour,
Just so true devotees, whom we should follow,
Are not the ones who make so much vain show.
[tr. Page (1909)]There's false devotion like false bravery.
And as you see upon the field of honor
The really brave are not the noisiest ones,
The truly pious, whom we should imitate,
Are not the ones who show off their devotion.
[tr. Bishop (1957), sc. 5]Like courage, piety has its hypocrites.
Just as we see, where honor beckons most
The truly brave are not the ones who boast;
The truly pious people, even so,
Are not the ones who make the biggest show.
[tr. Frame (1967). sc. 5]If there's false courage, then, God knows,
There is false piety as well:
The brave man you can always tell
By how he doesn't rant and roar
And bluster, in the heat of war.
How may pious men be known?
They don't pull faces, sigh and groan.
[tr. Bolt (2002)]Look: some people pretend to be religious the way others pretend to be brave. We can recognize brave people by what honor has pushed them to do, but the truly pious, whom one should imitate, don't smirk and show off.
[tr. Steiner (2008)]The falsely devout are like the falsely brave;
And as we see that those who make the most noise
Are not the bravest when the moment comes,
So the truly good, the truly devout,
Are not the ones making all this racket about it.
[tr. Campbell (2013)]
The Master did himself these vessels frame,
Why should he cast them out to scorn and shame?
If he has made them well, why should he break them?
Yea, though he marred them, they are not to blame.
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Fitz. # 86 [tr. Whinfield (1883), # 126]
(Source)
Various of the sources I consulted (e.g.) tied the "vessels" quatrain and the "quick and dead" quatrain together, even though some translators (as below) went in both directions.
Alternate translations:None answer'd this; but after Silence spake
A Vessel of a more ungainly Make:
"They sneer at me for leaning all awry;
What! did the Hand then of the Potter shake?"
[tr. FitzGerald, 1st ed. (1859), # 63]None answer'd this; but after Silence spake
A Vessel of a more ungainly Make:
"They sneer at me for leaning all awry;
What! did the Hand then of the Potter shake?"
[tr. FitzGerald, 2nd ed. (1868), # 93]After a momentary silence spake
Some Vessel of a more ungainly Make;
"They sneer at me for leaning all awry:
What! did the Hand then of the Potter shake?"
[tr. FitzGerald, 3rd ed. (1872), # 86; also 4th ed. and 5th ed. (1889)]Thou who commandest the quick and the dead, the wheel of heaven obeys thy hand. What if I am evil, am I not Thy slave? Which then is the guilty one? Art Thou not Lord of all?
[tr. McCarthy (1879), # 344; in some # 345]The potter did himself these vessels frame,
What makes him cast them out to scorn and shame?
If he has made them well, why should he break them?
And though he marred them, they are not to blame.
[tr. Whinfield (1882), # 52]Who framed the lots of quick and dead but Thou?
Who turns the wheel of baleful fate but Thou?
We are Thy slaves, our wills are not our own,
We are Thy creatures, our creator Thou!
[tr. Whinfield (1882), # 242]Who framed the lots of quick and dead but Thou?
Who turns the troublous wheel of heaven but Thou?
Though we are sinful slaves, is it for Thee
To blame us? Who created us but Thou?
[tr. Whinfield (1883), # 471]From God's own hand this earthly vessel came,
He shaped it thus, be it for fame or shame;
If it be fair -- to God be all the praise,
If it be foul -- to God alone the blame.
[tr. Le Gallienne (1897)]Almighty Potter, on whose wheel of blue
The world is fashioned and is broken too,
Why to the race of men is heaven so dire?
In what, O wheel, have I offended you?
[tr. Le Gallienne (1897)]Our Guardian chose our natures. Is He then
Delinquent when He treats us with disorder?
We ask: "Why break the best of us?" and murmur:
"Is the pot guilty if it stands awry?"
[tr. Graves & Ali-Shah (1967), # 93]When the Maker formed nature
Why imperfect was the venture
If it is good, why departure
And if bad, why form capture?
[tr. Shahriari (1998), literal]When the Creator forged the shape
Why was mankind a mere ape?
If it were good, why cloak and cape?
If unsightly, why this rape?
[tr. Shahriari (1998), figurative]
Every honorable effort should always be made to avoid war, just as every honorable effort should always be made by the individual in private life to keep out of a brawl, to keep out of trouble; but no self-respecting individual, no self-respecting nation, can or ought to submit to wrong.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)
Perhaps he’s reached that stage of intoxication which power is said to inspire, the state in which you believe you are indispensable and can therefore do anything, absolutely anything you feel like, anything at all.
Margaret Atwood (b. 1939) Canadian writer, literary critic, environmental activist
The Handmaid’s Tale, ch. 37 (1986)
(Source)
Cadfael buckled his saddlebags before him, and mounted a little stiffly, but with plain pleasure. Considerately, Hugh refrained from offering help. Sixty-five is an age deserving of respect and reverence from the young, but those who have reached it do not always like to be reminded.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Brother Cadfael’s Penance, ch. 2 (1994)
(Source)
Thare iz two men, prowling around, who want cluss watching, the one, that iz allwuz praizing, and the one, who iz allwuz kondeming, himself.
[There are two men, prowling around, who want close watching: the one that is always praising, and the one who is always condemning, himself.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 14 “A Ghost” (1874)
(Source)
No gains without pains.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1745 ed.)
(Source)
Franklin recapped this in his final Poor Richard Improved (1758 ed.): "There are no Gains, without Pains." This was in turn reprinted in abridged Way to Wealth (1773).
Sometimes erroneously cited to Poor Richard (1734 ed.); that has something different in structure and meaning: "Hope of gain / Lessens pain."
See also Breton (1577) and Herrick (1648).
The law will never make men free; it is men who have got to make the law free. They are the lovers of law and order, who observe the law when the government breaks it.
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.
In context, Thoreau is arguing the quality of a higher law, higher than the Fugitive Slave Law or Constitutional legalism from the courts -- the "law of humanity," which condemns the injustice of slavery.
SALLY: It’s a scientific fact that if you say “naked” three or more times, to any man, he has to cross his legs.
Steven Moffat (b. 1961) Scottish television writer, producer
Coupling, 02×09 “Naked” (2001-10-22)
(Source)
You need to get used to winnowing your thoughts, so that if someone says, “What are you thinking about?” you can respond at once (and truthfully) that you are thinking this or thinking that. And it would be obvious at once from your answer that your thoughts were straightforward and considerate ones — the thoughts of an unselfish person, one unconcerned with pleasure and with sensual indulgence generally, with squabbling, with slander and envy, or anything else you’d be ashamed to be caught thinking.
[ἐθιστέον ἑαυτὸν μόνα φαντάζεσθαι, περὶ ὧν εἴ τις ἄφνω ἐπανέροιτο: τί νῦν διανοῇ; μετὰ παρρησίας παραχρῆμα ἂν ἀποκρίναιο ὅτι τὸ καὶ τό: ὡς ἐξ αὐτῶν εὐθὺς δῆλα εἶναι, ὅτι πάντα ἁπλᾶ καὶ εὐμενῆ καὶ ζῴου κοινωνικοῦ καὶ ἀμελοῦντος ἡδονικῶν ἢ καθάπαξ ἀπολαυστικῶν φαντασμάτων ἢ φιλονεικίας τινὸς ἢ βασκανίας καὶ ὑποψίας ἢ ἄλλου τινός, ἐφ̓ ᾧ ἂν ἐρυθριάσειας ἐξηγούμενος, ὅτι ἐν νῷ αὐτὸ εἶχες.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 4 (3.4) (AD 161-180) [tr. Hays (2003)]
(Source)
(Source (Greek)). Alternate translations:Thou must use thyself to think only of such things, of which if a man upon a sudden should ask thee, what it is that thou art now thinking, thou mayest answer This, and That, freely and boldly, that so by thy thoughts it may presently appear that in all thee is sincere, and peaceable; as becometh one that is made for society, and regards not pleasures, nor gives way to any voluptuous imaginations at all: free from all contentiousness, envy, and suspicion, and from whatsoever else thou wouldst blush to confess thy thoughts were set upon.
[tr. Casaubon (1634)]Let it be your way to think upon nothing, but what you could freely Discover, if the Question was put to you : So that if your Soul was thus laid open, there would nothing appear, but what was Sincere, Good-natur'd, and publick Spirited; not so much as one Libertine, or Luxurious Fancy, nothing of Litigiousness, Envy, or unreasonable Suspicion, or any thing else, which would not bear the Light, without Blushing.
[tr. Collier (1701)]We ought, therefore, to [...] enure ourselves to think on such things, as, if we were of a sudden examined, what are we now musing upon, we could freely answer, such or such matters: so that all within might appear simple and goodnatured, such as becomes a social being, who despises pleasure, and all sensual enjoyment, and is free from emulation, envy, suspicion, or any other passion that we would blush to own we were now indulging in our minds.
[tr. Hutcheson/Moor (1742)]Indeed you should regulate your thoughts in such a manner, that if any one should ask you, on a sudden, what is the subject of them, you may answer him without embarrassment; so that they may evidently appear to be all simplicity and benevolence, and such as become a being born for society; free from every idea of sensuality or lasciviousness; from rancour, envy, or suspicion; or from any other sentiment, which, if you were to confess it, would occasion a blush.
[tr. Graves (1792)]A man should use himself to think of those things only about which if one should suddenly ask, What hast thou now in thy thoughts? with perfect openness thou mightest immediately answer, This or That; so that from thy words it should be plain that everything in thee is simple and benevolent, and such as befits a social animal, and one that cares not for thoughts about pleasure or sensual enjoyments at all, nor has any rivalry or envy and suspicion, or anything else for which thou wouldst blush if thou shouldst say that thou hadst it in thy mind.
[tr. Long (1862)][A man] ought, therefore, not to work his mind to no purpose, nor throw a superfluous link into the chain of thought; and more especially, to avoid curiosity and malice in his inquiry. Accustom yourself, therefore, tot hink up on nothing but what you could freely reveal, if the question were put to you; so that if your soul were thus laid open, there would nothing appear but what was sincere, good-natured, and public-spirited -- not so much as one voluptuous or luxurious fancy, nothing of hatred, envy, or unreasonable suspicion, nor aught else which you could not bring to the light without blushing.
[tr. Collier/Zimmern (1887)]Limit yourself habitually to such regards, that if suddenly asked 'What is in your thoughts now?,' you could tell at once the candid and unhesitating truth -- a direct plain proof, that all your thoughts were simple and in charity, such as befit a social being, who eschews voluptuous or even self-indulgent fancies, or jealousy of any kind, or malice and suspicion, or any other mood which you would blush to own.
[tr. Rendall (1898)]Accustom yourself so, and only so, to think, that, if any one were suddenly to ask you, “Of what are you thinking-now?” you could answer frankly and at once, “Of so and so.” Then it will plainly appear that you are all simplicity and kindliness, as befits a social being who takes little thought for enjoyment or any phantom pleasure; who spurns contentiousness, envy, or suspicion; or any passion the harbouring of which one would blush to own.
[tr. Hutcheson/Chrystal (1902)]A man should accustom himself to think only of those things about which, if one were to ask on a sudden, What now in thy thoughts? thou couldst quite frankly answer at once, This or that; so that thine answer should immediately make manifest that all that is in thee is simple and kindly and worthy of a living being that is social and has no thought for pleasures or for the entire range of sensual images, or for any rivalry, envy, suspicion, or anything else, whereat thou wouldst blush to admit that thou hadst it in thy mind.
[tr. Haines (Loeb) (1916)]You must habituate yourself only to thoughts about which if some one were suddenly to ask: 'What is in your mind now?', you would at once reply, quite frankly, this or that; and so from the answer it would immediately be plain that all was simplicity and kindness, the thoughts of a social being, who disregards pleasurable, or to speak more generally luxurious imaginings or rivalry of any kind, or envy and suspicion or anything else about which you would blush to put into words that you had it in your head.
[tr. Farquharson (1944)]A man should habituate himself to such a way of thinking that if suddenly asked, "What is in your mind at this minute?" he could respond frankly and without hesitation; thus proving that all his thoughts were simple and kindly, as becomes a social being with no taste for the pleasures of sensual imaginings, jealousies, envies, suspicions, or any other sentiments that he would blush to acknowledge in himself.
[tr. Staniforth (1964)]You must train yourself only to think such thoughts that if somebody were suddenly to ask you, "What are you thinking of?" you could reply in all honesty and without hesitation of this or that, and so make it clear at once from your reply that all within you is simple and kindly, and worthy of a social being who has no thought for pleasure, or luxury in general, or contentiousness of any kind, or envy, or suspicion, or anything else that you would blush to admit if you had it in your mind.
[tr. Hard (1997 ed.)]Train yourself to think only those thoughts such that in answer to the sudden question ‘What is in your mind now?’ you could say with immediate frankness whatever it is, this or that: and so your answer can give direct evidence that all your thoughts are straightforward and kindly, the thoughts of a social being who has no regard for the fancies of pleasure or wider indulgence, for rivalry, malice, suspicion, or anything else that one would blush to admit was in one’s mind.
[tr. Hammond (2006)]You should accustom yourself to think only of those things which, if someone were suddenly to ask "What are you thinking?" you could openly answer this or that, so as to reveal straightaway that everything within yourself is straightforward and well disposed, appropriate to a communal being, and without care for base pleasures or even a single one of the delights we take in our experiences, or for any rivalry, slander, suspicion, or anything else which you would blush to answer that you had in your mind.
[tr. Needleman/Piazza (2008)]You must train yourself only to think such thoughts that if somebody were suddenly to ask you, ‘What are you thinking of?’ you could reply in all honesty and without hesitation, of this thing or that, and so make it clear at once from your reply that all within you is simple and benevolent, and worthy of a social being who has no thought for pleasure, or luxury in general, or contentiousness of any kind, or envy, or suspicion, or anything else that you would blush to admit if you had it in your mind.
[tr. Hard (2011 ed.)]You must train yourself only to think the kind of thoughts about which, if someone suddenly asked you, "what are you thinking now?" you would at once answer frankly, "this" or "that." So, from your reply it would immediately be clear that all your thoughts are straightforward and kind and express the character of a social being who has no concern with images of pleasure, or self-indulgence in general, or any kind of rivalry, malice, or suspicion, or anything else you would blush to admit you were thinking about.
[tr. Gill (2013)]
It is easy enough to be pleasant,
When life flows by like a song,
But the man worth while is one who will smile,
When everything goes dead wrong.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1892), “Worth While,” st. 1, An Erring Woman’s Love
(Source)
Sometimes called "The Man Worth While." Collected again in Poems of Cheer (1910).
I enjoy life; I might almost say that with every year that passes I enjoy it more. This is due partly to having discovered what were the things that I most desired, and having gradually acquired many of these things. Partly it is due to having successfully dismissed certain objects of desire — such as the acquisition of indubitable knowledge about something or other — as essentially unattainable. But very largely it is due to a diminishing preoccupation with myself. Like others who had a Puritan education, I had the habit of meditating on my sins, follies, and shortcomings. I seemed to myself — no doubt justly — a miserable specimen. Gradually I learned to be indifferent to myself and my deficiencies; I came to centre my attention increasingly upon external objects: the state of the world, various branches of knowledge, individuals for whom I felt affection.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 1 “What Makes People Unhappy?” (1930)
(Source)
It is not the fact that a man has riches which keeps him from the Kingdom of Heaven, but the fact that riches have him.
John Caird (1820-1898) Scottish theologian, academic, preacher
(Attributed)
I am unable to find the source of this quotation amongst Caird's writings (including of his many sermons). While he preaches in places on money and riches (e.g., "Covetousness a Misdirected Worship"), these phrases or ones like them do not show up in his works that I can find.
Nevertheless, this quotation was popularly requoted in the late 19th and early 20th centuries, beginning during Caird's lifetime. The earliest references I find are from 1878 --
The Pacific, Vol. 27, No. 17/1366 (1878-04-25) and (in quotations marks rather than italics) The Calcutta Indian Mirror (1879-05-18):Dr. Caird says it is not the fact that a man has riches which keeps him from the kingdom of heaven, but the fact that riches have him.
Christian Pioneer Magazine, "Gems," Vol. 23 (1878) and The Raleigh Christian Advocate (1879-02-05):It is not the fact that a man has riches which keeps him from the kingdom of heaven, but the fact that riches have him.
-- Dr. Caird
Even this point, the references are not to a story about Caird preaching or writing it, but column filler, indicating the quote was already in wide circulation. The use of quotes / italics suggests it might also be an excerpt from a more complex formulation.
By the turn of the century, the quote is fixed as above, and gains popularity in various quotation collections, including Hotchkiss, ed., Dictionary of Burning Words of Brilliant Writers (1895).
Citations for this phrase begin with attribution to "John Caird," "J. Caird," and "Dr. Caird," referencing the prominent Scottish theologian and preacher. After a time, only his last name is used. Starting mid-20th century (and as memory of John Caird fades), the attribution is often to David Caird (e.g., 1, 2, 3).
If thou wilt be cured of thy Ignorance, confess it.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 84 (1725)
(Source)
MORE: (looks at him: takes him aside: lowered voice) Have I your word, that what we say here is between us and has no existence beyond these walls?
NORFOLK: (impatient) Very well.
MORE: (almost whispering) And if the King should command you to repeat what I have said?
NORFOLK: I should keep my word to you!
MORE: Then what has become of your oath of obedience to the King?
NORFOLK: (indignant) You lay traps for me!
MORE: (now grown calm) No, I show you the times.
Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 1 (1960)
(Source)
In Bolt's 1966 film adaptation, this is slightly shortened:MORE: (arrests him; makes a display of looking about, conspiratorial) Have I your word that what we say here is between us two?
NORFOLK: (impatient) Very well.
MORE: And if the King should command you to repeat what I may say?
NORFOLK: I should keep my word to you!
MORE: Then what has become of your oath of obedience to the King?
NORFOLK: (sorts this out; then, astounded) You lay traps for me!
MORE: No, I show you the times.
PHYSIOGNOMY, n. The art of determining the character of another by the resemblances and differences between his face and our own, which is the standard of excellence.
Ambrose Bierce (1842-1914?) American writer and journalist
“Physiognomy,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Word Book" column in the New York American (1905-01-11) and the "Cynic's Dictionary" column in the San Francisco Examiner (1905-03-18).
I cannot say for sure when my reliable ideas about God began to slip away, but the big chest I used to keep them in is smaller than a shoebox now. Most of the time, I feel so ashamed about this that I do not own up to it unless someone else mentions it first. Then we find a quiet place where we can talk about what it is like to feel more and more devoted to a relationship that we are less and less able to say anything about.
Barbara Brown Taylor (b. 1951) American minister, academic, author
Learning to Walk in the Dark, ch. 7 (2014)
(Source)
“There’s a pirate asleep in the pampas just beneath us,” Peter told him. “If you like, we’ll go down and kill him.”
“I don’t see him,” John said after a long pause.
“I do.”
“Suppose,” John said, a little huskily, “he were to wake up.”’
Peter spoke indignantly. “You don’t think I would kill him while he was sleeping! I would wake him first, and then kill him. That’s the way I always do.”J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter and Wendy, ch. 4 “The Flight” (1911)
(Source)
Not included in the 1928 published play.
Strange to say, the first symptom of true love in a young man is timidity; in a young girl it is boldness. This is surprising, and yet nothing is more simple. It is the two sexes tending to approach each other and assuming each the other’s qualities.
[Et puis, chose bizarre, le premier symptôme de l’amour vrai chez un jeune homme, c’est la timidité, chez une jeune fille, c’est la hardiesse. Ceci étonne, et rien n’est plus simple pourtant. Ce sont les deux sexes qui tendent à se rapprocher et qui prennent les qualités l’un de l’autre.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 4 “St. Denis,” Book 3 “The House in the Rue Plumet,” ch. 6 (4.3.6) (1862) [tr. Hapgood (1887)]
(Source)
(Source (French)). Alternate translations:Oddly enough, the first symptom of true love in a young man is timidity, in a young woman, boldness. This is surprising, and yet nothing is more natural. It is the two sexes tending to unite, and each acquiring the qualities of the other.
[tr. Wilbour (1862)]Strange it is, the first symptom of true love in a young man is timidity; in a girl it is boldness. This will surprise, and yet nothing is more simple; the two sexes have a tendency to approach, and each assumes the qualities of the other.
[tr. Wraxall (1862)]And besides, although shyness is the first sign of true love in a youth, boldness is its token in a maid. This may seem strange, but nothing could be more simple. The sexes are drawing close, and in doing so each assumes the qualities of the other.
[tr. Denny (1976)]And then, oddly enough, the first symptom of true love in a man is timidity, in a young woman, boldness. This is surprising, and yet nothing is more natural. It is the two sexes tending to unite, and each acquiring the qualities of the other.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
We tell our children things which we know are not so, but which we wish were so.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 2 (1963)
(Source)
Of course everybody likes and respects self-made men. It is a great deal better to be made in that way than not to be made at all.
The road to hell is paved with works-in-progress.
Philip Roth (1933-2008) American novelist and short-story writer
In “Works in Progress,” The New York Times Book Review (1979-07-15)
(Source)
Unlike a well-defined, precise game like Russian roulette, where the risks are visible to anyone capable of multiplying and dividing by six, one does not observe the barrel of reality.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
Fooled by Randomness, Part 1, ch. 2 (2001)
(Source)
Women cannot always love men who love them, but they always admire their taste.
Miss Manners is amazed at the number of otherwise gentle souls who turn nasty when they are driving. And they all suffer from the wonderful, ostrich-like delusion that they cannot be identified because they are safely inside their cars. It seems silly to her to have to say what good driving manners are. They are the same as the simplest, most obvious of non-driving manners, except that each person is surrounded by thousands of dollars of treacherous metal.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (1981-03-29)
(Source)
BATTY: I’ve seen things you people wouldn’t believe. Attack ships on fire off the shoulder of Orion. I watched C-beams glitter in the dark near the Tannhauser Gate. All those moments will be lost in time, like tears in rain. Time to die.
David Peoples (b. 1940) American screenwriter
Blade Runner (1982) [screenplay with Hampton Fancher]
(Source)
(Source (Video); dialog confirmed)
Roy Batty was played by Rutger Hauer. These lines are not in Philip K. Dick's source story, Do Androids Dream of Electric Sheep? (1968).
KING: I am wrapp’d in dismal thinkings.
William Shakespeare (1564-1616) English dramatist and poet
All’s Well That Ends Well, Act 5, sc. 3, ll. 147ff (5.3.147) (1602?)
(Source)
All of our governments are flawed, most of them disastrously. It’s why history is such a bloody mess.
Kim Stanley Robinson (b. 1952) American writer
Red Mars, Part 2 “The Voyage Out” [Arkady] (1992)
(Source)
Behind the veil the Gods their Secrets keep,
And past that curtain none may hope to peep;
One plot of earth is all we may secure.
Drink, then! for such philosophies are cheap.
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 29 [tr. Talbot (1908)]
(Source)
Alternate translations:No one has ever passed behind the veil that masks the secrets of God. No one shall ever pass behind it ; there is no other dwellingplace for us than the bosom of the earth. Woe 's me that this secret, too, should be so short.
[tr. McCarthy (1879), # 19]All mortal ken is bounded by the veil,
To see beyond man's sight is all too frail;
Yea! earth's dark bosom is his only home; --
Alas! 'twere long to tell the doleful tale.
[tr. Whinfield (1883), # 28 or # 47]For none behind the veil of myst'ries way is;
None in the secret of the world's array is:
Save in earth's breast, for us no place of stay is;
Give ear, for no light matter this I say is.
[tr. Payne (1898), # 60]No one can pass behind the curtain that veils the secret,
the mind of no one is cognizant of what is there;
save in the heart of earth we have no haven.
Drink wine, for to such talk there is no end.
[tr. Heron-Allen (1898), # 29]Behind that veil no man has found a way,
Nor knows he anything of life's array,
He has no home but underneath the clay;
Thy truth thy sorrow is, O woeful lay!
[tr. Cadell (1899), # 14]The secret 's hidden from the mortal eye,
Nor living soul can read the mystery;
Save in the heart of earth, we have no rest;
So fill the bowl, 'twill soon be time to die.
[tr. Roe (1906), # 19]For none is there a way behind the veil.
Who tries to pierce its secrets but doth fail?
The only place of rest is earth's dark breast,
Alas, that far from short should be the tale!
[tr. Thompson (1906), # 29]Behind the veil of the secrets there is no way for anybody.
Of this scheme of things the soul of no man has any knowledge.
There is no dwelling-place except in the heart of the dust.
Drink wine, for such tales are not short to tell.
[tr. Christensen (1927), # 61]No one has access to the veil of mystery;
Of this system of life no one has any knowledge.
Except in the heart of the earth there is no resting-place.
Listen, for these tales are not short.
[tr. Rosen (1928), # 42]Behind the secret curtain none can go,
How life is decked and painted none can know;
But then we have to wait in dusty pits --
Alas this endless tale! and weary show!
[tr. Tirtha (1941), # 148]No man has the way within the veil of mysteries; of this arrangement the soul of none is aware: there is no alighting-place, save in the heart of the dark earth -- drink wine, for such fables are not short.
[tr. Bowen (1976), # 46]The world we look at is a painted veil
Which hides God’s presence and the Will Divine,
And since its legends are not briefly told,
Here is their gist -- imbibe it with your wine:
This world’s the only pleasance that we know,
The home where we’ve been cherished since our birth,
And, when we die, our bodies lie at peace
Within a darkened sanctuary of earth.
[tr. Bowen (1976), # 46, "The World"]No one knows the way through the curtain of mysteries,
No one's soul has true knowledge of this natural life,
There is no resting-place but in the heart of earth,
Drink wine because these tales are never finished.
[tr. Avery/Heath-Stubbs (1979), # 158]
MME. PERNELLE:This house appalls me. No one in it
Will pay attention for a single minute.
Children, I take my leave much vexed in spirit.
I offer good advice, but you won’t hear it.
You all break in and chatter on and on.
It’s like a madhouse with the keeper gone.[C’est que je ne puis voir tout ce ménage-ci,
Et que de me complaire on ne prend nul souci.
Oui, je sors de chez vous fort mal édifiée:
Dans toutes mes leçons j’y suis contrariée.
On n’y respecte rien, chacun y parle haut.
Et c’est tout justement la cour du roi Pétaud]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 1, sc. 1 (1669) [tr. Wilbur (1963)]
(Source)
Explaining to her daughter-in-law Elmire why she cutting short a visit to son, Orgon's, house.
Pétaud was the name supposedly given by groups of beggars in Medieval France to their chief (perhaps from the Latin peto, "I ask"), thus King Pétaud's "court" was a French metaphor of the time for a place of mad unruliness. Some translators carry over the name (footnoted); others come up with a different phrase that would be understood by English-speaking audiences.
(Source (French)). Alternate translations:I can't endure to see such Management, and no body takes any Care to please me. I leave your House, I tell you, very ill edify'd; my Instructions are all contradicted: you shew no respect for any thing amongst you, every one talks aloud there, and the House is a perfect Dover-Court.
[tr. Clitandre (1672)]I cannot bear to see such goings on. No one cares to please me. I leave your house very little edified: all my advice is despised; nothing is respected, every one has his say aloud, and and it is just like the court of King Pétaud.
[tr. Van Laun (1876)]I cannot bear to see what goes on in your house, and that no effort is made to comply with my wishes. Yes, I leave your house very ill edified. Things are done against all my admonitions; there is no respect paid to anything; everyone speaks out as he likes, and it is exactly like the court of King Petaud.
[tr. Wall (1879)]I cannot bear to see such goings on. No one takes any pains to please me. I leave your house, I tell you, very much shocked: all my teaching is contradicted. You have no regard for anything; every one talks at the top of his voice, and the place is a perfect Bedlam.
[tr. Mathew (1890)]I cannot bear to see such goings on and no one takes any pains to meet my wishes. Yes, I leave your house not very well pleased: you ignore all my advice, you do not show any respect for anything, everyone says what he likes, and it is just like the Court of King Pétaud.
[tr. Waller (1903)]I can't endure your carryings-on,
And no one takes the slightest pains to please me.
I leave your house, I tell you, quite disgusted;
You do the opposite of my instructions;
You've no respect for anything; each one
Must have his say; it's perfect pandemonium.
[tr. Page (1909)]I can't stand the way that things are going!
In my son's house they pay no heed to me.
I am not edified; not edified.
I give you good advice. Who pays attention?
Everyone speaks his mind, none shows respect.
This place is Bedlam; everyone is king here.
[tr. Bishop (1957)]I can’t abide the goings-on in there,
And no one in the household seems to care.
Yes, child, I’m leaving you, unedified,
My good advice ignored, if not defied.
Everyone speaks right out on everything:
It’s like a court in which Misrule is king.
[tr. Frame (1967)]I'm horrified by all of you.
I'm leaving in extreme distress,
I've never liked a household less.
Who listens to a word I say?
Or does the smallest thing my way?
It's more than I have strength to bear.
This chaos drives me to despair!
When will you people ever learn
To hold your tongues, or speak in turn,
Respecting person, time, and place?
Your slipshod ways are a disgrace!
[tr. Bolt (2002)]I cannot stand the way this household is run. No one ever makes any effort to please me. Yes, I am leaving. I've seen some shocking behavior: my instructions are rejected; no one respects me; everyohne speaks arrogantly -- it's Bedlam here.
[tr. Steiner (2008)]I simply cannot bear the way you do things here,
Nobody has a thought for me.
I'm leaving you in a state of very considerable displeasure:
All my advice is ignored,
There's no respect and everyone talks back,
In short, the whole place is an absolute shambles.
[tr. Campbell (2013)]
Most men know what they hate, few what they love.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 525 (1820)
(Source)
You are young, and then you are middle-aged, but it is hard to tell the moment of passage from one state to the next. Then you are old, but you hardly know when it happened.
Doris Lessing (1919-2013) British author, biographer, playwright [b. Doris May Tayler]
The Summer Before the Dark (1973)
(Source)
“Why linger here, my soul?
The torments you will have to suffer here
Upon this earth which even now you hate,
Weigh heavily upon my fearful mind.”
Then calling upon death,
As I would call on lovely, soothing peace,
I say: “Come to me,” with such yearning love
That I am jealous of whoever dies.[«Anima mia, ché non ten vai?
ché li tormenti che tu porterai
nel secol, che t’è già tanto noioso,
mi fan pensoso di paura forte».
Ond’io chiamo la Morte,
come soave e dolce mio riposo;
e dico «Vieni a me» con tanto amore,
che sono astioso di chiunque more.]Dante Alighieri (1265-1321) Italian poet
La Vita Nuova [Vita Nova; New Life], ch. 33 (c. 1294, pub. 1576) [tr. Musa (1971)]
(Source)
Mourning the death of Beatrice, from the perspective of one of her kinsmen, his friend.
(Source (Italian)). Alternate translations:My soul, why longer stay?
For all the torments which thou shalt endure
In this sad world, to thee so painful grown,
Fill me with thought and fear of ills to come,
Wherefore I call for death,
As for a sweet and tranquil state of rest,
And say, O come to me! with love so true,
That I am envious of whoever dies.
[tr. Lyell (1845), Ballata 4]Soul of mine, why stayest thou?
Truly the anguish, Soul, that we must bow
Beneath, until we win out of this life,
Gives me full oft a fear that trembleth:
So that I call on Death
Even as on Sleep one calleth after strife,
Saying, Come unto me. Life showeth grim
And bare; and if one dies, I envy him.
[tr. Rossetti (c. 1847; 1899 ed.)]I cry -- "Oh, why, my soul, no longer stay?"
For lo, the pangs which thou shalt bear alway,
In this vile world, to thee so full of woes.
Fill me with fears, and sadden all my breath!
Then do I call on Death
To lap me in his soft and sweet repose,
And say," Oh, come to me!" with love so deep.
That I, when others die, with envy weep.
[tr. Martin (1862)]I say, “My soul, why goest thou not away,
Seeing the torments thou wilt have to bear,
In this world so molestful now to thee,
Make me foreboding with a heavy fear?”
And therefore upon Death
I call, as to my sweet and soft repose,
And say, “Come thou to me,” with such desire
That I am envious of whoever dies.
[tr. Norton (1867), ch. 34]"My soul, why dost thou not depart from me?
The torments which perforce will burden thee
Here in the world which hateful to thee grows
My mind with fearful apprehension fill."
To Death then I appeal
As to a sweet, benecent repose:
"Come now to me," with so much love I cry
That I am envious of all who die.
[tr. Reynolds (1969), ch. 33]"Why linger here, my soul? The torments you will be subjected to in this life which already you detest, weigh heavily upon my fearful mind."
Then calling upon Death, as I would call on lovely, soothing Peace, I say with yearning love: "Please come to me." And I am jealous of whoever dies.
[tr. Hollander (1997), ch. 33, sec. 5-6]‘My spirit, why do you not go,
since the torments you suffer
in this world, which grows so hateful to you,
bring such great thoughts of dread?’
Then I call on Death,
as to a sweet and gentle refuge:
and I say: ‘Come to me’ with such love,
that I am envious of all who die.
[tr. Kline (2002)]"My soul, why do you not depart?
For the torments you will undergo
in this life, which is already so burdensome to you,
make me think strongly of fear."
So that I call upon Death
as a sweet, gentle repose for me,
and I say "Come to me" so lovingly
that I begrudge whoever dies.
[tr. Appelbaum (2006), ch. 33]I say, “My soul, why don’t you go away?
because the torments that you’ll bear to stay
in this world (for you, already martyrdom),
have made me numb with fear and fretful breath.”
And then I call for Death,
so mild and sweet a moratorium:
“Now, come,” I beg (so amorously said,
that I feel bitter envy for the dead).
[tr. Frisardi (2012), ch. 22]
Here, then, is the pitiful fix of the rich man; here is that needle’s eye in which he stuck already in the days of Christ, and still sticks to-day, firmer, if possible, than ever: that he has the money and lacks the love which should make his money acceptable. Here and now, just as of old in Palestine, he has the rich to dinner, it is with the rich that he takes his pleasure: and when his turn comes to be charitable, he looks in vain for a recipient. His friends are not poor, they do not want; the poor are not his friends, they will not take. To whom is he to give?
Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1888-03), “Beggars,” sec. 4, Scribner’s Magazine, Vol. 3, No. 3
(Source)
Collected in Across the Plains, ch. 9 (1892).
Use both ends of the pencil if you hope
to write what gets read twice.[Saepe stilum vertas, iterum quae digna legi sint
scripturus.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 1, # 10, “Nempe incomposito,” l. 72ff (1.10.72-73) (35 BC) [tr. Matthews (2002)]
(Source)
The Romans used a stylus to write on waxed tablets; analogous to a modern pencil with eraser, one end of the stylus was pointy to engrave the letters, the other flat to smooth the wax out for revision.
(Source (Latin)). Alternate translations:For nowe, who lookes to beare the bel, his doyngs he muste cull,
At home with hym, and better adde, then he dyd erste out pull.
[tr. Drant (1567)]He that would write what should twice reading stand,
Must often be upon the mending hand.
[tr. A. B.; ed. Brome (1666)]When you design a lasting Piece, be wise,
Amend, Correct, again, again Revise.
[tr. Creech (1684)]Would you a reader's just esteem engage?
Correct with frequent care the blotted page.
[tr. Francis (1747)]Spare not erasion, ye that wish your strain,
When once perused, to be perused again.
[tr. Howes (1845)]You that intend to write what is worthy to be read more than once, blot frequently.
[tr. Smart/Buckley (1853)]Ofttimes erase, if you intend to write what may prove worth a second reading.
[tr. Millington (1870)]Oh yes! believe me, you must draw your pen
Not once nor twice but o'er and o'er again
Through what you've written, if you would entice
The man that reads you once to read you twice.
[tr. Conington (1874)]Often must you turn your pencil to erase, if you hope to write something worth a second reading.
[tr. Fairclough (Loeb) (1926)]You’ll often have to erase if you mean to write something
Worth reading twice.
[tr. Palmer Bovie (1959)]Keep reversing your pencil if you'd like to write a piece
worth reading twice.
[tr. Fuchs (1977)]For you must often
reverse your stylus and revise, if you wish
to write things worthy of being reread.
[tr. Alexander (1999)]If you hope to deserve a second reading you must often employ
the rubber at the end of your pencil.
[tr. Rudd (2005 ed.)]If you want to write what’s worth a second reading,
You must often reverse your stylus, and smooth the wax.
[tr. Kline (2015)]
All through the Christian ages, and especially since the French Revolution, the Western world has been haunted by the idea of freedom and equality; it is only an idea, but it has penetrated to all ranks of society. The most atrocious injustices, cruelties, lies, snobberies exist everywhere, but there are not many people left who can regard these things with the same indifference as, say, a Roman slave-owner. Even the millionaire suffers from a vague sense of guilt, like a dog eating a stolen leg of mutton. Nearly everyone, whatever his actual conduct may be, responds emotionally to the idea of human brotherhood.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1939), “Charles Dickens,” sec. 6, Inside the Whale (1940-03-11)
(Source)
The chaplain had mastered, in a moment of divine intuition, the handy technique of protective rationalization, and he was exhilarated by his discovery. It was miraculous. It was almost no trick at all, he saw, to turn vice into virtue and slander into truth, impotence into abstinence, arrogance into humility, plunder into philanthropy, thievery into honor, blasphemy into wisdom, brutality into patriotism, and sadism into justice. Anybody could do it; it required no brains at all. It merely required no character.
The trouble is that democracy works only when a good majority of citizens are willing to give thought and time and effort to their government.
Fletcher Knebel (1911-1993) American author
Seven Days in May, “Tuesday Afternoon” [Lyman] (1962) [with Charles W. Bailey II]
(Source)
In ‘your’ hands, my dissatisfied fellow-countrymen, and not in ‘mine’, is the momentous issue of civil war. The Government will not assail ‘you’. You can have no conflict without being yourselves the aggressors. ‘You’ have no oath registered in heaven to destroy the Government, while I shall have the most solemn one to “preserve, protect, and defend it.”
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1861-03-04), Inaugural Address, Washington, D. C.
(Source)
Lincoln spent most of his first Inaugural addressing the Southern states, trying to forestall their secession. This was the penultimate paragraph (before the "better angels of our nature" one) in the speech as given.
In Lincoln's "First Edition" of the address, a somewhat harsher version of this paragraph was the actual ending of the speech:In your hands, my dissatisfied fellow countrymen, and not in mine, is the momentous issue of civil war. The government will not assail you, unless you first assail it. You can have no conflict, without being yourselves the aggressors. You have no oath registered in Heaven to destroy the government, while I shall have the most solemn one to “preserve, protect, and defend” it. You can forbear the assault upon it; I can not shrink from the defense of it. With you, and not with me, is the solemn question of “Shall it be peace, or a sword?"
Lincoln offered William Seward, one of his political rivals, an opportunity to review and suggest changes to the draft. Seward offered a number of edits, including in this portion scratching out the last two sentences Lincoln had written, as well as the "first assail" clause.
Seward also added an additional paragraph after this, rather than leaving it as the ending.
Self-restraint, self-mastery, common sense, the power of accepting individual responsibility and yet of acting in conjunction with others, courage and resolution — these are the qualities which mark a masterful people. Without them no people can control itself, or save itself from being controlled from the outside.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)
Radulfus had the wise man’s distant respect for perfection, but no great expectation of meeting it in the way.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Brother Cadfael’s Penance, ch. 1 (1994)
(Source)
When yu hav bored the bulls eye, set down, and keep still, folks will think then that yu kan hit it enny time you hav a mind to.
[When you have bored the bullseye, sit down, and keep still; folks will think then that you can hit it any time you have a mind to.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 14 “A Ghost” (1874)
(Source)
I continue to urge peace. Even an unjust peace is better than the most just of wars against one’s countrymen.
[Equidem ad pacem hortari non desino; quae vel iniusta utilior est quam iustissimum bellum cum civibus.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Epistulae ad Atticum [Letters to Atticus], Book 7, Letter 14, sec. 3 (7.14.3) (49 BC) [tr. Shackleton Bailey (1968), # 138]
(Source)
See also this letter from 46 BC.(Source (Latin)). Alternate translations:For my part, I never cease urging peace, which, however unfair, is better than the justest war in the world.
[tr. Shuckburgh (1900), #309]As for me, I cease not to advocate peace. It may be on unjust terms, but even so it is more expedient than the justest of civil wars.
[tr. Winstedt (Loeb) (1913)]
He that would have a short Lent, let him borrow Money to be repaid at Easter.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1738 ed.)
(Source)
I wish my countrymen to consider, that whatever the human law may be, neither an individual nor a nation can ever commit the least act of injustice against the obscurest individual, without having to pay the penalty for it. A government which deliberately enacts injustice, and persists in it, will at length even become the laughing-stock of the world.
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.
In the future days, which we seek to make secure, we look forward to a world founded upon four essential human freedoms.
The first is freedom of speech and expression — everywhere in the world.
The second is freedom of every person to worship God in his own way — everywhere in the world.
The third is freedom from want — which, translated into world terms, means economic understandings which will secure to every nation a healthy peacetime life for its inhabitants — everywhere in the world.
The fourth is freedom from fear — which, translated into world terms, means a world-wide reduction of armaments to such a point and in such a thorough fashion that no nation will be in a position to commit an act of physical aggression against any neighbor — anywhere in the world.
That is no vision of a distant millennium. It is a definite basis for a kind of world attainable in our own time and generation. That kind of world is the very antithesis of the so-called new order of tyranny which the dictators seek to create with the crash of a bomb.Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1941-01-06) to Congress, Annual Message (State of the Union), “Four Freedoms,” Washington, D. C.
(Source)
FDR's first presentation of his "Four Freedoms" framework.
PATRICK: It was just so embarrassing. I didn’t know what to do.
STEVE: Happens to us all mate.
JEFF: All of us, in our time, are visited by the Melty Man.
PATRICK: The what?
JEFF: Don’t say his name, Patrick. Don’t even think his name or he will rise from the shadow dimensions to do his evil work on your terrified pants.
PATRICK: (chuckle) Terrified pants?
STEVE: (gravely) There’s nothing funny about the Melty Man, Patrick.
PATRICK: (face falls) You know about the Melty Man, too?
STEVE: We all know the Melty Man.
PATRICK: Who is he?
STEVE: The archenemy of trouser confidence.
JEFF: Professor Moriarty, in groin form.
STEVE: Darth Vader.
JEFF: Without the helmet.
PATRICK: What does he do?!
JEFF: Patrick, you know what he does.
PATRICK: (looks down) Oh, right.
JEFF: You’re in bed with a woman. Everything’s going fine. That’s when the Melty Man strikes.
STEVE: Suddenly you find yourself thinking, “Maybe she’s really bored.”
JEFF: Maybe you’re licking her neck too much. Are you over-wetting her neck?
STEVE: Are you spending an equal amount of time on each breast? I mean, what happens if one breast gets ahead?
JEFF: Should you be switching between them really quickly or should you squish ’em both together and do them at once?
STEVE: Or are you allowed to just skip one breast completely, just to save time?
JEFF: She’s wriggling about a bit. Is that a good sign or is she just trying to dry her neck?
STEVE: Should you kiss her now or does that mean you gotta start at the top again?
JEFF: Should you be making noises yet? Is it too soon to grunt?
STEVE: And then, the killer — out of nowhere, for no reason you can think of, you call her (huskily) “baby.”
JEFF: You never called her baby before.
STEVE: You’ve never called anyone baby before.
JEFF: So why did you just call her baby? Suddenly you’re starting to blush.
STEVE: Now, you’re blushing and you’ve got an erection. No-one’s got enough blood!
JEFF: (Scotty voice) It’s the engines, Cap’n! They cannae take it!
STEVE: Then the Melty Man hits you with his secret weapon.
JEFF: Just one single thought placed in your mind at this crucial time.
STEVE: “Please God! Don’t let me lose my erection!”
JEFF: (lowers his hand) Poof.
PATRICK: (with terror and disblief) How do you guys manage to have sex?
STEVE: We don’t.
JEFF: I haven’t had sex in years.
STEVE: It’s just not possible anymore.
JEFF: We are followers of the Melty Man.
STEVE: And you are one of us now.
Steven Moffat (b. 1961) Scottish television writer, producer
Coupling, 02×04 “The Melty Man Cometh” (2001-09-24)
(Source)
(Source (Video) -- dialog verified)
A soldier is a yahoo hired to kill in cold blood as many of his own species, who have never offended him, as possibly he can.
Jonathan Swift (1667-1745) English writer and churchman
Gulliver’s Travels, Part 4 “Voyage to the Land of the Houyhnhnms,” ch. 5 (1726)
(Source)
Following a long litany of the causes of wars in Europe, the number of such causes leading to the "trade of a soldier" being held "the most honourable of all others," for the above reason.
A little flesh, a little breath, and a Reason to rule all — that is myself.
[Ὅ τί ποτε τοῦτό εἰμι, σαρκία ἐστὶ καὶ πνευμάτιον καὶ τὸ ἡγεμονικόν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 2 (2.2) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Whatsoever I am, is either flesh, or life, or that which we commonly call the mistress and overruling part of man; reason.
[tr. Casaubon (1634), 1.16]This Being of mine, all that's on't, consists of Body, Breath, and that Part which governs.
[tr. Collier (1701)]Whatsoever I am, is either this poor flesh, or the animal spirit, or the governing part.
[tr. Hutcheson/Moor (1742)]This whole person of mine, whatever I may think of it, consists only of a body, the vital spirit, and the rational soul or governing principle.
[tr. Graves (1792)]Whatever this is that I am, it is a little flesh and breath, and the ruling part.
[tr. Long (1862)]This being of mine, all there is of it, consists of flesh, breaht, and the ruling part.
[tr. Collier/Zimmern (1887)]Flesh, breath, and the Inner Self -- that is all.
[tr. Rendall (1898)]All that I am is either flesh, breath, or the ruling part.
[tr. Hutcheson/Chrystal (1902)]This that I am, whatever it be, is mere flesh and a little breath and the ruling Reason.
[tr. Haines (Loeb) (1916)]This whatever it is that I am, is flesh and vital spirit and the governing self.
[tr. Farquharson (1944)]This thing, whate4ver it is, that I am, is mere flesh, and some breath, and the governing faculty.
[tr. Hard (1997 ed.)]Whatever this is that I am, it is flesh and a little spirit and an intelligence.
[tr. Hays (2003)]Whatever it is, this being of mine is made up of flesh, breath, and directing mind.
[tr. Hammond (2006)]Whatever it is that I am is flesh and a bit of breath and the ruling centre.
[tr. Hard (2011 ed.)]What makes up this being of mine is flesh, and a bit of breath, and the ruling centre.
[tr. Gill (2013)]All you are is a little flesh, a little breath, and whatever it is that rules these things.
[tr. McNeill (2019)]
It is easy to tell the toiler
How best he can carry his pack,
But no one can rate a burden’s weight
Until it has been on his back.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1896), “Preaching vs. Practice,” st. 4, Custer and Other Poems
(Source)
I was not born happy. As a child, my favourite hymn was: ‘Weary of earth and laden with my sin’. At the age of five, I reflected that, if I should live to be seventy, I had only endured, so far, a fourteenth part of my whole life, and I felt the long-spread-out boredom ahead of me to be almost unendurable. In adolescence, I hated life and was continually on the verge of suicide, from which, however, I was restrained by the desire to know more mathematics.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 1 “What Makes People Unhappy” (1930)
(Source)
Can wealth give happiness? look round and see
What gay distress! what splendid misery!
Whatever fortunes lavishly can pour,
The mind annihilates, and calls for more.Edward Young (1683-1765) English poet
Poem (1727), “The Universal Passion: Satire 5,” l. 394ff, Love of Fame, the Universal Passion (1728)
(Source)
Better be alone, than in bad Company.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 81 (1725)
(Source)
MORE: Now listen, Will. And, Meg, you know I know you well, you listen too. God made the angels to show him splendour — as he made animals for innocence and plants for their simplicity. But Man he made to serve him wittily, in the tangle of his mind! If he suffers us to fall to such a case that there is no escaping, then we may stand to our tackle as best we can, and yes, Will, then we may clamour like champions — if we have the spittle for it. And no doubt it delights God to see splendour where he only looked for complexity. But it’s God’s part, not our own, to bring ourselves to that extremity! Our natural business lies in escaping.
Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 2 (1960)
(Source)
In Bolt's 1966 film adaptation, this takes place in a slightly different and is slightly shortened:MORE: Listen, Meg, God made the angels to show Him splendor, as He made animals for innocence and plants for their simplicity. But Man He made to serve Him wittily, in the tangle of his mind. If He suffers us to come to such a case that there is no escaping, then we may stand to our tackle as best we can, and, yes, Meg, then we can clamor like champions, if we have the spittle for it. But it's God's part, not our own, to bring ourselves to such a pass. Our natural business lies in escaping.
Sometimes I wondered if it even mattered whether our communion cups were filled with consecrated wine or draft beer, as long as we bent over them long enough to recognize each other as kin.
Barbara Brown Taylor (b. 1951) American minister, academic, author
Learning to Walk in the Dark, ch. 2 (2014)
(Source)
“Second to the right, and straight on till morning.”
That, Peter had told Wendy, was the way to the Neverland; but even birds, carrying maps and consulting them at windy corners, could not have sighted it with these instructions. Peter, you see, just said anything that came into his head.
Upon the education of the people of this country the fate of this country depends.
Benjamin Disraeli (1804-1881) English politician and author
Speech (1874-06-15), House of Commons, Minister of Education, Motion for a Select Committee
(Source)
Recorded in Parliamentary Debates (Comnmons), series 3, vol. 219, col. 1618, for 1874-06-15.
I have lived to see Religion painted upon Banners, and thrust out of Churches, and the Temple turned into a Tabernacle made ambulatory, and covered with skins of Beasts and torn curtains, and God to be worshipped not as he is the Father of our Lord Jesus (an afflicted Prince, the King of sufferings) nor as the God of peace (which two appellatives God new took upon him in the New Testament, and glories in for ever:) but he is owned now rather as the Lord of Hosts,, which title he was pleased to lay aside when the Kingdom of the Gospel was preached by the Prince of peace. But when Religion puts on Armour, and God is not acknowledged by his New-Testament titles, Religion may have in it the power of the Sword, but not the power of Godliness.
Jeremy Taylor (1613-1667) English cleric and author
The Rule and Exercise of Holy Living, Epistle Dedicatory (1650)
(Source)
Referring to the role of religious strife, and aggrandizement of religious causes, during the English Civil War.
For this reason, the law is established which no passion can disturb. It is void of desire and fear, lust and anger. It is mens sine affectu, written reason, retaining some measure of the divine perfection. It does not enjoin that which pleases a weak, frail man; but, without any regard to persons, commands that which is good, and punishes evil in all, whether rich or poor, high or low. It is deaf, inexorable, inflexible.
Algernon Sidney (1623-1683) English politician, republican political theorist [also Sydney]
Discourses Concerning Government, ch. 3, § 15 (1689)
(Source)
The Latin means "mind without emotion."
John Adams was a huge fan of Sidney (whose republican / anti-monarchical writings against King Charles II, leading to his execution, had significant impact on many of the Founders). Adams incorporated the above speech into the closing arguments of his legal defense of the British soldiers in the Boston Massacre trials (1770-12-04). Because of that use, Adams is often cited for the above quote, though he clearly attributed it to Sidney.
To the above, Adams added this, the last line of his closing:On the one hand it is inexorable to the cries and lamentations of the prisoners; on the other it is deaf, deaf as an adder to the clamours of the populace.
In retrospect, our triumphs could as easily have happened to someone else; but our defeats are uniquely our own.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 9 (1963)
(Source)
In fact, were it given to our human eye to see into the consciences of others, we would judge a man much more surely from what he dreams than from what he thinks.
[En effet, s’il était donné à nos yeux de chair de voir dans la conscience d’autrui, on jugerait bien plus sûrement un homme d’après ce qu’il rêve que d’après ce qu’il pense.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 3 “Marius,” Book 5 “The Excellence of Misfortune,” ch. 5 (3.5.5) (1862) [tr. Wilbour/Fahnestock/MacAfee (1987)]
(Source)
(Source (French)). Alternate translations:In fact, were it given to our eye of flesh to see into the consciences of others, we should judge a man much more surely from what he dreams than from what he thinks.
[tr. Wilbour (1862)]In fact, if our eyes of the flesh were allowed to peer into the consciences of our neighbor, a man could be judged far more surely from what he dreams than from what he thinks.
[tr. Wraxall (1862)]In fact, had it been given to our eyes of the flesh to gaze into the consciences of others, we should be able to judge a man much more surely according to what he dreams, than according to what he thinks.
[tr. Hapgood (1887)]Indeed, if our earthly eyes possessed this power of seeing into the hearts of others, we would judge men far more surely by their dreams than by their thoughts.
[tr. Denny (1976)]For had it been given to our eyes of flesh to see into the conscience of others, our judgment of a man would be much sounder were it based on what he dreams rather than on what he thinks.
[tr. Donougher (2013)]
I didn’t want to work. It was as simple as that. I distrusted work, disliked it. I thought it was a very bad thing that the human race had unfortunately invented for itself.
Weak men are the light troops in the army of the wicked. They do more harm than the main force; they overrun and and ravage the country.
[Les gens faibles sont les troupes légères de l’armée des méchans. Ils font plus de mal que l’armée même; ils infestent et ils ravagent.]
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, ¶ 133 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:The weak are the light infantry of the army of the ill-intentioned. They do more harm than the army itself; they harry and they lay waste.
[tr. Merwin (1969)]Weaklings are the light foot of the army of the wicked. They do more harm than the army itself, they pillage and lay waste.
[tr. Pearson (1973)]Weak people are the light troops of the wicked. They cause more harm than the army itself, they infest and ravage.
[tr. Siniscalchi (1994)]Weak people are the light infantry of the army of the wicked. They cause more harm than the army itself; they spread infection, they wreak havoc.
[tr. Parmée (2003), ¶108]
Mild success can be explainable by skills and labor. Wild success is attributable to variance.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
Fooled by Randomness, Part 1, ch. 1 (2001)
(Source)
Wives who are chummy with their husbands are apt to live contented lives.
Machines do not have feelings. […] This is not to say that no inanimate objects have feelings — toys are loaded with feelings, for instance, and only a monster would break the heart of a rag doll.
IAGO: O, beware, my lord, of jealousy!
It is the green-eyed monster which doth mock
The meat it feeds on.William Shakespeare (1564-1616) English dramatist and poet
Othello, Act 3, sc. 3, ll. 195ff (3.3.195-197) (1603)
(Source)
Probable origin not just of the term "green-eyed monster" for jealousy / envy, but (along with his previous use of "green-eyed jealousy" in The Merchant of Venice, 3.2.113) of the association of the color green with the emotion.
ARTHUR: I don’t want to die now, I’ve still got a headache! I don’t want to go to heaven with a headache, I’d be all cross and wouldn’t enjoy it.
Douglas Adams (1952-2001) English author, humourist, screenwriter
Hitchhiker’s Guide to the Galaxy, Phase 1, “Fit the 2nd” (BBC radio) (1978-03-15)
(Source)
The adaptation into the original novelization, Hitchhiker's Guide to the Galaxy, ch. 7 (1979), is nearly the same:"I don't want to die now!" he yelled. "I've still got a headache! I don't want to go to heaven with a headache, I'd be all cross and wouldn't enjoy it!"
You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty.
Mohandas Gandhi (1869-1948) Indian lawyer, anti-colonial nationalist, political ethicist [Mahatma Gandhi]
Letter (1947-08-29) to Rajkumari Amrit Kaur
(Source)
Quoted in Louis Fischer, Gandhi: His Life and Message for the World, ch. 31 (1954)
You wretches, detestable on land and sea; you who seek equality with lords are unworthy to live. Give this message to your colleagues: rustics you were and rustics you are still: you will remain in bondage, not as before but incomparably harsher. For as long as we live we will strive to suppress you, and your misery will be an example in the eyes of posterity. How ever, we will spare your lives if you remain faithful and loyal. Choose now which course you want to follow .
And what does this metastasizing testing, for every subject, at every level, at every time of the year, do to kids? It has to mean that students absorb the message that learning is a joyless succession of hoops through which they must jump, rather than a way of understanding and mastering the world. Every question has one right answer; the measure of a person is a number. Being insightful, or creative, or, heaven forfend, counterintuitive counts for nothing.
Anna Quindlen (b. 1953) American journalist, novelist
Article (2005-06-12), “Testing: One, Two, Three,” Newsweek
(Source)
When I see flags sprouting on official lapels, I think of the time in China when I saw Mao’s Little Red Book on every official’s desk, omnipresent and unread.
Bill Moyers (b. 1934) American journalist and public commentator
Essay (2003-02-28), “Patriotism and the Flag,” NOW with Bill Moyers (PBS)
(Source)
Moyers quoted the comments a few years later in a speech to the National Conference for Media Reform (St Louis) (2005-05-15); the phrase is often cited to that occasion.
You know the simple psychological truth, Charles; we’re always accusing others of our own flaws.
Alfred Bester (1913-1987) American author, screenwriter, editor
“Galatea Galante,” Omni (1979-04-07)
(Source)
It is my belief that no crime, however cowardly and however shameless and cruel, can be imagined which there isn’t somebody in Christendom willing to commit.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Autobiographical Dictation (1908-06-26)
(Source)
Published in Autobiography of Mark Twain, Vol. 3 (2015).
I had set foot in that part of life beyond which one cannot go with any hope of returning.
[Io tenni li piedi in quella parte de la vita di là da la quale non si puote ire più per intendimento di ritornare.]
Dante Alighieri (1265-1321) Italian poet
La Vita Nuova [Vita Nova; New Life], ch. 14 (c. 1294, pub. 1576) [tr. Reynolds (1969)]
(Source)
Said to his friend after seeing Beatrice at a wedding feast (perhaps her own to Simone de’ Bardi), at which point his passion for her has have been set.
(Source (Italian)). Alternate translations:Of a surety I have now set my feet on that point of life, beyond the which he must not pass who would return.
[tr. Rossetti (c. 1847; 1899 ed.)]I have set my foot in that part of life, to pass beyond which with purpose to return is impossible.
[tr. Martin (1862)]I have held my feet on that part of life beyond which no man can go with intent to return.
[tr. Norton (1867)]I have placed my feet on those boundaries of life beyond which no one can go further and hope to return.
[tr. Musa (1971)]I have just set foot on that boundary of life beyond which no one can go, hoping to return.
[tr. Hollander (1997)]I have set foot in that region of life where it is not possible to go with any more intention of returning.
[tr. Kline (2002)]My feet were at the edge of life beyond which one cannot pass with an expectation of returning.
[tr. Appelbaum (2006)]I have set my feet in that place in life beyond which one cannot go with the intention of returning.
[tr. Frisardi (2012), ch. 7]
Like the Athenian miser, who was wont
To meet men’s curses with a hero’s front:
“Folks hiss me,” said he, “but myself I clap
When I tell o’er my treasures on my lap.”[Ut quidam memoratur Athenis
sordidus ac dives, populi contemnere voces
sic solitus: ‘populus me sibilat, at mihi plaudo
ipse domi, simul ac nummos contemplor in arca.’]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 1, # 1, “Qui fit, Maecenas,” l. 64ff (1.1.64-67) (35 BC) [tr. Conington (1874)]
(Source)
(Source (Latin)). Alternate translations:Such one we reade of in olde tyme, that dwelte in Athins towne,
A man in substance passinge rytche, nathlesse a niggerde cloune,
At whose scarceheade, and covetyce the worlde did outas make,
But all in vayne, he forste it not, he sought not howe to slake
Blacke fame, that frisked everye wheare, and bounsed at ytche eare,
"A figge for them (brasen face) I force not howe I heare,
"They hauke, they hem, they hisse at me, I weygh it not an hawe,
"Whilste I may harbor in mine arke, and lodge wythin my lawe
"My darlynge goulde, my leaves gueste, my solace and my glee,
"He is the bone companion, its he that cheares up me."
[tr. Drant (1567)]Thus that Athenian Monster Timon, which
Hated Man-kind, a sordid Knave, but rich,
Was wont to say, When ere I walk abroad
The People hiss me, but I do applaud
And hug my self at home, when I behold
My chests brim-full with Silver and with Gold.
[tr. A. B.; ed. Brome (1666)]Since He, as the Athenian Chuff, will cry
The People hiss me, True, but what care I?
Let the poor fools hiss me where e're I come,
I bless my self to see my bags at home.
[tr. Creech (1684)]At Athens liv'd a wight, in days of yore,
Though miserably rich, yet fond of more,
But of intrepid spirit to despise
The abusive crowd. "Let them hiss on," he cries,
" While, in my own opinion fully blest,
I count my money, and enjoy my chest."
[tr. Francis (1747)]Self-cursed as that same miser must have been,
Who lived at Athens, rich as he was mean, --
Who, when the people hiss'd, would turn about
And drily thus accost the rabble-rout:
"Hiss on; I heed you not, ye saucy wags,
While self-applauses greet me o'er my bags."
[tr. Howes (1845)]As a certain person is recorded [to have lived] at Athens, covetous and rich, who was wont to despise the talk of the people in this manner: “The crowd hiss me; but I applaud myself at home, as soon as I contemplate my money in my chest.”
[tr. Smart/Buckley (1853)]As wretched as, at Athens, some rich miser was, who (as they say) was wont to thus despise what people said of him: "Aha ! the Public hiss, but in my heart I say I m right, directly that I gaze upon the coins in my strong-box."
[tr. Millington (1870)]He is like a rich miser in Athens who, they say, used thus to scorn the people's talk: "The people hiss me, but at home I clap my hands for myself, once I gaze on the moneys in my chest."
[tr. Fairclough (Loeb) (1926)]Like the man they tell of
In Athens, filthy but rich, who despised the voice
Of the people and kept saying, "So! The citizens hiss at me!
Ah! But I applaud myself alone at home
When I gaze on the coins in my strongbox."
[tr. Palmer Bovie (1959)]They're like an Athenian I heard about
Rich and stingy, he thought nothing of the people's snide remarks,
and always said, "They hiss me, but I applaud myself
at home, as soon as I lay eyes on the money in my chest."
[tr. Fuchs (1977)]As the Athenian miser
Is said to have answered, when citizens
Mocked him: "They hiss me, but at home I
Applaud myself, counting the coins in my safe."
[tr. Raffel (1983)]Like that one
about whom the story was told in Athens:
stingy and rich, he used to express
his scorn of the people’s jibes with these words:
"The people may hiss me, but at home
I applaud myself as I contemplate
my gold in the strongbox."
[tr. Alexander (1999)]He’s like the miser in Athens
who scorned, it’s said, what people thought of him.
“They hiss me in the streets, but once I’m home
I stare at my bright coffers and applaud
myself.”
[tr. Matthews (2002)]He's like the rich
Athenian miser who treated the people's remarks with contempt.
"The people hiss me," he would say, "but I applaud myself
when I reach home and set eyes on all the cash in my box!"
[tr. Rudd (2005 ed.)]Like the rich Athenian miser
Who used to hold the voice of the crowd in contempt:
"They hiss at me, that crew, but once I’m home I applaud
Myself, as I contemplate all the riches in my chests."
[tr. Kline (2015)]
I’ve never understood why people consider youth a time of freedom and joy. It’s probably because they have forgotten their own.
Margaret Atwood (b. 1939) Canadian writer, literary critic, environmental activist
“Hair Jewellery,” Dancing Girls (1982)
(Source)
What do you think of Technocracy?
Nothing you can’t spell will ever work.Will Rogers (1879-1935) American humorist
Column (1933-01-04), “Daily Telegram: Will Rogers Interviews Forgotten Man”
(Source)
In later collections, only the answer is given.
Gratitude without familiarity, gratitude otherwise than as a nameless element in a friendship, is a thing so near to hatred that I do not care to split the difference. Until I find a man who is pleased to receive obligations, I shall continue to question the tact of those who are eager to confer them.
Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1888-03), “Beggars,” sec. 4 Scribner’s Magazine, Vol. 3, No. 3
(Source)
Collected in Across the Plains, ch. 9 (1892).
A good-tempered antinomianism rather of Dickens’s type is one of the marks of Western popular culture. One sees it in folkstories and comic songs, in dream-figures like Mickey Mouse and Pop-eye the Sailor (both of them variants of Jack the Giant-killer), in the history of working-class Socialism, in the popular protests (always ineffective but not always a sham) against imperialism, in the impulse that makes a jury award excessive damages when a rich man’s car runs over a poor man; it is the feeling that one is always on the side of the underdog, on the side of the weak against the strong.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1939), “Charles Dickens,” sec. 6, Inside the Whale (1940-03-11)
(Source)
Orwell frequently used the term "antinomianism," representing defiance of social mores and rules.
What religion a man shall have is a historical accident, quite as much as what language he shall speak. In the rare circumstances where a choice is possible, he may, with some difficulty, make an exchange; but even then he is only adopting a new convention which may be more agreeable to his personal temper but which is essentially as arbitrary as the old.
George Santayana (1863-1952) Spanish-American poet and philosopher [Jorge Agustín Nicolás Ruíz de Santayana y Borrás]
The Life of Reason, vol. 3 “Reason in Religion,” ch. 1 (1905)
(Source)
I dreamt a sage said, “Wherefore life consume
In sleep? Can sleep make pleasure’s roses bloom?
For gather not with death’s twin-brother sleep,
Thou wilt have sleep enough within thy tomb!”
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 27 [tr. Whinfield (1883), # 51]
(Source)
Alternate translations:One night, I beheld in a dream a sage, who said to me, "In sleep, O mhy friend, the rose of joy has never blossomed for any man. Why do you do a deed so like to death? Arise, and drink wine, for you will sleep sound enough beneath the earth.
[tr. McCarthy (1879), # 47] (1888)]Last night I dreamed I met a sage who said:
"Doth e'er in sleep the rosebud lift its head?
Why sleep, for sleep is but akin to death,
And thou shalt sleep enough when thou art dead?"
[tr. Garner (1887), 91]Life is so short, yet sleeps thy lovely head;
Why make so soon a death-bed of thy bed?
O love, awake! thy beauty wastes away --
Thou shalt sleep on and on when thou art dead.
[tr. Le Gallienne (1897), # 33]In a dream of the night quoth a sage me unto:
"Rose of gladness for mortal from sleep never blew;
A thing, then, to death that akin is why do?
Up, for under the earth thou shalt slumber thy due!"
[tr. Payne (1898), # 196]I fell asleep, and wisdom said to me: --
"Never from sleep has the rose of happiness blossomed for anyone;
why do a thing that is the mate of death?
Drink wine, for thou must sleep for ages."
[tr. Heron-Allen (1898), # 27]'Twas while I slept, that thus a wise man spoke: --
"Sleep never caused joy's rose in man to bloom,
Why court you thus the fellow of death's yoke?
Drink now, you'll sleep enough in earth's dark womb."
[tr. Cadell (1899), # 16]I lay upon my couch in slumber deep,
And Wisdom cried aloud, "Oh, wherefore sleep?
For sleep is kin to death; drink while you may;
Eternal slumber hastens o'er the steep!"
[tr. Roe (1906), # 20]I dreamt that Wisdom came to me and said,
"In sleep for none joy's roses petals spread,
In life why dost thou mimic death? Arise!
For sleep thou must when 'neath earth is thy bed."
[tr. Thompson (1906), # 93]Falling asleep, I heard my Fate confess
That Sleep ne'er bore the Rose of Happiness.
"Sleep is the Mate of Death," she cried. "Awake!
Drink, ere Her lips bestow the last caress!"
[tr. Talbot (1908), # 27]I dropped asleep. A wise man said to me: "From sleep
the rose of pleasure did never bloom for anyone.
Why do you meddle with that which is of a piece
with death ? Drink wine for we must sleep during many a lifetime."
[tr. Christensen (1927), # 59]I fell asleep, and a wise man said to me:
"Sleep has brought to no one the rose of bliss.
Why do a thing which is the twin of death?
Drink wine, for many a life-time you must slumber".
[tr. Rosen (1928), # 43]In sleep I was -- A sage then told me so:
"In darkness fruit of bliss will never grow,
Arise and fight with Death, avoid his blow;
Ere long you sleep within The Pit below."
[tr. Tirtha (1941), # 7.1]I was asleep, a wise man said to me
"The rose of joy does not bloom for slumberers;
Why are you asleep? Sleep is the image of death,
Drink wine, below the ground you must sleep of necessity.
[tr. Avery/Heath-Stubbs (1979), # 159]
The man who does nothing cuts the same sordid figure in the pages of history, whether he be cynic, or fop, or voluptuary. There is little use for the being whose tepid soul knows nothing of the great and generous emotion, of the high pride, the stern belief, the lofty enthusiasm, of the men who quell the storm and ride the thunder.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)
He had never before been quite so acutely aware of the particular quality and function of November, its ripeness and its hushed sadness. The year proceeds not in a straight line through the seasons, but in a circle that brings the world and man back to the dimness and mystery in which both began, and out of which a new seed-time and a new generation are about to begin. Old men, thought Cadfael, believe in that new beginning, but experience only the ending. It may be that God is reminding me that I am approaching my November. Well, why regret it? November has beauty, has seen the harvest into the barns, even laid by next year’s seed. No need to fret about not being allowed to stay and sow it, someone else will do that. So go contentedly into the earth with the moist, gentle, skeletal leaves, worn to cobweb fragility, like the skins of very old men, that bruise and stain at the mere brushing of the breeze, and flower into brown blotches as the leaves into rotting gold. The colours of late autumn are the colours of the sunset: the farewell of the year and the farewell of the day. And of the life of man? Well, if it ends in a flourish of gold, that is no bad ending.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Brother Cadfael’s Penance, ch. 1 (1994)
(Source)
Wish a miser long life, and you wish him no good.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1738 ed.)
(Source)
SUSAN: The world is hard, they must take pain that look for any gayn.
Nicholas Breton (c. 1545/53 - c. 1625/26) English Renaissance poet and prose writer [Britton; Brittaine]
Workes of a Young Wyt (1577)
(Source)
First record of something resembling "No pain, no gain" in English.
Intelligent trial and error beats the planning of a sole genius every time.
Albert Einstein (1879-1955) German-American physicist
(Spurious)
Not found in Einstein's writings or in any definitive reference I could find.
There may be said to be two classes of people in the world: those who constantly divide the people of the world into two classes, and those who do not.
Robert Benchley (1889-1945) American humorist, columnist, actor, wit
Of All Things, ch. 20 “The Most Popular Book of the Month” (1921)
(Source)
The nearer we approach great men, the clearer we see that they are men. Barely do they appear great before their valets.
[Rarement ils sont grands vis-à-vis de leurs valets-de-chambre.]
Jean de La Bruyère (1645-1696) French essayist, moralist
(Spurious)
This passage, both English and French, is attributed to La Bruyere (and, more specifically, to his Characters [Les Caractères] (1688). It does not, however, appear in that work (in any translation or the native French) nor does it seem to appear in any other work of La Bruyere that I could find.
Both English and French show up in a passage in Samuel Arthur Bent, Short Sayings of Great Men (1882), about Mme. de Cornuel (d. 1694). Bent is discussing a quotation attributed to her, with parallels amongst Montaigne (1586) and Goethe (1805). (The passage is quoted at Bartleby.com, which may account for modern familiarity with it.) Bent cites the above from La Bruyere's Caractères.
Other versions, of each sentence, show up in quotations collections over the following decades, and today the French has a number of hits on Russian/Slavic websites, but nothing (not even on French search engines) that pins it to any source aside from the same pages in English language searches.
The true source of our sufferings, has been our timidity.
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Essay (1765-09-30), “A Dissertation on the Canon and the Feudal Law,” No. 3, Boston Gazette
(Source)
We will not be intimidated by the threats of dictators that they will regard as a breach of international law or as an act of war our aid to the democracies which dare to resist their aggression. Such aid is not an act of war, even if a dictator should unilaterally proclaim it so to be.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1941-01-06) to Congress, Annual Message (State of the Union), “Four Freedoms,” Washington, D. C.
(Source)
STEVE: (at the furniture store; holds up a decorative furniture pillow) What — is this?
SUSAN: It’s a cushion.
STEVE: Right! Yes! It’s a cushion! Thank you for that, very informative. (to Jeff) Have you got any of these?
JEFF: No.
STEVE: Of course you haven’t. (to clerk) — You. You married? Living with anyone?
JUNIOR SHOP ASSISTANT: No.
STEVE: Got any of these?
JUNIOR SHOP ASSISTANT: No.
STEVE: Of course not! Okay. (looking at Susan and her female friends) You bring these things into our homes. They sit on our chairs. They watch our televisions! Now, I just need to know, on behalf of all men, everywhere — I just need to ask, please, what are they for? I mean, look, look at the chubby little bastards, just sitting around everywhere. What are they? Pets for chairs? (to senior clerk) Come on, you sell them — what are they for?
SENIOR SHOP ASSISTANT: Well — you sit on them.
STEVE: Aha! I see! That’s where you’re wrong! Nobody sits on them. Ok, watch this! Here’s the cushion. I’m putting it on the sofa. Now, watch me! I’m sitting down, and what do I do on my final approach? I — (he moves the cushion from the seat) — oop! — Move the cushion! You see? It’s not involved! It’s not part of the whole sitting process! It just lies there. It’s fat litter! It’s a sofa parasite!
JANE: It’s — you know, padding.
STEVE: Oh, padding! Oh now that’s interesting. See, I like padding. You know, if I was, say, an American football player with all those big bastards running at me, I would say, you know, “Give me some of that padding and be quick about it!” You know, if my job involved bouncing down jagged rocks, I would say, “In view of those jagged rocks down there, I’ll have some of that padding, thank you very much!” But Susan, Sally, Jane, this — is a sofa. It is designed by clever scientists in such a way so is to shield the unprotected user from the way of skin abrasions, serious head trauma, and of course — (he dives behind the sofa and reemerges) — Daleks! You lot trust me, girls, trust me on this one, you do not need padding to tackle upholstery! So please, once and for all, tell me, why on Earth you would want me to sit on one of these?
SUSAN: Because, if you pressed it firmly against your bottom it might stop you talking!
Steven Moffat (b. 1961) Scottish television writer, producer
Coupling, 02×03 “Her Best Friend’s Bottom” (2001-09-17)
(Source)
(Source (video); dialog confirmed.)
The good and straightforward person should resemble one who stinks of goat, in the sense that whoever comes close will immediately sense him, whether they want to or not.
[τοιοῦτον ὅλως δεῖ τὸν ἁπλοῦν καὶ ἀγαθὸν εἶναι, οἶον γράσωνα, ἵνα ὁ παραστὰς ἅμα τῷ προσελθεῖν, θέλει οὐ θέλει, αἴσθηται.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 11, ch. 15 (11.15) [tr. Needleman/Piazza (2008)]
(Source)
(Source (Greek)). Alternate translations:Such must he be for all the world, that is truly simple and good, as he whose arm-holes are offensive, that whosoever stands by, as soon as ever he comes near him, may as it were smell him whether he will or no.
[tr. Casaubon (1634), 11.14]I would have Honesty so incorporated with the Constitution, so mixed up with the Blood and Spirits, that it should be discoverable by the Sences, and as easily distinguish'd as Rankness, or a strong Breath; so that a Man must be forced to find it out whether he would or no.
[tr. Collier (1701)]The man of simplicity and goodness should, in this, resemble such as have a disagreeable smell in their arm-pits; his disposition should be perceived by all who approach him, whether they will or not.
[tr. Hutcheson/Moor (1742)]A truly good and sincere man should be so palpably such, that no one could be a moment in his company or approach him, without being sensibly and necessarily convinced of it.*
*The expression in the original is rather coarse; which the translators have rather heightened than shorted as they might have done.
[tr. Graves (1792)]The man who is honest and good ought to be exactly like a man who smells strong, so that the bystander as soon as he comes near him must smell whether he choose or not.
[tr. Long (1862)]Goodness, true and simple, should be like musk, so redolent that, will-he nill-he, every one who draws near perceives its fragrance.
[tr. Rendall (1898)]The straightforward, good man should be like one of rank odour who can be recognised by the passer by as soon as he approaches, whether he will or no.
[tr. Hutcheson/Chrystal (1902)]The simple and good man should in fact be like a man who has a strong smell about him, so that, as soon as ever he comes near, his neighbour is, will-he nill-he, aware of it.
[tr. Haines (Loeb) (1916)]The simple and good man ought to be entirely such, like the unsavoury man, that those who stand by detect him at once, whether he will or not, as soon as he comes near.
[tr. Farquharson (1944)]Sincerity and goodness ought to have their own unmistakable odor, so that one who encounters this becomes straightaway aware of it despite himself.
[tr. Staniforth (1964)]A good and honest man should be so right through, like one who smells like a goat, so that anyone who comes near him is immediately aware of it whether he wishes it or not.
[tr. Hard (1997 ed.)]A straightforward, honest person should be like someone who stinks: when you're in the same room as them, you know it.
[tr. Hays (2003)]In short, the good and honest man should have the same effect as the unwashed -- anyone close by as he passes detects the aura, willy-nilly, at once.
[tr. Hammond (2006)]In short, a good and honest person should resemble one who smells like a goat in this respect, that anyone who comes near him is immediately aware of it whether he wishes it or not.
[tr. Hard (2011 ed.)]A person who is honest and good is immediately seen as such even by people who were not looking for any such assurance.
[tr. McNeill (2019)]
Hell is wherever Love is not, and Heaven
Is Love’s location. No dogmatic creed,
No austere faith based on ignoble fear
Can lead thee into realms of joy and peace.
Unless the humblest creatures on the earth
Are bettered by thy loving sympathy
Think not to find a Paradise beyond.There is no sudden entrance into Heaven.
Slow is the ascent by the path of Love.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1906), “The Way,” ll. 5-13, New Thought Pastels
(Source)
He that is proud of riches is a fool. For if he be exalted above his Neighbors because he hath more gold, how much inferior is he to a gold Mine! how much is he to give place to a chain of Pearl, or a knot of Diamonds? for certainly that hath the greatest excellence from whence he derives all his gallantry and preeminence over his Neighbours.
Jeremy Taylor (1613-1667) English cleric and author
The Rule and Exercise of Holy Living, ch. 2 “Of Christian Charity,” sec. 4 “Of Humility” (1650)
(Source)
Chuse such Pleasures, as recreate much, and cost little.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 61 (1725)
(Source)
PHILOSOPHY, n. A route of many roads leading from nowhere to nothing.
Ambrose Bierce (1842-1914?) American writer and journalist
“Philosophy,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Word Book" column in the New York American (1905-01-11), and the "Cynic's Dictionary" column in the San Francisco Examiner (1905-03-18).
PETER: Because I heard father and mother talking of what I was to be when I became a man. I want always to be a little boy and to have fun; so I ran away to Kensington Gardens and lived a long time among the fairies.
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 1 (1904, pub. 1928)
(Source)
In Barrie's 1911 novelization, Peter and Wendy, ch. 3 "Come Away, Come Away!" this is rendered:“It was because I heard father and mother,” he explained in a low voice, “talking about what I was to be when I became a man.” He was extraordinarily agitated now. “I don’t want ever to be a man,” he said with passion. “I want always to be a little boy and to have fun. So I ran away to Kensington Gardens and lived a long long time among the fairies.”
CHORUS: Goodbye! Good luck! If you can, be lucky, steer clear of disaster. That’s happiness for mortals.
[ΧΟΡΟΣ: χαίρετε: χαίρειν δ᾽ ὅστις δύναται
καὶ ξυντυχίᾳ μή τινι κάμνει
θνητῶν, εὐδαίμονα πράσσει.]Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 1357ff (c. 420 BC) [tr. Wilson (2016)]
(Source)
Closing lines.
(Source (Greek)). Alternate translations:Farewell. And sure the man
To whom this wish is granted, he who feels
No pressure of calamity, is blest.
[tr. Wodhull (1809)]Farewell! Any mortal who is able to fare well, and is not worn down by any misfortune, achieves happiness.
[tr. Coleridge (1891)]Farewell; but whosoever of mortals is able to fare well, and bends not under some misfortune, fares happily.
[tr. Buckley (1892)]Farewell! Ah, whosoe'er may know this blessing,
To fare well, never crushed 'neath ills oppressing,
Alone of mortals tastes abiding bliss.
[tr. Way (1896)]Farewell, farewell! -- But he who can so fare,
And stumbleth not on mischief anywhere,
Blessèd on earth is he!
[tr. Murray (1905)]Farewell! truly that mortal's is a happy lot, who can thus fare, unafflicted bv any woe.
[tr. Coleridge (1938 ed.)]Good bye. Blessed is the human who can live happily without the weight of suffering.
[tr. Theodoridis (2006)]Farewell. Any mortal who can indeed live well
without being ground down by misfortune,
that man will find his happiness.
[tr. Johnston (2009)]
Education is the cheap defence of nations.
Edmund Burke (1729-1797) Anglo-Irish statesman, orator, philosopher
(Spurious)
American spelling variant: "Education is the cheap defense of nations."
While widely quoted since the early 19th Century, there is no record of Burke having said or written it. The earliest references come from Thomas Chalmers (1827, 1832), who mentions it as a well-known quotation, but many other uses of it show up quickly after (1835, 1837, 1838, 1839, etc.), continuing through the 19th and early 20th centuries.
Burke did, in Reflections on the Revolution in France (1790), make a reference to the "cheap defence of nations," but in the very different context of praising the social order of genteel nobility and honor. In a passage bemoaning the execution of Marie Antoinette, he wrote (emphasis mine):But the age of chivalry is gone; that of sophisters, economists, and calculators has succeeded, and the glory of Europe is extinguished forever. Never, never more, shall we behold that generous loyalty to rank and sex, that proud submission, that dignified obedience, that subordination of the heart, which kept alive, even in servitude itself, the spirit of an exalted freedom! The unbought grace of life, the cheap defense of nations, the nurse of manly sentiment and heroic enterprise is gone. It is gone, that sensibility of principle, that chastity of honor, which felt a stain like a wound, which inspired courage whilst it mitigated ferocity, which ennobled whatever it touched, and under which vice itself lost half its evil, by losing all its grossness.
It's unclear how this phrase got "Education is ..." grafted to it, though some see it as an intentional and nefarious fabrication.
The single most important component of a camera is the twelve inches behind it.
Ansel Adams (1902-1984) American photographer and environmentalist
(Attributed)
However, it is my judgment in these things that when you see something that is technically sweet, you go ahead and do it and you argue about what to do about it only after you have had your technical success. That is the way it was with the atomic bomb.
J. Robert Oppenheimer (1904-1967) American theoretical physicist, "Father of the Atomic Bomb" [Julius Robert Oppenheimer]
“In the matter of J. Robert Oppenheimer,” testimony transcript, US Atomic Energy Commission, Personnel Security Board (1954-04-13)
(Source)
It is true, there has been among us a party for some years, consisting chiefly not of the descendants of the first settlers of this country but of high churchmen and high statesmen, imported since, who affect to censure this provision for the education of our youth as a needless expence, and an imposition upon the rich in favour of the poor — and as an institution productive of idleness and vain speculation among the people, whose time and attention it is said ought to be devoted to labour, and not to public affairs or to examination into the conduct of their superiours. And certain officers of the crown, and certain other missionaries of ignorance, foppery, servility and slavery, have been most inclined to countenance and increase the same party.
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Essay (1765-09-30), “A Dissertation on the Canon and the Feudal Law,” No. 3, Boston Gazette
(Source)
True remorse is never just a regret over consequence; it is a regret over motive.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 4 (1963)
(Source)
Thus it was that with the shadows deepening about him, with his hopes fading one after another, Monsieur Mabeuf had remained serene, rather childishly but profoundly so. His spiritual states resembled the swing of a pendulum. Once set in motion by an illusion, the swing continued for a long time, even after the illusion had vanished. A clock does not stop the moment one loses the key.
[C’est ainsi qu’à travers cet obscurcissement qui se faisait autour de lui, toutes ses espérances s’éteignant l’une après l’autre, M. Mabeuf était resté serein, un peu puérilement, mais très profondément. Ses habitudes d’esprit avaient le va-et-vient d’un pendule. Une fois monté par une illusion, il allait très longtemps, même quand l’illusion avait disparu. Une horloge ne s’arrête pas court au moment précis où l’on en perd la clef.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 3 “Marius,” Book 5 “The Excellence of Misfortune,” ch. 4 (3.5.4) (1862) [tr. Denny (1976)]
(Source)
(Source (French)). Alternate translations:Thus it was that amid this darkness which was gathering about him, all his hopes going out one after another, Monsieur Mabeuf had remained serene, somewhat childishly, but very thoroughly. His habits of mind had the swing of a pendulum. Once wound up by an illusion he went a very long lime, even when the illusion had disappeared. A clock does not stop at the very moment you lose the key.
[tr. Wilbour (1862)]It was thus that M. Mabeuf remained rather childishly but most profoundly serene, in the obscurity that was enveloping him gradually, and while his hopes were being extinguished in turn. The habits of his mind had the regular movement of a clock, and when he was once wound up by an illusion he went for a very long time, even when the illusion had disappeared. A clock does not stop at the precise moment when the key is lost.
[tr. Wraxall (1862)]It is thus that, athwart the cloud which formed about him, when all his hopes were extinguished one after the other, M. Mabeuf remained rather puerilely, but profoundly serene. His habits of mind had the regular swing of a pendulum. Once mounted on an illusion, he went for a very long time, even after the illusion had disappeared. A clock does not stop short at the precise moment when the key is lost.
[tr. Hapgood (1887)]So it was that amid this darkness gathering around him, all his hopes dimming one after another, M. Mabeuf had remained serene, somewhat childishly, but very deeply. His state of mind had the swing of a pendulum. Once wound up by an illusion, he went on a long time, even when the illusion had disappeared. A clock does not stop at the very moment you lose the key.
[tr. Wilbour/Fahnestock/MacAfee (1987)]Thus, as the darkness gathered, as all his hopes died, one by one, Monsieur Mabeuf remained serenE, a little childishly, but profoundly so. His mind behaved like a swinging pendulum. Once wound up by an illusion, it kept going for a very long time, even after the illusion was gone. A clock does not stop dead the very moment the key is lost.
[tr. Donougher (2013)]
The world’s great men have not commonly been great scholars, nor great scholars great men.
All work and no play, makes Jack a dull boy.
James Howell (c. 1594 - 1666) Welsh historian and writer
Paroimiographia [Παροιμιογραφία], or, Old Sayed Sawes & Adages, “English Proverbs” (1659) [compiler]
(Source)
First recorded instance of this adage, though in context it predates Howell's collection.
The phrase was popularized for modern audiences by its use in Stanley Kubrick's film The Shining (1980) (the phrase is not in Stephen King's book; Kubrick used different adages in the different languages the movie was released in). That use, in turn, derived from the phrase being a common one for repetitive work in typing classes.
An additional line is given in Maria Edgeworth, Harry and Lucy (1801), where she refers to this as an "ancient British adage":All work and no play makes Jack a dull boy,
All play and no work makes Jack a mere toy.
Delivering advice assumes that our cognitive apparatus rather than our emotional machinery exerts some meaningful control over our actions.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
Fooled by Randomness, Prologue (2001)
(Source)
During a quarrel, to have said too little may be mended; to have said too much, not always.
Although making distinctions based on age does violate the concept of total equality, what could be fairer? With any luck, age happens to everyone. According greater respect to greater age is the system most likely to give everyone a fair turn at high status, not to mention its being a nice little consolation for the loss of supple skin and a memory for names.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Star-Spangled Manners, ch. 3 (2003)
(Source)
JESSICA: But love is blind, and lovers cannot see
The pretty follies that themselves commit.William Shakespeare (1564-1616) English dramatist and poet
Merchant of Venice, Act 2, sc. 6, l. 37ff (2.6.37-38) (1597)
(Source)
One of several times Shakespeare used the phrase, "Love is blind." He popularized it, but it was first used by Chaucer around 1404 in "The Merchant's Tale" ("For loue is blynd alday ...").
I once heard an orthodox person denouncing those who discuss articles of faith. “Gentlemen,” he said naïvely, “a true Christian does not examine what he is ordered to believe. Dogma is like a bitter pill: if you chew it, you will never be able to swallow it.”
[J’ai entendu un dévot, parlant contre des gens qui discutent des articles de foi, dire naïvement: «Messieurs, un vrai chrétien n’examine point ce qu’on lui ordonne de croire. Tenez, il en est de cela comme d’une pillule amère, si vous la mâchez, jamais vous ne pourrez l’avaler.»]
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],” ¶ 1148 (1795) [tr. Hutchinson (1902)]
(Source)
(Source (French)). Alternate translations:I heard one day a devotee, speaking against people who discuss articles of faith, say naivement: "Gentlemen, a true Christian never examines what he is ordered to believe. It is with that as with a bitter pill; if you chew it you will never be able to swallow it."
[tr. Mathews (1878)]I once heard a pious person say naively, in arguing with people who were discussing articles of faith, "Sirs, a true Christian does not examine what he is instructed to believe. You see, it's like a bitter pill -- if you chew it, you'll never be able to swallow it."
[tr. Dusinberre (1992), ¶1148]A devout and naïve Christian was admonishing those who questioned the articles of faith. "A true Christian must never examine the things he's told to believe, gentlemen," he said. "It's like taking a pill: if you chew it, it's so bitter you'll never get it down."
[tr. Parmée (2003), ¶363]
What we’re here for
is death
Somebody accidentally
wound us up
(“I told you
to leave that alone”)
and we must
wait
to run down.George Alec Effinger (1947-2002) American author [a.k.a. O. Neimand, Susan Doenim]
Poem (1972), “Things Go Better, Orbit 11 [ed. Damon Knight]
(Source)
Collected in Effinger, Mixed Feelings (1974).
Then I attempt to ease my own malaise,
and thus death-pale, fatigued and torn apart,
I go to glimpse you, hopeful I’ll be whole.
And if I lift my eyes so I can gaze,
a seismic shaking starts within my heart
that chases from my pulse my very soul.[Poscia mi sforzo, ché mi voglio atare;
e così smorto, d’onne valor voto,
vegno a vedervi, credendo guerire:
e se io levo li occhi per guardare,
nel cor mi si comincia uno tremoto,
che fa de’ polsi l’anima partire.]Dante Alighieri (1265-1321) Italian poet
La Vita Nuova [Vita Nova; New Life], ch. 16 / Sonnet 7, ll. 9-14 (c. 1294, pub. 1576) [tr. Frisardi (2012), ch. 9]
(Source)
Dante gets his courage up to approach his beloved Beatrice, only to be gobsmacked by her gaze.
(Source (Italian)). Alternate translations:At length I make an effort for relief,
And so, all pale and destitute of power,
I come to gaze on you, in hope of cure:
And if I raise the eyes that I may look,
A trembling at my heart begins, so dread,
It makes the soul take flight from every vein.
[tr. Lyell (1845)]And then if I, whom other aid forsook,
Would aid myself, and innocent of art
Would fain have sight of thee as a last hope,
No sooner do I lift mine eyes to look
Than the blood seems as shaken from my heart,
And all my pulses beat at once and stop.
[tr. Rossetti (c. 1847; 1899 ed.)]Then I resolve, -- this shall no longer be,
And come to seek thee, all amort and pale,
Thinking by sight of thee to cure my pain;
But when I lift mine eyes to look on thee,
My heart within my bosom begins to quail,
And my perturbed soul takes flight from every vein.
[tr. Martin (1862)]Then to mine aid I summon up my strength,
And so, all pale, and empty of defence,
I seek thy sight, thinking to be made whole;
And if to look I lift mine eyes at length,
Within my heart an earthquake doth commence,
Which from my pulses driveth out the soul.
[tr. Norton (1867), ch. 16]To aid me then my forces I renew
And pallid, all my courage drained long since,
I come to you to remedy my plight;
But if I raise my eyes to look at you
So vast a tremor in my heart begins
My beating pulses put my soul to flight.
[tr. Reynolds (1969)]Hoping to help myself, I gather courage
And pale, drawn, lacking all defense
I come to you expecting to be healed;
But if I raise my eyes to look at you
An earthquake starts at once within my heart
And drives life out and stops my pulses' beat.
[tr. Musa (1971)]With hope of help to come I gather courage,
and deathly languid, drained of all defenses,
I come to you expecting to be healed;
and if I raise my eyes to look at you,
within my heart a tremor starts to spread,
driving out life, stopping my pulses’ beat.
[tr. Hollander (1997), sec. 9-10]I renew my strength, because I wish for help,
and pale like this, all my courage drained,
come to you, believing it will save me:
and if I lift my eyes to gaze at you
my heart begins to tremble so,
that from my pulse the soul departs.
[tr. Kline (2002)]Then I make an effort, because I want to defend myself:
and thus, wan and drained of all strength,
I come to see you, thinking I will recover:
but if I raise my eyes to look at you,
such a great trembling begins in my heart
that it makes my soul desert my heartbeats.
[tr. Appelbaum (2006)]
The two most precious things on this side the grave are our reputation and our life. But it is to be lamented that the most contemptible whisper may deprive us of the one, and the weakest weapon of the other. A wise man, therefore, will be more anxious to deserve a fair name than to possess it, and this will teach him so to live as not to be afraid to die.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 555 (1820)
(Source)
Quite a few of the editorials have shown what the court ought to have done. We are always saying let the law take its course but what we really mean is “Let the law take our course.”
Will Rogers (1879-1935) American humorist
Column (1935-02-19), “Daily Telegram: Mr. Rogers Saw Warning in the Decision on Gold”
(Source)
Referring to the Supreme Court "Gold Clause" cases, particularly Perry v. U.S., which allowed the federal government to not pay its debts in gold.
Apollo: all I ask is what I own already,
And the peace to enjoy it, sound in body
And mind, and a promise of honor
In old age, and to go on singing to the end.[Frui paratis et valido mihi
Latoë, dones, et precor, integra
Cum mente; nec turpem senectam
Degere, nec cithara carentem.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 1, # 31, l. 17ff (1.31.17-20) (23 BC) [tr. Raffel (1983)]
(Source)
This poem is said to have been inspired by the new temple to Apollo built by Augustus on the Palatine in AUC 726. It is framed as being from a poet (likely Horace himself) considering what to ask from Apollo as a blessing. These are the concluding four lines.
Apollo here is referred to as the son of the goddess Latona (Greek Leto).
The reason for the longer-than-usual list of translators is that this passage is quoted at the end of Montaigne's Essays, Book 3, ch. 13 "Of Experience," the final essay in his collection, written in 1587, and translations from that context are also included here.(Source (Latin)). Alternate translations:Apollo graunt, enjoy health I may
That I have got, and with sound minde, I pray:
Nor that I may with shame spend my old yeares,
Nor wanting musike to delight mine eares.
[tr. Florio (1603)]Latona's Son,
In Minde and Bodies health my own
T' enjoy; old Age from dotage free,
And solac'd with the Lute, give me.
[tr. Fanshaw; ed. Brome (1666)]O (great Apollo) grant
To me in health, and free from life's annoy,
Things native, and soon gotten to enjoy;
And with a mind compos'd old Age attain,
Not loathsome, nor depriv'd of Lyrick strain.
[tr. "Sir T. H."; ed. Brome (1666)]A Mind to use my present Store
With Health and Life, but not so long
As brings Contempt, or cramps my Song;
Grant this Apollo, and I ask no more.
[tr. Creech (1684)]O thou son of Latona, grant me to enjoy my acquisitions, and to possess my health, together with an unimpaired understanding, I beseech thee; and that I may not lead a dishonorable old age, nor one bereft of the lyre.
[tr. Smart/Buckley (1853)]O grant me, Phoebus, calm content,
Strength unimpairEd, a mind entire,
Old age without dishonour spent,
Nor unbefriended by the lyre!
[tr. Conington (1872)]And health
Give thou, Latoë, so I might
Enjoy my present wealth!
Give me but these, I ask no more,
These, and a mind entire --
And old age, not unhonour'd, nor
Unsolaced by the lyre!
[tr. Martin (1864)]Give me health in myself to enjoy the things granted,
O thou son of Latona; sound mind in sound body;
Keep mine age free from all that degrades,
And let it not fail of the lyre.
[tr. Bulwer-Lytton (1870)]Grant it to me, Apollo, that I may enjoy what I have in good health; let me be sound in body and mind; let me live in honor when old, nor let music be wanting.
[tr. Cotton/Hazlitt (1877)]Grant it to me, Apollo, that I may enjoy my possessions in good health; let me be sound in mind; let me not lead a dishonourable old age, nor want the cittern.
[tr. Cotton/Hazlitt (1877), alternate]Son of Latona, grant me, I pray, to enjoy in health of body and soundness of mind what I possess, and let my old age be honourable and rendered happy by the charms of music.
[tr. Elgood (1893)]Give me then health, Apollo; give
Sound mind; on gotten goods to live
Contented; and let song engage
An honoured, not a base, old age.
[tr. Gladstone (1894)]Health to enjoy the blessings thou givest me,
Grant me, Latoe, with a sound mind, I pray;
Nor let my age be e'er unhonour'd.
Nor unattended with lyric measures.
[tr. Phelps (1897)]Grant me in health to relish what I have
In store, Latona's son, with mind I pray,
Unclouded -- and to pass an eld
Not base, nor of my harp deprived.
[tr. Garnsey (1907)]Grant, god, that with my lot
I live content, hale, and still fresh my gift, --
Grant that in age I may not drift
Long years, my lyre forgot.
[tr. Marshall (1908)]Grant me, O Latona’s son, to be content with what I have, and, sound of body and of mind, to pass an old age lacking neither honour nor the lyre!
[tr. Bennett (Loeb) (1912)]Grant me, Apollo, for the rest,
Contentment, health, sound wits and bright,
An honoured eld, by music blest.
[tr. Mills (1924)]Grant, I pray, son of Latona, that I enjoy full health, and with mind uunimpaired, the goods that have been prepared for me; and that my old age be not unhonoured, nor lack the lyre.
[tr. Ives (1925)]Grant me, Latona's son, but health,
Grant me a mind entire,
Contentment and a dignified old age,
Not lacking in the sweetness of the lyre.
[tr. Zeitlin (1934)]Grant me but health, Latona's son,
And to enjoy the wealth I've won,
And honored age, with mind entire
And not unsolaced by the lyre.
[tr. Frame (1943)]Delight had I healthily in what lay handy provided.
Grant me now, Latoe:
full wit in my cleanly age,
Nor lyre lack me, to tune the page.
[tr. Pound (c. 1955)]Grant me, Apollo, that I may enjoy with healthy body and sound mind the goods that have been prepared for me, and that my old age be honourable and no stranger to the lyre.
[tr. Cohen (1958)]Here's what I crave most, son of Latona, then:
Good health, a sound mind, relish of life, and an
Old age that still maintains a stylish
Grip on itself and the lyric metres.
[tr. Michie (1963)]Vouchsafe, O Son of Latona, that I may enjoy those things I have prepared; and, with my mind instact I pray, may I not degenerate into a squalid senility, in which the lyre is wanting.
[tr. Screech (1987)]Apollo grant that I be satisfied
With what I have as what I ought to have,
And that I live my old age out with honor,
In health of mind and body, doing my work.
[tr. Ferry (1997)]Grant me, O son of Latona, I pray
that I take joy in what I have
Sound in mind and body entire
and my old age lacking neither honor nor lyre.
[tr. Alexander (1999)]Apollo, the son
of Latona, let me enjoy what I have,
and, healthy in body and mind, as I ask,
live an old age not without honour,
and one not lacking the art of the lyre.
[tr. Kline (2015)]
What an art it is, to give, even to our nearest friends! and what a test of manners to receive! How, upon either side, we smuggle away the obligation, blushing for each other; how bluff and dull we make the giver; how hasty, how falsely cheerful, the receiver! and yet an act of such difficulty and distress between near friends, it is supposed we can perform to a total stranger and leave the man transfixed with grateful emotions. The last thing you can do to a man is to burthen him with an obligation, and it is what we propose to begin with! But let us not be deceived: unless he is totally degraded to his trade, anger jars in his inside, and he grates his teeth at our gratuity.
We should wipe two words from our vocabulary: gratitude and charity. In real life, help is given out of friendship, or it is not valued; it is received from the hand of friendship, or it is resented.Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1888-03), “Beggars,” sec. 4 Scribner’s Magazine, Vol. 3, No. 3
(Source)
Collected in Across the Plains, ch. 9 (1892).
Most revolutionaries are potential tories, because they imagine that everything can be put right by altering the shape of society; once that change is effected, as it sometimes is, they see no need for any other.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1939), “Charles Dickens,” sec. 6, Inside the Whale (1940-03-11)
(Source)
LYMAN: He’s not the enemy. Scott, the Joint Chiefs, even the very emotional, very illogical lunatic fringe: they’re not the enemy. The enemy’s an age — a nuclear age. It happens to have killed man’s faith in his ability to influence what happens to him. And out of this comes a sickness, and out of sickness a frustration, a feeling of impotence, helplessness, weakness. And from this, this desperation, we look for a champion in red, white, and blue. Every now and then a man on a white horse rides by, and we appoint him to be our personal god for the duration. For some men it was a Senator McCarthy, for others it was a General Walker, and now it’s a General Scott.
Rod Serling (1924-1975) American screenwriter, playwright, television producer, narrator
Seven Days in May, film (1964)
(Source)
Based on the 1962 novel by Fletcher Knebel and Charles W. Bailey II.
These lines are almost all Serling's. By wording, the only parallel I could find in the original novel was this:The nuclear age, by killing man’s faith in his ability to influence what happens, could destroy the United States even if no bombs were ever dropped.
[Source]
From God’s own hand this earthly vessel came,
He shaped it thus, be it for fame or shame;
If it be fair — to God be all the praise,
If it be foul — to God alone the blame.Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات] [tr. Le Gallienne (1897), # 92]
(Source)
Given Le Gallienne's paraphrasing, I am unable to align this with an original quatrain or other translations.
Wonder, indeed, is, on all hands, dying out: it is the sign of uncultivation to wonder.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Essay (1829-06), “Signs of the Times,” Edinburgh Review, Vol. 49, No. 98, Art. 7
(Source)
Review of three 1829 books: Anticipation; or, an Hundred Years Hence; The Rise, Progress, and Present State of Public Opinion in Great Britain; Edward Irvine, The Last Days; or, Discourses on These Our Times.
Coercion is the least efficient means of obtaining order.
Ursula K. Le Guin (1929-2018) American writer
The Dispossessed: An Ambiguous Utopia, ch. 5 (1974)
(Source)
He was about to urge her to let well alone and trust heaven to do justice, but then he had a sudden vision of heaven’s justice as the Church sometimes applied it, in good but dreadful faith, with all the virtuous narrowness and pitilessness of minds blind and deaf to the infinite variety of humankind, its failings, and aspirations, and needs, and forgetful of all the Gospel reminders concerning publicans and sinners.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
The Holy Thief, ch. 11 (1992)
(Source)
Be mersiphull to all the dum animals — no man can ride into heaven, on a sore-backed horse.
[Be merciful to all the dumb animals — no man can ride into heaven on a sore-backed horse.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 11 “The Mermaid” (1874)
(Source)
Principles of morality and considerations for our own security will never permit us to acquiesce in a peace dictated by aggressors and sponsored by appeasers. We know that enduring peace cannot be bought at the cost of other people’s freedom.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1941-01-06) to Congress, Annual Message (State of the Union), “Four Freedoms,” Washington, D. C.
(Source)
JEFF: See, women think we’re normal, like them, ’cause we talk to them like normal people, you know, we say, “Hello. How are you? Haven’t seen you in this place before. What kind of music do you like?” But all the time in our brains, we’ve got the word “breasts” on a loop. If we ever lost control for a second, we’d all start shouting “Breasts! Breasts! Breasts! Breasts!”
Steven Moffat (b. 1961) Scottish television writer, producer
Coupling, 01×05 “The Girl with Two Breasts” (2000-06-09)
(Source)
(Source (Video), at 3:08)
For of course it is not always the same thing to be a good man and a good citizen.
[οὐ γὰρ ἴσως ταὐτὸν ἀνδρί τ᾽ ἀγαθῷ εἶναι καὶ πολίτῃ παντί.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 5, ch. 2 (5.2.11) / 1130b.29 (c. 325 BC) [tr. Thomson (1953)]
(Source)
Aristotle suggests the distinction comes when a regime is corrupt or unjust, at which point carrying out the duties of a good citizen (supporting the regime) may not align with an individual's virtues.
See also Aristotle, Politics.
(Source (Greek)). Alternate translations:For perhaps it is not the same thing to be a good man, and a good citizen.
[tr. Taylor (1818), 5.2]It may be it is not the same thing to be a good man and a good citizen in every case.
[tr. Chase (1847), 5.4]The perfection of the man is not perhaps in all cases identical with the perfection of the citizens.
[tr. Williams (1869), 5.2]It is possibly not the same thing in all cases to be a good man and to be a good citizen.
[tr. Welldon (1892), 5.5]It is possible that to be a good man is not the same as to be a good citizen of any state whatever.
[tr. Peters (1893), 5.2]Perhaps it is not the same to be a good man and a good citizen of any state taken at random.
[tr. Ross (1908), 5.2]It would seem that to be a good man is not in every case the same thing as to be a good citizen.
[tr. Rackham (1934), 5.2.11]For being a good man is presumably not in every case the same as being a good citizen.
[tr. Reeve (1948)]For perhaps to be a good man is not the same as to be a good citizen in every case.
[tr. Apostle (1975)]Presumably it is not always the same thing to be a good man and a good citizen.
[tr. Thomson/Tredennick (1976)]For, presumably, being a good man is not the same as being every sort of good citizen.
[tr. Irwin/Fine (1995)]For, presumably, being a good person is not in every case the same as being a good citizen.
[tr. Crisp (2000)]For perhaps it is not the same thing in every case to be a good man and to be a good citizen.
[tr. Bartlett/Collins (2011)]
We were born for cooperation, like feet, like hands, like eyelids, like the rows of upper and lower teeth. So to work against each other is contrary to nature; and resentment and rejection count as working against someone.
[γεγόναμεν γὰρ πρὸς συνεργίαν ὡς πόδες, ὡς χεῖρες, ὡς βλέφαρα, ὡς οἱ στοῖχοι τῶν ἄνω καὶ κάτω ὀδόντων. τὸ οὖν ἀντιπράσσειν ἀλλήλοις παρὰ φύσιν: ἀντιπρακτικὸν δὲ τὸ ἀγανακτεῖν καὶ ἀποστρέφεσθαι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 1 (2.1) [tr. Gill (2013)]
(Source)
(Source (Greek)). Alternate translations:For we are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition?
[tr. Casaubon (1634), 1.15]For we are all made for mutual Assistance, no less than the Parts of the Body are for the Service of the whole; From whence it follows that Clashing and Opposition is perfectly Unnatural: Now such an unfriendly Disposition is imply'd in Resentment and Aversion.
[tr. Collier (1701)]We were formed by nature for mutual assistance, as the two feet, the hands, the eye¬ lids, the upper and lower rows of teeth. Opposition to each other is contrary to nature: All anger and aversion is an opposition.
[tr. Hutcheson/Moor (1742)]For we are all born for our mutual assistance; as the hands and feet, and every part of the human body, are for the service of the whole; to thwart and injure each other, therefore, is contrary to nature. Now injuries and hostilities are generally the consequence of hatred and resentment.
[tr. Graves (1792)]For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another, then, is contrary to nature; and it is acting against one another to be vexed and to turn away.
[tr. Long (1862)]For we are all made for mutual assistance, as the feet, the hands, and the eyelids, as the rows of the upper and under teeth, from whence it follows that clashing and opposition is perfectly unnatural. Now such an unfriendly disposition is implied in resentment and aversion.
[tr. Collier/Zimmern (1887)]For we are made for co-operation, like the feet, the hands, the eyelids, the upper and the lower rows of teech. To thwart one another is contrary to nature; and one form of thwarting is resentment and estrangement.
[tr. Rendall (1898)]For we are made by nature for mutual assistance, like the feet, the hands, the eyelids, the upper and lower rows of teeth. It is against nature for men to oppose each other; and what else is anger and aversion?
[tr. Hutcheson/Chrystal (1902)]For we have come into being for co-operation, as have the feet, the hands, the eyelids, the rows of upper and lower teeth. Therefore to thwart one another is against Nature; and we do thwart one another by shewing resentment and aversion.
[tr. Haines (Loeb) (1916)]For we have come into the world to work together, like feet, like hands, like eyelids, like the rows of upper and lower teeth. To work against one another therefore is to oppose Nature, and to be vexed with another or to turn away from him is to tend to antagonism.
[tr. Farquharson (1944)]For he and I were born to work together, like a man’s two hands, feet, or eyelids, or like the upper and lower rows of his teeth. To obstruct each other is against Nature’s law -- and what is irritation or aversion but a form of obstruction?
[tr. Staniforth (1964)]For we have come into being to work together, like feet, hands, or eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another and turn away form him is surely to work against him.
[tr. Hard (1997 ed.)]We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions.
[tr. Hays (2003)]We were born for cooperation, like feet, like hands, like eyelids, like the rows of upper and lower teeth. So to work in opposition to one another is against nature: and anger or rejection is opposition.
[tr. Hammond (2006)]For we have been made for cooperation, just like the feet, the hands, the eyelids, and the upper and lower teeth. To hinder one another, then, is contrary to Nature, and this is exactly what happens when we are angry and turn away from each other.
[tr. Needleman/Piazza (2008)]For we have come into being to work together, like feet, hands, eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another person and turn away from him is surely to work against him.
[tr. Hard (2011 ed.)]For both they and I need each other. To act against them would be to act against myself. And to become angry and turn away from them is also to act against them.
[tr. McNeill (2019)]
There is no language that Love does not speak:
To-day commanding and to-morrow meek,
One hour laconic and the next verbose,
With hope triumphant and with doubt morose,
His varying moods all forms of speech employ.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1911), “Love’s Language,” st. 2, Poems of Progress, Preface
(Source)
Our Lord commonly giveth Riches to such gross asses to whom he affordeth nothing else that is good.
[Darumb gibt unser Herrgott gemeiniglich Reichtum den groben Eseln, denen er sonst nichts gönnt.]
Martin Luther (1483-1546) German priest, theologian, writer, religious reformer
Table Talk [Colloquies; Tischreden] (1566) [tr. Bell (1652)]
This is a common translation given in various places. A more complete one, Colloquia Mensalia [Divine Discourses], ch. 4 "Of the Nature of the World," "Wealth is the least gift of GOD" [tr. Bell (1659, 2d ed.)]:Riches is the smallest thing on earth, and the least gift that God hath bestowed on mankinde. What is it in comparison of God's Word; yea, what is it to bee compared with corporal gifts, as beautie, health, &c. nay, what is it to the gifts of the minde, as understanding, Art, wisdom; &c. yet are men so eager upon it, that no labor, travail, nor danger is regarded in getting of Riches: there is in it neither Materialis, formalis, efficiens & finalis caussa, nor anie thing els that good is, therefore our Lord God commonly givet Riches to such gross Asses, to whom hee affordeth nothing els that is good.
This same passage is quoted and cited in The Apophthegmes of Erasmus (1471) [tr. Udall (1877 reprint of the 1564 ed.), in the Appendix to discuss the principle "Gold masters all things," related to Erasmus' work on Philippus, sec. 13. It is not Erasmus' work, as is sometimes suggested, but that of Robert Roberts, the editor.
The Latin bits refer to Aristotle's four causes or reasons for something to exist.
For similar sentiments, see also La Bruyere (1688), Steele (1710), Swift (1720).
The variations and abridgments of Luther's Table Talk are legion, even in variations of the same translator's text (Henry Bell, who was the first English translator of the work). The variants are usually either to simplify or update the language to contemporary standards, or to bowdlerize Luther's rough language (e.g., "groben Eseln" [coarse asses]).
(Source (German)). Alternate translations:Riches is the smallest thing on earth, and the least gift that God hath bestowed on mankind. What is it in comparison of God's Word? yea, what is it to be compared with corporal gifts; as beauty, health, &c. ? nay, what is it to the gifts of the mind; as understanding, art, wisdom, &c.? Yet are men so eager after it, that no labour, travel, nor danger is regarded in getting of riches. There is in it neither Materialis, formalis, efficiens et finalis causa, nor anything else that is good; therefore our Lord God commonly giveth riches to such from whom he withholds all spiritual good.
[tr. Bell (1650), 1791 ed.]Riches is the smallest thing on earth, and the least gift that God bestowed on mankind. What is it in comparison of God's Word? yea, what is it to be compared with corporal gifts; as beauty, health, &c? nay, what is it to the gifts of the mind; as understanding, art, wisdom, &c. Yet are men so eager after it, that no labour, travel, nor danger is regarded in getting of riches, there is in it neither matter, form, effect, or cause, or any thing else that is good; therefore our Lord God commonly giveth riches to such, from whom he withholds all spiritual good.
[tr. Bell (1650), ed. Kerby (1818)]Wealth is the smallest thing on earth, the least gift that God has bestowed on mankind. What is it in comparison with God's Word -- what, in comparison with corporal gifts, as beauty, health, &c.? -- nay, what is it to the gifts of the mind, as understanding, wisdom, &c.? Yet are men so eager after it, that no labour, pains, or risk is regarded in the acquisition of riches. Wealth has in it neither material, formal, efficient nor final cause, nor anything else that is good; therefore our Lord God commonly gives riches to those from whom he withholds spiritual good.
[tr. Hazlitt (1847), "Of the nature of the world," # 167]Wealth is the least important of all things upon the earth, the smallest gift that God has bestowed on man. What is it, compared to the Word of God? Yes, what is it, compared even to bodily gifts and beauty? What is it, compared to the gifts of the mind? Yet people strive so for it! By no category of logic can [wealth] be called good — for its substance, its quality, as a means or as an end. Therefore God gives it commonly to coarse fools, to whom he means no good.
[tr. Smith / Gallinger (1915), ch. 36 "Miscellaneous"]Riches are the most insignificant things on earth, the smallest gift that God can give a man. What are they in comparison with the Word of God? In fact, what are they in comparison even with physical endowments and beauty? What are they in comparison with gifts of the mind? And yet we act as if this were not so! The matter, form, effect, and goal of riches are worthless. That's why our Lord God generally gives riches to crude asses to whom he doesn't give anything else.
[ed. French (2017?), winter of 1542-1543]
Scorn Affronts: let Dogs Bark, and Asses Kick.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 34 (1725)
(Source)
WOLSEY: You opposed me in the Council this morning, Thomas.
MORE: Yes, Your Grace.
WOLSEY: You were the only one.
MORE: Yes, Your Grace.
WOLSEY: You’re a fool.
MORE: Thank God there is only one fool on the Council.
WOLSEY: That thing out there’s at least fertile, Thomas.
MORE: But she’s not his wife.
WOLSEY: No, Catherine’s his wife and she’s barren as brick. Are you going to pray for a miracle?
MORE: There are precedents.
Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 1 (1960)
(Source)
Referring to Anne Boleyn, whom King Henry VIII wants to marry pending to a divorce from his present wife, Catherine of Aragon.
In Bolt's 1966 film adaptation (Source (Video); dialog verified), nearly the same lines are used:WOLSEY: That thing out there; at least she's fertile.
MORE: But she's not his wife.
WOLSEY: No, Catherine's his wife and she's barren as a brick; are you going to pray for a miracle?
MORE: There are precedents.
The man who steals a buckle is put to death, the man who steals a state becomes a prince.
[竊鉤者誅，竊國者侯 – traditional]
[窃钩者诛，窃国者侯 – simplified]Chuang Tzu (369-286 BC) Chinese Taoist philosopher [Zhuang Zhou (莊周), Zhuangzi ( 莊子)]
Zhuangzi (Chuang Tzŭ), ch. 10 “Quqie [胠篋; Rifling Trunks]” (3rd C BC) [tr. Graham (1981)]
(Source)
(Source (Chinese, traditional; simplified)). Alternate translations:One man steals a purse, and is punished. Another steals a State, and becomes a Prince.
[tr. Giles (1889)]Here is one who steals a hook (for his girdle); -- he is put to death for it: here is another who steals a state; -- he becomes its prince.
[tr. Legge (1891)]A poor man must swing
For stealing a belt buckle
But if a rich man steals a whole state
He is acclaimed
As statesman of the year.
[tr. Merton (1965)]This one steals a buckle and he is executed, that one steals a country and he becomes its ruler.
[tr. Palmer (1996)]He who steals a belt buckle pays with his life; he who steals a state gets to be a feudal lord.
[tr. Watson (2013)]One steals a hook -- he is put to death. Another steals a state -- he becomes a prince.
[tr. Yang/Höchsmann (2007)]He who steals a belt buckle is executed, but he who steals a state is made a feudal lord.
[tr. Ziporyn (2009)]
This adage can be found in a wide array of forms, with the same basic structure (steal something small, get punished; steal something big, get rewarded), usually stripped of its Chinese/Taoist origin, e.g.:Steal money you're a thief; steal a country you're a king.
["Japanese proverb"]Stealing a dog is said to be immoral. Still, they steal a country and call it righteousness.
[Source]To steal a purse is rightly held a crime.
To steal a country is an act sublime.
[Percy Russell (1919)]One who steals a pearl is persecuted as a thief. One who steals a nation is revered as a king.
[Source]When you steal a pin, you are executed; but if you steal a country, you become a king.
[Chinese historian Sima Qian (c. 145 – c. 86 BC)]One who steals a little is a thief. One who steals a little bit more is a robber. And one who steals a nation is a king.
[Source]To steal a fruit means theft, while to steal a country does not.
["Old Chinese saying"]Those that steal a loaf of bread are hanged as thieves - those that steal a country are made emperor.
[Source]Steal an apple and you're a thief. Steal a country and you're a statesman.
[Disney's Aladdin (2019)]
PATRIOTISM, n. Combustible rubbish ready to the torch of any one ambitious to illuminate his name. In Dr. Johnson’s famous dictionary patriotism is defined as the last resort of a scoundrel. With all due respect to an enlightened but inferior lexicographer I beg to submit that it is the first.
Ambrose Bierce (1842-1914?) American writer and journalist
“Patriotism,” The Devil’s Dictionary (1911)
(Source)
See Johnson. See Bierce's definition of "Patriot."
Originally published in the "Cynic's Word Book" column in the New York American (1904-12-26) and the "Cynic's Dictionary" column in the San Francisco Examiner (1904-01-03).
The only real difference between Anxiety and Excitement was my willingness to let go of Fear.
Barbara Brown Taylor (b. 1951) American minister, academic, author
Learning to Walk in the Dark, ch. 4 (2014)
(Source)
(He and his shadow dance together. He is showing off now. He crows like a cock. He would fly in order to impress WENDY further if he knew that there is anything unusual in that.)
PETER: Wendy, look, look; oh the cleverness of me!
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 1 (1904, pub. 1928)
(Source)
In Barrie's 1911 novelization, Peter and Wendy, ch. 3 "Come Away, Come Away!" this is rendered:Alas, he had already forgotten that he owed his bliss to Wendy. He thought he had attached the shadow himself. “How clever I am!” he crowed rapturously, “oh, the cleverness of me!”
ORESTES: I’ll go. I’ll start to do this dreadful thing, this horror. Yes, I will. If it’s the gods’ will, I’ll do it. But I take no joy in it.
[ὈΡΈΣΤΗΣ: ἔσειμι: δεινοῦ δ᾽ ἄρχομαι προβλήματος
καὶ δεινὰ δράσω γε — εἰ θεοῖς δοκεῖ τάδε,
ἔστω: πικρὸν δὲ χἡδὺ τἀγώνισμά μοι.]Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 985ff (c. 420 BC) [tr. Wilson (2016)]
(Source)
Orestes going to kill his mother, Clytemnestra, who was, along with the already-killed Aegisthus, the murderer of his father, Agamemnon.
Interestingly, earlier translations have him characterize the task as both bitter and sweet; later ones only speak of its bitterness.
(Source (Greek)). Alternate translations:I go in.
Tho' I am entering on a deed that's fraught
With horror, I will execute the deed;
Thus let it be, if thus the righteous Gods
Ordain: altho' this conflict to my soul
At the same time be bitter, and yet sweet.
[tr. Wodhull (1809)]I will go in; it is a dreadful task I am beginning and I will do dreadful things. If the gods approve, let it be; to me the contest is bitter and also sweet.
[tr. Coleridge (1891)]I will enter in; but I am beginning a dreadful attempt. Ay, and I shall do dreadful things; but if this seems fit to the Gods, let it be; but the contest is for me [at once] bitter and sweet.
[tr. Buckley (1892)]I will go in. A horror I essay!
Yea, horrors will achieve! If this please Heaven,
So be it. Bitter strife, yet sweet, for me.
[tr. Way (1896)]Aye. So be it. -- I have ta'en
A path of many terrors: and shall do
Deeds horrible. 'Tis God will have it so. ...
Is this the joy of battle, or wild woe?
[tr. Murray (1905)]I will go in; 'tis an awful task I undertake; an awful deed I have to do; still if it is Heaven's will, be it so; I loathe and yet I love the enterprise.
[tr. Coleridge (1938 ed.)]Fine. I am going inside. Terrible the deed I shall begin and frightening the deeds I shall accomplish. If this is liked by the gods then so be it. My battle is bitter, not sweet.
[tr. Theodoridis (2006)]I’ll go in.
I’m on the verge of a horrendous act,
something truly dreadful. Well, so be it,
if gods approve of this. And yet, for me
the contest is not sweet at all, but bitter.
[tr. Johnston (2009)]
That integrity that lives only on opinion would starve without it; and that theatrical kind of virtue, which requires publicity for its stage, and an applauding world for an audience, could not be depended on in the secrecy of solitude, or the retirement of a desert.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 236 (1820)
(Source)
The time to begin most things is ten years ago.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 5 (1966)
(Source)
However, as we have just pointed out, brains which are absorbed in some bit of wisdom, or folly, or, as it often happens, in both at once, are but slowly accessible to the things of actual life. Their own destiny is a far-off thing to them. There results from such concentration a passivity, which, if it were the outcome of reasoning, would resemble philosophy. One declines, descends, trickles away, even crumbles away, and yet is hardly conscious of it one’s self. It always ends, it is true, in an awakening, but the awakening is tardy. In the meantime, it seems as though we held ourselves neutral in the game which is going on between our happiness and our unhappiness. We are the stake, and we look on at the game with indifference.
[Du reste, comme nous venons de l’indiquer, les cerveaux absorbés dans une sagesse, ou dans une folie, ou, ce qui arrive souvent, dans les deux à la fois, ne sont que très lentement perméables aux choses de la vie. Leur propre destin leur est lointain. Il résulte de ces concentrations-là une passivité qui, si elle était raisonnée, ressemblerait à la philosophie. On décline, on descend, on s’écoule, on s’écroule même, sans trop s’en apercevoir. Cela finit toujours, il est vrai, par un réveil, mais tardif. En attendant, il semble qu’on soit neutre dans le jeu qui se joue entre notre bonheur et notre malheur. On est l’enjeu, et l’on regarde la partie avec indifférence.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 3 “Marius,” Book 5 “The Excellence of Misfortune,” ch. 4 (3.5.4) (1862) [tr. Hapgood (1887)]
(Source)
(Source (French)). Alternate translations:However, as we have just indicated, brains absorbed in wisdom, or in folly, or, as often happens, in both at once, are but very slowly permeable by the affairs of life. Their own destiny is far from them. There results from such concentrations of mind a passivity which, if it were due to reason, would resemble philosophy . We decline, we descend, we fall, we are even overthrown, and we hardly perceive it. This always ends, it is true, by an awakening, but a tardy one. In the meantime, it seems as though we were neutral in the game which is being played between our good and our ill fortune. We are the stake, yet we look upon the contest with indifference.
[tr. Wilbour (1862)]As we have remarked, things of this world permeate very slowly brains absorbed in wisdom, or mania, or, as often happens, in both at once. Their own destiny is remote from them. The result of such concentrations is a passiveness which, were it of a reasoning nature, would resemble philosophy. Men sink, pass away, drift away, even crumble away without exactly noticing, though this always ends with a re-awakening, but a tardy one. In the meanwhile, it appears as if they are neutral in the game which is being played between their happiness and misery; they are the stakes, and look on at the game with indifference.
[tr. Wraxall (1862)]In general, as we have already suggested, minds absorbed in wisdom or in folly, or in both at once as often happens, are little affected by the vicissitudes of daily life. Their personal destiny is a thing remote from them. Such detachment creates a state of acquiescence which, if it were the outcome of reflection, might be termed philosophical. But they submit to losses and reverses, even to physical decay, without being much aware of them. It is true that in the end there is an awakening, but it is late in coming. In the meantime they stand as it were aloof from the play of personal fortune and misfortune, pawns in a game of which they are detached spectators.
[tr. Denny (1976)]However, as we have just indicated, brains absorbed in wisdom, in folly, or, as often happens, in both at once, are permeated only slowly by the affairs of life. Their own destiny is far from them. From such concentrations of mind comes a passivity which, if due to reason, would resemble philosophy. We decline, we descend, we fall, we are even overthrown, and we hardly notice it. This always ends, it is true, in an awakening, but a tardy one. In the meantime, we seem neutrals in the game being played between our good and our ill fortune. We are the stake, yet we look on the contest with indifference.
[tr. Wilbour/Fahnestock/MacAfee (1987)]However, as we have just suggested, minds engrossed in wisdom or folly , or, as is often the case, in both at the same time, are only very slowly pervious to matters of everyday life. Their own destiny is far removed from them. resulting from this kind of concentration is a passivity, which, if there were any reasoning behind it, would seem philosophical. Such minds go into a decline, they sink, they languish, they even come to grief without really being aware of it. True, this always ends with an awakening, but a belated one. In the meantime it is as if they had no interest in the game that plays out between their happiness and their unhappiness. They who are themselves as stake watch the game with indifference.
[tr. Donougher (2013)]
Rulers are no more than attorneys, agents and trustees for the people; and if the cause, the interest and trust is insidiously betray’d, or wantonly trifled away, the people have a right to revoke the authority, that they themselves have deputed, and to constitute abler and better agents, attorneys and trustees.
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Essay (1765-09-30), “A Dissertation on the Canon and the Feudal Law,” No. 3, Boston Gazette
(Source)
Over and over in my mind preside
the dark and somber moods Love puts me through.
Self-pity broods, so I have often cried,
“Alas, do other people feel this too?”[Spesse fiate vegnonmi a la mente
le oscure qualità ch’Amor mi dona,
e venmene pietà, sì che sovente
io dico: «Lasso!, avviene elli a persona?»]Dante Alighieri (1265-1321) Italian poet
La Vita Nuova [Vita Nova; New Life], ch. 16 / Sonnet 7, ll. 1-4 (c. 1294, pub. 1576) [tr. Frisardi (2012), ch. 9]
(Source)
Dante in the painful, self-pitying throes of unrequited love for Beatrice. "Nobody has known such tormented love as mine ..."
(Source (Italian)). Alternate translations:Many the times that to my memory comes
The cheerless state imposed on me by Love;
And o’er me comes such sadness then, that oft
I say, alas, was ever fate like mine!
[tr. Lyell (1845)]At whiles (yea oftentimes) I muse over
The quality of anguish that is mine
Through Love: then pity makes my voice to pine,
Saying, “Is any else thus, anywhere?”
[tr. Rossetti (c. 1847; 1899 ed.)]Full many a time I ponder on the drear
And heavy hours which Love doth make my doom;
And then I cry, "Alas!" in piteous cheer,
"Was ever fate like mine, so wrapt in gloom?"
[tr. Martin (1862)]The dark condition Love doth on me lay
Many a time occurs unto my thought,
And then comes pity, so that oft I say,
Ah me! to such a pass was man e’er brought?
[tr. Norton (1867), ch. 16]Many a time the thought returns to me:
What sad conditions Love on me bestows!
And moved by Pity I say frequently:
"Can there be anyone who my state knows?"
[tr. Reynolds (1969)]So many tmes there comes into my mind
The dark condition Love bestows on me,
That pity comes and often makes me say:
"Could every anyone have felt the same?"
[tr. Musa (1971)]Time and again the thought comes to my mind
of the dark condition Love imparts to me;
then the pity of it strikes me, and I ask:
"Could ever anyone have felt the same?"
[tr. Hollander (1997) , sec. 7]Often it is brought home to my mind
the dark quality that Love gives me,
and pity moves me, so that frequently
I say: "Alas! is anyone so afflicted?"
[tr. Kline (2002)]Frequently there come to my mind
the puzzling characteristics Love gives me,
and I feel pity for them, so that often
I say: "Alas! Does this happen to anyone else?"
[tr. Appelbaum (2006)]
It does not matter how frequently something succeeds if failure is too costly to bear.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
Fooled by Randomness, Prologue (2001)
(Source)
Separations are the tonics of Love, but beware of overdoses.
Condemning sin should never be confused with eschewing it.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Star-Spangled Manners, ch. 2 (2003)
(Source)
FALSTAFF: I am not only witty in myself, but the cause that wit is in other men.
William Shakespeare (1564-1616) English dramatist and poet
Henry IV, Part 2, Act 1, sc. 2, l. 9ff (1.2.9-11) (c. 1598)
(Source)
MCCOY: He’s dead, Jim.
Richard Matheson (1926-2013) American author and screenwriter
Star Trek, 1×05 “The Enemy Within” (1966-10-06)
(Source)
First use of the phrase that became a trademark for DeForest Kelley's Dr. Leonard "Bones" McCoy. In this first instance, it's applied to an alien animal that has been run through the malfunctioning transporter to (lethally) re-integrate its "good" and "evil" halves.
Matheson did the initial screenplay and multiple revisions, and gets the writing credit for the episode, but John Black and Gene Roddenberry also "polished" the script, so the precise provenance of the line which, with variations, showed up in multiple subsequent episodes, is unknown.
We owe more money than any Nation in the World, and we are LOWERING TAXES. When is the time to pay off a debt if it is not when you are doing well? […] Will you tell me any good reason (OUTSIDE OF POLITICS) why Taxes should be lowered this year? I know it’s good politics to lower taxes. In fact, did you ever figure it out Taxes is all there is to Politics? I bet you tomorrow if you started a Political Party and had this as its platform , “No taxes are to be paid at all. We will borrow money on our National resources for all current expenses. Remember the Slogan. No Taxes as long as we can borrow.” Well I will bet you you would have the biggest Political party in America.
Will Rogers (1879-1935) American humorist
Column (1926-01-10), “Weekly Article”
(Source)
Present in an elided form in his The Autobiography of Will Rogers (1949) [ed. Donald Day].
But there’s a class of persons, led astray
By false desires, and this is what they say:
“You cannot have enough: what you possess,
That makes your value, be it more or less.”
What answer would you make to such as these?
Why, let them hug their misery if they please.[At bona pars hominum decepta cupidine falso
‘nil satis est’, inquit, ‘quia tanti quantum habeas sis’:
quid facias illi? iubeas miserum esse, libenter
quatenus id facit.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 1, # 1, “Qui fit, Maecenas,” l. 61ff (1.1.61-64) (35 BC) [tr. Conington (1874)]
(Source)
(Source (Latin)). Alternate translations:But out (alas) the greater parte with sweete empoysned bate
Of welthe bewitchde, do weene their wants aboundance in eache state.
For monye maks, and mars (say they) and coyne it keepes the coyle,
It byndes the beare, it rules the roste, it putts all things to foyle.
A mann's his money, and no more, wherin confused is
An heaven of happs, a worlde of weeles, an hunnye hath of blisse.
O dottrells dome, and is it so? what guardon for these doultes
Shall we devyse? lets suffer still the foolishe frantycke foultes
To wallowe in their wilfulnes, whose under eating myndes
Is never cramde, but prooles for more and swarves not from their kyndes.
[tr. Drant (1567)]But most of men deceiv'd by false desire,
Say, Noughts enough; 'cause they absurdly guess
At what men are, by what they do possess.
To such a Miser what is't best to do?
Let him be wretched, since he will be so.
[tr. A. B.; ed. Brome (1666)]But most are lost in a Confounded Cheat,
They would have more, for when their Wealth is great
They think their Worth as much as their Estate:
Well then, what must we do to such a one?
Why, let him, 'tis his Will to be undone.
[tr. Creech (1684)]Some, self-deceiv'd, who think their lust of gold
Is but a love of fame, this maxim hold,
No Fortune's large enough, since others rate
Your worth proportion'd to a large estate.
Say, for their cure what arts would you employ?
"Let them be wretched, and their choice enjoy."
[tr. Francis (1747)]Yet thousands, duped by avarice in disguise,
Intrench themselves in maxims sage and wise.
Go on, say they, and hoard up all you can;
For wealth is worth, and money makes the man!
What shall we say to such? Since 'tis their will
Still to be wretched, let them be so still!
[tr. Howes (1845)]But a great majority of mankind, misled by a wrong desire, cry, “No sum is enough; because you are esteemed in proportion to what you possess.” What can one do to such a tribe as this? Why, bid them be wretched, since their inclination prompts them to it.
[tr. Smart/Buckley (1853)]But some one argues: -- many men, misled by wrong desire of fame, say no sum is enough, because we all are rated by the money we possess. What would you do with them? Why, bid them live a wretched life, since they act thus of their free will.
[tr. Millington (1870)]But a good many people, misled by blind desire, say, "You cannot have enough: for you get your rating from what you have." What can you do to a man who talks thus? Bid him be miserable, since that is his whim.
[tr. Fairclough (Loeb) (1926)]Mankind for the most part, fooled by its own false desires,
Says, “There’s no such thing as enough. You are worth
Only as much as you have.” And what can you do
With a person like this? Oh, well! Wish him hell and farewell,
Since he's headed that way by choice.
[tr. Palmer Bovie (1959)]Still, since false desires fool a large portion of mankind,
they'll tell you, *Nothing's enough. What we own, we are."
What can you say? Say, "Be miserable," for that's the choice
they freely made.
[tr. Fuchs (1977)]Too many men, bewitched by false desire, insist that
"Nothing is enough: people value you by what you own."
What can I say? Let him be miserable, that's how
He wants it!
[tr. Raffel (1983)]And yet a good part of humankind is deceived
by false cupidity. “Nothing is enough,”
they say. “For you are esteemed for as much as you
possess.” What can you do with one of these fools?
Leave him to his misery. It’s all of his
own doing anyway.
[tr. Alexander (1999)]But most people
want all that they desire, and so say, “There’s no such
thing as too much: you are what you acquire.”
You can always tell such a man but you
can’t tell him much. Tell him to suffer, since
that’s his choice.
[tr. Matthews (2002)]People are enticed by a desire which continually cheats them.
"Nothing is enough," they say, "for you’re only worth what you have."
What can you do with a man like that? You might as well tell him
to be miserable, since misery is what he enjoys.
[tr. Rudd (2005 ed.)]Still, a good many people misled by foolish desire
Say: ‘There’s never enough, you’re only what you own.’
What can one say to that? Let such people be wretched,
Since that’s what they wish.
[tr. Kline (2015)]
The thing that drove Dickens forward into a form of art for which he was not really suited, and at the same time caused us to remember him, was simply the fact that he was a moralist, the consciousness of “having something to say.” He is always preaching a sermon, and that is the final secret of his inventiveness. For you can only create if you can care.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1939), “Charles Dickens,” sec. 6, Inside the Whale (1940-03-11)
(Source)
Of all the arts that of government has been brought least to perfection.
James Hilton (1900-1954) Anglo-American novelist and screenwriter
Lost Horizon, ch. 6 (1933)
(Source)
A cynical habit of thought and speech, a readiness to criticise work which the critic himself never tries to perform, an intellectual aloofness which will not accept contact with life’s realities — all these are marks, not as the possessor would fain think, of superiority, but of weakness. They mark the men unfit to bear their part manfully in the stern strife of living, who seek, in the affectation of contempt for the achievements of others, to hide from others and from themselves their own weakness.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)
“But when it comes down to it,” said Cadfael, with profound content, “as roads go, the road home is as good as any.”
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
The Summer of the Danes, ch. 14 (1991)
(Source)
Closing words.
I kant help but respekt the man who haint got enny failings, but i dont seem to luv him, he iz too diffrent from me.
[I can’t help but respect the man who ain’t got any failings, but I don’t seem to love him; he is too different from me.]
Justice insists on obligation, law on decorum. Justice is critical and discriminating; law is supervisory and commanding. Justice refers to the individual, law to the community.
[Das Recht dringt auf Schuldigkeit, die Polizei aufs Geziemende. Das Recht ist abwägend und entscheidend, die Polizei überschauend und gebietend. Das Recht bezieht sich auf den Einzelnen, die Polizei auf die Gesamtheit.]
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist
Sprüche in Prosa: Maximen und Reflexionen [Proverbs in Prose: Maxims and Reflections] (1833) [tr. Rönnfeldt (1900)]
(Source)
From Wilhelm Meister's Journeyman Years (1829).
(Source (German)). Alternate translations:Justice insists on obligation, law on decorum. Justice weighs and decides, law superintends and orders. Justice refers to the individual, law to society.
[tr. Saunders (1893), "Life and Character," sec. 1, # 50]Law deals with guilt, the police with what is fitting. Law considers and decides, the police surveys and commands. Law is concerned with the individual, the police with the community.
[tr. Stopp (1995), #544]
But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own — not of the same blood or birth, but the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him.
[ἐγὼ δὲ τεθεωρηκὼς τὴν φύσιν τοῦ ἀγαθοῦ ὅτι καλόν, καὶ τοῦ κακοῦ ὅτι αἰσχρόν, καὶ τὴν αὐτοῦ τοῦ ἁμαρτάνοντος φύσιν ὅτι μοι συγγενής, οὐχὶ αἵματος ἢ σπέρματος τοῦ αὐτοῦ, ἀλλὰ νοῦ καὶ θείας ἀπομοίρας μέτοχος, οὔτε βλαβῆναι ὑπό τινος αὐτῶν δύναμαι: αἰσχρῷ γάρ με οὐδεὶς περιβαλεῖ: οὔτε ὀργίζεσθαι τῷ συγγενεῖ δύναμαι οὔτε ἀπέχθεσθαι αὐτῷ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 1 (2.1) [tr. Hays (2003)]
(Source)
(Source (Greek)). Alternate translations:But I that understand the nature of that which is good, that it only is to be desired, and of that which is bad, that it only is truly odious and shameful: who know moreover, that this transgressor, whosoever he be, is my kinsman, not by the same blood and seed, but by participation of the same reason, and of the same divine particle; How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful? or angry, and ill affected towards him, who by nature is so near unto me?
[tr. Casaubon (1634), 1.15]And since it's fallen to my share to understand the Natural Beauty of a good Action, and the Deformity of an ill One; since I am satisfied the Person disobliging is of Kin to me, and tho we are not just of the same Flesh and Blood, yet our Minds are nearly related, being both extracted from the Deity; since I am likewise convinc'd that no Man can do me a real injury, because no Man can force me to misbehave my self; For these Reasons, I can't find in my Heart to Hate, or to be Angry with one of my own Nature and Family.
[tr. Collier (1701)]But I have fully comprehended the nature of good, as only what is beautiful and honourable; and of evil, that it is always deformed and shameful; and the nature of those persons too who mistake their aim; that they are my kinsmen, by partaking, not of the same blood or seed, but of the same intelligent divine part; and that I cannot be hurt by any of them, since none of them can involve me in any thing dishonourable or deformed. I cannot be angry at my kinsmen, or hate them.
[tr. Hutcheson/Moor (1742)]But I, who have a more just idea of things, that nothing is good, but what is honourable, and nothing evil, but what is base; and am also sensible that the persons who offend me are in some sense allied to me, (I do not mean of the same flesh and blood, but that our souls are derived from, and particles of, the same divine nature) I can neither suffer any real injury from them, because they cannot compel me to do a base action; nor can I be angry with or hate thoe whom I consider as of the same nature and the same family with myself.
[tr. Graves (1792)]But I who have seen the nature of the good that it is beautiful, and of the bad that it is ugly, and the nature of him who does wrong, that it is akin to me; not [only] of the same blood or seed, but that it participates in [the same] intelligence and [the same] portion of the divinity, I can neither be injured by any of them, for no one can fix on me what is ugly, nor can I be angry with my kinsman, nor hate him.
[tr. Long (1862)]Since it has fallen to my share to understand the natural beauty of a good action, and the deformity of an ill one -- since I am satisfied the person disobliging is of kin to me, and though we are not just of the same flesh and blood, yet our minds are nearly related, being both extracted from the Deity I am likewise convinced that no man can do me a real injury, because no man can force me to misbehave myself, nor can I find it in my heart to hate or to be angry with one of my own nature and family.
[tr. Collier/Zimmern (1887)]But seeing that I have beheld the nature and nobility of good, and the nature and meanness of evil, and the nature of the sinner, who is my brother, participating not indeed in the same flesh and blood, but in the same mind and partnership with the divine, I cannot be injured by any of them; for no man can involve me in what demeans. Neither can I be angry with my brother, or quarrel with them.
[tr. Rendall (1898)]But I have considered the nature of the good, and found it beautiful: I have beheld the nature of the bad, and found it ugly. I also understand the nature of the evil-doer, and know that he is my brother, not because he shares with me the same blood or the same seed, but because he is a partaker of the same mind and of the same portion of immortality. I therefore cannot be hurt by any of these, since none of them can involve me in any baseness. I cannot be angry with my brother, or sever myself from him.
[tr. Hutcheson/Chrystal (1902)]But I, in that I have comprehended the nature of the Good that it is beautiful, and the nature of Evil that it is ugly, and the nature of the wrong-doer himself that it is akin to me, not as partaker of the same blood and seed but of intelligence and a morsel of the Divine, can neither be injured by any of them -- for no one can involve me in what is debasing -- nor can I be wroth with my kinsman and hate him.
[tr. Haines (Loeb) (1916)]But I, because I have seen that the nature of good is the right, and of ill the wrong, and that the nature of the man himself who does wrong is akin to my own (not of the same blood and seed, but partaking with me in mind, that is in a portion of divinity), I can neither be harmed by any of them, for no man will involve me in wrong, nor can I be angry with my kinsman or hate him.
[tr. Farquharson (1944)]But for my part I have long perceived the nature of good and its nobility, the nature of evil and its meanness, and also the nature of the culprit himself, who is my brother (not in the physical sense, but as a fellow-creature similarly endowed with reason and a share of the divine); therefore none of those things can injure me, for nobody can implicate me in what is degrading. Neither can I be angry with my brother or fall foul of him.
[tr. Staniforth (1964)]But I, who have beheld the nature of the good, and seen that it is the right; and of the bad, and seen that it is the wrong; and for the wrongdoer himself, and seeing that his nature is akin to my own -- not because he is of the same blood and seed, but because he shares with me in mind and a portion of the divine -- I, then, can neither be harmed by any of these men, nor can I become angry with one who is akin to me, nor can I hate him.
[tr. Hard (1997 ed.)]But I have seen that the nature of good is what is right, and the nature of evil what is wrong; and I have reflected that the nature of the offender himself is akin to my own -- not a kinship of blood or seed, but a sharing in the same mind, the same fragment of divinity. Therefore I cannot be harmed by any of them, as none will infect me with their wrong. Nor can I be angry with my kinsman or hate him.
[tr. Hammond (2006)]But insofar as I have comprehended the true nature of what is good, namely that it is fine and noble, and the true nature of what is bad, that it is shameful, and the true nature of the person who has gone astray: that he is just like me, not only in the physical sense but also with respect to Intelligence and having a portion of the divine -- insofar as I have comprehended all this, I can neither be harmed by any of them, for no one else can involve me in what is shameful and debasing, nor can I be angry with my fellow man or hate him.
[tr. Needleman/Piazza (2008)]But I, who have observed the nature of the good, and seen that it is the right; and of the bad, and seen that it is the wrong; and of the wrongdoer himself, and seen that his nature is akin to my own -- not because he is of the same blood and seed, but because he shares as I do in mind and thus in a portion of the divine -- I, then, can neither be harmed by these people, nor become angry with one who is akin to me, nor can I hate him.
[tr. Hard (2011 ed.)]But I have recognized the nature of the good and seen that it is the right, and the nature of the bad and seen that it is the wrong, and nature of th wrongdoer himself, and seen that he is related to me, not because he has the same blood or seed, but because he shares in the same mind and portion of divinity. So I cannot be harmed by any of them, as no one will involve me in what is wrong. Nor can I be angry with my relative or hate him.
[tr. Gill (2013)]But I, who know what is truly beautiful and truly ugly, and who know the wickedness of their hearts, also know that all these people are akin to me, that they are part of the same divine pattern. I cannot be injured by any of them, for no one can force me to see the world the way they do. Neither can I hate them, for both they and I need each other.
[tr. McNeill (2019)]
Every realist knows that the democratic way of life is at this moment being directly assailed in every part of the world — assailed either by arms, or by secret spreading of poisonous propaganda by those who seek to destroy unity and promote discord in nations that are still at peace.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1941-01-06) to Congress, Annual Message (State of the Union), Washington, D. C.
(Source)
JANE: Could you remind lovely Susan that Jill and I are vegetarians?
STEVE: You’re what?
JILL: You’re not a vegetarian!
JANE: I’m a bi-vegetarian!
JILL: What? That doesn’t exist! It’s not possible!
JANE: I’m an emotional vegetarian, Jill. I know a lot of vegetarians and we tend to like the same films. Do you have a problem with that?
JILL: You could never finish your greens and you could suck a whole pig through a straw.
JANE: I’m not exclusively vegetarian, Jill, if that’s what you’re trying to say. Vegetarianism for me is about, mmmm, saying yes to things — even meat.
JILL: No, it isn’t.
Steven Moffat (b. 1961) Scottish television writer, producer
Coupling, 01×04 “Inferno” (2000-06-02)
(Source)
Verified against Source (Video), at 13:21.
You never can tell what your thoughts may do,
In bringing you hate or love,
For thoughts are things, and their airy wings
Are swifter than carrier doves.
They follow the law of the universe —
Each thing must create its kind,
And they speed o’er the track to bring you back
Whatever went out of your mind.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1896), “You Never Can Tell,” st. 3, Custer and Other Poems
(Source)
It was very prettily said, that we may learn the little value of fortune by the persons on whom Heaven is pleased to bestow it.
Richard Steele (1672-1729) Irish writer and politician
Essay (1710-07-27), The Tatler, No. 203
(Source)
It is likewise well to rise before daybreak; for this contributes to health, wealth, and wisdom.
[τό τε διανίστασθαι νύκτωρ: τοῦτο γὰρ καὶ πρὸς ὑγίειαν καὶ οἰκονομίαν καὶ φιλοσοφίαν χρήσιμον.]
Aristotle (384-322 BC) Greek philosopher
Economics [Οἰκονομικά, Œconomica], Book 1, ch. 6 (1345a, l. 16) [tr. Walford (1853)]
(Source)
While this resembles Franklin's Poor Richard proverb ("... makes a man healthy, wealthy, and wise"), it only refers to being "early to rise." Only a few sentences before this it recommends, rather than "early to bed," that the master of the house should stay up later than the servants and slaves:And since it is good for the formation of character and useful in the interests of economy, masters ought to rise earlier than their slaves and retire to rest later.
(Source (Greek)). Alternate translations:There are occasions when a master should rise while it is still night; for this helps to make a man healthy and wealthy and wise.
[tr. Forester (1920)]Rising before daylight is also to be commended; it is a healthy habit, and gives more time for the management of the household as well as for liberal studies.
[tr. Armstrong (1935)]It is well to be up before daybreak, for such habits contribute to health, wealth and wisdom.
[Common Usage]
WOLSEY: The King wants a son; what are you going to do about it?
MORE: (dry murmur) I’m very sure the King needs no advice from me on what to do about it.
PATRIOT, n. One to whom the interests of a part seem superior to those of the whole. The dupe of statesmen and the tool of conquerors.
Ambrose Bierce (1842-1914?) American writer and journalist
“Patriot,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Word Book" column in the New York American (1904-12-26) and the "Cynic's Dictionary" column in the San Francisco Examiner (1904-01-03).
Those newspaper versions also included:A person whose zeal for the defense of his country’s altars and fires is not inconsistent with a fierce desire to cross the border to overturn the altars and extinguish the fires of another land.
See Bierce's definition of "Patriotism."
I don’t know whether you have ever seen a map of a person’s mind. Doctors sometimes draw maps of other parts of you, and your own map can become intensely interesting, but catch them trying to draw a map of a child’s mind, which is not only confused, but keeps going round all the time. There are zigzag lines on it, just like your temperature on a card, and these are probably roads in the island, for the Neverland is always more or less an island, with astonishing splashes of colour here and there, and coral reefs and rakish-looking craft in the offing, and savages and lonely lairs, and gnomes who are mostly tailors, and caves through which a river runs, and princes with six elder brothers, and a hut fast going to decay, and one very small old lady with a hooked nose. It would be an easy map if that were all, but there is also first day at school, religion, fathers, the round pond, needle-work, murders, hangings, verbs that take the dative, chocolate pudding day, getting into braces, say ninety-nine, threepence for pulling out your tooth yourself, and so on, and either these are part of the island or they are another map showing through, and it is all rather confusing, especially as nothing will stand still.
Of course the Neverlands vary a good deal. John’s, for instance, had a lagoon with flamingoes flying over it at which John was shooting, while Michael, who was very small, had a flamingo with lagoons flying over it. John lived in a boat turned upside down on the sands, Michael in a wigwam, Wendy in a house of leaves deftly sewn together. John had no friends, Michael had friends at night, Wendy had a pet wolf forsaken by its parents, but on the whole the Neverlands have a family resemblance, and if they stood still in a row you could say of them that they have each other’s nose, and so forth. On these magic shores children at play are for ever beaching their coracles. We too have been there; we can still hear the sound of the surf, though we shall land no more.J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter and Wendy, ch. 1 “Peter Breaks Through” (1911)
(Source)
Not included in the play.
ORESTES: What should we do? Should we kill our mother?
[ὈΡΈΣΤΗΣ: τί δῆτα δρῶμεν; μητέρ᾿ ἦ φονεύσομεν.]
Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 966ff (c. 420 BC) [tr. @sentantiq (2020)]
(Source)
The answer from Electra, of course, is yes -- Clytemnestra is to be killed for her role in the murder of her late husband (and Electra and Oresthes' father), Agamemnon. They have already killed the other responsible party, her next husband, Aegisthus.
(Source (Greek)). Alternate translations:What now remains
For us to do, shall we with ruthless steel
Pierce the maternal breast?
[tr. Wodhull (1809)]What are we going to do? Shall we kill our mother?
[tr. Coleridge (1891)]What then shall we do? shall we murder our mother?
[tr. Buckley (1892)]What shall we do? -- our mother shall we slay?
[tr. Way (1896)]What would we with our mother? Didst thou say
Kill her?
[tr. Murray (1905)]What must we do to our mother? Slay her?
[tr. Coleridge (1938 ed.)]What shall we do then? Slaughter our mother?
[tr. Theodoridis (2006)]What are we going to do?
Kill our mother?
[tr. Johnston (2009)]What shall we do? Can we really kill our mother?
[tr. Wilson (2016)]
“Knowledge is what man is all about. People like you have tried to hold back progress since the beginning of time. But they failed, and you failed. Man needs to know.”
“Maybe,” Sanders said, “But is that the only thing man needs? I don’t think so. I think he also needs mystery, and poetry, and romance. I think he needs a few unanswered questions, to make him brood and wonder.”George R. R. Martin (b. 1948) American author and screenwriter [George Raymond Richard Martin]
“With Morning Comes Mistfall,” Analog (1973-05)
(Source)
Collected in Portraits of His Children (1987)
I think I could turn and live with animals, they are so placid and self-contain’d,
I stand and look at them long and long.
They do not sweat and whine about their condition,
They do not lie awake in the dark and weep for their sins,
They do not make me sick discussing their duty to God,
Not one is dissatisfied, not one is demented with the mania of owning things,
Not one kneels to another, nor to his kind that lived thousands of years ago,
Not one is respectable or unhappy over the whole earth.
Walt Whitman (1819-1892) American poet
Poem (1855), “Song of Myself,” sec. 32, l. 684ff, Leaves of Grass
(Source)
We welcome passion, for the mind is briefly let off duty.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 1 (1963)
(Source)
Not being heard is no reason for silence.
[N’être pas écouté, ce n’est pas une raison pour se taire.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 2 “Cosette,” Book 8 “Cemeteries Take What is Given Them,” ch. 1 (2.8.1) (1862) [tr. Wilbour (1862)]
(Source)
(Source (French)). Alternate translations:Not to be heard is no reason why a man should hold his tongue.
[tr. Wraxall (1862)]That one is not listened to is no reason for preserving silence.
[tr. Hapgood (1887)]Not being heard is no reason for silence.
[tr. Wilbour/Fahnestock/MacAfee (1987)]Not being listened to is no reason to stop talking.
[tr. Donougher (2013)]