THE DOCTOR: Well, what’s the use of a good quotation if you can’t change it?
Doctor Who (1963-1989) British science fiction television series, original run (BBC)
22×07 “The Two Doctors,” Part 1 (1985-02-16) [w. Robert Holmes]
(Source)
(Source (Video)). Given after Peri notes a quotation the Doctor just attributed to Rassilon was actually Samuel Johnson. This line is from the Sixth Doctor (the Second Doctor being the other Doctor in the episode).
Dig within. There lies the well-spring of good: ever dig, and it will ever flow.
[Ἔνδον σκάπτε, ἔνδον ἡ πηγὴ τοῦ ἀγαθοῦ καὶ ἀεὶ ἀναβλύειν δυναμένη, ἐὰν ἀεὶ σκάπτῃς.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 59 (7.59) (AD 161-180) [tr. Staniforth (1964)]
(Source)
On how to turn accidents and misfortune into learning experiences and behavior he will approve of in himself.
(Source (Greek)). Alternate translations:Look within; within is the fountain of all good. Such a fountain, where springing waters can never fail, so thou dig still deeper and deeper.
[tr. Casaubon (1634), 7.31]Look Inwards, and turn over your self; For you have a lasting Mine of Happiness at home, if you will but Dig for't.
[tr. Collier (1701), 7.60]Look inwards; within is the fountain of good; which is ever springing up, if you be always digging in it.
[tr. Hutcheson/Moor (1742)]Look into your own bosom; for you have there a fountain of happiness, if you will searcyh for it, and suffer it to flow without interruption.
[tr. Graves (1792), 7.52]Look within. Within is the fountain of good, and it will ever bubble up, if thou wilt ever dig.
[tr. Long (1862)]Look inwards, for you have a lasting fountain of happiness at home that will always bubble up if you will but dig for it.
[tr. Collier/Zimmern (1887)]Dig within. Within is the fountain of good; ever dig, and it will ever well forth water.
[tr. Rendall (1898)]Look inward. Within is the fountain of Good. Dig constantly and it will ever well forth.
[tr. Hutcheson/Chrystal (1902)]Look within. Within is the fountain of Good, ready always to well forth if thou wilt always delve.
[tr. Haines (Loeb) (1916)]Delve within; within is the fountain of good, and it is always ready to bubble up, if you always delve.
[tr. Farquharson (1944)]Dig within; for within you lies the fountain of good, and it can always be gushing forth if only you always dig.
[tr. Hard (1997 ed.)]Dig deep; the water -- goodness -- is down there. And as long as you keep digging, it will keep bubbling up.
[tr. Hays (2003)]Dig inside yourself. Inside there is a spring of goodness ready to gush at any moment, if you keep digging.
[tr. Hammond (2006)]Turn your attention within, for the fountain of all that is good lies within, and it is always ready to pour forth, if you continually delve in.
[tr. Needleman/Piazza (2008)]Dig within; for within you lies the fountain of good, and it can always be gushing forth if only you always dig.
[tr. Hard (2011 ed.)]Search inside yourself; inside you is the fountain of goodness, and it continues to surge as long as you search.
[ed. Taplin (2016)]
Some people see things that are and ask, Why? Some people dream of things that never were and ask, Why not? Some people have to go to work and don’t have time for all that shit.
Young people are ill-advised if they yield to the pressure of the old in any vital matter.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 9 “Fear of Public Opinion” (1930)
(Source)
If thou commitest a Sin, because thou art wilfully Ignorant; the Wilfulness of thy Ignorance makes thy sin to be wilful.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2146 (1727)
(Source)
CALVIN: Some people are pragmatists, taking things as they come and making the best of the choices available. Some people are idealists, standing for principle and refusing to compromise. And some people just act on any whim that enters their head.
HOBBES: I wonder which you are.
CALVIN: I pragmatically turn my whims into principles!
CHORUS: Who among men, though he search to the uttermost end,
can claim to have found what is meant
by god or the absence of god or of something between?
For he sees the works of the gods
turning now here and now there,
now backwards again through a fate
beyond calculation or forethought.[ΧΟΡΟΣ: ὅ τι θεὸς ἢ μὴ θεὸς ἢ τὸ μέσον,
τίς φησ᾽ ἐρευνήσας βροτῶν
μακρότατον πέρας εὑρεῖν
ὃς τὰ θεῶν ἐσορᾷ
δεῦρο καὶ αὖθις ἐκεῖσε
καὶ πάλιν ἀντιλόγοις
πηδῶντ᾽ ἀνελπίστοις τύχαις;]Euripides (485?-406? BC) Greek tragic dramatist
Helen [Ἑλένη], l. 1137ff, Stasimon 1, Strophe 2 (412 BC) [tr. Warner (1951)]
(Source)
On Hera fooling Menelaus with an illusion of Helen.(Source (Greek)). Other translations:Was this then human, or divine?
Did it a middle nature share?
What mortal shall declare?
Who shall the secret bounds define?
When the gods work, we see their pow'r;
We see on their high bidding wait
The prosp'rous gales, the storms of fate:
But who their awefull cousils shall explore?
[tr. Potter (1783)]Whether the image was divine,
Drew from terrestrial particles its birth,
Or from the middle region, how define
By curious search, ye sons of earth?
Far from unravelling Heaven's abstruse intents,
We view the world tost to and fro,
Mark strange vicissitudes of joy and woe,
Discordant and miraculous events.
[tr. Wodhull (1809)]Whether it was a God, or not a God, or something between, who of mortals can aver, having searched out to the very end, so as to discover, who [indeed] perceives the counsels of the Gods flitting hither and thither in unexpected, contradictory turns of fate?
[tr. Buckley (1850)]What is god, or what is not god, or what is in between -- what mortal says he has found it by searching the farthest limit, when he sees divine affairs leaping here and there again and back, in contradictory and unexpected chances?
[tr. Coleridge (1891)]What mortal claims, by searching to the utmost limit, to have found out the nature of God, or of his opposite, or of that which comes between, seeing as he doth this world of man tossed to and fro by waves of contradiction and strange vicissitudes?
[tr. Coleridge, common variant]Who among men dare say that he, exploring
Even to Creation's farthest limit-line,
Ever hath found the God of our adoring,
That which is not God, or the half-divine --
Who, that beholdeth the decrees of Heaven
This way and that in hopeless turmoil swayed?
[tr. Way (Loeb) (1912)]Who hath knowledge? Who so wise,
Can tell us what divinities
What spirits of a mingled birth,
Part of heaven and part of earth,
Shape our mortal destinies,
Weaving in the web of chance
Circumstance with circumstance?
Nay, the riddle baffles common wit:
Mortal reason may not compass it.
[tr. Sheppard (1925)]You who with learned patience plod
Remotest realms of toilsome thought,
Can you by searching find out God,
Or bound his nature? Look at man!
From want to wealth, now forth, now back,
Now tossed from fame to infamy
By unforeseen, ambiguous chance!
[tr. Vellacott (1954), Antistrophe 2]What is god, what is not god, what is between man
and god, who shall say? Say he has found
the remote way to the absolute
that he has seen god, and come
back to us, and returned there, and come
back again, reason's feet leaping
the void? Who can hope for such fortune?
[tr. Lattimore (1956)]As for what is god, or not god, or something in between, what mortal having searched can say? The distant end of this enquiry has been found by the man who sees the gods’ fortunes leaping this way and that, and back again in twists of circumstance, contradictory and unforeseen.
[tr. Davie (2002)]Can any man
After profound research
Say he has the answers to these questions:
What is a god?
What is not a god?
Can there be something in between?
Is knowledge of the gods possible
When you see how gods behave -- their actions
Unstable
Undisciplined
Unpredictable
Randomly jumping now this way
Now that?
[tr. A. Wilson (2007)]What mortal can possibly claim what is god, what isn’t, what’s in between?
The most a mortal can do is to understand that whatever the gods deliver will turn this way one minute, the other a minute later, only to turn back this way again, with unfathomable consequences.
[tr. Theodoridis (2011)]What is god or not god, and what lies in between,
What mortal could discover this?
The furthest limit of certainty one has found when she sees
matters divine leaping here and there, back again, chances contradictory, unexpected.
[tr. Ambrose et al. (2018)]What is god, or what is not god, or what is in between -- what mortal says he has found it by searching the farthest limit, when he sees divine affairs leaping here and there again and back, in contradictory and unexpected chances?
[tr. Coleridge / Helen Heroization Team]
When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?
She said, No man, Lord.
And Jesus said unto her, Neither do I condemn thee: go, and sin no more.[ἀνακύψας δὲ ὁ Ἰησοῦς εἶπεν αὐτῇ, Γύναι, ποῦ εἰσιν; οὐδείς σε κατέκρινεν;
ἡ δὲ εἶπεν, Οὐδείς, κύριε.
εἶπεν δὲ ὁ Ἰησοῦς, Οὐδὲ ἐγώ σε κατακρίνω· πορεύου, [καὶ] ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.]The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
John 8: 10-11 [KJV (1611)]
(Source)
No Synoptic parallels.
The conclusion of the Pericope Adulterae. John 8:1-11 (or even back to John 7:53) is not in many early NT manuscripts and translations; others sometimes put it after John 21:24, John 7:35, or even Luke 21:38, with varying text (References 1, 2, 3, 4). Most scholars agree this parable was not in the original versions of John's Gospel, but an oral tradition added afterward.(Source (Greek)). Alternate translations:He looked up and said, 'Woman, where are they? Has no one condemned you?'
'No one, sir' she replied.
'Neither do I condemn you,' said Jesus 'go away, and don't sin any more.'
[JB (1966)]Jesus again straightened up and said, 'Woman, where are they? Has no one condemned you?'
'No one, sir,' she replied.
'Neither do I condemn you,' said Jesus. 'Go away, and from this moment sin no more.'
[NJB (1985)]He straightened up and said to her, “Where are they? Is there no one left to condemn you?”
“No one, sir,” she answered.
“Well, then,” Jesus said, “I do not condemn you either. Go, but do not sin again.”
[GNT (1992 ed.)]Jesus stood up and said to her, “Woman, where are they? Is there no one to condemn you?”
She said, “No one, sir.”
Jesus said, “Neither do I condemn you. Go, and from now on, don’t sin anymore.”
[CEB (2011)]Jesus straightened up and said to her, “Woman, where are they? Has no one condemned you?”
She said, “No one, sir.”
And Jesus said, “Neither do I condemn you. Go your way, and from now on do not sin again.”
[NRSV (2021 ed.)]
Heaven alone can produce devout people; Princes produce hypocrites.
[Le Ciel seul peut faire les dévots; les Princes font les hypocrites.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Pensées Diverses [Assorted Thoughts], # 630 / 1007 “General Maxims of Politics,” No. 10 (1720-1755) [tr. Clark (2012)]
(Source)
In the French, "seul [alone, solely]" is an amendment above the line in manuscript.(Source (French)).
Adversity makes men; prosperity makes monsters.
[L’adversité fait l’homme, et le bonheur les monstres.]
Proverbs, Sayings, and Adages
French proverb
Variants:Often attributed to Victor Hugo, including from sources going back to the 19th Century (Ballou (1899)). I have not been able to find an actual citation or primary source.
- "Adversity makes men, but prosperity makes monsters."
- "Adversity makes men, and prosperity makes monsters."
- "Prosperity makes monsters, but adversity makes men."
It is also widely noted as an anonymous or proverbial saying (e.g., 1809, 1818).
It may well be a French proverb that was incorrectly attributed to Hugo (who wrote quite a bit on the subjects of adversity and prosperity) in order to have a name to hang off of it.
Everybody can write; writers can’t do anything else.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 7 (1963)
(Source)
The Lord my pasture shall prepare
And feed me with a shepherd’s care;
His presence shall my wants supply,
And guard me with a watchful eye;
My noon-day walks he shall attend,
And all my midnight hours defend.When in the sultry glebe I faint,
Or on the thirsty mountain pant:
To fertile waters and dewey meads
My weary, wand’ring steps he reads:
Where peaceful rivers, soft and slow,
Amid the verdant landscape flow.Though in the paths of death I tread,
With gloomy horrors overspread,
My steadfast heart shall know no ill,
For thou, O Lord, art with me still:
Thy friendly crook shall give me aid,
And guide me through the dreadful shade.Though in a bare and rugged way,
Through devious, lonely wilds I stray,
Thy bounty shall my pains beguile;
The barren wilderness shall smiole
With sudden greens and herbage crown’d,
And streams shall murmur all around.
Be polite and generous, but don’t undervalue yourself. You will be useful, at any rate; you may just as well be happy, while you are about it.
Etiquette never works with people of ill will.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Interview (1997-03), “She Says: Miss Manners,” by Sandy Fernández, Ms magazine, Vol. 7, No. 5 (1997-03/04)
(Source)
BOLINGBROKE: How long a time lies in one little word!
Four lagging winters and four wanton springs
End in a word; such is the breath of kings.William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 1, sc. 3, l. 218ff (1.3.218-220) (1595)
(Source)
After King Richard casually reduces his banishment of Bolingbroke from ten years to six.
The intrigues of unworthy courtiers to gain the favour of still more unworthy kings, or the records of murderous battles and sieges, have been dilated on, and told over and over again, with all the eloquence of style and all the charms of fancy; while the circumstances which have most deeply affected the morals and welfare of the people have been passed over with but slight notice, as dry and dull, and capable of neither warmth nor colouring.
Charles Mackay (1814-1889) Scottish poet, journalist, song writer
Memoirs of Extraordinary Popular Delusions and the Madness of Crowds, “The South-Sea Bubble” (1841)
(Source)
Sometimes, even if a woman no longer wants you in her arms, she wants you in her heart.
Langston Hughes (1902-1967) American poet, social activist, novelist, playwright
Story (1943), “Sometimes I Wonder” [Narrator], The Best of Simple (1961)
(Source)
BIGBY: Freedom is sloppy. But since tyranny’s the only guaranteed byproduct of those who insist on a perfect world, freedom will have to do.
Bill Willingham (b. 1956) American writer and comics artist
Fables: Werewolves of the Heartland, ch. 9 (2012)
(Source)
Art by Jim Fern.
It therefore seems that the only factor which needs to be corrected is to teach a highly educated person that it is not a disgrace to fail and he must analyze every failure to find its cause. We paraphrase this by saying, “You must learn how to fail intelligently.” […] For failing is one of the greatest arts in the world. […] Once you’ve failed, analyze the problem and find out why, because each failure is one more step leading up to the cathedral of success. The only time you don’t want to fail is the last time you try.
Charles F. Kettering (1876-1958) American inventor, engineer, researcher, businessman
Quoted in T. A. Boyd, Professional Amateur: The Biography of Charles Franklin Kettering, Part 3, ch. 20 (1957)
(Source)
Kettering constantly emphasized the need for experimentation and, by definition, learning from experimental failures. He had a number of aphorisms and passages that were repeated by him on various speaking occasions, or quoted / paraphrased from him by others.
For example, there is this similar passage attributed to Kettering from a page blurb, "Don't Be Afraid to Stumble," Supervisory Management magazine, Vol. 2, No. 7 (1957-06):We need to teach the intelligent person that it is not a disgrace to fail and that he must analyze every failure to find its cause. He must learn how to fail intelligently, for failing is one of the greatest arts in the world. Once you've failed, analyze the problem and find out why, because each failure is one more step leading to success. The only time you don't want to fail is the last time you try.
The shorter the piece, the more likely it is to be quoted on its own, e.g.:The only time you don't want to fail is the last time you try.
Which can be found in:
- T. A. Boyd, Research, ch. 22 "Persistance" (1935).
- Society of Automotive Engineers (SAE) Journal, Vol 42, No. 2 (1938-02), covering the Detroit SAE Annual Meeting (1938-01-10 to 14).
Space isn’t remote at all. It’s only a hour’s drive away if your car could go straight upwards.
Fred Hoyle (1915-2001) English astronomer, author
Quoted in the London Observer (1979-09-09) “Sayings of the Week”
(Source)
“Peace” in military mouths today is a synonym for “war expected.” The word has become a pure provocative, and no government wishing peace sincerely should allow it ever to be printed in a newspaper. Every up-to-date dictionary should say that “peace” and “war” mean the same thing, now in posse, now in actu. It may even reasonably be said that the intensely sharp preparation for war by the nations is the real war, permanent, unceasing; and that the battles are only a sort of public verification of the mastery gained during the “peace”-interval.
William James (1842-1910) American psychologist and philosopher
Essay (1910-02), “The Moral Equivalent of War,” Popular Science Monthly, Vol. 77 (1910-10)
(Source)
He who imagines he can do without the world, deceives himself much; but he who fancies the world cannot do without him, is still more mistaken.
[Celui qui croit pouvoir trouver en soi-même de quoi se passer de tout le monde se trompe fort; mais celui qui croit qu’on ne peut se passer de lui se trompe encore davantage.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶201 (1665-1678) [pub. Donaldson (1783), ¶93]
(Source)
Present in the 1st (1665) edition. In manuscript, the beginning read "Celui qui croit pouvoir se passer de tout le monde ..."
(Source (French)). Other translations:He that fansies such a sufficiency in himself, that he can live without all the World, is mightily mistaken; but he that imagines himself so necessary, that other people cannot live without him, is a great deal more mistaken.
[tr. Stanhope (1694), ¶202]He who imagines he can do without the world, deceives himself much; but he who fancies the world cannot do without him, is still more mistaken.
[ed. Lepoittevin-Lacroix (1797), ¶192]He who imagines he can do without the world, deceives himself much: but he who fancies the world cannot do without him, is under a far greater deception.
[ed. Carvill (1835), ¶81]He who thinks he can find in himself the means of doing without others is much mistaken; but he who thinks that others cannot do without him is still more mistaken.
[ed. Gowens (1851), ¶210]He who thinks he has the power to content the world greatly deceives himself, but he who thinks that the world cannot be content with him deceives himself yet more.
[tr. Bund/Friswell (1871), ¶201]The man who thinks he can do without the world errs; but the man who thinks the world can do without him is in still greater error.
[tr. Heard (1917), ¶206]It is a great mistake for a man to suppose that he can dispense with the world; but it is a much greater one to suppose that the world cannot dispense with him.
[tr. Stevens (1939), ¶201]A man who believes that his inner resources are such that he can dispense with his fellow-men is committing a serious mistake: it is not, however, so serious as that of the man who believes himself indispensable to others.
[tr. FitzGibbon (1957), ¶201]The man who thinks he can do without the world is indeed mistaken: but the man who thinks the world cannot do without him is mistaken even worse.
[tr. Kronenberger (1959), ¶201]The man who thinks he can find enough in himself to be able to dispense with everybody else makes a great mistake, but the man who thinks he is indispensable to others makes an even greater.
[tr. Tancock (1959), ¶201]He who believes that he can make do without any one else in the world, is very mistaken; but he who believes that nobody in the world could make do without him, deceives himself still more greatly.
[tr. Whichello (2016) ¶201]
When Aunt Em came there to live she was a young, pretty wife. The sun and wind had changed her, too. They had taken the sparkle from her eyes and left them a sober gray; they had taken the red from her cheeks and lips, and they were gray also. She was thin and gaunt, and never smiled, now.
L. Frank Baum (1856-1919) American author [Lyman Frank Baum]
The Wonderful Wizard of Oz, ch. 1 (1900)
(Source)
There is no argument in the World carries the hatred that a Religious belief one does.
Will Rogers (1879-1935) American humorist
Column (1924-01-20), “Weekly Article: Send Mexico Our Wooden Ships, Too” [No. 58]
(Source)
Commenting on some sort of theological conflict in the American Episcopal Church going on at the time.
Rats and conquerors must expect no mercy in misfortune.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 400 (1820)
(Source)
If we are indeed here to perfect and complete our own natures, and grow larger, stronger, and more sympathetic against some nobler career in the future, we had all best bestir ourselves to the utmost while we have the time. To equip a dull, respectable person with wings would be but to make a parody of an angel.
The real power in America is held by a fast-emerging new Oligarchy of pimps and preachers who see no need for Democracy or fairness or even trees, except maybe the ones in their own yards, and they don’t mind admitting it. They worship money and power and death. Their ideal solution to all the nation’s problems would be another 100 Year War.
Hunter S. Thompson (1937-2005) American journalist, writer
Kingdom of Fear, “Memo from the Sports Desk” (2003)
(Source)
CHORUS:His Second Part,
Where Death cuts off the progress of his pomp
And murderous Fates throw all his triumphs down.
If I would help the weak, I must be fed
In wit and purpose, pour away despair
And rinse the cup, eat happiness like bread.Edna St. Vincent Millay (1892-1950) American poet
Poem (1940), “I must not die of pity; I must live,” ll. 12-14, Make Bright the Arrows, ch. 5 “Sonnets,” No. 6
(Source)
CHRYSALE: As for me, I’d prefer that, while peeling the veggies,
She misaligns a few subjects and verbs,
And repeats fifty times a low and vulgar word,
Than that she burns my meat or over-salts my stew.
I live on good soup, not on fine language.[J’aime bien mieux, pour moi, qu’en épluchant ses herbes,
Elle accommode mal les noms avec les verbes,
Et redise cent fois un bas ou méchant mot,
Que de brûler ma viande ou saler trop mon pot.
Je vis de bonne soupe, et non de beau langage.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Les Femmes Savantes [The Learned Ladies], Act 2, sc. 7, (1692) [tr. Marks (2018)]
(Source)
(Source (French)). Other translations:For my part, I had much rather that she join'd the Nouns and Verbs falsely, and repeated a servile bad Word a hundred times in picking her Herbs, than have her burn my Meat or oversalt my Broth. I live by good Soup, and not by fine Language.
[tr. Clitandre (1739)]I would rather, I would, that in cleaning the vegetables she should make the verbs agree ill with the nouns, and say a hundred times a low or bad word, than that she should burn my meat or put too much salt in my soup; I live on good soup;, and not on fine language.
[tr. Van Laun (1876)]I had much rather that while picking her herbs, she should join wrongly the nouns to the verbs, and repeat a hundred times a coarse or vulgar word, than that she should burn my roast, or put too much salt in my broth. I live on good soup, and not on fine language.
[tr. Wall (1879), The Learned Women]For my part, I had much rather that in picking her herbs she made the nouns and the verbs agree wrongly and repeated some outrageous word a hundred times, than have her burn my meat or oversalt my broth. I live by good soup, and not by fine language.
[tr. Matthew (1890), The Blue-Stockings]For my part, I'd rather she would make a mess of nouns and verbs, or use a low and vulgar word a dozen times a day, than burn my meat and oversalt my soup. Good food is what I live on, not fine language.
[tr. Wormeley (1895), The Female Pedants]Truly, I would much rather she failed to make her nouns agree with her verbs while washing her vegetables, and indulged in low or bad words a hundred times over, than burn my meat or oversalt my soup. I live by good soup, and not on fine language.
[tr. Waller (1903)]I'd rather have her, while she cleans her salad,
Make verbs and subjects disagree, and say
Some low or vulgar word a hundred times,
Than burn my roast or over-salt my broth.
I live on well-cooked food, and not fine language.
[tr. Page (1908)]For my part, I would rather that, while peeling her vegetables, she makes her verbs agree badly with her nouns and repeats a hundred times a low or bad word, than that she burns my meat or puts too much salt into my soup. I live by good soup and not by beautiful language.
[tr. Waldinger (1967)]If she makes a tasty salad, it seems to me
Her subjects and her verbs need not agree.
Let all her talk be barbarous, if she’ll not
Burn up my beef or over-salt the pot.
It’s food, not language, that I’m nourished by.
[tr. Wilbur (1977)]Her crudités for salad were sublime,
So if her verbal crudité's a crime
She has atoned for it in her cuisine.
Her language and her legumes may be green
But when my appetite rears up its voice,
The latter, not the former is its choice.
[tr. Thomas (2005 ed.)]
Hero-worship exists, has existed, and will forever exist, universally among mankind.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Sartor Resartus, Book 3, ch. 7 (1834)
(Source)
Quoting Herr Teufelsdröckh.
This passage first appeared in Fraser's Magazine for Town and Country, Vol. 10, No. 55 (1834-07).
Speech was given to man to conceal his thoughts.
[La parole a été donné à l’homme pour déguiser sa pensée.]
Charles-Maurice de Talleyrand-Périgord (1754-1838) French secularized clergyman, statesman, wit, diplomat
(Attributed)
For more discussion of the sources of this quote, see S. A. Bent, ed., Familiar Short Sayings of Great Men (1887). The sentiment, if not the precise wording, predates Talleyrand.
Absolute power is partial to simplicity. It wants simple problems, simple solutions, simple definitions. It sees in complication a product of weakness — the torturous path compromise must follow.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 88 (1955)
(Source)
If work was a good thing the rich would have it all and not let you do it.
What juster reason is there for the waging of war than to repel slavery? a condition in which, though your master may not be oppressive, yet it is a wretched thing he should have the power to be so if he will.
[Quae causa iustior est belli gerendi quam servitutis depulsio? in qua etiamsi not sit molestus dominus, tamen est miserrimum posse, se velit.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 8, ch. 4 / sec. 12 (8.4/8.12) (43-02-03 BC) [tr. Ker (Loeb) (1926)]
(Source)
(Source (Latin)). Other translations:What juster cause is there for waging war than the wish to repel slavery? in which, even if one's master be not tyrannical, yet it is a most miserable thing that he should be able to be so if he chooses.
[tr. Yonge (1903)]Is there any better reason for waging war than to ward off slavery? In slavery, even if the master is not oppressive, the sorry thing still is that he can be if he wishes.
[tr. Manuwald (2007)]What cause for war is more just than the repulsion of slavery? even under a benign master, it is miserable that he has the power, if he wants to use it.
[tr. Wiseman]
Thare iz nothing we are more apt to parade before others, than our kares and sorrows, and thare iz nothing the world kares so little about.
[There is nothing we are more apt to parade before others, than our cares and sorrows, and there is nothing the world cares so little about.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-12 (1875 ed.)
(Source)
Soon you will have forgotten the world, and soon the world will have forgotten you.
[Ἐγγὺς μὲν ἡ σὴ περὶ πάντων λήθη, ἐγγὺς δὲ ἡ πάντων περὶ σοῦ λήθη.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 21 (7.21) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:The time when thou shalt have forgotten all things, is at hand. And that time also is at hand, when thou thyself shalt be forgotten by all.
[tr. Casaubon (1634), 7.16]'Twill not be long before you will have forgotten all the World; and in a little time, to be even, all the World will forget you too.
[tr. Collier (1701)]The time approaches when you shall forget all things, and be forgotten by all.
[tr. Hutcheson/Moor (1742)]The time is speedily approaching, when you will have forgotten every one, and every one will have forgotten you.
[tr. Graves (1792), 7.19]Near is thy forgetfulness of all things; and near the forgetfulness of thee by all.
[tr. Long (1862)]It will not be long before you will have forgotten all the world, and in a little time all the world will forget you too.
[tr. Collier/Zimmern (1887)]Soon you will have forgotten all; soon all will have forgotten you.
[tr. Rendall (1898)]The time is at hand when you shall forget all things, and when all shall forget you.
[tr. Hutcheson/Chrystal (1902)]A little while and thou wilt have forgotten everything, a little while and everything will have forgotten thee.
[tr. Haines (Loeb) (1916)]Near at hand is your forgetting all; near, too, all forgetting you.
[tr. Farquharson (1944)]Close is the time when you will forget all things; and close, too, thie time when all will forget you.
[tr. Hard (1997 ed.)]Close to forgetting it all, close to being forgotten.
[tr. Hays (2003)]Soon you will have forgotten all things: soon all things will have forgotten you.
[tr. Hammond (2006)]Close is the time when you will forget all things; and close, too, the time when all will forget you.
[tr. Hard (2011 ed.)]
I put a dollar in one of those change machines. Nothing changed.
George Carlin (1937-2008) American comedian
Book (1997), Brain Droppings, “Short Takes [Part 2]”
(Source)
Where the environment is stupid or prejudiced or cruel, it is a sign of merit to be out of harmony with it.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 9 “Fear of Public Opinion” (1930)
(Source)
If thou allowest thyself to go to the utmost Extent of every thing that is lawful, thou art very near going further.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2093 (1727)
(Source)
GALILEO: The aim of science is not to open the door to everlasting wisdom, but to set a limit to everlasting error.
[Es ist nicht ihr Ziel, der unendlichen Weisheit eine Tiir zu offnen, sondern eine Grenze zu setzen dem unendlichen Irrtum.]
Bertolt Brecht (1898-1956) German poet, playwright, director, dramaturgist
Life of Galileo [Leben des Galilei], sc. 9 (1940) [tr. Sauerlander/Manheim (1955)]
(Source)
(Source (German)). Other translations:It isn't their [the sciences'] job to throw open the door to infinite wisdom but to put a limit to infinite error.
[tr. Willett (1980)]It is not the aim of science to open a door to infinite wisdom -- but to put an end to infinite error.
[tr. Brenton (1980)]
The fate of individual human beings may not now be connected in a deep way with the rest of the universe, but the matter out of which each of us is made is intimately tied to processes that occurred immense intervals of time and enormous distances in space away from us. Our Sun is a second- or third-generation star. All of the rocky and metallic material we stand on, the iron in our blood, the calcium in our teeth, the carbon in our genes were produced billions of years ago in the interior of a red giant star. We are made of star-stuff.
Carl Sagan (1934-1996) American scientist and writer
The Cosmic Connection: An Extraterrestrial Perspective, ch. 26 (1973)
(Source)
Sagan riffed off the "star-stuff" theme during his 1980 PBS TV series, Cosmos, ep. 9:The Cosmos was originally all hydrogen and helium. Heavier elements were made in red giants and supernovas, and then blown off into space, where they were available for subsequent generations of stars and planets. Our sun is probably a 3rd generation star. Except for hydrogen and helium, every atom in the Sun and the Earth was synthesized in other stars. The silicon in the rocks, the oxygen in the air, the carbon in our DNA, the gold in our banks, the uranium in our arsenals, were all made thousands of light years away and billions of years ago. Our planet, our society, and we ourselves, are built of star-stuff.
In the companion book for the series, chapter 9, he included this variation:All the elements of the Earth except hydrogen and some helium have been cooked by a kind of stellar alchemy billions of years ago in stars, some of which are today inconspicuous white dwarfs on the other side of the Milky Way Galaxy. The nitrogen in our DNA, the calcium in our teeth, the iron in our blood, the carbon in our apple pies were made in the interiors of collapsing stars. We are made of starstuff.
He also included this phrase toward the end of the TV series (specific episode unknown):Because the cosmos is also within us. We're made of star-stuff. We are a way for the universe to know itself.
A dozen years later, D. C. Fontana combined these thoughts in her script for Babylon 5, 2x04 "A Distant Star" [Prod. 204] (1994-11-16):DELENN: The molecules of your body are the same molecules that make up this station, and the nebula outside, that burn inside the stars themselves. We are star-stuff, we are the universe made manifest, trying to figure itself out.
CALVIN: How come grown-ups don’t go out to play?
CALVIN’S DAD: Grown-ups can only justify playing outside by calling it exercise, doing it when they’d rather not, and keeping records to quantify their performance.
CALVIN: That sounds like a job.
CALVIN’S DAD: … Except you don’t get paid.
CALVIN: So play is worse than work?
CALVIN’S DAD: Being a grown-up is tough.
In the discussion of these matters, and especially in the general moral denunciation of the Nazi crimes, it is almost always overlooked that the true moral issue did not arise with the behavior of the Nazis but of those who only “coordinated” themselves and did not act out of conviction. It is not too difficult to see and even to understand how someone may decide “to prove a villain” and, given the opportunity, to try out a reversal of the Decalogue, starting with the command: “Thou shalt kill” and ending with a precept: “Thou shalt lie.”
The weaker the man in authority, layman or cleric, the stronger his insistence that all his privileges be acknowledged.
Austin O'Malley (1858-1932) American ophthalmologist, professor of literature, aphorist
Keystones of Thought (1914)
(Source)
For who could see the passage of a goddess
Unless she wished his mortal eyes aware?[τίς ἂν θεὸν οὐκ ἐθέλοντα
ὀφθαλμοῖσιν ἴδοιτ᾽ ἢ ἔνθ᾽ ἢ ἔνθα κιόντα]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 10, l. 575ff (10.575-576) [Odysseus] (c. 700 BC) [tr. Fitzgerald (1961)]
(Source)
On Circe providing, unseen, a ram and ewe for sacrifice, tied to Odyseus' departing ship.
(Source (Greek)). Alternate translations:For who would see God, loth to let us see,
This way or that bent; still his ways are free.
[tr. Chapman (1616)]For Gods, but when they list, cannot be spied.
[tr. Hobbes (1675)]The paths of gods what mortal can survey?
Who eyes their motion? who shall trace their way?
[tr. Pope (1725)]For who hath eyes that can discern a God
Going or coming, if he shun the view?
[tr. Cowper (1792)]For who with eyes may know
Against their will immortals moving to and fro?
[tr. Worsley (1861), st. 65]Who could see a god
With his own eyes, if he should not be willing, --
Whether he hied him here, or hied him there?
[tr. Bigge-Wither (1869)]Who may behold a god against his will, whether going to or fro?
[tr. Butcher/Lang (1879)]For what man's eyes may see<
A God that is loth to be looked on, whether here or there he be?
[tr. Morris (1887)]When a god does not will, what man can spy him moving to and fro?
[tr. Palmer (1891)]For who can see the comings and goings of a god, if the god does not wish to be seen?
[tr. Butler (1898), rev. Power/Nagy (1900)]Who with his eyes could behold a god against his will, whether going to or fro?
[tr. Murray (1919)]What mortal eye can see a God going up and down if He wills not to be seen?
[tr. Lawrence (1932)]And when a god wishes to remain unseen, what eye can observe his coming or his going?
[tr. Rieu (1946)]Whose eyes can follow the movement
of a god passing from place to place, unless the god wishes?
[tr. Lattimore (1965)]How can
a man detect a god who comes and goes
if gods refuse to have their movements known?
[tr. Mandelbaum (1990)]Who can glimpse a god
who wants to be invisible gliding here and there?
[tr. Fagles (1996)]When a god wishes to remain unseen, what eye can observe his coming of going?
[tr. DCH Rieu (2002)]For when a god does not wish to be observed who can cast an eye upon his going back and forth?
[tr. Verity (2016)]Who can see the gods go by unless they wish to show themselves to us?
[tr. Wilson (2017)]When the gods don't desire it, who can witness their passage, either coming or going?
[tr. Green (2018)]For who can see a god move back and forth,
if she has no desire to be observed?
[tr. Johnston (2019)]
America! America!
God mend thine ev’ry flaw,
Confirm thy soul in self-control,
Thy liberty in law.Katharine Lee Bates (1859-1929) American writer and poet
Poem (1893), “America,” st. 2 (1904 ed.)
(Source)
This text was introduced in Bates' 1904 version of the song. It was not in the original version published in The Congregationalist, Vol. 80, No. 27 (1895-07-04); the end of stanza 2 originally ended:America! America!
God shed his grace on thee
Till paths be wrought through wilds of thought
By pilgrim foot and knee!
For more information on the history of this poem and song, see America the Beautiful - Wikipedia.
“Your money or your life.” We know what to do when a burglar makes this demand of us, but not when God does.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 8 (1966)
(Source)
Will there be a future? We feel we might almost ask ourselves this question when we see so much terrible darkness. Grim confrontation between the selfish and the wretched. In the selfish, prejudices, the ignorance of a superior education, appetite fed by overindulgence, the insensitivity of an indurating prosperity, fear of suffering that in some extends to an aversion to those who suffer, relentless complacency, an ego so inflated it denies access to the soul. In the wretched, greed, envy, a hatred of seeing others enjoying themselves, the convulsions of the human beast within them seeking satisfaction, hearts befogged, sadness, need, fatalism, ignorance impure and simple.
[L’avenir arrivera-t-il? il semble qu’on peut presque se faire cette question quand on voit tant d’ombre terrible. Sombre face-à-face des égoïstes et des misérables. Chez les égoïstes, les préjugés, les ténèbres de l’éducation riche, l’appétit croissant par l’enivrement, un étourdissement de prospérité qui assourdit, la crainte de souffrir qui, dans quelques-uns, va jusqu’à l’aversion des souffrants, une satisfaction implacable, le moi si enflé qu’il ferme l’âme; chez les misérables, la convoitise, l’envie, la haine de voir les autres jouir, les profondes secousses de la bête humaine vers les assouvissements, les cœurs pleins de brume, la tristesse, le besoin, la fatalité, l’ignorance impure et simple.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 4 “St. Denis,” Book 7 “Argot,” ch. 4 (4.7.4) (1862) [tr. Donougher (2013)]
(Source)
(Source (French)). Alternate translations:Will the future come? It seems that we may almost ask this question when we see such terrible shadow. Sullen face-to-face of the selfish and the miserable. On the part of the selfish, prejudices, the darkness of the education of wealth, appetite increasing through intoxication, a stupefaction of prosperity which deafens, a dread of suffering which, with some, is carried even to aversion for sufferers, an implacable satisfaction, the me so puffed up that it closes the soul; on the part of the miserable, covetousness, envy, hatred of seeing others enjoy, the deep yearnings of the human animal towards the gratifications, hearts full of gloom, sadness, want, fatality, ignorance impure and simple.
[tr. Wilbour (1862)]Will the future arrive? it seems as we may almost ask this question on seeing so much terrible shadow. There is a somber, face-to-face meeting of the egotists and the wretched. In the egotist we trace prejudices, the cloudiness of a caste education, appetite growing with intoxication, and prosperity that stuns, a fear of suffering which in some goes so far as an aversion from the sufferers, an implacable satisfaction, and the feeling of self so swollen that it closes the soul. In the wretched we find covetousness, envy, the hatred of seeing others successful, the profound bounds of the human wild beast at satisfaction, and hearts full of mist, sorrow, want, fatality, and impure and simple ignorance.
[tr. Wraxall (1862)]Will the future arrive? It seems as though we might almost put this question, when we behold so much terrible darkness. Melancholy face-to-face encounter of selfish and wretched. On the part of the selfish, the prejudices, shadows of costly education, appetite increasing through intoxication, a giddiness of prosperity which dulls, a fear of suffering which, in some, goes as far as an aversion for the suffering, an implacable satisfaction, the I so swollen that it bars the soul; on the side of the wretched covetousness, envy, hatred of seeing others enjoy, the profound impulses of the human beast towards assuaging its desires, hearts full of mist, sadness, need, fatality, impure and simple ignorance.
[tr. Hapgood (1887)]Will the future ever arrive? The question seems almost justified when one considers the shadows looming ahead, the sombre confrontation of egoists and outcasts. On the side of the egoists, prejudice -- that darkness of a rich education -- appetite that grows with intoxication, the bemusement of prosperity which blunts the sense, the fear of suffering which in some cases goes so far as to hate all sufferers, and unshakeable complacency, the ego so inflated it stifles the soul; and on the side of the outcasts, greed and envy, resentment at the happiness of others, the turmoil of the human animal in search of personal fulfilment, hearts filled with fog, misery, needs, and fatalism, and simple, impure ignorance.
[tr. Denny (1976)]Will the future come? We can almost ask this question, it seems, when we see such terrible shadows. Sullen face-to-face encounter of the selfish and the miserable. On the side of the selfish, prejudices, the darkness of the education of wealth, appetite increasing through intoxication, a stultifying of prosperity, which deafens, a dread of suffering taken, for some, as far as an aversion to sufferers, an implacable satisfaction, the self so puffed up it closes the soul; on the side of the miserable, covetousness, envy, hatred of seeing others enjoy, the deep yearnings of the human animal toward gratification, hearts filled with gloom, sadness, want, inevitability, ignorance impure and simple.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
Never compose anything unless the not composing of it becomes a positive nuisance to you.
Gustav Holst (1874-1934) English composer, arranger and teacher
Letter (1921) to William Gillies Whitaker
(Source)
In Gertrude Norman, Miram Shrifte (eds.), Letters of Composers (1946).
Imogen Holst, his only child, notes the phrase in The Music of Gustav Holst (1951) as "his favourite piece of advice," and in Gustav Holst: A Biography, ch. 11 (1969) as his referring to it as a "good rule."
Cheerfulness is, in the first place, the best promoter of health. Repinings, and secret murmurs of heart, give imperceptible strokes to those delicate fibres of which the vital parts are composed, and wear out the machine insensibly; not to mention those violent ferments which they stir up in the blood, and those irregular disturbed motions which they raise in the animal spirits.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1712-05-24), The Spectator, No. 387
(Source)
Beliefs must be lived in for a good while, before they accommodate themselves to the soul’s wants, and wear loose enough to be comfortable.
Another very common misconception about politeness is that it is martyrdom; that you have to let everybody else do whatever they want. People say to me, “Doesn’t etiquette all boil down to making other people feel comfortable?” No. there are times when you are going to have to upset people. There are times when you have to upset the whole society.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Interview (1997-03), “She Says: Miss Manners,” by Sandy Fernández, Ms magazine, Vol. 7, No. 5 (1997-03/04)
(Source)
BOLINGBROKE: O, who can hold a fire in his hand
By thinking on the frosty Caucasus?
Or cloy the hungry edge of appetite
By bare imagination of a feast?
Or wallow naked in December snow
By thinking on fantastic summer’s heat?
O no, the apprehension of the good
Gives but the greater feeling to the worse.
Fell sorrow’s tooth doth never rankle more
Than when he bites but lanceth not the sore.William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 1, sc. 3, l. 301ff (1.3.301-310) (1595)
(Source)
Nations, like individuals, cannot become desperate gamblers with impunity. Punishment is sure to overtake them sooner or later.
Charles Mackay (1814-1889) Scottish poet, journalist, song writer
Memoirs of Extraordinary Popular Delusions and the Madness of Crowds, “The South-Sea Bubble” (1841)
(Source)
The forest was shrinking, but the trees kept voting for the axe because its handle was made of wood and they thought it was one of the them.
Proverbs, Sayings, and Adages
Turkish Proverb
While this particular phrasing is widely labeled online as a Turkish proverb, it is a fairly recent reformulation of a Talmudic or Turkish set of proverbs, and is not credited solely to the Turks.
The Babylonian Talmud (6th Century AD) includes a passage (Sanhedrin, Perek 4, 39B), indicating it was a common proverb:As this is as people say: From and within the forest comes the ax to it, as the handle for the ax that chops the tree is from the forest itself.
As well as:This is as people say: From and within the forest comes the ax to it, as King David was a descendant of Ruth the Moabite.
This phrase was brought into English in Rev. J. Ray's A Collection of English Proverbs (1678) as a "Hebrew Adage":The axe goes to the wood, from whence it borrowed its helve: [the saying] is used against those who are injurious to those from whom they are derived, or from whom they have received their power.
Ray's work continued in reprint for over a century, well-establishing the phrase in English.
In a similar vein, Metin Yurtbaşı's Dictionary of Turkish Proverbs (1993) includes two such phrases, indexed under "Ingratitude". It attributes these back to Ebüzziya Tevfik, Durüb-ı, Emsâl-i Osmaniyye [Ottoman Proverbs] (1885). First:They struck at the tree with an ax; and the tree said: “The handle is made from my body.”
[Ağaca balta vurmuşlar, “Sapı bedenimden” demiş.]
Second:An ax went into the woods and its handle was of itself.
[Ormana (bir) balta girmiş sapı yine kendisinden (imiş).]
There are a variety of later uses, in books and then in social media, that further evolved the concept into the quotation that leads this entry, which was first tweeted by @mabarsayaaaaa (2018-02-24). In this more political form, it and further variants have also been credited as an African (Yoruba) proverb (often by African tweeters).
For more discussion of the background and origin of this quotation, see:
If man is to survive, he will learn to take a delight in the essential differences between cultures. To learn that differences in ideas and attitudes are a delight, part of life’s exciting variety, not something to fear.
Gene Roddenberry (1921-1991) American television screenwriter and producer
Quoted in Stephen E. Whitfield, The Making of Star Trek, Part 1, ch. 3, epigraph (1968)
(Source)
I’d be as good a king of my estate as any other King; and being so, I should do as I liked; and doing as I liked, I should take my pleasure; and taking my pleasure, I should be contented; and when one’s content, there’s nothing more to desire; and when there’s nothing more to desire, there’s an end of it.
[Tan Rey seria yo de mi estado, como cada uno del suyo: y siendolo, haria lo que quisiesse: y haziendo lo que quisiesse, haria mi gusto: y haziendo mi gusto, estaria contento: y en estando uno contento, no tiene mas que dessear: y no teniendo mas qu essear, acabose.]
Miguel de Cervantes (1547-1616) Spanish novelist
Don Quixote, Part 1, ch. 50 [Sancho] (1605) [tr. Cohen (1950)]
(Source)
On being a king.
(Source (Spanish)). Other translations:I should be as much king of my own dominion as any other king; and being so, I would do what I pleased; and, doing what I pleased, I should have my will; and, having my will, I should be contented; and, being content, there is no more to be desired: and when there is no more to desire, there's an end of it.
[tr. Motteux* (1700-1703); Part 1, ch. 39]The first thing I would do in my government, I would have nobody to control me, I would be absolute: and who but I: now, he that is absolute, can do what he likes; he that can do what he likes, can take his pleasure; he that can take his pleasure, can be content; and he that can be content, has no more desire; so the matter is over.
[tr. Motteux*; Part 1, ch. 39]I should be as much king of my own dominion, as any one of his: and being so, I would do what I pleased, and doing what I pleased, I should have my will, and having my will, I should be contented; and when one is contented, there is no more to be desired; and when there is no more to be desired, there is an end of it.
[tr. Jarvis (1819), Part 1, Book 4, ch. 23]I shall be as much king of my realm as any other of his; and being so I should do as I liked, and doing as I liked I should please myself, and pleasing myself I should be content, and when one is content he has nothing more to desire, and when one has nothing more to desire there is an end of it.
[tr. Ormsby (1885); Vol. 1, ch. 50]I shall be as much a king of my realm as any other of his; and being so I should do as I liked, and doing as I liked I should please myself, and pleasing myself I should be content, and when one is content he has nothing more to desire, and when one has nothing more to desire there is an end of it.
[ed. Pérezgonzález (2006); Vol. 1, ch. 50]
* I am unclear on why the two Motteux translations are so different; both sources list Pierre Antoine Motteux as the translator, and I can't find anything in the two texts
The world’s a theatre, the earth a stage,
Which God and Nature do with actors fill.
Kings have their entrance in due equipage,
And some there parts play well, and others ill.The best no better are (in this theater),
Where every humor’s fitted in his kinde;
This a true subiect acts, and that a traytor,
The first applauded, and the last confin’d;This plays an honest man, and that a knave,
A gentle person this, and he a clowne,
One man is ragged, and another brave:
All men have parts, and each man acts his own.Thomas Heywood (1570s-1641) English playwright, actor, author
Apology for Actors, “The Author to his Booke” (1612)
(Source)
See Shakespeare (1599).
Iron rusts from disuse, stagnant water loses its purity and in cold weather becomes frozen, even so does inaction sap the vigor of the mind.
Leonardo da Vinci (1452-1519) Italian artist, engineer, scientist, polymath
The Notebooks of Leonardo da Vinci, Vol. 1, ch. 2 “Aphorisms” (1888) [ed/tr. McCurdy (1938 ed.)]
(Source)
Source noted as Codice Atlantico 289 v. c.
If some of those Birds would spend their time following His example instead of trying to figure out His mode of arrival and departure, they would come nearer getting confidence in their Church.
Will Rogers (1879-1935) American humorist
Column (1924-01-20), “Weekly Article: Send Mexico Our Wooden Ships, Too” [No. 58]
(Source)
Commenting on some sort of theological conflict in the American Episcopal Church going on at the time.
Variant:If some of these birds would follow His example instead of trying to figure out His mode of arrival and departure, they would come nearer getting confidence in their church.
The true wisdom is to be always seasonable, and to change with a good grace in changing circumstances. To love playthings well as a child, to lead an adventurous and honourable youth, and to settle when the time arrives, into a green and smiling age, is to be a good artist in life and deserve well of yourself and your neighbour.
You quickly remove something from your eye that hurts it:
if rot is eating at your soul, why postpone the cure a year?[Nam cur
quae laedunt oculum festinas demere; si quid
est animum, differs curandi tempus in annum?]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 2 “To Lollius,” l. 37ff (1.2.37-39) (20 BC) [tr. Fuchs (1977)]
(Source)
(Source (Latin)). Other translations:Yea, thoughe thou be awake,
A little mote out of thyne eye why doste thou haste to take?
If oughte there be that noyes thy minde moste parte thou arte contente
Or thou begin to cure the same to seeke an whole yeare spente.
[tr. Drant (1567)]If a Fly
Get in thy Eye, 'tis puld out instantly:
But if thy Mindes Ey's hurt, day after day
That Cure's deferr'd.
[tr. Fanshawe; ed. Brome (1666)]You'l move an Eye-soar streight; and is it sence,
To let the Mind be cur'd a Twelve-moneth hence?
[tr. "Dr. W."; ed. Brome (1666)]For why, when any thing offends thy Eyes,
Dost thou streight seek for ease, and streight advise
Yet if it shall oppress thy Mind, endure
The ills with Patience, and defer the Cure?
[tr. Creech (1684)]For the hurt eye an instant cure you find;
Then why neglect, for years, the sickening mind?
[tr. Francis (1747)]How strange is this! if ought the eye offends,
You straight remove it and the anguish ends;
If ought corrodes the mind, some slight pretence
Serves to protract the cure a twelve-month hence.
[tr. Howes (1845)]For why do you hasten to remove things that hurt your eyes, but if any thing gnaws your mind, defer the time of curing it from year to year?
[tr. Smart/Buckley (1853)]You lose no time in taking out a fly,
Or straw, it may be, that torments your eye;
Why, when a thing devours your mind, adjourn
Till this day year all thought of the concern?
[tr. Conington (1874)]Let but a speck of dust distress your eye,
You rest not till you're rid of it; then why,
If 'tis your mind that's out of sorts, will you
Put off the cure with "Any time will do"?
[tr. Martin (1881)]Anything which injures eyesight you will at once remove, why then, if anything injures the mind, do you delay for a whole year to heal it?
[tr. Elgood (1893)]Why indeed are you in a hurry to remove things which hurt the eye, while if aught is eating into your soul, you put off the time for cure till next year?
[tr. Fairclough (Loeb) (1926)]Why hurry so to take out that mote from your eye,
But put off until next year the time to take steps
To arrest your soul erosion?
[tr. Palmer Bovie (1959)]You run to the doctor if anything sticks in your eye,
But leave your sick soul to be cured some other time,
Some other year!
[tr. Raffel (1983)]If you had a sty, you'd be in a hurry to cure it;
If the sickness is in your soul, why put it off?
[tr. Ferry (2001)]Why so quick to remove
a speck of dirt from your eye? And yet, if anything eats at
your soul, you say: ‘Time enough to attend to it next year’.
[tr. Rudd (2005 ed.)]Why so quick to remove a speck from your eye, when
If it’s your mind, you put off the cure till next year?
[tr. Kline (2015)]
MARTINE: We always speak well when we make ourselves understood.
[MARTINE: Quand on se fait entendre, on parle toujours bien.]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Les Femmes Savantes [The Learned Ladies], Act 2, sc. 6, (1692) [tr. Van Laun (1876)]
(Source)
(Source (French)). Other translations:When one makes ones self understood, one always speaks well.
[tr. Clitandre (1739)]Provided one is understood, one speaks well enough.
[tr. Wall (1879), The Learned Women]One always speaks well when one makes oneself understood.
[tr. Matthew (1890), The Blue-Stockings]I say, when we can make folks understand us, that's good talking.
[tr. Wormeley (1895), The Female Pedants]To make oneself understood is good enough language for me.
[tr. Waller (1903)]It's speaking well, if you are understood.
[tr. Page (1908)]Whenever people understand you, you’re talkin’ good.
[tr. Marks (2018)]If you make yourself understood, you're always speaking well.
[E.g.]
“Will you walk into my parlour?” said a spider to a fly:
“‘Tis the prettiest little parlour that ever you did spy.”Mary Howitt (1799-1888) English poet
Poem (1828), “The Spider and the Fly,” st. 1, The New Year’s Gift and Juvenile Souvenir [ed. Mrs. Alaric Watts]
(Source)
Variant: “Step into my parlor, said the spider to the fly …”
The poem has been parodied frequently, including by Lewis Carroll's "Mock Turtle's Song." More information about this poem here.
Councillors of State sit plotting, and playing their high chess-game, whereof the pawns are Men.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Sartor Resartus, Book 1, ch. 3 (1834)
(Source)
Quoting Herr Teufelsdröckh.
This passage first appeared in Fraser's Magazine for Town and Country, Vol. 8, No. 47 (1833-11).
For heaven’s sake beware, lest in the hope of maintaining peace now, we lose the chance of a lasting peace hereafter.
[Cavete, per deos immortales! patres conscripti, ne spe praesentis pacis perpetuam pacem amittatis.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 7, ch. 8 / sec. 25 (7.8/7/25) (43-01 BC) [ed. Harbottle (1906)]
(Source)
Urging the Senate to discontinue negotiations with Mark Antony.
(Source (Latin)). Other translations:Beware, I entreat you by the immortal gods, O conscript fathers, that out of hope of present peace you do not lose perpetual peace.
[tr. Yonge (1903)]Take care in Heaven's name, Conscript Fathers, that you do not, in the hope of present peace, lose the peace that will endure.
[tr. Ker (Loeb) (1926)]By the Immortal Gods!, Members of the Senate, beware of losing a lasting peace in the hope of immediate peace.
[tr. Manuwald (2007)]
The quickest way to take the starch out ov a man who iz allwuss blameing himself, is to agree with him, this aint what he iz looking for.
[The quickest way to take the starch out of a man who is always blaming himself, is to agree with him; this ain’t what he is looking for.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-11 (1875 ed.)
(Source)
If evils come not, then our fears are vain:
And if they do, Fear but augments the pain.Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1741 ed.)
(Source)
At any rate to me it seems clearer every day that the moral problem of our age is concerned with the love of money, with the habitual appeal to the money motive in nine-tenths of the activities of life, with the universal striving after individual economic security as the prime object of endeavour, with the social approbation of money as the measure of constructive success, and with the social appeal to the hoarding instinct as the foundation of the necessary provision for the family and for the future.
John Maynard Keynes (1883-1946) English economist
Essays in Persuasion, Part 4 “Politics,” ch. 1, sec. 2 (1931)
(Source)
But it’s the truth even if it didn’t happen.
Ken Kesey (1935-2001) American novelist, essayist, countercultural figure
One Flew Over the Cuckoo’s Nest, Part 1 (1962)
(Source)
The stars have not dealt me the worst they could do:
My pleasures are plenty, my troubles are two.
But oh, my two troubles they reave me of rest,
The brains in my head and the heart in my breast.A. E. Housman (1859-1936) English scholar and poet [Alfred Edward Housman]
“Additional Poems,” No. 17 (pub. 1937)
(Source)
These illustrations suggest four general maxims, which will prove an adequate preventative of persecution mania if their truth is sufficiently realized. The first is: remember that your motives are not always as altruistic as they seem to yourself. The second is: Don’t overestimate your own merits. The third is: don’t expect others to take as much interest in you as you do yourself. And the fourth is: don’t imagine that most people give enough thought to you to have any desire to persecute you.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)
(Source)
Don’t be seduc’d by a Multitude. Thou wilt stand alone when thou diest; and shalt be call’d to give thy Account by thyself.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2087 (1727)
(Source)
Seems to me it’s a simple concept — the concentration of wealth is a Bad Idea. Since capital tends to concentrate, it is one of the functions of government to oppose this tendency. That’s why we used to have antimonopoly laws and the like.
When you see government encouraging the concentration of wealth, check your wallet.Molly Ivins (1944-2007) American writer, political columnist [Mary Tyler Ivins]
Essay (1991-02), “Season of Drear,” The Progressive
(Source)
CHORUS:But why
Be sure of the worst, and weep too soon?[ΧΟΡΟΣ: μὴ πρόμαντις ἀλγέων
προλάμβαν᾽, ὦ φίλα, γόους.]Euripides (485?-406? BC) Greek tragic dramatist
Helen [Ἑλένη], l. 338ff (412 BC) [tr. Vellacott (1954)]
(Source)
Counseling Helen not to catastrophize about her fate or that of her husband until she has talked with the prophetess Theonoë.
(Source (Greek)). Other translations:Do not, dear lady, do not thus, in thought
Presaging ill, anticipate thy griefs.
[tr. Potter (1783), l. 370ff]Forbear these plaintive strains, my dearest queen,
Nor with presaging soul anticipate
Evils to come.
[tr. Wodhull (1809)]Do not, O dear one, anticipate lamentations like a prophetess of woes.
[tr. Buckley (1850)]Do not be a prophetess of sorrow, dear friend, anticipating lamentation.
[tr. Coleridge (1891)]Nay, forestall not, O friend, lamentation
Prophetic of grief.
[tr. Way (Loeb) (1912)]Lady, till the truth appear,
Gentle lady, grieve not so.
Weep not till you know.
[tr. Sheppard (1925)]Do not anticipate your grief,
dear lady, do not cry before you know.
[tr. Warner (1951)]Do not be prophetic of grief.
Do not, dear, anticipate sorrow.
[tr. Lattimore (1956)]Dear lady, do not prophesy sorrow yet nor weep too soon!
[tr. Davie (2002)]Dear mistress mine, be not a prophetess of sorrow, forestalling lamentation.
[tr. Athenian Society (2006)]Wait till you're certain, don't jump to conclusions.
[tr. A. Wilson (2007)]Why prophesy grief, Helen?
Why cry before you have to?
[tr. Theodoridis (2011)]As a prophetess of woe
do not, my dear, lament too soon.
[tr. Ambrose et al. (2018)]Do not be a prophetess of sorrow, dear friend [phila], anticipating lamentation.
[tr. Coleridge / Helen Heroization Team]
In the meantime the older son was out in the field. On his way back, when he came close to the house, he heard the music and dancing. So he called one of the servants and asked him, “What’s going on?”
“Your brother has come back home,” the servant answered, ‘and your father has killed the prize calf, because he got him back safe and sound.”
The older brother was so angry that he would not go into the house; so his father came out and begged him to come in. But he spoke back to his father, “Look, all these years I have worked for you like a slave, and I have never disobeyed your orders. What have you given me? Not even a goat for me to have a feast with my friends! But this son of yours wasted all your property on prostitutes, and when he comes back home, you kill the prize calf for him!”
“My son,” the father answered, “you are always here with me, and everything I have is yours. But we had to celebrate and be happy, because your brother was dead, but now he is alive; he was lost, but now he has been found.”[Ἦν δὲ ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος ἐν ἀγρῷ· καὶ ὡς ἐρχόμενος ἤγγισεν τῇ οἰκίᾳ, ἤκουσεν συμφωνίας καὶ χορῶν, καὶ προσκαλεσάμενος ἕνα τῶν παίδων ἐπυνθάνετο τί ἂν εἴη ταῦτα.
ὁ δὲ εἶπεν αὐτῷ ὅτι Ὁ ἀδελφός σου ἥκει, καὶ ἔθυσεν ὁ πατήρ σου τὸν μόσχον τὸν σιτευτόν, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν.
ὠργίσθη δὲ καὶ οὐκ ἤθελεν εἰσελθεῖν, ὁ δὲ πατὴρ αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν. ὁ δὲ ἀποκριθεὶς εἶπεν τῷ πατρὶ αὐτοῦ, Ἰδοὺ τοσαῦτα ἔτη δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρῆλθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον ἵνα μετὰ τῶν φίλων μου εὐφρανθῶ· ὅτε δὲ ὁ υἱός σου οὗτος ὁ καταφαγών σου τὸν βίον μετὰ πορνῶν ἦλθεν, ἔθυσας αὐτῷ τὸν σιτευτὸν μόσχον.
ὁ δὲ εἶπεν αὐτῷ, Τέκνον, σὺ πάντοτε μετ᾽ ἐμοῦ εἶ, καὶ πάντα τὰ ἐμὰ σά ἐστιν· εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει, ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν καὶ ἔζησεν, καὶ ἀπολωλὼς καὶ εὑρέθη.]The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 15: 25-32, “Parable of the Prodigal Son” (Jesus) [GNT (1992 ed.)]
(Source)
No Synoptic parallels. The conclusion of the Parable of the Prodigal Son, which appears only in Luke.
See Luke 15:7. Also see Lewis (1955) and Ciardi (1972).
(Source (Greek)). Alternate translations:Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things meant.
And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
And he was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
[KJV (1611)]Now the elder son was out in the fields, and on his way back, as he drew near the house, he could hear music and dancing. Calling one of the servants he asked what it was all about.
"Your brother has come" replied the servant "and your father has killed the calf we had fattened because he has got him back safe and sound."
He was angry then and refused to go in, and his father came out to plead with him; but he answered his father, "Look, all these years I have slaved for you and never once disobeyed your orders, yet you never offered me so much as a kid for me to celebrate with my friends. But, for this son of yours, when he comes back after swallowing up your property -- he and his women -- you kill the calf we had been fattening."
The father said, "My son, you are with me always and all I have is yours. But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found."
[JB (1966)]Now the elder son was out in the fields, and on his way back, as he drew near the house, he could hear music and dancing. Calling one of the servants he asked what it was all about.
The servant told him, "Your brother has come, and your father has killed the calf we had been fattening because he has got him back safe and sound."
He was angry then and refused to go in, and his father came out and began to urge him to come in; but he retorted to his father, "All these years I have slaved for you and never once disobeyed any orders of yours, yet you never offered me so much as a kid for me to celebrate with my friends. But, for this son of yours, when he comes back after swallowing up your property -- he and his loose women -- you kill the calf we had been fattening."
The father said, "My son, you are with me always and all I have is yours. But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found."
[NJB (1985)]Now his older son was in the field. Coming in from the field, he approached the house and heard music and dancing. He called one of the servants and asked what was going on.
The servant replied, "Your brother has arrived, and your father has slaughtered the fattened calf because he received his son back safe and sound."
Then the older son was furious and didn’t want to enter in, but his father came out and begged him. He answered his father, "Look, I’ve served you all these years, and I never disobeyed your instruction. Yet you’ve never given me as much as a young goat so I could celebrate with my friends. But when this son of yours returned, after gobbling up your estate on prostitutes, you slaughtered the fattened calf for him."
Then his father said, "Son, you are always with me, and everything I have is yours. But we had to celebrate and be glad because this brother of yours was dead and is alive. He was lost and is found."
[CEB (2011)]Now his elder son was in the field, and as he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on.
He replied, "Your brother has come, and your father has killed the fatted calf because he has got him back safe and sound."
Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, "Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command, yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fatted calf for him!"
Then the father said to him, "Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found."
[NRSV (2021 ed.)]
Life isn’t all beer and skittles.
Thomas Hughes (1822-1896) English lawyer, judge, politician, author
Tom Brown’s School Days, Part 1, ch. 2 “The Veast” (1857)
(Source)
He had a tremendous propensity for getting lost when driving. This was largely because of his “Zen” method of navigation, which was simply to find any car that looked as if it knew where it was going and follow it. The results were more often surprising than successful, but he felt it was worth it for the sake of the few occasions when it was both.
Douglas Adams (1952-2001) English author, humorist, screenwriter
Dirk Gently No. 2, The Long Dark Tea-Time of the Soul, ch. 4 (1988)
(Source)
Dirk describes this again later, in ch. 13:My own strategy is to find a car, or the nearest equivalent, which looks as if it knows where it's going and follow it. I rarely end up where I was intending to go, but often I end up somewhere I needed to be.
And again at the end of ch. 13:My methods of navigation have their advantage. I may not have gone where I intended to go, but I think I have ended up where I needed to be.
The true rule, in determining to embrace, or reject any thing, is not whether it have any evil in it; but whether it have more of evil, than of good. There are few things wholly evil, or wholly good. Almost every thing, especially of governmental policy, is an inseparable compound of the two; so that our best judgment of the preponderance between them is continually demanded.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1848-06-20), “Internal Improvements,” US House of Representatives, Washington, D.C.
(Source)
Speaking on internal improvements (infrastructure) as part of governmental policy. Taken from the copy of the speech Lincoln submitted to the Congressional Globe Appendix and the Illinois Journal (1848-07-20).
Here is Edward Bear, coming downstairs now, bump, bump, bump, on the back of his head, behind Christopher Robin. It is, as far as he knows, the only way of coming downstairs, but sometimes he feels that there really is another way, if only he could stop bumping for a moment and think about it.
A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
Winnie-the-Pooh, ch. 1 “We Are Introduced” (1926)
(Source)
Opening lines of the book. Art by E H Shepard.
Were not this desire of fame very strong, the difficulty of obtaining it, and the danger of losing it when obtained, would be sufficient to deter a man from so vain a pursuit.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-12-22), The Spectator, No. 255
(Source)
A lot of men got upset at the feminist movement because they had all the toys and we wanted some.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Interview (1997-03), “She Says: Miss Manners,” by Sandy Fernández, Ms magazine, Vol. 7, No. 5 (1997-03/04)
(Source)
Life’s usefulness is not in its length, but in its use: some who have lived a long time have lived but little — take heed of it while you are still in it. For you to have lived enough lies in your will, not in the number of your years.
[L’utilité du vivre n’est pas en l’espace: elle est en l’usage. Tel a vescu long temps, qui a peu vescu. Attendez vous y pendant que vous y estes. Il gist en vostre volonté, non au nombre des ans, que vous ayez assez vescu.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 19 (1.19), “That to Philosophize Is to Learn to Die [Que Philosopher, c’est apprendre à mourir]” (1572-03) [tr. Atkinson/Sices (2012)]
(Source)
This essay was present in the 1st (1580) edition, but this passage dates from the final (1595) collection.
Some translators use the older 1588 chapter sequence, and identify this as ch. 20.
(Source (French)). Alternate translations:The profit of life consistes not in the space, but rather in the use. Some man hath lived long, that hath had a short life. Follow it whilst you have time. It consists not in number of yeares, but in your will, that you have lived long enough.
[tr. Florio (1603)]Neither does the Utility of living consist in the length of days, but in the well husbanding and improving of Time, and such an one may have been who has longer continued in the World than the ordinary Age of Man; that has yet liv’d but a little while. Make use of Time while it is present with you. It depends upon your Will, and not upon the number of Days, to have a sufficient length of Life.
[tr. Cotton (1686)]The benefit of life consists not in the space, but in the use of it. Such a one may have lived a long time who yet may be said to have enjoyed but a short life. Give attention to time while it is present with you. It depends upon your will and not upon the nujmber of years that you have lived long enough.
[tr. Friswell (1868)]The utility of living consists not in the length of days, but in the use of time; a man may have lived long, and yet lived but a little. Make use of time while it is present with you. It depends upon your will, and not upon the number of days, to have a sufficient length of life.
[tr. Cotton/Hazlitt (1877)]The usefulness of living is not in length of time, but in its use. A man may have lived long who has lived little. Look well to life whilst you are in life. It depends on your will, not on the number of your years, whether you ahve loved long enough.
[tr. Ives (1925)]Wherever your life ends, it is all there. “The advantage of living is not measured by length, but by use; some men have lived long, and lived little; attend to it while you are in it. It lies in your will, not in the number of years, for you to have lived enough.
[tr. Frame (1943)]The value of life lies not in the length of days but in the use you make of them; he has lived for a long time who has little lived. Whether you have lived enough depends not on the number of your years but on your will.
[tr. Rat (1958), 1.20]The usefulness of living lies not in duration but in what you make of it. Some have lived long and lived little. See to it while you are still here. Whether you have lived enough depends not on a count of years but on your will.
[tr. Screech (1987)]Life is worth not its extent but its use. Some lived little who lived a long while. Pay attention to life while you live yours. Whether you have lived enough depends on your will, not on a number of years.
[tr. HyperEssays (2025)]
Older men declare war. But it is youth who must fight and die. And it is youth who must inherit the tribulation, the sorrow, and the triumphs that are the aftermath of war.
Herbert Hoover (1874-1964) American engineer, bureaucrat, US President (1929-33)
Speech (1944-06-27), “Freedom in America and the World,” Republican National Convention, Chicago
(Source)
Leverage is everything, — was what I used to say; — don’t begin to pry till you have got the long arm on your side.
GAUNT: What is six winters? They are quickly gone.
BOLINGBROKE: To men in joy; but grief makes one hour ten.
William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 1, sc. 3, l. 266ff (1.3.266-267) (1595)
(Source)
Men, it has been well said, think in herds; it will be seen that they go mad in herds, while they only recover their senses slowly, and one by one.
Charles Mackay (1814-1889) Scottish poet, journalist, song writer
Memoirs of Extraordinary Popular Delusions and the Madness of Crowds, Preface (1841)
(Source)
Nothing is so hard to understand as that there are human beings in this world besides one’s self and one’s own set.
William Dean Howells (1837-1920) American author, literary critic, and playwright
Their Wedding Journey, ch. 2 “Midsummer-Day’s Dream” [Basil] (1872)
(Source)
CALVIN: Why does ice float?
CALVIN’S DAD: Because it’s cold. Ice wants to get warm, so it goes to the top of liquids in order to be nearer to the sun.
CALVIN: Is that true?
CALVIN’S DAD: Look it up and find out.
CALVIN: (stomping off, frowning) I should just look stuff up in the first place.
CALVIN’S DAD: You can learn a lot, talking to me.
If the weakness of the head were an admissible excuse for the malevolence of the heart, the one-half of mankind would be occupied in aggression, and the other half in forgiveness; but the interests of society peremptorily demand that things should not be so; for a fool is often as dangerous to deal with as a knave, and always more incorrigible.
There is a strong feeling in favour of cowardly and prudential proverbs. The sentiments of a man while he is full of ardour and hope are to be received, it is supposed, with some qualification. But when the same person has ignominiously failed and begins to eat up his words, he should be listened to like an oracle. Most of our pocket wisdom is conceived for the use of mediocre people, to discourage them from ambitious attempts, and generally console them in their mediocrity. And since mediocre people constitute the bulk of humanity, this is no doubt very properly so. But it does not follow that the one sort of proposition is any less true than the other, or that Icarus is not to be more praised, and perhaps more envied, than Mr. Samuel Budgett the Successful Merchant.
One of the essential experiences of war is never being able to escape from disgusting smells of human origin.
George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1942-08), “Looking Back on the Spanish War, ch. 1, New Road (1943-06)
(Source)
Down, down, down into the darkness of the grave
Gently they go, the beautiful, the tender, the kind;
Quietly they go, the intelligent, the witty, the brave.
I know. But I do not approve. And I am not resigned.
Such I hold to be the genuine use of Gunpowder: that it makes all men tall.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Sartor Resartus, Book 2, ch. 8 (1834)
(Source)
Quoting Herr Teufelsdröckh.
This passage first appeared in Fraser's Magazine for Town and Country, Vol. 9, No. 52 (1834-04).
Jealousy is all the fun you think they had ….
He that goeth about to persuade a multitude, that they are not so well governed as they ought to be, shall never want attentive and favorable hearers.
Richard Hooker (1554-1600) English theologian
Of the Laws of Ecclesiastical Polity, Book 1, ch. 1 (1594)
(Source)
The control of our being is not unlike the combination of a safe. One turn of the knob rarely unlocks the safe. Each advance and retreat is a step toward one’s goal.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 196 (1955)
(Source)
To lie about a man never hurts him, but to tell the truth about him sumtimes duz.
[To lie about a man never hurts him, but to tell the truth about him sometimes does.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-10 (1875 ed.)
(Source)
It was his subconscious which told him this — that infuriating part of a person’s brain which never responds to interrogation, merely gives little meaningful nudges and then sits humming quietly to itself, saying nothing.
Douglas Adams (1952-2001) English author, humorist, screenwriter
Dirk Gently No. 2, The Long Dark Tea-Time of the Soul, ch. 17 (1988)
(Source)
Don’t let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present.
[Τὰ μέλλοντα μὴ ταρασσέτω· ἥξεις γὰρ ἐπ᾿ αὐτά, ἐὰν δεήσῃ, φέρων τὸν αὐτὸν λόγον, ᾧ νῦν πρὸς τὰ παρόντα χρᾷ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 8 (7.8) (AD 161-180) [tr. Coker (2022)]
(Source)
(Source (Greek)). Alternate translations:Let not things future trouble thee. For if necessity so require that they come to pass, thou shalt (whensoever that is) be provided for them with the same reason, by which whatsoever is now present, is made both tolerable and acceptable unto thee.
[tr. Casaubon (1634), 7.6]Be not disturb'd about the Future; for if ever you come to it, you'll have the same Reason for your Guide, and Protection, which preserves you at present.
[tr. Collier (1701)]Be not disturbed about futurity: You shall come to encounter with future events, possessed of the same reason you now employ in your present affairs.
[tr. Hutcheson/Moor (1742)]Be not solicitous about future possibilities. You will encounter them when they approach, under the conduct of the same reason which you make use of on every present emergency.
[tr. Graves (1792)]Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou usest for present things.
[tr. Long (1862)]Be not disturbed about the future, for if ever you come to it, you will have the same reason for your guide, which preserves you at the present.
[tr. Collier/Zimmern (1887)]Let not the future perturb you. You will face it, if so be, with the same reason which is yours to meet the present.
[tr. Rendall (1898)]Be not troubled about the future. You will come to it, if need be, with the same power to reason, as you use upon your present business.
[tr. Hutcheson/Chrystal (1902)]Be not disquieted about the future. If thou must come thither, thou wilt come armed with the same reason which thou appliest now to the present.
[tr. Haines (Loeb) (1916)]Let not the future trouble you; for you will come to it, if come you must, bearing with you the same reason which you are using now to meet the present.
[tr. Farquharson (1944)]Never let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present.
[tr. Staniforth (1964)]Do not allow the future to trouble your mind; for you will come to it, if come you must, bringing with you the same reason that you now apply to the affairs of the present.
[tr. Hard (1997 ed.)]Forget the future. When and if it comes, you’ll have the same resources to draw on -- the same logos.
[tr. Hays (2003)]Do not let the future trouble you. You will come to it (if that is what you must) possessed of the same reason that you apply now to the present.
[tr. Hammond (2006)]Do not allow the future to trouble your mind; for you will come to it, if come you must, bringing with you the same reason that you now apply to the affairs of the present.
[tr. Hard (2011 ed.)]
Another nice thing about getting old is you can leave any social event early just by saying you’re tired.
George Carlin (1937-2008) American comedian
Show (2008-03-01), It’s Bad for Ya, “Old Fuck,” Wells Fargo Center, Santa Rosa, California (HBO)
(Source (Audio); dialogue verified)
Variant: "One great thing about getting old is that you can get out of all sorts of social obligations just by saying you're tired."
No satisfaction based upon self-deception is solid, and, however unpleasant the truth may be, it is better to face it once for all, to get used to it, and to proceed to build your life in accordance with it.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)
(Source)
Thou never wast so good as thou shouldest be; if thou does not strive to be better. And thou never wilt be better, if thou doest not fear to grow worse.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2092 (1727)
(Source)
They used to say that Texas was hell on women and horses — I don’t know why they stopped.
Molly Ivins (1944-2007) American writer, political columnist [Mary Tyler Ivins]
Essay (1986), “Texas Women: True Grit and All the Rest,” Texas Celebrates! commemorative magazine
(Source)
CALVIN: I’m thinking of starting my own talk radio show. I’ll spout simplistic opinions for hours on end, ridicule anyone who disagrees with me, and generally foster divisiveness, cynicism, and a lower level of public dialogue!
HOBBES: It would seem you were born for the job.
CALVIN: Imagine getting paid to act like a six-year-old!
CHORUS: It is right for women to stand by a woman’s cause.
[ΧΟΡΟΣ: γυναῖκα γὰρ δὴ συμπονεῖν γυναικὶ χρή.]
Euripides (485?-406? BC) Greek tragic dramatist
Helen [Ἑλένη], l. 329 (412 BC) [tr. Lattimore (1956)]
(Source)
Encouraging Helen to learn more about her husband's fate from the prophetess Theonoë, and offering to go with her.(Source (Greek)). Other translations:Thus a woman ought
With friendly aid to share a woman's cares.
[tr. Potter (1783), l. 370ff]For 'tis a woman's duty to exert
Her utmost efforts in a woman's cause.
[tr. Wodhull (1809)]For it is meet that a woman should with a woman labor.
[tr. Buckley (1850)]For, truly, women ought to help each other.
[tr. Coleridge (1891)]That woman woman's burden share, is meet.
[tr. Way (Loeb) (1912)]Women in woman's need must sympathise.
[tr. Sheppard (1925)]For women ought to give each other helping hands.
[tr. Warner (1951)]Women ought to help each other.
[tr. Vellacott (1954)]We are all women;
and it is right for us to shoulder one another's burdens.
[tr. Meagher (1986)]Women should support one another.
[tr. Davie (2002)]For 'tis a woman's bounden duty to share a sister's trouble.
[tr. Athenian Society (2006)]Women should stick together, and help each other out.
[tr. A. Wilson (2007)]We women must help one another.
[tr. Theodoridis (2011)]For woman must with woman toil.
[tr. Ambrose et al. (2018)]For, truly, women ought to help each other.
[tr. Coleridge / Helen Heroization Team]
And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
[καὶ μετ᾽ οὐ πολλὰς ἡμέρας συναγαγὼν πάντα ὁ νεώτερος υἱὸς ἀπεδήμησεν εἰς χώραν μακρὰν καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ ζῶν ἀσώτως.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 15: 13, “Parable of the Prodigal Son” (Jesus) [KJV (1611)]
(Source)
Set up in the Parable of the Prodigal Son (in fact, the verse where he is being prodigal).
No Synoptic parallels.
(Source (Greek)). Alternate translations:A few days later, the younger son got together everything he had and left for a distant country where he squandered his money on a life of debauchery.
[JB (1966); NJB (1985)]After a few days the younger son sold his part of the property and left home with the money. He went to a country far away, where he wasted his money in reckless living.
[GNT (1992 ed.)]Soon afterward, the younger son gathered everything together and took a trip to a land far away. There, he wasted his wealth through extravagant living.
[CEB (2011)]A few days later the younger son gathered all he had and traveled to a distant region, and there he squandered his wealth in dissolute living.
[NRSV (2021 ed.)]
You have to study a long time to know anything at all.
[Il fout avoir beaucoup étudié pour savoir peu.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Pensées Diverses [Assorted Thoughts] (1720-1755) [ed. Guterman (1963)]
(Source)
(Source (French)). Other translations:In order to know nothing, it is necessary that a man should have studied a great deal.
[tr. Dale (1882)]It is necessary to study much in order to know little.
[E.g.]You have to study a great deal to know a little.
[E.g.]
My religious position: I think that God could do a lot better, and I’m willing to give Him the chance.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 8 (1966)
(Source)
Certainly the influence of the past is very strong at the present time; it is reviving, and this rejuvenation of a corpse is surprising. It is on the march, and it seems to be winning — a dead thing yet a conqueror! It comes with its army of superstitions, its sword, which is despotism, its banner, which is ignorance, and in recent years it has won ten battles. It advances, laughs, and threatens; it is at our door.
[Le passé, il est vrai, est très fort à l’heure où nous sommes. Il reprend. Ce rajeunissement d’un cadavre est surprenant. Le voici qui marche et qui vient. Il semble vainqueur ; ce mort est un conquérant. Il arrive avec sa légion, les superstitions, avec son épée, le despotisme, avec son drapeau, l’ignorance ; depuis quelque temps il a gagné dix batailles. Il avance, il menace, il rit, il est à nos portes.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 4 “St. Denis,” Book 7 “Argot,” ch. 4 (4.7.4) (1862) [tr. Denny (1976)]
(Source)
(Source (French)). Alternate translations:The past, it is true, is very strong at the present hour. It is reviving. This revivification of a corpse is surprising. Here it is walking and advancing. It seems victorious; this dead man is a conqueror. He comes with his legion, the superstitions, with his sword, despotism, with his banner, ignorance; within a little time he has won ten battles. He advances, he threatens, he laughs, he is at our doors.
[tr. Wilbour (1862)]The past, we grant, is very powerful at the present hour, and is beginning again. This rejuvenescence of a corpse is surprising, yet here it is, marching straight toward us. The dead man appears a victor, and is a conqueror; he arrives with his legion, superstitions; with his sword, despotism; with his banner, ignorance; and during sometime past he has gained ten battles. He advances, he threatens, he laughs, he is at our gates.
[tr. Wraxall (1862)]The past is very strong, it is true, at the present moment. It censures. This rejuvenation of a corpse is surprising. Behold, it is walking and advancing. It seems a victor; this dead body is a conqueror. He arrives with his legions, superstitions, with his sword, despotism, with his banner, ignorance; a while ago, he won ten battles. He advances, he threatens, he laughs, he is at our doors.
[tr. Hapgood (1887)]The past, it is true, is very strong right now. It is reviving. This revivification of a corpse is surprising. Here it is walking and advancing. It seems victorious; this dead man is a conqueror. He comes with his legion, superstitions, with his sword, despotism, with his banner, ignorance; within a little time he has won ten battles. He advances, he threatens, he laughs, he is at our door.
[tr. Wilbour/Fahnestock/MacAfee (1987)]At the moment, it is true, the past is very strong. It is reviving. This rejuvenation of a corpse is astounding. Back on its feet again, here it comes. It looks victorious. This defunct is a conqueror, it arrives with its legion -- superstitions -- with its sword -- despotism -- with its banner -- ignorance. Recently, it has won a dozen battles. It is advancing, threatening, laughing, it is at our gates.
[tr. Donougher (2013)]
Temperance and abstinence, faith and devotion, are in themselves perhaps as laudable as any other virtues; but those which make a man popular and beloved are justice, charity, munificence, and, in short, all the good qualities which render us beneficial to each other.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-12-08), The Spectator, No. 243
(Source)
The boldest thinker may have his moments of languor and discouragement, when he feels as if he could willingly exchange faiths with the old beldame crossing herself at the cathedral-door, — nay, that, if he could drop all coherent thought, and lie in the flowery meadow with the brown-eyed solemnly unthinking cattle, looking up to the sky, and all their simple consciousness staining itself blue, then down to the grass, and life turning to a mere greenness, blended with confused scents of herbs, — no individual mind-movement such as men are teased with, but the great calm cattle-sense of all time and all places that know the milky smell of herds, — if he could be like these, he would be content to be driven home by the cow-boy, and share the grassy banquet of the king of ancient Babylon. Let us be very generous, then, in our judgment of those who leave the front ranks of thought for the company of the meek non-combatants who follow with the baggage and provisions. Age, illness, too much wear and tear, a half-formed paralysis, may bring any of us to this pass.
There are many ways in which we’re become much more polite than Americans were historically. Blatant bigotry is no longer tolerated by this society. It exists, but people get into trouble for practicing it. The obligation to be considerate of others has spread to include groups that were excluded at many times.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Interview (2011-08), “Q and A with Miss Manners,” by Arcynta Ali Childs, Smithsonian magazine
(Source)
KING RICHARD: Wrath-kindled gentlemen, be ruled by me.
Let’s purge this choler without letting blood.
This we prescribe, though no physician.
Deep malice makes too deep incision.
Forget, forgive; conclude and be agreed.
Our doctors say this is no month to bleed.William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 1, sc. 1, l. 156ff (1.1.56) (1595)
(Source)
In one of his more lucid (and early) moments of the play, Richard tries to calm the dispute between Bolingbroke and Mowbray.
Every age has its peculiar folly; some scheme, project, or phantasy into which it plunges, spurred on either by the love of gain, the necessity of excitement, or the mere force of imitation. Failing in these, it has some madness, to which it is goaded by political or religious causes, or both combined.
Charles Mackay (1814-1889) Scottish poet, journalist, song writer
Memoirs of Extraordinary Popular Delusions and the Madness of Crowds, “The Crusades” (1841)
(Source)
Oh give me a home where the buffalo roam,
Where the deer and the antelope play,
Where seldom is heard a discouraging word
And the skies are not cloudy all day.Brewster Higley (1823-1911) American physician, poet
“My Western Home,” Smith County Pioneer (1873-11)
(Source)
Set to music by Daniel Kelley (1843-1905), a friend of Higley's. The song was published in 1910 by John Lomax in Cowboy Songs as an anonymous cowboy tune, and revised and retitled by David Guion for a Broadway show in 1930. It became widely popular when President Franklin Roosevelt said in 1933 that it was a favorite of his.
The oldest extant published version is in the Kirwin Chief, Vol. 3, No. 1 (1876-02-26). The lyrics for this verse are the same, except the final line, which reads "And the sky is not clouded all day."
In 1847, it was made the state song of Kansas by the legislature.
More information about this song see:
Much water goeth by the mill
That the miller knoweth not of.John Heywood (1497?-1580?) English playwright and epigrammist
Proverbes, Part 2, ch. 5 (1546)
(Source)
See Shakespeare, Titus Andronicus, Act 2, sc. 7 (1588-1593): "More water glideth by the mill, / Than wots the miller of."
Modern war is so expensive that we feel trade to be a better avenue to plunder; but modern man inherits all the innate pugnacity and all the love of glory of his ancestors. Showing war’s irrationality and horror is of no effect upon him. The horrors make the fascination. War is the strong life; it is life in extremis; war-taxes are the only ones men never hesitate to pay; as the budgets of all nations show us.
William James (1842-1910) American psychologist and philosopher
Essay (1910-02), “The Moral Equivalent of War,” Popular Science Monthly, Vol. 77 (1910-10)
(Source)
Virtue would not go so far if vanity did not keep her company.
[La vertu n’iroit pas si loin si la vanité ne lui tenoit compagnie.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶200 (1665-1678) [tr. Whichello (2016)]
(Source)
Present in the 1st (1665) edition, with the variant "pas loin" instead of "pas si loin." See ¶169 for related maxims.
(Source (French)). Other translations:Vertue would not make such Advances, if there were not a little Vanity to bear it Company.
[tr. Stanhope (1694), ¶201]Virtue would not go so far, if vanity did not bear her company.
[pub. Donaldson (1783), ¶452; ed. Lepoittevin-Lacroix (1797), ¶191]Worldly virtue would not go far, were vanity not to bear her company.
[ed. Carvill (1835), ¶386]Virtue would not travel so far if vanity did not keep her company.
[ed. Gowens (1851), ¶209]Virtue would not go far did not vanity escort her.
[tr. Bund/Friswell (1871), ¶200]Virtue would be shorter lived, were vanity not its companion.
[tr. Heard (1917), ¶205]Virtue would not go so far if vanity did not bear her company.
[tr. Stevens (1939), ¶200]Virtue would not go so far did vanity not keep her company.
[tr. FitzGibbon (1957), ¶200]Virtue would not go nearly so far if vanity did not keep her company.
[tr. Kronenberger (1959), ¶200]Virtue would not go so far without vanity to bear it company.
[tr. Tancock (1959), ¶200]
I see a lot in the Papers about this 20th or Child Labor Amendment, and I have been asked how I stand on that. If Congress or the States would just pass one law, as follows, they wouldn’t need any Amendment: “EVERY CHILD, REGARDLESS OF AGE, SHALL RECEIVE THE SAME WAGE AS A GROWN PERSON.” That will stop your child labor.
Will Rogers (1879-1935) American humorist
Column (1924-12-28), “Weekly Article: Aviation is 20 Years Old but Congress Never Heard of It” [No. 107]
(Source)
Now I know that in thus turning Conservative with years, I am going through the normal cycle of change and travelling in the common orbit of men’s opinions. I submit to this, as I would submit to gout or grey hair, as a concomitant of growing age or else of failing animal heat; but I do not acknowledge that it is necessarily a change for the better — I dare say it is deplorably for the worse.
TAMBURLAINE: Then shall we fight courageously with them?
Or look you I should play the orator?TECHELLES: No; cowards and faint-hearted runaways
Look for orations when the foe is near:
Our swords shall play the orators for us.
I am not resigned to the shutting away of loving hearts in the hard ground.
So it is, and so it will be, for so it has been, time out of mind.
Into the darkness they go, the wise and the lovely. Crowned
With lilies and with laurel they go; but I am not resigned.
HENRIETTE: Heaven, that orders all with sovereign power,
Forms us at birth for different uses, sister.
Not every spirit, if it would, can furnish
The stuff of which philosophers are made.[Le ciel, dont nous voyons que l’ordre est tout-puissant,
Pour différents emplois nous fabrique en naissant ;
Et tout esprit n’est pas composé d’une étoffe
Qui se trouve taillée à faire un philosophe.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Les Femmes Savantes [The Learned Ladies], Act 1, sc. 1, (1692) [tr. Page (1908)]
(Source)
(Source (French)). Other translations:Heav'n, whose Order we perceive to be almighty, forms us in our Birth for different Offices, and every Mind is not compos'd of Materials to fit it for making a Philosopher.
[tr. Clitandre (1739)]Heaven, whose commands we see to be all-powerful, fits us at our birth for different functions; and every mind is not composed of the stuff cut out to make a philosopher.
[tr. Van Laun (1876)]Heaven, whose will is supreme, forms us at our birth to fill different spheres; and it is not every mind which is composed of materials fit to make a philosopher.
[tr. Wall (1879), The Learned Women]Heaven, whose order we own to be almighty, forms us at birth for different occupations, and every mind is not composed of the stuff to make a philosopher.
[tr. Matthew (1890), The Blue-Stockings]But Heaven, whose laws we know to be all-powerful, formed us at birth for different vocations. All minds are not of the same stuff, cut out to make philosophers.
[tr. Wormeley (1895), The Female Pedants]Heaven, whose decree is omnipotent, forms us at our birth for different functions; not every mind is made of the material from which a philosopher is made.
[tr. Waller (1903)]Heaven, whose order of course is all-powerful,
Creates us at birth for different functions;
And every mind is not composed of the stuff
That’s right for fashioning philosophers.
[tr. Marks (2018)]
Not what I Have but what I Do is my Kingdom.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Sartor Resartus, Book 2, ch. 4 (1834)
(Source)
Quoting Herr Teufelsdröckh.
This chapter first appeared in Fraser's Magazine for Town and Country, Vol. 9, No. 50 (1834-02).
A valid index by which to evaluate the influence other people have on us is by how much they increase or diminish our benevolence toward our fellow men.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 137 (1955)
(Source)
And I am not against peace, but I dread war camouflaged as peace. Therefore, if we wish to enjoy peace, we must wage war; if we fail to wage war, we shall never enjoy peace.
[Nec ego pacem nolo, sed pacis nomine bellum involutum reformido. Qua re si pace frui volumus, bellum gerendum est; si bellum omittimus, pace numquam fruemur.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 7, ch. 6 / sec. 19 (7.6/7.19) (43-01 BC) [tr. Manuwald (2007)]
(Source)
On declaring a truce with Mark Antony and his forces, giving Antony's army a chance to grow in number.
(Source (Latin)). Other translations:Nor have I any dislike to peace; only I do dread war disguised under the name of peace. Wherefore, if we wish to enjoy peace we must first wage war. If we shrink from war, peace we shall never have.
[tr. Yonge (1903)]If we desire to enjoy peace, we must first wage war; if we shrink from war, we shall never enjoy peace.
[ed. Harbottle (1906)]I do not refuse peace, but war clothed with the name of peace I dread much. Wherefore, if we wish to enjoy peace, we must wage war; if we reject war we shall never enjoy peace.
[tr. Ker (Loeb) (1926)]
I think it iz good taste, and also good judgement, when a man prays for the sins ov the people, that he should count himself in.
[I think it is good taste, and also good judgement, when a man prays for the sins of the people, that he should count himself in.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1876-01 (1876 ed.)
(Source)
This showed up again in the Allminax entry for 1878-01:I allwuss think that it is good taste, and pretty good religion too, when a man prays for the sins ov the people, to count himself in.
[I always think that it is good taste, and pretty good religion, too, when a man prays for the sins of the people, to count himself in.]
In the British Wit and Wisdom of Josh Billings (1913) [ed. H. Montague], this is given (with standard spelling):I always did think that it was good taste and pretty good religion too, when a man prayed for the SINS of other folks, to include himself also.
Don’t overload Gratitude; if you do, she’ll kick.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1741 ed.)
(Source)
One should always have one’s boots on, and be ready to leave.
[Il faut estre tousjours botté et prest à partir, en tant que en nous est.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 19 (1.19), “That to Philosophize Is to Learn to Die [Que Philosopher, c’est apprendre à mourir]” (1572-03) [tr. Rat (1958), 1.20]
(Source)
On being prepared to die at any time.
This essay and passage were present in the 1st (1580) edition; the essay was expanded for subsequent editions.
Some translators use the older 1588 chapter sequence, and identify this as ch. 20.
(Source (French)). Alternate translations:A man should ever, as much as in him lieth, be ready booted to take his journey.
[tr. Florio (1603)]We should always (as near as we can) be booted and spurr’d, and ready to go.
[tr. Cotton (1686)]We should always, as far as possible, be booted and ready to depart.
[tr. Friswell (1868)]We should always, as near as we can, be booted and spurred, and ready to go.
[tr. Cotton/Hazlitt (1877)]We must always be booted and ready to depart, so far as lies in us.
[tr. Ives (1925), 1.20]We must be always booted and ready to go, so far as it is in our power.
[tr. Frame (1943), 1.20]As far as we possibly can we must always have our boots on, ready to go.
[tr. Screech (1987), 1.20]We must always have our boots on, ready to leave, insofar as we can.
[tr. Atkinson/Sices (2012)]We must always have our boots on and, as much as possible, be ready to go.
[tr. HyperEssays (2024)]
And what can we do to silence these Christian athletes who thank Jesus whenever they win, never mention his name when they lose? Not a word. You never hear them say, “Jesus made me drop the ball.” “The good Lord tripped me up behind the line of scrimmage.” According to these guys, Jesus is undefeated, meanwhile these assholes are in last place. Must be another one of those “miracles.”
George Carlin (1937-2008) American comedian
Show (1996-03-29), Back in Town, “Free-Floating Hostility,” Beacon Theatre, New York City (HBO)
(Source)
(Source (Video); text confirmed)
We expect everybody else to feel towards us that tender love and that profound respect which we feel towards ourselves.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)
(Source)
CALVIN: “Live for the moment” is my motto. You never know how long you’ve got! You could step into the road tomorrow and — WHAM — you get hit by a cement truck! Then you’d be sorry you put off your pleasures! That’s why I say “Live for the Moment.” What’s your motto?
HOBBES: “Look down the road.”
AGAMEMNON:But women?
Women overpower men?HECUBA:There is power
in numbers, and cunning makes us strong.ἈΓΑΜΈΜΝΩΝ: καὶ πῶς γυναιξὶν ἀρσένων ἔσται κράτος;
ἙΚΆΒΗ: δεινὸν τὸ πλῆθος σὺν δόλῳ τε δύσμαχον.
Euripides (485?-406? BC) Greek tragic dramatist
Hecuba [Hekabe; Ἑκάβη], l. 883ff (c. 424 BC) [tr. Arrowsmith (1958)]
(Source)
Hecuba telling Agamemnon that she will rely on her fellow captive Trojan women to help exact her revenge on Polymestor.
(Source (Greek)). Alternate translations:AGAMΕΜΝΟΝ. How shall weak women; over men prevail?
HECUBA. Numbers are strong; add stratagem, resistless.
[tr. Potter (1781)]AGAMEMNON:How can the female sex
O'er men obtain a conquest?
HECUBA:Numbers strike
A foe with terror, and the wiles of women
Are hard to be withstood.
[tr. Wodhull (1809)]AGAMEMNON: And how shall the victory over men be to women?
HECUBA: Numbers are powerful, with stratagem invincible.
[tr. Edwards (1826)]AGAMEMNON: How? -- women gain the mastery over men?
HECUBA: Mighty are numbers: joined with craft, resistless.
[tr. Way (Loeb) (1894)]AGAMEMNON: How are women to master men?
HECUBA: Numbers are a fearful thing, and joined to craft a desperate foe.
[tr. Coleridge (1938)]AGAMEMNON: How can women win against men?
HECUBA: Who can stand against a tribe
A wild tribe of wise women?
[tr. McGuinness (2004)]AGAMEMNON: How can you women overpower a man?
HECUBA: Enough of them would scare you soon enough and with cunning they're a force hard to resist.
[tr. Harrison (2005)]AGAMEMNON: But how will the women be able to overcome the strength of men?
HEKABE: Numbers, when joined with treachery, can cause great terror.
[tr. Theodoridis (2007)]AGAMEMNON:But how?
You are women. How will women defeat men?
HECUBA: There is unnerving strength in numbers, especially when
you add deceit.
[tr. Karden/Street (2011)]
And he went on to say to them all, “Watch out and guard yourselves from every kind of greed; because your true life is not made up of the things you own, no matter how rich you may be.”
Then Jesus told them this parable: “There was once a rich man who had land which bore good crops. He began to think to himself, ‘I don’t have a place to keep all my crops. What can I do? This is what I will do,’ he told himself; ‘I will tear down my barns and build bigger ones, where I will store the grain and all my other goods. Then I will say to myself, Lucky man! You have all the good things you need for many years. Take life easy, eat, drink, and enjoy yourself!’ But God said to him, ‘You fool! This very night you will have to give up your life; then who will get all these things you have kept for yourself?’”
And Jesus concluded, “This is how it is with those who pile up riches for themselves but are not rich in God’s sight.”εἶπεν δὲ πρὸς αὐτούς, Ὁρᾶτε καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῷ περισσεύειν τινὶ ἡ ζωὴ αὐτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτῷ.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων, Ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα. καὶ διελογίζετο ἐν ἑαυτῷ λέγων, Τί ποιήσω, ὅτι οὐκ ἔχω ποῦ συνάξω τοὺς καρπούς μου; καὶ εἶπεν, Τοῦτο ποιήσω, καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω καὶ συνάξω ἐκεῖ πάντα τὸν σῖτον καὶ τὰ ἀγαθά μου καὶ ἐρῶ τῇ ψυχῇ μου, Ψυχή, ἔχεις πολλὰ ἀγαθὰ κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε, εὐφραίνου.
εἶπεν δὲ αὐτῷ ὁ θεός, Ἄφρων, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται; οὕτως ὁ θησαυρίζων ἑαυτῷ καὶ μὴ εἰς θεὸν πλουτῶν.The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 12: 15-21 [GNT (1992 ed.)]
(Source)
No Synoptic parallels, but the parable is paralleled in the Gospel of Thomas, saying 63.
(Source (Greek)). Alternate translations:And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.
And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.
[KJV (1611)]Then he said to them, 'Watch, and be on your guard against avarice of any kind, for a man's life is not made secure by what he owns, even when he has more than he needs'.
Then he told them a parable: 'There was once a rich man who, having had a good harvest from his land, thought to himself, "What am I to do? I have not enough room to store my crops." Then he said, "This is what I will do: I will pull down my barns and build bigger ones, and store all my grain and my goods in them, and I will say to my soul: My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time". 'But God said to him, "Fool! This very night the demand will be made for your soul; and this hoard of yours, whose will it be then?". So it is when a man stores up treasure for himself in place of making himself rich in the sight of God.'
[JB (1966)]Then he said to them, 'Watch, and be on your guard against avarice of any kind, for life does not consist in possessions, even when someone has more than he needs.'
Then he told them a parable, 'There was once a rich man who, having had a good harvest from his land, thought to himself, "What am I to do? I have not enough room to store my crops." Then he said, "This is what I will do: I will pull down my barns and build bigger ones, and store all my grain and my goods in them, and I will say to my soul: My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time." But God said to him, "Fool! This very night the demand will be made for your soul; and this hoard of yours, whose will it be then?" So it is when someone stores up treasure for himself instead of becoming rich in the sight of God.'
[NJB (1985)]Then Jesus said to them, “Watch out! Guard yourself against all kinds of greed. After all, one’s life isn’t determined by one’s possessions, even when someone is very wealthy.”
Then he told them a parable: “A certain rich man’s land produced a bountiful crop. He said to himself, What will I do? I have no place to store my harvest! Then he thought, Here’s what I’ll do. I’ll tear down my barns and build bigger ones. That’s where I’ll store all my grain and goods. 19 I’ll say to myself, You have stored up plenty of goods, enough for several years. Take it easy! Eat, drink, and enjoy yourself.
"But God said to him, ‘Fool, tonight you will die. Now who will get the things you have prepared for yourself?’ This is the way it will be for those who hoard things for themselves and aren’t rich toward God.”
[CEB (2011)]And he said to them, “Take care! Be on your guard against all kinds of greed, for one’s life does not consist in the abundance of possessions.”
Then he told them a parable: “The land of a rich man produced abundantly. And he thought to himself, ‘What should I do, for I have no place to store my crops?’ Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’
"But God said to him, ‘You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ So it is with those who store up treasures for themselves but are not rich toward God.”
[NRSV (2021 ed.)]
I hate being so intolerant, and I wouldn’t be if people didn’t deserve it.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 3 (1963)
(Source)
We might have understood and admired in him protest in the name of legality and liberty, proud opposition, legitimate but perilous resistance to the all-powerful Napoleon. But what pleases us in the treatment of those on their way up is less pleasing in the treatment of those on their way down. We approve of fighting only so long as there is danger, and in any case only those who fought in the first instance have the right to be exterminators at the last. He who has not been a persistent opponent in times of prosperity should remain silent when the downfall comes. Challenging success gives the only legitimacy to prosecuting failure.
[Nous eussions compris et admiré la protestation au nom du droit et de la liberté, l’opposition fière, la résistance périlleuse et juste à Napoléon tout-puissant. Mais ce qui nous plaît vis-à-vis de ceux qui montent nous plaît moins vis-à-vis de ceux qui tombent. Nous n’aimons le combat que tant qu’il y a du danger ; et, dans tous les cas, les combattants de la première heure ont seuls le droit d’être les exterminateurs de la dernière. Qui n’a pas été accusateur opiniâtre pendant la prospérité doit se taire devant l’écroulement. Le dénonciateur du succès est le seul légitime justicier de la chute.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 1 “Fantine,” Book 1 “An Upright Man,” ch. 11 (1.1.11) (1862) [tr. Donougher (2013)]
(Source)
On the otherwise-virtuous Bishop Myriel only opposing Napoleon after the emperor's fortunes were waning.
(Source (French)). Alternate translations:We could have understood and admired a protest in the name of right and liberty, a fierce opposition, a perilous and just resistance to Napoleon when he was all-powerful. But what is pleasing to us towards those who are rising, is less pleasing towards those who are falling. We do not admire the combat when there is no danger; and in any case, the combatants of the first hour have alone the right to be the exterminators in the last. He who has not been a determined accuser during prosperity, ought to hold his peace in the presence of adversity. He only who denounces the success at one time has a right to proclaim the justice of the downfall.
[tr. Wilbour (1862)]We could have understood and admired a protest in the name of justice and liberty, a haughty opposition, and a perilous and just resistance offered to the omnipotent Napoleon. But conduct which pleases us toward those who are rising, pleases us less toward those who are falling. We only like the contest so long as there is danger; and, in any case, only the combatants from the beginning have a right to be the exterminators at the end. A man who has not been an obstinate accuser during prosperity must be silent when the crash comes; the denouncer of success is the sole legitimate judge of the fall.
[tr. Wraxall (1862)]We should have understood and admired his protest in the name of right and liberty, his proud opposition, his just but perilous resistance to the all-powerful Napoleon. But that which pleases us in people who are rising pleases us less in the case of people who are falling. We only love the fray so long as there is danger, and in any case, the combatants of the first hour have alone the right to be the exterminators of the last. He who has not been a stubborn accuser in prosperity should hold his peace in the face of ruin. The denunciator of success is the only legitimate executioner of the fall.
[tr. Hapgood (1887)]We would nevertheless have admired him had he, in the name of justice and liberty, pursued a course of high-minded and perilous resistance to Napoleon when the Emperor was at the height of his power. But what is admirable in the case of a rising star is less so when the star is setting. We can respect the struggle only when it is dangerous; and in any case, only those who fight from the beginning deserve the final victory. The man who did not speak out in the time of prosperity does better to keep silent in the time of adversity; only the assailant of success is the legitimate instrument of its downfall.
[tr. Denny (1976)]We could have understood and admired a protest in the name of law and liberty, a fierce opposition, a perilous and just resistance to Napoleon when he was all-powerful. But what pleases us in those who are rising is less pleasing in those who are falling. We do not admire the combat when there is no danger; and in any case, the combatants of the first hour alone have the right to be the exterminators in the last. He who has not been a determined accuser during prosperity should hold his peace in adversity. He alone who denounces the success has a right to proclaim the justice of the downfall.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
We should esteem virtue though in a foe, and abhor vice though in a friend.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-12-08), The Spectator, No. 243
(Source)
Liberty is often a heavy burden on a man. It involves that necessity for perpetual choice which is the kind of labor men have always dreaded. In common life we shirk it by forming habits, which take the place of self-determination. In politics party-organization saves us the pains of much thinking before deciding how to cast our vote. In religious matters there are great multitudes watching us perpetually, each propagandist ready with his bundle of finalities, which having accepted we may be at peace. The more absolute the submission demanded, the stronger the temptation becomes to those who have been long tossed among doubts and conflicts.
Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Article (1860-09), “The Professor’s Story [Elsie Venner],” ch. 18, Atlantic Monthly, Vol. 6, No. 35
(Source)
Originally serialized as “The Professor’s Story,” but collected as the novel Elsie Venner, ch. 18 (1861).
Q. Is it ever acceptable to be rude?
A. No. Now, that doesn’t mean you have to let people walk all over you. Etiquette does not render you defenseless. If it did; even I wouldn’t subscribe to it. But rudeness in retaliation for rudeness just doubles the amount of rudeness in the world.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Interview (2011-08), “Q and A with Miss Manners,” by Arcynta Ali Childs, Smithsonian magazine
(Source)
KING RICHARD: In rage, deaf as the sea, hasty as fire.
William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 1, sc. 1, l. 20 (1.1.20) (1595)
(Source)
On the disputants coming before him, Bolingbroke and Mowbray.
You have no enemies, you say?
Alas, my friend, the boast is poor;
He, who has mingled in the fray
Of duty that the brave endure,
Must have made foes! If you have none,
Small is the work that you have done,
You’ve hit no traitor on the hip,
You’ve dashed no cup from perjured lip,
You’ve never turned the wrong to right,
You’ve been a coward in the fight.Charles Mackay (1814-1889) Scottish poet, journalist, song writer
Poem (1884), “No Enemies”, Interludes and Undertones, Poem 121
(Source)
The hitting on the hip is an allusion to Genesis 32:35.
A third-person version of the poem, titled "Not In It," was "Selected" as filler in The Medical and Surgical Reporter, Vol. 69, No. 19 (1893-11-04), uncredited:He has no enemies, you say.
My friend, your boast is poor.
He who hath mingled in the fray
Of duty that the brave endure
Must have made foes.
If he has none,
Small is the work that he has done.
He has hit no fraud upon the hip;
He has shook no cup from perjured lip;
He has never turned the wrong to right;
He has been a coward in the fight.
The very basis of Representative Government is a two‐party system. It is one of the essential checks and balances against inefficiency, dishonesty, and tyranny.
An organized, effective opposition which insists upon disclosure of the facts and submits them to the anvil of debate is the one safety Representative Government has.
Moreover, the people must have alternative programs of action upon which they may decide at the ballot box.
Beyond this, any party in power accumulates barnacles and deadwood which can only be rid by a change in administration.Herbert Hoover (1874-1964) American engineer, bureaucrat, US President (1929-33)
Speech (1951-08-01), “On the Two-Party System,” Utah Republican Outing, Salt Lake City, Utah
(Source)
Nothing is to be done which creates even a suspicion that there has been an improper interference with the course of justice.
Gordon Hewart (1870-1943) British politician and jurist; Lord Chief Justice of England (1922-1940)
Rex v Sussex Justices, ex parte McCarthy, [1924] 1 KB 256, [1923] EWHC KB 1, [1924] KB 256 (1923-11-09) [unanimous decision]
(Source)
Desire to appear clever often prevents our becoming so.
[Le désir de paraître habile empêche souvent de le devenir.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶199 (1665-1678) [tr. Tancock (1959)]
(Source)
Found in the 1st (1665) ed. In manuscript, it added:... parce qu’on songe plus à le paroître aux autres qu’à être effectivement ce qu’il faut être. [... because we think more about appearing so to others than actually being what we must be.]
The theme of seeming/appearing runs all through La Rochefoucauld's maxims. See also ¶127, ¶134, ¶245, ¶431, ¶457.
(Source (French)). Other translations:The desire to be thought a wise Man, oftentimes hinders ones coming to be really such.
[tr. Stanhope (1694), ¶200]The desire of appearing to be persons of ability often prevents our being so.
[pub. Donaldson (1783), ¶1, ed. Lepoittevin-Lacroix (1797), ¶190]Never are we made so ridiculous by the qualities we have, as by those we affect to have. An affectation of wisdom often prevents our becoming wise.
[ed. Carvill (1835), ¶19]The desire of appearing clever often prevents our becoming so.
[ed. Gowens (1851), ¶208]The desire to appear clever often prevents our being so.
[tr. Bund/Friswell (1871), ¶199; tr. Stevens (1939), ¶199]The desire to appear clever often prevents a man from being so.
[tr. FitzGibbon (1957), ¶199]The desire to seem clever often prevents our being so.
[tr. Kronenberger (1959), ¶199]The desire to appear intelligent, often prevents us from actually becoming so.
[tr. Whichello (2016) ¶199]
The distance is commonly very great between actual performances and speculative possibility. It is natural to suppose, that as much as has been done to-day may be done to-morrow; but on the morrow some difficulty emerges, or some external impediment obstructs. Indolence, interruption, business, and pleasure, all take their turns of retardation; and every long work is lengthened by a thousand causes that can, and ten thousand that cannot, be recounted. Perhaps no extensive and multifarious performance was ever effected within the term originally fixed in the undertaker’s mind. He that runs against Time, has an antagonist not subject to casualties.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Lives of the Most Eminent English Poets, “Pope” (1781)
(Source)
Also known as Lives of English Poets and Lives of the Poets.
I thank Luther for protesting against the abuses of the church, and I denounce him because he was the enemy of liberty. I thank Calvin for writing a book in favor of religious freedom, and I abhor him because he burned Servetus. I thank Knox for resisting Episcopal persecution, and I hate him because he persecuted in his turn. I thank the Puritans for saying “Resistance to tyrants is obedience to God,” and yet I am compelled to say that they were tyrants themselves.
Hoover would like to live in the White House. Smith is not adverse to living in the White House. In order to get in there either one will promise the voters anything from perpetual motion to eternal salvation.
Will Rogers (1879-1935) American humorist
Column (1928-11-04), “Daily Telegram”
(Source)
Referring to the 1928 Republican and Democratic presidential nominees Herbert Hoover and Al Smith. Also included in The Autobiography of Will Rogers (1949) [ed. Donald Day].
Variant:Fellows would like to live in the White House, and in order to get there they will promise the voters anything from perpetual motion to eternal salvation.
Often there is a seeming truce between the humanist and the religious believer, but in fact their attitudes cannot be reconciled: one must choose between this world and the next. And the enormous majority of human beings, if they understood the issue, would choose this world. They do make that choice when they continue working, breeding and dying instead of crippling their faculties in the hope of obtaining a new lease of existence elsewhere.
George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1947-03), “Lear, Tolstoy and the Fool,” Polemic Magazine, No. 7
(Source)
Collected in Inside the Whale, and Other Essays (1962).
Familiarize yourselves with the chains of bondage, and you are preparing your own limbs to wear them. Accustomed to trample on the rights of those around you, you have lost the genius of your own independence, and become the fit subjects of the first cunning tyrant who rises.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1858-09-11), Edwardsville, Illinois
(Source)
As reported in the Alton Weekly Courier (1858-09-16).
And when I answer such letters I add something else: “Seek a humble sort of thing.” Our hearts often look for something very big, something wanting a lot of sacrifice, and often our heart does not see the humble things. At first you must learn to do the humble things and often they are the most difficult to do.
In those humble things, be busy about helping someone who has need of you. You see somebody alone — try and be with him, try to give him some of the hours which you might take for yourself and in that way learn to serve: and then only will you begin to find true happiness.
I don’t know what your destiny will be. Some of you will perhaps occupy remarkable positions. Perhaps some of you will become famous by your pens, or as artists. But I know one thing: the only ones among you who will be really happy are those who have sought and found how to serve.Albert Schweitzer (1875-1965) Alsatian philosopher, physician, philanthropist, polymath
Speech (1935-12-03), Silcoates School, Wakefield, England
(Source)
Speaking of when he receives letters from people asking how to find a worthwhile cause to pursue. Translated from French by his interpreter.
Recorded in The Silcoatian, No. 25 (1935-12).
Often paraphrased down to: "Those of you who will be truly happy are those who have sought, and found, how to serve."
Life is a great big canvas, and you should throw all the paint on it you can.
Danny Kaye (1911-1987) American actor, comedian, singer, dancer [b. David Daniel Kaminsky]
(Attributed)
Widely quoted and attributed to Kaye, and in keeping with his ostensible joie de vivre, but not traced to any primary source.
Our greatest danger is not from invasion by foreign armies. Our dangers are that we may commit suicide from within by complaisance with evil. Or by public tolerance of scandalous behavior. Or by cynical acceptance of dishonor. These evils have defeated nations many times in human history.
Herbert Hoover (1874-1964) American engineer, bureaucrat, US President (1929-33)
Speech (1951-08-30), “Concerning Honor in Public Life,” Iowa Centennial Celebration, Des Moines, Iowa (radio broadcast)
(Source)
MYCETES: Time passeth swift away;
Our life is frail, and we may die to-day.Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
Tamburlaine the Great, Part 1, Act 1, sc. 1 (1586-1587)
(Source)
More on the historical Tamburlaine (Tamerlane, Timur).
Strange enough how creatures of the human-kind shut their eyes to plainest facts; and by the mere inertia of Oblivion and Stupidity, live at ease in the midst of Wonders and Terrors. But indeed man is, and was always, a blockhead and dullard; much readier to feel and digest, than to think and consider.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Sartor Resartus, Book 1, ch. 8 (1834)
(Source)
Quoting Herr Teufelsdröckh.
This chapter first appeared in Fraser's Magazine for Town and Country, Vol. 8, No. 48 (1833-12).
There is some wisdom, and some foolishness in every people’s way.
Walter M. Miller Jr. (1923-1996) American writer
“The Soul-Empty Ones,” Astounding Science Fiction (1951-08)
(Source)
The readiness to praise others indicates a desire for excellence and perhaps an ability to realize it.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 131 (1955)
(Source)
We sumtimes hit a thing right the fust blow, but most always a suckcess iz the result ov menny failures.
[We sometimes hit a thing right the first blow, but almost always a success is the result of many failures.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 132 “Affurisms: Chips” (1874)
(Source)
In the UK collection Wit and Wisdom of Josh Billings (1913) [ed. H. Montague], this reads:We sometimes hit the bulls-eye at the first crack, but SUCCESS is usually the result of many failures.
CALVIN: Hey Dad, how does a carburetor work?
CALVIN’S DAD: I can’t tell you.
CALVIN: Why not?
CALVIN’S DAD: It’s a secret.
CALVIN: No it isn’t! You just don’t know!
The best kind of revenge is not to become like them.
[Ἄριστος τρόπος τοῦ ἀμύνεσθαι τὸ μὴ ἐξομοιοῦσθαι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 6 (6.6) (AD 161-180) [tr. Gill (2013)]
(Source)
(Source (Greek)). Alternate translations:The best kind of revenge is, not to become like unto them.
[tr. Casaubon (1634), 6.5]The best way of Revenge, is not to imitate the Injury.
[tr. Collier (1701)]The best sort of revenge, is, not to become like the injurious.
[tr. Hutcheson/Moor (1742)]The best method of revenge is, not to imitate the person who has done you the injury.
[tr. Graves (1792)]The best way of avenging thyself is not to become like [the wrong-doer].
[tr. Long (1862)]The best way of revenge is not to imitate the injury.
[tr. Collier/Zimmern (1887)]Not to do likewise is the best revenge.
[tr. Rendall (1898)]The best revenge is not to copy him that wronged you.
[tr. Hutcheson/Chrystal (1902)]The best way of avenging thyself is not to do likewise.
[tr. Haines (Loeb) (1916)]The noblest kind of retribution is not to become like your enemy.
[tr. Farquharson (1944)]To refrain from imitation is the best revenge.
[tr. Staniforth (1964)]The noblest way to avenge yourself is not to become as they are.
[tr. Hard (1997 ed.)]The best revenge is not to be like that.
[tr. Hays (2003)]The best revenge is not to be like your enemy.
[tr. Hammond (2006)]The noblest way of taking revenge on others is by refusing to become like them.
[tr. Needleman/Piazza (2008)]The best way to avenge yourself is not to become as they are.
[tr. Hard (2011 ed.)]
The planet will be here for a long, long, long time after we’re gone, and it will heal itself, it will cleanse itself, ’cause that’s what it does. It’s a self-correcting system. The air and the water will recover, the Earth will be renewed.
And if it’s true that plastic is not degradable, well, the planet will simply incorporate plastic into a new paradigm: the Earth plus plastic. The planet doesn’t share our prejudice toward plastic. Plastic came out of the Earth. The Earth probably sees plastic as just another one of its children. Could be the only reason the Earth allowed us to be spawned from it in the first place. It wanted plastic for itself. Didn’t know how to make it. Needed us. Could be the answer to our age-old philosophical question, “Why are we here?”
“Plastic … assholes.”George Carlin (1937-2008) American comedian
Show (1992-04-25), Jammin’ in New York, “The Planet Is Fine,” Paramount Theater, New York City (HBO)
(Source)
Very few people can resist saying malicious things about their acquaintances, and even on occasion about their friends; yet when people hear that anything has been said against themselves, they are filled with indignant amazement.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)
(Source)
Riches are given thee, that thou may’st pass they Life easily: but Life is not given thee, that thou may’st keep up Riches.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2078 (1727)
(Source)
HELEN: Men think me wicked, though I did no wrong:
And for the innocent to bear the load
Of guilt is worse than wickedness itself.[ἙΛΈΝΗ: πρῶτον μὲν οὐκ οὖσ᾽ ἄδικος, εἰμὶ δυσκλεής:
καὶ τοῦτο μεῖζον τῆς ἀληθείας κακόν,
ὅστις τὰ μὴ προσόντα κέκτηται κακά.]Euripides (485?-406? BC) Greek tragic dramatist
Helen [Ἑλένη], l. 270ff (412 BC) [tr. Sheppard (1925)]
(Source)
(Source (Greek)). Other translations:First, though my life is pure from guilt, my name
Is infamous; this ill, this charge of crimes
From which the soul is free, is more severe
Than what from truth arises.
[tr. Potter (1783), l. 304ff]First of all exposed
To slanderous tongues, although I ne'er have erred.
It were a lesser evil e'en to sin
Than be suspected falsely.
[tr. Wodhull (1809)]First indeed, not being unjust, I am in ill repute; and this is a greater evil than the truth, when any one is charged with evils he does not possess.
[tr. Buckley (1850)]First, although I never acted wrongly, my good name is gone. And this trouble is stronger than the reality, if someone incurs blame for wrongs that are not his own.
[tr. Coleridge (1891)]First, an ill name, though I am clean of sin;
And worse is this than suffering for just cause,
To bear the burden of sins that are not ours.
[tr. Way (Loeb) (1912)]First, I have lost my name, thought I have done no wrong;
and it is worse than suffering what one deserves
if one must suffer for the things one never did.
[tr. Warner (1951)]In the first place, though I am innocent, my name is a byword of reproach; and if there is any worse fate than suffering for real crimes, it is suffering for crimes that were never committed.
[tr. Vellacott (1954)]I have done nothing wrong and yet my reputation
is bad, and worse than a true evil is it to bear
the burden of faults that are not truly yours.
[tr. Lattimore (1956)]First of all, I am blameless,
and yet I am blamed.
It is easier to bear what belongs to you
than what does not.
[tr. Meagher (1986)]Firstly, I have done nothing wrong and yet my name is reviled. When someone is punished though innocent of crime, it is a worse affliction than getting his just deserts.
[tr. Davie (2002)]First, although I never sinned, my good name is gone. And this is a grief beyond the reality, if a man incurs blame for sins that are not his.
[tr. Athenian Society (2006)]First, I am not wicked, but people think I am.
There's nothing worse than being innocent,
But treated as guilty.
[tr. A. Wilson (2007)]To begin with, my good reputation has been destroyed though I have done nothing wrong, and there’s nothing worse than to be burdened by the shame which one has not earned.
[tr. Theodoridis (2011)]First, though I’ve done nothing wrong, my name is loathed.
It’s so much worse to be scorned for things you haven’t done
than to suffer honest charges!
[Ambrose et al. (2018)]First, although I never acted wrongly, my good name is gone. And this trouble [kakon] is stronger than the truth [alētheia], if someone incurs blame for evils [kaka] that are not his own. [tr. Coleridge / Helen Heroization Team]
If you love only the people who love you, why should you receive a blessing? Even sinners love those who love them! And if you do good only to those who do good to you, why should you receive a blessing? Even sinners do that!
[καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν. καὶ [γὰρ] ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 6: 32-33 (Jesus) [GNT (1992 ed.)]
(Source)
No Synoptic parallels.
(Source (Greek)). Alternate translations:For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
[KJV (1611)]If you love those who love you, what thanks can you expect? Even sinners love those who love them. And if you do good to those who do good to you, what thanks can you expect? For even sinners do that much.
[JB (1966)]If you love those who love you, what credit can you expect? Even sinners love those who love them. And if you do good to those who do good to you, what credit can you expect? For even sinners do that much.
[NJB (1985)]If you love those who love you, why should you be commended? Even sinners love those who love them. If you do good to those who do good to you, why should you be commended? Even sinners do that.
[CEB (2011)]If you love those who love you, what credit is that to you? For even sinners love those who love them. If you do good to those who do good to you, what credit is that to you? For even sinners do the same.
[NRSV (2021 ed.)]
The success of most things depends upon knowing [well] how much time is needed to succeed.
[Les succès de la plupart des choses dépend de savoir combien il faut de temps pour réussir.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Pensées Diverses [Assorted Thoughts], # 1007 “General Maxims of Politics,” No. 15 (1720-1755) [tr. Clark (2012)]
(Source)
(Source (French)). Other translations:In most things success depends on knowing how long it takes to succeed.
[E.g. (1874)]Success in most things depends on knowing how long it takes to succeed.
[E.g. (1883)]The success of most things depends upon knowing how long it will take to succeed.
[E.g. (1915)]Success in the majority of circumstances depends on knowing how long it takes to succeed.
[E.g.]Success generally depends upon knowing how long it takes to succeed.
[E.g.]
We can never understand other people’s motives, nor their furniture.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 3 (1963)
(Source)
I consider an human soul without education like marble in the quarry, which shews none of its inherent beauties till the skill of the polisher fetches out the colours, makes the surface shine, and discovers every ornamental cloud, spot and vein that runs through the body of it.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-11-06), The Spectator, No. 215
(Source)
Q. What is etiquette? And why is it so important?
A. It’s important because we can’t stand the way that other people treat us. Although we want the right to be able to behave in any way we want. Somehow a compromise is in order, if you want to live in communities. If you live on a mountaintop by yourself, it’s not necessary.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Interview (2011-08), “Q and A with Miss Manners,” by Arcynta Ali Childs, Smithsonian magazine
(Source)
PROSPERO: As you from crimes would pardoned be,
Let your indulgence set me free.William Shakespeare (1564-1616) English dramatist and poet
Tempest, Epilogue, l. 19ff (1611)
(Source)
Final lines of the play, to the Audience.
Education is the most radical thing in the world.
To teach the alphabet is to inaugurate a revolution.
To build a schoolhouse is to construct a fort.
Every library is an arsenal filled with the weapons and ammunition of Progress, and every fact is a monitor with sides of iron and a turret of steel.
The Rash, the Lazy, Lover, none’s so wild,
But may be tame, and may be wisely mild,
If they consult true Vertue’s Rules with care,
And lend to good advice a patient ear.[Invidus, iracundus, iners, vinosus, amator,
nemo adeo ferus est, ut non mitescere possit,
si modo culturae patientem commodet aurem.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 1 “To Maecenas,” l. 38ff (1.1.38-40) (20 BC) [tr. Creech (1684)]
(Source)
(Source (Latin)). Other translations:Th'envyouse, angrye, drunken, slowe, the lover lewde and wylde
None so outeragiouse, but in tyme he maye become full mylde.
If he to good advertisemente will retche his listenyng eare,
And meekely byde with pacience the counsaile he shall heare.
[tr. Drant (1567)]The Envious, Wrathful, Sluggish, Drunkard, Lover:
No Beast so wild, but may be tam'd, if he
Will unto Precepts listen patiently.
[tr. Fanshawe; ed. Brome (1666)]The slave to envy, anger, wine, or love,
The wretch of sloth, its excellence shall prove:
Fierceness itself shall hear its rage away.
When listening calmly to the instructive lay.
[tr. Francis (1747)]The heart with envy cold -- with anger hot,
The libertine, the sluggard and the sot --
No wretch so savage, but, if he resign
His soul to culture, wisdom can refine.
[tr. Howes (1845)]The envious, the choleric, the indolent, the slave to wine, to women -- none is so savage that he can not be tamed, if he will only lend a patient ear to discipline.
[tr. Smart/Buckley (1853)]Run through the list of faults; whate'er you be,
Coward, pickthank, spitfire, drunkard, debauchee,
Submit to culture patiently, you'll find
Her charms can humanize the rudest mind.
[tr. Conington (1874)]However coarse in grain a man may be,
Drone, brawler, makebate, drunkard, debauchee,
A patient ear to culture let him lend,
He's sure to turn out gentler in the end.
[tr. Martin (1881)]Are you envious, irascible, inert, given to wine or immorality? No person is so savage that he cannot grow milder, provided he lend a patient ear to civilization's culture.
[tr. Elgood (1893)]The slave to envy, anger, sloth, wine, lewdness -- no one is so savage that he cannot be tamed, if only he lend to treatment a patient ear.
[tr. Fairclough (Loeb) (1926)]The envious, passionate, slothful, drunken, lewd —
No man so savage but he drops the mood,
Lend he but patient ear to counsel good.
[tr. Murison, ed. Kramer (1936)]The envious man,
The sorehead, the lazy lout, the drinker, the lover:
No one is such a beast as not to be tamed
By lending a patient ear to moral advice.
[tr. Palmer Bovie (1959)]Envious, wrathful, lazy, drunken men, lewd lovers too,
none is so thoroughly wild a beast he can't be tamed,
if only he'll lend for cultivation's sake an open ear.
[tr. Fuchs (1977)]Jealousy,
Anger, laziness, drunkenness, lust: everything
Can be cured, nothing is so wild
That patient teaching will ever fail you.
[tr. Raffel (1983)]Nobody's so far gone in savagery --
A slave of envy, wrath, lust, drunkenness, sloth --
That he can't be civilized, if he'll only listen
Patiently to the doctor's good advice.
[tr. Ferry (2001)]Whether he’s envious, choleric, indolent, drunken or lustful --
no one is so unruly that he can’t become more gentle,
if only he listens with care to what his trainer tells him.
[tr. Rudd (2005 ed.)]Envious, irascible, idle, drunken, lustful,
No man’s so savage he can’t be civilised,
If he’ll attend patiently to self-cultivation.
[tr. Kline (2015)]
Backward, turn backward, O Time, in your flight,
Make me a child again, just for to-night!Elizabeth Chase Akers Allen (1832-1911) American author, journalist, poet [pseud. Florence Percy]
“Rock Me To Sleep, Mother,” ll. 1-2 (1859)
(Source)
There are people who are convinced of the wickedness both of armies and of police forces, but who are nevertheless much more intolerant and inquisitorial in outlook than the normal person who believes that it is necessary to use violence in certain circumstances. They will not say to somebody else, “Do this, that and the other or you will go to prison”, but they will, if they can, get inside his brain and dictate his thoughts for him in the minutest particulars.
George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1947-03), “Lear, Tolstoy and the Fool,” Polemic Magazine, No. 7
(Source)
Collected in Inside the Whale, and Other Essays (1962).
A man who does not see this is senseless; he who does see it, and still advocates such a measure, is impious.
[Hoc qui non videt, excors; qui, cum videt, decernit, impius est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 5, ch. 2 / sec. 5 (5.2/5.5) (43-01-01 BC) [tr. Yonge (1903)]
(Source)
On the suggestion that Mark Antony be bought off by giving him governorship of Transalpine Gaul, and how that would merely give him more troops and power to move against Rome.
(Source (Latin)). Other translations:He that does not see this is a fool; he that sees it, and proposes it, is disloyal.
[tr. Ker (Loeb) (1926)]Anyone who does not see this is a fool; anyone who does and makes the proposal all the same is treacherous.
[tr. Manuwald (2007)]Who does not see this is senseless; who sees and still approves is ungodly.
[E.g.]
You need not hesitate to say aloud that my adversary is wrong and that he is an imbecile.
[Vous ne devez pas hésiter à dire hautement que mon adversaire a tort et que c’est un imbécile.]
Claude Bernard (1813-1878) French physiologist, scientist
Cahier de Notes (1860) [tr. Hoff / Guillemin / Guillemin (1967)]
(Source)
The voice of the people is the voice of God.
[Vox populi, vox Dei.]
Alcuin of York (c. 735-804) Anglo-Latin scholar, clergyman, poet, teacher [Flaccus Albinus Alcuinus, Ealhwine, Alhwin, or Alchoin]
Letter (AD 798) to Charlemagne
Collected as Epistle 166, "Capitula quę tali convenit in tempore memorari," sec. 9 in various collections. (The epistle number varies.)
Alcuin did not actually invent the phrase -- though his use of it is one of the earliest recorded references. Ironically, while the phrase means that the popular will / voice / opinion is divine will, Alcuin used it while denying it:Nec audiendi qui solent dicere: Vox populi, vox Dei. Cum tumultuositas vulgi semper insaniæ proxima sit.
[And those people should not be listened to who keep saying the voice of the people is the voice of God, since the riotousness of the crowd is always very close to madness.
[Source]
[We should not listen to those who like to affirm that the voice of the people is the voice of God, for the tumult of the masses is truly close to madness.]
[Source]
There is also some question as to whether this is an authentic Alcuin quote. For more information about the phrase, see here.
A dying culture invariably exhibits personal rudeness. Bad manners. Lack of consideration for others in minor matters. A loss of politeness, of gentle manners, is more significant than is a riot. […] This symptom is especially serious in that an individual displaying it never thinks of it as a sign of ill health but as proof of his/her strength.
I felt an earnest and humble desire, and shall do till I die, to increase the stock of harmless cheerfulness.
Charles Dickens (1812-1870) English writer and social critic
Speech (1841-06-25), Shakespeare Club Dinner, Waterloo Rooms, Edinburgh, Scotland
(Source)
You don’t need to be a genius or a sage to realise — realise, not know, let alone work out — that there is no easy path to great wealth (or to anything useful) because if there were, the poor would be in a very small minority, and everybody else would be stinking rich.
Bernard Levin (1928-2004) British journalist, critic, broadcaster, satirist
Essay (1989-03-23), “Do You Seriously Want to Be Swindled?” The Times, London
(Source)
Collected in Now Read On (1980).
The cringing Train of Pow’r, survey;
What Creatures are so low as they!
With what obsequiousness they bend!
To what vile actions condescend!
Their Rise is on their Meanness built,
And Flatt’ry is their smallest Guilt.Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1741 ed.)
(Source)
A census taker once tried to test me. I ate his liver with some fava beans and a nice Chianti.
Thomas Harris (b. 1940) American writer
The Silence of the Lambs, film (1990) [with Ted Tally]
(Source)
(Source (Video); dialog verified). As spoken by Anthony Hopkins as Hannibal Lector.
Tally modified the lines Harris wrote in his 1988 novel, which in ch. 3 read: "A census taker tried to quantify me once. I ate his liver with some fava beans and a big Amarone."
It is fear that I am most afraid of. In harshness it surpasses all other mischances.
[C’est ce dequoy j’ay le plus de peur, que la peur. Aussi surmonte elle en aigreur tous autres accidents.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 17 (1.17), “Of Fear [De la Peur]” (1572) [tr. Screech (1987), 1.18]
(Source)
This essay was in the 1st (1580) edition, and was expanded in subsequent editions. This particular passage was added for the final, 1595, edition.
Some editions and translations, following the 1588 sequence, refer to this as being in ch. 18.
See also Roosevelt (1933).
(Source (French)). Alternate translations:It is feare I stand most in feare of. For, in sharpnesse it surmounteth all other accidents.
[tr. Florio (1603)]The thing in the World I am most afraid of is Fear, and with good reason, that Passion alone, in the trouble of it, exceeding all other Accidents.
[tr. Cotton (1686)]The thing I am most afraid of is fear, because it is a passion which supersedes and suspends all others.
[tr. Friswell (1868)]The thing in the world I am most afraid of is fear, that passion alone, in the trouble of it, exceeding all other accidents.
[tr. Cotton/Hazlitt (1877)]The thing I am most afraid of is fear. And, indeed, it surpasses in sharpness all other calamities.
[tr. Ives (1925), 1.18]The thing I fear most is fear.
Moreover, it exceeds all other disorders in intensity.
[tr. Frame (1943), 1.18]Fear is what I fear most.
No other experience is more bitter.
[tr. HyperEssays (2025)]
Another not uncommon victim of persecution mania is a certain type of philanthropist, who is always doing good to people against their will, and is amazed and horrified that they display no gratitude. Our motives in doing good are seldom as pure as we imagine them to be. Love of power is insidious; it has many disguises, and is often the source of the pleasure we derive from doing what we believe to be good to other people.
Be not deceived: it is not that which Men believe of thee will make thee happy or miserable; but that which thou believest of thyself.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2073 (1727)
(Source)
The reason why the Cardinal [Mazarin] deferred so long to grant the favors he had promised, was because he was persuaded that hope was much more capable of keeping men to their duty than gratitude.
[La raison pourquoi le Cardinal différoit tant à accorder les grâces qu’il avoit promises, c’est qu’il étoit persuadé que l’espérance est bien plus capable de retenir les hommes dans le devoir que non pas la reconnoissance.]
Jean Racine (1639-1699) French dramatist
Fragments Historiques [tr. Bund/Friswell (1871)]
(Source)
(Source (French)).
This phrase is quoted by commenters on La Rochefoucauld in conjunction with his Maxim 38.
It is not merely of some importance but is of fundamental importance that justice should not only be done, but should manifestly and undoubtedly be seen to be done.
Gordon Hewart (1870-1943) British politician and jurist; Lord Chief Justice of England (1922-1940)
Rex v Sussex Justices, ex parte McCarthy, [1924] 1 KB 256, [1923] EWHC KB 1, [1924] KB 256 (1923-11-09) [unanimous decision]
(Source)
Often shortened to "Justice must not only be done, but must be seen to be done."
Overturning on appeal the dangerous driving conviction of McCarthy, on discovery that the clerk to the judges of the case was also employed by the law firm seeking civil damages against McCarthy, and was with the judges during their deliberation. While the High Court did not believe there had been any actual impropriety, the ruling established the principle that even the appearance of bias was enough to overturn a court decision.
For more on this case, see:
Upon the subject of education, not presuming to dictate any plan or system respecting it, I can only say that I view it as the most important subject which we as a people can be engaged in. That every man may receive at least, a moderate education, and thereby be enabled to read the histories of his own and other countries, by which he may duly appreciate the value of our free institutions, appears to be an object of vital importance, even on this account alone, to say nothing of the advantages and satisfaction to be derived from all being able to read the scriptures and other works, both of a religious and moral nature, for themselves. For my part, I desire to see the time when education, and by its means, morality, sobriety, enterprise and industry, shall become much more general than at present, and should be gratified to have it in my power to contribute something to the advancement of any measure which might have a tendency to accelerate the happy period.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Essay (1832-03-09), “Communication to the People of Sangamo County,” Sangamo Journal (1832-03-15)
(Source)
REGALIA, n. Distinguishing insignia, jewels and costume of such ancient and honorable orders as Knights of Adam; Visionaries of Detectable Bosh; the Ancient Order of Modern Troglodytes; the League of Holy Humbug; the Golden Phalanx of Phalangers; the Genteel Society of Expurgated Hoodlums; the Mystic Alliances of Georgeous Regalians; Knights and Ladies of the Yellow Dog; the Oriental Order of Sons of the West; the Blatherhood of Insufferable Stuff; Warriors of the Long Bow; Guardians of the Great Horn Spoon; the Band of Brutes; the Impenitent Order of Wife-Beaters; the Sublime Legion of Flamboyant Conspicuants; Worshipers at the Electroplated Shrine; Shining Inaccessibles; Fee-Faw-Fummers of the Inimitable Grip; Jannissaries of the Broad-Blown Peacock; Plumed Increscencies of the Magic Temple; the Grand Cabal of Able-Bodied Sedentarians; Associated Deities of the Butter Trade; the Garden of Galoots; the Affectionate Fraternity of Men Similarly Warted; the Flashing Astonishers; Ladies of Horror; Cooperative Association for Breaking into the Spotlight; Dukes of Eden; Disciples Militant of the Hidden Faith; Knights-Champions of the Domestic Dog; the Holy Gregarians; the Resolute Optimists; the Ancient Sodality of Inhospitable Hogs; Associated Sovereigns of Mendacity; Dukes-Guardian of the Mystic Cess-Pool; the Society for Prevention of Prevalence; Kings of Drink; Polite Federation of Gents-Consequential; the Mysterious Order of the Undecipherable Scroll; Uniformed Rank of Lousy Cats; Monarchs of Worth and Hunger; Sons of the South Star; Prelates of the Tub-and-Sword.
Ambrose Bierce (1842-1914?) American writer and journalist
“Regalia,” The Devil’s Dictionary (1911)
(Source)
Originally published in The Devil's Dictionary [A-Z] as Vol. 7 of his Collected Works.
Piglet still felt that to be underneath a Very Good Dropper would be a Mistake, and he was just going to hurry back for something which he had forgotten when the Jagular called out to them. “Help! Help!” it called.
“That’s what Jagular’s always do”, said Pooh, much interested. “They call ‘Help! Help!’ and then when you look up, they’ll drop on you.”A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
House at Pooh Corner, ch. 4 “Tiggers Don’t Climb Trees” (1928)
(Source)
People have to talk about something just to keep their voice boxes in working order, so they’ll have good voice boxes in case there’s ever anything really meaningful to say.
Kurt Vonnegut, Jr. (1922-2007) American novelist, journalist
Cat’s Cradle, ch. 76 [Castle] (1963)
(Source)
HELEN: When a man broods on a single misfortune and feels the gods are against him, though his suffering is real, it can be borne; but I am crushed by innumerable blows at once.
[ἙΛΈΝΗ: ὅστις μὲν οὖν ἐς μίαν ἀποβλέπων τύχην
πρὸς θεῶν κακοῦται, βαρὺ μέν, οἰστέον δ᾽ ὅμως:
ἡμεῖς δὲ πολλαῖς συμφοραῖς ἐγκείμεθα.]Euripides (485?-406? BC) Greek tragic dramatist
Helen [Ἑλένη], l. 267ff (412 BC) [tr. Vellacott (1954)]
(Source)
(Source (Greek)). Other translations:He whom the gods afflict,
His sad thoughts though a single suffering claims,
Feels its weight heavy, yet perforce must bear it:
But I with many suffering am weigh'd down.
[tr. Potter (1783), l. 300ff]Whoever therefore, with one single species
Of misery is afflicted by the gods,
Although the weight of Heaven's chastising hand
Be grievous, may with fortitude endure
Such visitation, but by many woes
Am I oppressed.
[tr. Wodhull (1809)]Whosoever therefore, looking to one fate only, is ill-treated by the Gods, it is a thing heavy indeed, but may nevertheless be borne; but I lie amidst many calamities.
[tr. Buckley (1850)]When someone looks to one event only, and is ill-treated by the gods, it is hard, but all the same it can be borne. But I am involved in countless troubles.
[tr. Coleridge (1891)]Whoso, on one chance centering all his hopes,
Is stricken of God, hard though it be, may bear it;
But I -- I am whelmed in many miseries.
[tr. Way (Loeb) (1912)]If in some one respect the gods afflict us,
It is not easy, yet we grieve with patience.
But grief on grief is multiplied in me.
[tr. Sheppard (1925)]When a man looks for one thing only, and the gods
take that thing from him, it is hard, but bearable.
On me, however, many things have come at once.
[tr. Warner (1951)]He who sees from the gods a single strain of luck,
all bad, has a sad lot, but can endure it still.
More complex is the sorrow in which I am involved.
[tr. Lattimore (1956)]To fix your every hope on one thing
and then in that to be disappointed by the gods,
is admittedly a heavy blow.
But it is bearable.
Not so with me.
My misfortunes are many.
Blow after blow, they beat me down.
[tr. Meagher (1986)]When you set your sights on one ambition and then are cheated of this by the gods, it is hard to bear but must be endured.
[tr. Davie (2002)]Now, if a man doth turn his eyes to a single phase of fortune, and meets ill-usage at heaven's hands, 'tis hard no doubt; but still it can be borne; but I in countless troubles am involved.
[tr. Athenian Society (2006)]When someone is victimized by the gods in one thing,
It's hard, but it can be endured.
I am beset with problems on all sides.
[tr. A. Wilson (2007)]When a man has a plan in mind but is hindered by the will of the gods, well, that’s a hard thing to cope with but it can be endured but I -- I have fallen victim to many misfortunes.
[tr. Theodoridis (2011)]When someone faces a crisis from the gods, and is distressed,
it’s a burden, yes -- but bearable all the same.
But me, I’m wrapped in many sorrows.
[Ambrose et al. (2018)]When someone looks to one event only, and is ill-treated by the gods, it is hard, but all the same it can be borne. But I am involved in countless troubles.
[tr. Coleridge / Helen Heroization Team]
In an ally, considerations of house, clan, planet, race are insignificant beside two prime questions, which are: 1. Can he shoot? 2. Will he aim at your enemy?
Sharon Lee (b. 1952) American author
Local Custom, ch. 18, epigraph (2001) [with Steve Miller]
(Source)
In the fiction, this is noted as "Excerpted from Cantra yos'Phelium's Log Book."The phrase has appeared in at least two other locations in the "Liaden Universe" series of books: Scout's Progress, ch. 25, epigraph (2001) [with Steve Miller] and I Dare, "Day 286 Standard Year 1392" (2002) [with Steve Miller]; in fiction, these are noted as Cantra yos'Phelium's words from the Diaries of Korval.
