- WIST is my personal collection of quotations, curated for thought, amusement, turn of phrase, historical significance, or sometimes just (often-unintentional) irony.
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It was the time when sleep first comes to weary mortals, creeping over us, the sweetest gift of gods.
[Tempus erat quo prima quies mortalibus aegris
incipit et dono divum gratissima serpit.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 268ff (2.268-269) (29-19 BC) [tr. Bartsch (2021)]
(Source)
(Source (Latin)). Alternate translations:
'T was in the dead of night, when sleep repairs
Our bodies worn with toils, our minds with cares.
[tr. Dryden (1697)]
It was the time when the first sleep invades languid mortals, and steals upon them, by the gift of the gods, most sweet.
[tr. Davidson/Buckley (1854)]
It was the hour when Heaven gives rest
To weary man, the first and best.
[tr. Conington (1866)]
It was the hour when first their sleep begins
For wretched mortals, and most gratefully
Creeps over them, by bounty of the gods.
[tr. Cranch (1872), l. 271ff]
It was the time when by the gift of God rest comes stealing first and sweetest on unhappy men.
[tr. Mackail (1885)]
It was the time when that first peace of sick men hath begun,
By very gift of God o'er all in sweetest wise to creep.
[tr. Morris (1900)]
'Twas now the time, when on tired mortals crept
First slumber, sweetest that celestials pour.
[tr. Taylor (1907), st. 36, l. 316ff]
That hour it was when heaven's first gift of sleep
on weary hearts of men most sweetly steals.
[tr. Williams (1910)]
It was the hour when for weary mortals their first rest begins, and by grace of the gods steals over them most sweet.
[tr. Fairclough (1916)]
It was the time when the first sleep begins
For weary mortals, heaven’s most welcome gift.
[tr. Humphries (1951)]
It was the hour when worn-out men begin to get
Some rest, and by god's grace genial sleep steals over them.
[tr. Day Lewis (1952)]
It was the hour when for troubled mortals
rest -- sweetest gift of gods that glides to men --
has just begun.
[tr. Mandelbaum (1971), l. 371ff]
That time of night it was when the first sleep,
Gift of the gods, begins for ill mankind,
Arriving gradually, delicious rest.
[tr. Fitzgerald (1981), l. 360ff]
It was the time when rest, the most grateful gift of the gods, was first beginning to creep over suffering mortals.
[tr. West (1990)]
At that late hour, when sleep begins to drift
Upon fretful humanity as grace from the gods ....
[tr. Lombardo (2005), l. 319ff]
This was the hour when rest, that gift of the gods
most heaven-sent, first comes to beleaguered mortals,
creeping over us now.
[tr. Fagles (2006), l. 339ff]
Change does not necessarily assure progress, but progress implacably requires change.
Henry Steele Commager (1902-1998) American historian, writer, activist
“We Have Changed — and Must,” The New York Times Magazine (30 Apr 1961)
(Source)
When inspiration is silent reason tires quickly.
Roger Zelazny (1937-1995) American writer
Trumps of Doom, ch. 6 (1985)
Then the tyrant dies, and his rule is over; the martyr dies, and his rule begins.
Søren Kierkegaard (1813-1855) Danish philosopher, theologian
Select Entries from Journals and Papers on On My Work as an Author and The Point of View for My Work as an Author, Paper IX B 63:13 373 [tr. Hong/Hong]
Here is the crisis of the times as I see it: We talk about problems, issues, policies, but we don’t talk about what democracy means — what it bestows on us — the revolutionary idea that it isn’t just about the means of governance but the means of dignifying people so they become fully free to claim their moral and political agency.
Bill Moyers (b. 1934) American journalist and public commentator
“The Power of Democracy,” speech, Woodrow Wilson National Fellowship Foundation, New York City (7 Feb 2007)
(Source)
Accepting the Frank E. Taplin, Jr. Public Intellectual Award. Reprinted in Bill Moyers, Moyers on Democracy (2008).
All the Dachaus must remain standing. The Dachaus, the Belsens, the Buchenwalds, the Auschwitzes — all of them. They must remain standing because they are a monument to a moment in time when some men decided to turn the Earth into a graveyard. Into it they shoveled all of their reason, their logic, their knowledge, but worst of all, their conscience. And the moment we forget this, the moment we cease to be haunted by its remembrance, then we become the gravediggers.
Rod Serling (1924-1975) American screenwriter, playwright, television producer, narrator
The Twilight Zone, 3×09 “Deaths-Head Revisited,” Epilogue (10 Nov 1961)
It is the high priests that make demands — not the gods they serve.
Stanislaw Lec (1909-1966) Polish aphorist, poet, satirist
More Unkempt Thoughts [Myśli nieuczesane nowe] (1964) [tr. Gałązka (1969)]
(Source)
There are etiquette rules being spread all over the Internet. They often use new terms for old rudenesses. Flaming is insulting people. Spamming is trying to do business while other people are having a social time. Having spent a lifetime with people who tell me I must be old-fashioned to care about etiquette, I could, if I were not so polite, turn around and say, “Nyah nyah nyah nyah nyah, you’re the one who is old-fashioned if you think that etiquette is old-fashioned — you obviously don’t spend time on the Internet.”
Judith Martin (b. 1938) American author, journalist [a.k.a. Miss Manners]
“Polite Company: A Chat with Judith Martin About Etiquette,” interview with Hara Estroff Marano, Psychology Today (1 Mar 1998)
(Source)
Cain Mongfish’s masterpiece, A Reasoned Diatribe Regarding thee Methods and Required Madnesses Towards the Manipulation of ye Stuffe of Life and thee Entertaining Consequences Thereof and How Best to Avoid Them is regarded as the seminal work that gathered and codified all of the then-known processes for reanimating, bending, warping, and subjugating life as we know it. Cain died while researching a sequel, which according to his notes was to be entitled How to Promote and Manipulate thee Natural Fealty and Gratitude That Thine Creation Will Express Towards Thou, Their Creator. For some reason, that never works.
—Phil Foglio (b. 1956) American writer, cartoonist
Agatha H and the Voice of the Castle (2014) [with Kaja Foglio]
(Source)
Take the pulse of the matter. Many see the trees but not the forest, or bark up the wrong tree, speaking endlessly, reasoning uselessly, without getting to the heart of the matter. They go round and round, tiring themselves and us, and never get to what is important. This happens to people with confused minds who do not know how to clear away the brambles. They waste time and patience on what it would be better to leave alone, and later there is no time for what they left.
[Vanse muchos o por las ramas de un inútil discurrir, o por las hojas de una cansada verbosidad, sin topar con la sustancia del caso. Dan cien vueltas rodeando un punto, cansándose y cansando, y nunca llegan al centro de la importancia. Procede de entendimientos confusos, que no se saben desembarazar. Gastan el tiempo y la paciencia en lo que habían de dejar, y después no la hay para lo que dejaron.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 136 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translation:
So you feel the pulse of affairs. Many lose their way either in the ramifications of useless discussion or in the brushwood of wearisome verbosity without ever realising the real matter at issue. They go over a single point a hundred times wearying themselves and others and yet never touch the all important centre of affairs. This comes from a confusion of mind from which they cannot extricate themselves. They waste time and patience on matters they should leave alone and cannot spare them afterwards for what they have left alone.
[tr. Jacobs (1892)]
That to suffer the civil magistrate to intrude his powers into the field of opinion and to restrain the profession or propagation of principles, on the supposition of their ill tendency, is a dangerous fallacy, which at once destroys all religious liberty, because he being of course judge of that tendency, will make his opinions the rule of judgment, and approve or condemn the sentiments of others only as they shall square with or differ from his own; that it is time enough for the rightful purposes of civil government, for its officers to interfere when principles break out into overt acts against peace and good order.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Virginia Statute for Religious Freedom (1786)
(Source)
We should only endeavor to think and speak correctly ourselves, without wishing to bring others over to our taste and opinions; this would be too great an undertaking.
[Il faut chercher seulement à penser et à parler juste, sans vouloir amener les autres à notre goût et à nos sentiments; c’est une trop grande entreprise.]
Jean de La Bruyère (1645-1696) French essayist, moralist
Les Caractères, ch. 1 “Of Works of the Mind [Des ouvrages de l’esprit],” #2 (1688) [tr. Van Laun (1885)]
(Source)
(Source (French))
What we do belongs to what we are; and what we are is what becomes of us.
The whole philosophy of life can be summed up in two little words: be kind.
Exercise caution in your business affairs;
for the world is full of trickery.
But let this not blind you to what virtue there is;
many persons strive for high ideals;
and everywhere life is full of heroism.
“Write shorter epigrams,” is your advice.
Yet you write nothing, Velox. How concise![Scribere me quereris, Velox, epigrammata longa.
Ipse nihil scribis: tu breviora facis.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 1, epigram 110 (1.110) [tr. McLean (2014)]
(Source)
"To Velox." (Source (Latin)). Alternate translations:
Velox complains my epigrams are long,
When he writes none: he sings a shorter song.
[tr. Fletcher (c. 1650)]
You say my epigrams, Velox, too long are:
You nothing write; sure yours are shorter far.
[tr. Wright (1663)]
Of my long epigrams, you, Swift, complain;
And nothing write: I laud your shorter strain.
[tr. Elphinston (1782), Book 12, ep. 16, "To Velox, or Swift"]
You complain, Velox, that the epigrams which I write are long. You yourself write nothing; your attempts are shorter.
[tr. Bohn's Classical (1859)]
You complain, Velox, that I write long epigrams, you yourself write nothing. Yours are shorter.
[tr. Ker (1919)]
"Such lengthy epigrams," you say, "affright one."
True, yours are shorter, for you never write one.
[tr. Pott & Wright (1921)]
You say I write lines longer than I ought?
It's true your lines are shorter -- they are nought.
[tr. Wills (2007)]
You say my epigrams are too long.
Yours are shorter.
You write nothing.
[tr. Kennelly (2008), "Nothing"]
Swifty, you moan that I write long epigrams. You aren't writing anything yourself; is that you making shorter ones?
[tr. Nisbet (2015)]
My epigrams are word, you've complained;
But you write nothing. Yours are more restrained.
[tr. O'Connell]
“Much too long” you say, Velox, censorious,
Of my epigrams -- that’s quite uproarious.
You write none. Your brevity is glorious.
[tr. Schmidgall (2001)]
You call my epigrams verbose and lacking in concision
while you yourself write nothing. Wise decision.
[tr. Clark, "Short Enough?"]
In this world a man must either be an anvil or a hammer.
Henry Wadsworth Longfellow (1807-1882) American poet
Hyperion, “The Story of Brother Bernardus” (1839)
(Source)
While we do our good works let us not forget that the real solution lies in a world in which charity will have become unnecessary.
Chinua Achebe (1930-2013) Nigerian novelist, poet, professor, critic [Albert Chinualumogu Achebe]
Anthills of the Savannah (1987)
(Source)
It is easy when you’ve been hurt by love to give it up as a bad job and make independence your new god, taking the love you had to give and turning it in upon yourself. And most of us have had to protect ourselves so much at times that we’ve given up the high road and taken the low. But independence carried to the furthest extreme is just loneliness and death, nothing more than another defense, and there is no growth in it, only a safe harbor for a while. The answer doesn’t lie in learning how to protect ourselves from life — it lies in learning how to become strong enough to let a bit more of it in.
Merle Shain (1935-1989) Canadian journalist and author
When Lovers Are Friends, ch. 1 (1978)
(Source)
Any book worth banning is a book worth reading.
Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist
(Attributed)
Men weren’t really the enemy — they were fellow victims suffering from an outmoded masculine mystique that made them feel unnecessarily inadequate when there were no bears to kill.
Betty Friedan (1921-2006) American writer, feminist, activist
The Feminine Mystique, Epilogue (1974 ed.)
(Source)
Sometimes paraphrased: "Man is not the enemy here, but the fellow victim."
For that is an absurd position which is taken by some people, who say that they will not rob a parent or a brother for their own gain, but that their relation to the rest of their fellow-citizens is quite another thing. Such people contend in essence that they are bound to their fellow-citizens by no mutual obligations, social ties, or common interests. This attitude demolishes the whole structure of civil society.
[Nam illud quidem absurdum est, quod quidam dicunt, parenti se aut fratri nihil detracturos sui commodi causa, aliam rationem esse civium reliquorum. Hi sibi nihil iuris, nullam societatem communis utilitatis causa statuunt esse cum civibus, quae sententia omnem societatem distrahit civitatis.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 3, ch. 6 / sec. 28 (44 BC) [tr. Miller (1913)]
(Source)
(Source (Latin)). Alternate translation:
For as to what is usually said by some men, that they would not take anything away from a father or brother for their own advantage, but that there is not the same reason for their ordinary citizens, it is foolish and absurd: for they thrust themselves out from partaking of any privileges, and from joining in common with the rest of their citizens, for the public good; an opinion that strikes at the very root and foundation of all civil societies.
[tr. Cockman (1699)]
That indeed is absurd, which some men avow, that for their own advantage they would take nothing from a parent or a brother; but that the case of other citizens is different. These men, stablish with their fellow-citizens no common right, no society for common advantage; an opinion that unhinges the whole internal intercourse of a state.
[tr. McCartney (1798)]
For that which some say, that they would take nothing wrongfully, for the sake of their own advantage, from a parent or brother, but that the case is different with other citizens, is indeed absurd. These establish the principle that they have nothing in the way of right, no society with their fellow citizens, for the sake fo the common interest -- an option which tears asunder the whole social compact.
[tr. Edmonds (1865)]
For this is absurd indeed which some say, that they would take nothing from a parent or a brother for their own benefit, but that it is quite another thing with persons outside of one’s own family. These men disclaim all mutual right and partnership with their fellow-citizens for the common benefit, -- a state of feeling which dismembers the fellowship of the community.
[tr. Peabody (1883)]
It is absurd for people to say that they will not despoil a father or a brother for their own advantage but that fellow-citizens stand on quite a different footing. That is practically to assert that they are bound to their fellow-citizens neither by mutual obligations, social ties, nor common interests. But such a theory tears in pieces the whole fabric of civil society.
[tr. Gardiner (1899)]
The contention that some people advance is absurd, of course: they argue that they would not deprive a parent or brother of anything for their own advantage but that there is another standard applicable to all other citizens. These people do not submit themselves to any law or to any obligation to cooperate with fellow citizens for the common benefit. Their attitude destroys any cooperation within the city.
[tr. Edinger (1974)]
The road must be trod, but it will be very hard. And neither strength nor wisdom will carry us far upon it. This quest may be attempted by the weak with as much hope as the strong. Yet such is oft the course of deeds that move the wheels of the world: small hands do them because they must, while the eyes of the great are elsewhere.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings: The Fellowship of the Ring, Book 2, ch. 2 “The Council of Elrond” [Elrond] (1954)
(Source)
Possibly the origin of the spurious "Even the smallest person can change the course of the future." This is said by Galadriel, but only in the film version, The Fellowship of the Ring (2001), screenplay by Fran Wash and Philippa Boyens.
More discussion: Not a Tolkien quote: "Even the smallest person can change the course of the future." - thetolkienist.com.
When religion and politics travel in the same cart, the riders believe nothing can stand in their way. Their movements become headlong — faster and faster and faster. They put aside all thoughts of obstacles and forget the precipice does not show itself to the man in a blind rush until it’s too late.
Frank Herbert (1920-1986) American writer
Dune, Book 3 “The Prophet” (1965)
(Source)
Jessica, quoting a Bene Gesserit proverb.
In Appendix 2, there is reference to another Bene Gesserit teaching: "When religion and politics ride the same cart, when that cart is driven by a living holy man (baraka), nothing can stand in their path."
All through history in every culture we’ve had to make up mythology to explain death to ourselves and to explain life to ourselves.
Ray Bradbury (1920-2012) American writer, futurist, fabulist
“The Fantasy Makers: A Conversation with Ray Bradbury and Chuck Jones,” Interview by Mary Harrington Hall, Psychology Today (Apr 1968)
(Source)
We should measure the prosperity of a nation not by the number of millionaires, but by the absence of poverty, the prevalence of health, the efficiency of the public schools, and the number of people who can and do read worthwhile books.
W. E. B. Du Bois (1868-1963) American writer, historian, social reformer [William Edward Burghardt Du Bois]
“On the Future of the American Negro,” speech (Mar 1953)
(Source)
Hear now the treachery of the Greeks and from one learn the wickedness of all.
[Accipe nunc Danaum insidias, et crimine ab uno
Disce omnes.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 65ff (2.65-66) [Aeneas] (29-19 BC) [tr. Fairclough (1916)]
(Source)
Regarding Sinon, who posed as a Greek refugee and persuaded the Trojans that the Trojan Horse was harmless. (Source (Latin)). Alternate translations:
Now hear how well the Greeks their wiles disguis'd;
Behold a nation in a man compris'd.
[tr. Dryden (1697)]
Now learn the treachery of the Greeks, and from one crime take a specimen of the whole nation.
[tr. Davidson/Buckley (1854), "Literally, 'from one of their tricks learn what they all are.'"]
Now listen while my tongue declares
The tale you ask of Danaan snares,
And gather from a single charge
Their catalogue of crimes at large.
[tr. Conington (1866)]
Now
Hear what the treachery of the Grecians was,
And from one crime learn all.
[tr. Cranch (1872), l. 89ff]
Know now the treachery of the Grecians, and from a single crime learn all.
[tr. Mackail (1885)]
Lo now, behold the Danaan guile, and from one wrong they wrought
Learn ye what all are like to be.
[tr. Morris (1900)]
Mark now the Danaans' cunning; from one wrong
Learn all.
[tr. Taylor (1907), st. 10, ll. 82-83]
Hear now what Greek deception is, and learn
from one dark wickedness the whole.
[tr. Williams (1910)]
Listen, and learn Greek trickiness; learn all
Their crimes from one.
[tr. Humphries (1951)]
Now hear how the Greeks tricked us; learn from one case of their wickedness
What every Greek is like.
[tr. Day Lewis (1952)]
Now listen to the treachery of the Danaans
and learn from one the wickedness of all.
[tr. Mandelbaum (1971), ll. 92-93]
Be instructed now
In Greek deceptive arts: one barefaced deed
Can tell you of them all.
[tr. Fitzgerald (1981), l.91ff]
Listen now to this story of Greek treachery, and from this one indictment, learn the ways of a whole people.
[tr. West (1990)]
Hear now
The treachery of the Greeks, and from one offense
Learn all their evil.
[tr. Lombardo (2005)]
Now, hear the treachery of the Greeks and learn
from a single crime the nature of the beast.
[tr. Fagles (2006)]
Now hear how the Greeks baited their trap, and from one act of treachery, understand them all!
[tr. Bartsch (2021)]
It is easier to say what loyalty is not than what it is. It is not conformity. It is not passive acquiescence in the status quo. It is not preference for everything American over everything foreign. It is not an ostrich-like ignorance of other countries and other institutions. It is not the indulgence in ceremony — a flag salute, an oath of allegiance, a fervid verbal declaration. It is not a particular creed, a particular version of history, a particular body of economic practices, a particular philosophy.
Power is like money. You can usually get it if you’re competent and it’s the only thing you want in life.
When men are brought face to face with their opponents, forced to listen and learn and mend their ideas, they cease to be children and savages and begin to live like civilized men. Then only is freedom a reality, when men may voice their opinions because they must examine their opinions.
Walter Lippmann (1889-1974) American journalist and author
“The Indispensable Opposition,” The Atlantic Monthly (Aug 1939)
(Source)
“How did you go bankrupt?” Bill asked.
“Two ways,” Mike said. “Gradually and then suddenly.”
A little sin is a big sin when committed by a big man.
Abraham Ibn Ezra (1092-1167) Spanish Jewish poet, philosopher, Biblical exegete [ר׳ אַבְרָהָם בֶּן מֵאִיר אִבְּן עֶזְרָא]
Sefer ha-Yashar (c. 1160)
Commentary on Genesis 32.9. Alternate translation:
Therefore, a minor sin committed by a great personality is considered a major transgression.
[tr. Strickman and Silver (1988)]
If we are to be a great democracy, we must all take an active role in our democracy. We must do democracy. That goes far beyond simply casting your vote. We must all actively champion the causes that ensure the common good.
Martin Luther King III (b. 1957) American human rights advocate and civil rights activist
Speech, Democratic National Convention, Denver, Colorado (28 Aug 2008)
(Source)
Happiness is thought to imply leisure; for we toil in order that we may have leisure, as we make war in order that we may enjoy peace.
[δοκεῖ τε ἡ εὐδαιμονία ἐν τῇ σχολῇ εἶναι, ἀσχολούμεθα γὰρ ἵνα σχολάζωμεν καὶ πολεμοῦμεν ἵν᾽ εἰρήνην ἄγωμεν.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 10, ch. 7 (10.7) / 1177b.4 (c. 325 BC) [tr. Peters (1893), 10.7.6]
(Source)
(Source (Greek)). Alternate translations:
Happiness is thought to stand in perfect rest; for we toil that we may rest, and war that we may be at peace.
[tr. Chase (1847), ch. 6]
It would seem that happiness is the very antithesis of a busy life, in that it is compatible with perfect leisures. And it is with such leisure in view that a busy life is always led, exactly as war is only waged for the sake of ultimate peace.
[tr. Williams (1869)]
The end of labor is to gain leisure.
[in Ballou, Treasury of Thought (1872)]
Happiness is thought to depend on leisure; for we are busy that we may have leisure, and make war that we may live in peace.
[tr. Ross (1908)]
Happiness is thought to involve leisure; for we do business in order that we may have leisure, and carry on war in order that we may have peace.
[tr. Rackham (1934)]
Happiness seems to reside in leisure, since we do unleisured things in order to be at leisure, and wage war in order to live in peace.
[tr. Reeve (1948)]
Happiness is thought to depend on leisure; for we toil for the sake of leisurely activity, and we are at war for the sake of peaceful activity.
[tr. Apostle (1975)]
Happiness seems to depend on leisure, because we work to have leisure, and wage war to live in peace.
[tr. Crisp (2000)]
[Because], happiness seems to reside in leisure, we labor [sacrifice leisure] so that we may have leisure.
[tr. @sentantiq (2018)]
A Martian can say things that a Republican or a Democrat can’t.
Rod Serling (1924-1975) American screenwriter, playwright, television producer, narrator
Quoted in Anne Serling, As I Knew Him: My Dad, Rod Serling (2013)
(Source)
On being able to slip more controversial television script ideas past networks and sponsors if done in a science fiction or fantasy setting.
When you jump for joy, beware that no one moves the ground from beneath your feet.
[Gdy z radości podskoczysz do góry, uważaj, by ci ktoś ziemi spod nóg nie usunął.]
Stanislaw Lec (1909-1966) Polish aphorist, poet, satirist
Unkempt Thoughts [Myśli nieuczesane] (1957) [tr. Gałązka (1962)]
(Source)
(Source (Polish))
Common sense is genius dressed in its working clothes.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
(Spurious)
Not found in Emerson's writings. Author remains unknown.
My views may seem to ignore a moral imperative that businesses should follow virtuous principles, whether or not it is most profitable for them to do so. Instead I prefer to recognize that, throughout human history, in all politically complex human societies in which people encounter other individuals with whom they have no ties of family or clan relationship, government regulation has arisen precisely because it was found to be necessary for the enforcement of moral principles. Invocation of moral principles is a necessary first step for eliciting virtuous behavior, but that alone is not a sufficient step.
Jared Diamond (b. 1937) American geographer, historian, ornithologist, author
Collapse: How Societies Choose to Fail or Succeed, “Big Businesses and the Environment” (2005)
(Source)
The hardest lesson — and this is what child-rearing and perhaps all of manners is about — is that there are other people in the world and you do have to take their feelings into consideration. It doesn’t mean you always have to yield to them, but it does mean that you have to know how to deal with them. A lot of people know that they want to be treated politely, but they don’t make that little leap and say, Well, the other person must feel that way, too.
Judith Martin (b. 1938) American author, journalist [a.k.a. Miss Manners]
“Polite Company: A Chat with Judith Martin About Etiquette,” interview with Hara Estroff Marano, Psychology Today (1 Mar 1998)
(Source)
Sparks are a secretive lot, and they keep their blasphemous secrets held close to their vests. On average, a good Spark will invest anywhere from one-half to two-thirds of his or her time and energy on the design and hiding of an elaborate lair, as they seem to have an instinctual understanding that people work best in an environment where the controls to all the deathtraps are right at their fingertips. This is a good thing, overall, as time spent digging an elaborate “Maze of Madness” is less time spent trying to find a way to turn the nearest city into a beautiful volcanic moonscape.
Phil Foglio (b. 1956) American writer, cartoonist
Agatha H and the Voice of the Castle (2014) [with Kaja Foglio]
(Source)
If I had been on the hills of Bethlehem in the year one, I do not think I should have heard angels singing because I do not hear them now, & there is no reason to suppose that they have stopped.
Northrop Frye (1912-1991) Canadian literary critic and literary theorist
Notebooks and Lectures on the Bible and Other Religious Texts, Notebook 11f, entry 5 (2003) [ed. Robert D. Denham]
(Source)
The impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men, have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavoring to impose them on others, hath established and maintained false religions over the greatest part of the world, and through all time.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Virginia Statute for Religious Freedom (1786)
(Source)
A voyage without companionship, that is to say without conversation, is one of the saddest pleasures of life.
Germaine de Staël (1766-1817) Swiss-French writer, woman of letters, critic, salonist [Anne Louise Germaine de Staël-Holstein, Madame de Staël, Madame Necker]
Quoted in Margaret Goldsmith, Madame de Staël (1938)
See also here.
You damn every poem I write,
Yet you won’t publish those of your own.
Now kindly let yours see the light,
Or else leave my damned ones alone.[Cum tua non edas, carpis mea carmina, Laeli.
Carpere vel noli nostra vel ede tua.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 1, epigram 91 (1.91) [tr. Nixon (1911)]
(Source)
"To Lælius". (Source (Latin)). Alternate translations:
Thou blam'st my verses and conceal'st thine own:
Or publish thine, or else let mine alone!
[tr. Anon. (1695)]
You do not publish your own verses, Laelius; you criticise mine. Pray cease to criticise mine, or else publish your own.
[tr. Bohn's Classical (1859)]
Although you don't publish your own, you carp at my poems, Laelius. Either do not carp at mine, or publish your own.
[tr. Ker (1919)]
You blame my verse; to publish you decline;
Show us your own or cease to carp at mine.
[tr. Pott & Wright (1921)]
Each poem I publish you loudly bemoan.
Unfair that you never share works of your own.
[tr. Ericsson (1995)]
With carpings you my works revile.
Your own you never publish.
Without such works, your carpings I'll
Consider snooty rubbish.
[tr. Wills (2007), "The Critic"]
You blast my verses, Laelius; yours aren’t shown.
Either don’t carp at mine or show your own.
[tr. McLean (2014)]
You won’t reveal your verse,
but whine that mine is worse.
Just leave me alone
or publish your own.
[tr. Juster (2016)]
You don’t write poems, Laelius, you criticise mine. Stop criticising me or write your own.
[tr. Kline]
You never wrote a poem,
yet criticize mine?
Stop abusing me or write something fine
of your own!
[tr. Burch]
We are never going to have someone who’s perfect [for President]. We have to change our system so that it can operate with flawed people.
Hendrik Hertzberg (b. 1943) American journalist, editor, speech writer, political commentator
Speech, Lyndon Baines Johnson School of Public Affairs (17 Feb 1995)
The conflict between what one is and who one is expected to be touches all of us. And sometimes, rather than reach for what one could be, we choose the comfort of the failed role, preferring to be the victim of circumstance, the person who didn’t have a chance.
Merle Shain (1935-1989) Canadian journalist and author
(Attributed)
If it be a happiness to be of noble parentage, it is no less so to possess so much merit that nobody inquires whether we are noble or plebeian.
[S’il est heureux d’avoir de la naissance, il ne l’est pas moins d’être tel qu’on ne s’informe plus si vous en avez.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], “Of Personal Merit [Du mérite personnel],” Aphorism 21 (1688) [tr. Van Laun (1885)]
(Source)
(Source (French)). Alternate translations:
If it is a Happiness to be nobly Descended, it is not less to have so much Merit, that no body enquires whether we are so or no.
[tr. Source (1752)]
It is fortunate to be of high birth, but it is no less so to be of such character that people do not care to know whether you are or not.
Justice, the touchstone of worth, is rightly esteemed by the world as the noblest of all the virtues. For no one can be just who fears death, pain, exile and want, or who would sacrifice justice to escape these evils.
[Iustitia, ex qua una virtute viri boni appellantur, mirifica quaedam multitudini videtur, nec iniuria; nemo enim iustus esse potest, qui mortem, qui dolorem, qui exsilium, qui egestatem timet, aut qui ea, quae sunt his contraria, aequitati anteponit.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 2, ch. 11 / sec. 38 (44 BC) [tr. Gardiner (1899)]
(Source)
(Source (Latin)). Alternate translation:
Justice, which single virtue serves to give men the name and denomination of good, seems much the most admirable to the generality of people; and not without reason, it being impossible for any one to be just who is afraid at the approaches of death, of pain, of banishment, or poverty; or prefers those things which are contrary to these before the great duties of justice and honesty.
[tr. Cockman (1699)]
Justice, from which alone good men receive their appellation, appears the most wonderful to the multitude; and with good reason: For no man can be just, who dreads death, pain, exile, want, or prefers to equity whatsoever is contrary to those.
[tr. McCartney (1798)]
Justice, from which single virtue men are called good, appears to the multitude as something marvellous. And with good reason' for no man can be just if he is afraid of death, pain, exile, or poverty, or prefers their contraries to justice.
[tr. Edmonds (1865)]
Justice, for which one virtue men are called good, seems to the multitude a quality of marvellous excellence, — and not without good reason; for no one can be just, who dreads death, pain, exile, or poverty, or who prefers their opposites to honesty.
[tr. Peabody (1883)]
Justice, the possession of which entitles men to be called good, is looked upon by the masses as something miraculous; and rightly so, for no one can be just who fears death, pain, exile, or poverty, or who ranks the opposites of these above equity.
[ed. Harbottle (1906)]
Justice, above all, on the basis of which alone men are called “good men,” seems to people generally a quite marvellous virtue -- and not without good reason; for no one can be just who fears death or pain or exile or poverty, or who values their opposites above equity.
[tr. Miller (1913)]
And justice in particular seems to the mass of people something amazing, and they are not wrong: good men achieve their reputation for goodness form that one virtue alone, and no man can be just who lives in fear of death, pain, exile, or poverty. If a man shuns fair-dealing in order to avoid these evils, he cannot be considered just.
[tr. Edinger (1974)]
One day you are an apprentice and everybody’s pet; the next you are coldly expected to deliver. There is never sufficient warning that the second day is coming.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 10 (1963)
(Source)
It’s simply not an adventure worth telling if there aren’t any dragons.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
(Misattributed)
Variant: "It simply isn’t an adventure worth telling if there aren’t any dragons."
Actually found in Sara Ban Breathnach, Simple Abundance, "February 16: At the End of Our Exploring" (2005). Breathnach quotes an actual Tolkien warning about dragons earlier on the page, apparently leading people to misattribute this phrase of hers to Tolkien.
More discussion: Not a Tolkien quote: It simply isn't an adventure worth telling if there aren't any dragons - thetolkienist.com.
The garb of religion is the best cloak for power.
William Hazlitt (1778-1830) English writer
“On the Clerical Character,” Conclusion (7 Feb 1818)
(Source)
Life is a hard battle anyway. If we laugh and sing a little as we fight the good fight of freedom, it makes it all go easier.
Sojourner Truth (1797-1883) American abolitionist, women's rights activist [b. Isabella Baumfree]
Quoted in Elizabeth Cady Stanton, Letter to the Editor, New York World (13 May 1867)
(Source)
Recorded in Stanton, Anthony, Gage, History of Woman Suffrage, Vol. 2 "1861-76", Appendix to Chapter 18 (1881).
This quote is often given with the following sentence appended to it:
I will not allow my life's light to be determined by the darkness around me.
However this is not in the original, and I have been unable to source it.
I once met a man who had forgiven an injury. I hope some day to meet the man who has forgiven an insult.
Charles Buxton (1823-1871) English brewer, philanthropist, writer, politician
Notes of Thought, #458 (1873)
(Source)
Or fraud lurks somewhere to destroy:
Mistrust, mistrust it, men of Troy!
Whate’er it be, a Greek I fear,
Though presents in his hand he bear.[Aliquis latet error; equo ne credite, Teucri.
Quidquid id est, timeo Danaos et dona ferentes.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 48ff (2.48-49) [Laocoön] (29-19 BC) [tr. Conington (1866)]
(Source)
Warning of the Trojan Horse; the origin of the phrase, "Beware Greeks bearing gifts." (Source (Latin)). Alternate translations:
Somewhat is sure designed, by fraud or force;
Trust not their presents, nor admit the horse.
[tr. Dryden (1697)]
Some mischievous design lurks beneath it. Trojans, put no faith in this horse. Whatever it be, I dread the Greeks, even when they bring gifts.
[tr. Davidson/Buckley (1854)]
Some other guile
Is lurking. Trojans, do not trust this horse.
Whatever it may be, I fear the Greeks,
Even when they bring us gifts.
[tr. Cranch (1872)]
Some delusion lurks there: Trust not the horse, O Trojans. Be it what it may, I fear the Grecians even when they offer gifts.
[tr. Mackail (1885)]
Some guile at least therein abides: Teucrians, trust not the horse!
Whatso it is, the Danaan folk, yea gift-bearing I fear.
[tr. Morris (1900)]
Some mischief lies behind.
Trust not the horse, ye Teucrians. Whatso'er
This means, I fear the Greeks, for all the gifts they bear.
[tr. Taylor (1907), st. 7; l. 61ff]
'T is a snare.
Trust not this horse, O Troy, whate'er it bode!
I fear the Greeks, though gift on gift they bear.
[tr. Williams (1910)]
Some trickery lurks therein. Trust not the horse, ye Trojans. Whatever it be, I fear the Greeks, even when bringing gifts.
[tr. Fairclough (1916)]
Tricky business
Is hiding in it. Do not trust it, Trojans,
Do not believe this horse. Whatever it may be,
I fear the Greeks, even when bringing presents.
[tr. Humphries (1951)]
Sure, some trick
Is there. No, you must never feel safe with the horse, Trojans.
Whatever it is, I distrust the Greeks, even when they are generous.
[tr. Day Lewis (1952)]
Some trickery is here. Trojans, do not
trust in the horse. Whatever it may be,
I fear the Greeks, even when they bring gifts.
[tr. Mandelbaum (1971), l. 68ff]
Some crookedness
Is in this thing. Have no faith in the horse!
Whatever it is, even when Greeks bring gifts
I fear them, gifts and all.
[tr. Fitzgerald (1981), l. 67ff]
There is some other trick we cannot see. Do not trust the horse, Trojans. Whatever it is, I am afraid of Greeks, particularly when they bring gifts.
[tr. West (1990)]
Some other evil lurks inside. Do not trust the Horse, Trojans! Whatever it is, I fear the Greeks, even when they bring gifts.
[tr. Lombardo (2005)]
Some other deception’s lurking deep inside it.
Trojans, never trust that horse. Whatever it is,
I fear the Greeks, especially bearing gifts.
[tr. Fagles (2006), l. 60ff]
Some trick lurks here. Citizens, don't trust the horse; fear Greeks, even bringing offerings.
[tr. Bartsch (2021)]
Loyalty … is a realization that America was born of revolt, flourished in dissent, became great through experimentation.
