After all, when the day of judgement comes we shall be examined about what we have done, not about what we have read; whether we have lived conscientiously, not whether we have turned fine phrases.
[Certe adveniente die judicii, non quæretur a nobis quid legimus, sed quid fecimus; nec quam bene diximus, sed quam religiose viximus.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 3, v. 5 (1.3.5) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
(Source (Latin)). Alternate translations:
At the day of judgment it shall not be asked of us what we have read, but what we have done: nor how well we have said, but how religiously we have lived.
[tr. Whitford/Raynal (1530/1871)]
On the day of judgment we will not be asked what we have read, but what we have done; not how well we have discoursed, but how religiously we have lived.
[tr. Whitford/Gardiner (1530/1955)]
Assuredly at the day of judgment we shall not be examined how many bookes we have read, but how many good workes we have done; not how rhetorically we have spoken, but how religiously we have lived.
[tr. Page (1639), 1.3.22]
A Day of Judgment there will come, where in Measures will be taken very different form ours; when the Enquiry, upon which our Affairs must all turn, will be, not how much we have Heard or Read, but how much we have done; not how Eloquent our Expressions, but how Pure and Devout our Lives; how much our Manners, not our Capacity or Breeding, our Wit or Rhetorick, distinguished us from common Men.
[tr. Stanhope (1696; 1706 ed.)]
Assuredly, in the approaching day of universal judgment, it will not be enquired what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Payne (1803)]
Truly, at the day of judgment we shall not be examined what we have read, but what we have done; not how well we have spoken, but how religiously we have lived.
[ed. Parker (1841)]
Assuredly, in the approaching day of judgment, it will not be inquired of us what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Dibdin (1851)]
Verily, when the day of judgment comes, we shall not be asked what we have read, but what we have done; nor how well we have spoken, but how religiously we have lived.
[ed. Bagster (1860)]
Of a surety, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; not how well we have spoken, but how holily we have lived.
[tr. Benham (1874)]
Truly, at the day of judgment we shall not be examined as to what we have read, but as to what we have done; not as to how well we have spoken, but as to how religiously we have lived.
[tr. Anon. (1901)]
On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived.
[tr. Croft/Bolton (1940)]
Surely on coming to the day of judgment we shall not be asked what we have read but what we have done: not how well we talked but how religiously we lived.
[tr. Daplyn (1952)]
At the Day of Judgement, we shall not be asked what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Sherley-Price (1952)]
When the day of judgment comes, we shall not be asked what we have read, but what we have done, not if we made fine speeches, but if we lived religious lives.
[tr. Knott (1962)]
When the day of judgement comes we will be asked not what books we read, but what deeds we did, not how well we spoke, but how religiously we lived.
[tr. Rooney (1979)]
Surely, when the day of judgment comes we shall not be asked what we have read but what we have done, not how well we have spoken but how devoutly we have lived.
[tr. Creasy (1989)]
Quotations by:
Thomas a Kempis
Sometimes it is good for us to have troubles and hardships, for they often call us back to our own hearts. Once there, we know ourselves to be strangers in this world, and we know that we may not believe in anything that it has to offer.
[Bonum nobis est, quod aliquando habeamus aliquas gravitates et contrarietates, quia sæpe hominem ad cor revocant, quatenus se in exilio esse cognoscat, nec spem suam in aliqua mundi re ponat.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 12, v. 1 (1.12.1) (c. 1418-27) [tr. Creasy (1989)]
(Source)
See Psalm 119:71.
(Source (Latin)). Alternate translations:
It is good that we have sometime griefs and adversities, for they drive a man to behold himself, and to see that he is here but as in an exile, and be learned thereby to know that he ought not to put his trust in any worldly thing.
[tr. Whitford/Raynal (1530/1871)]
It is good that we sometimes have griefs and adversities, for they drive a man to behold himself and to see that he is but here as in exile, and to learn thereby that he ought not put his trust in any worldly thing.
[tr. Whitford/Gardiner (1530/1955)]
It is good for us sometimes to suffer affliction and contradiction, because they oftentimes call a man home unto himselfe. They make a man to know that he liveth here but in banishment, and that he must not trust to any thing in this world.
[tr. Page (1639), x.12.1-2]
It is good for me that I have been in Trouble, says David. Nor is it David's Case alone, for many Men have reason to bless that Providence which sends Crosses and Calamities upon them. These bring Man's Thoughts home, put him upon Reflection, and help him to understand himself and his Condition. They shew him, that he is in a State of Exile and Pilgrimage, and forbid him to set up his Hope and Rest, in a strange Country, where he is no better than a Sojourner.
[tr. Stanhope (1696; 1706 ed.)]
It is good for man to suffer the adversity of this earthly life; for it brings him back to the sacred retirement of the heart, where only he finds, that he is an exile from his native home, and ought not to place his trust in any worldly enjoyment.
[tr. Payne (1803)]
It is good that we have sometimes some troubles and crosses; for they often make a man enter into himself, and consider that he is here in banishment, and ought not to place his trust in any worldly thing.
[ed. Parker (1841)]
It is good for us that we sometimes suffer contrarieties and vexations; for they call a man back to the retirement of his heart, where only he finds, that, as he is an exile from his native home, he ought not to place his trust in any worldly enjoyment.
[tr. Dibdin (1851)]
It is good for us to have sometimes troubles and adversities, for they make a man enter into himself, that he may know that he is in exile, and may not place his hopes in anything of the world.
[ed. Bagster (1860)]
It is good for us that we sometimes have sorrows and adversities, for they often make a man lay to heart that he is only a stranger and sojourner, and may not put his trust in any worldly thing.
[tr. Benham (1874)]
It is good that we have sometimes troubles and crosses; for they often make a man enter into himself, and consider that he is here in banishment, and ought not to place his trust in any worldly thing.
[tr. Anon. (1901)]
It is good for us to have trials and troubles at times, for they often remind us that we are on probation and ought not to hope in any worldly thing.
[tr. Croft/Bolton (1940)]
It is good for us at times to have some burdens and adversities, for they often call a man back to his heart, that he may recognise himself to be in exile, and not fix his hope on anything earthly.
[tr. Daplyn (1952)]
It is good for us to encounter troubles and adversities from time to time, for trouble often compels a man to search his own heart. It reminds him that he is an exile here, and that he can put his trust in nothing in this world.
[tr. Sherley-Price (1952)]
It's good for you to go through difficult times now and again, and to have your will thwarted; the effect is often to make a man think -- make him realize that he is living in exile, and it is no use relying upon any earthly support.
[tr. Knox-Oakley (1959)]
It is a good thing that we have to face difficulties and opposition from time to time, because this brings us back to ourselves; it makes us realize that we are exiles and cannot pin our hopes on anything in this world.
[tr. Knott (1962)]
It is good for us now and then to experience difficulties and adversity; for they make man realize again that he is an exile and should not put his hopes on any worldly thing.
[tr. Rooney (1979)]
It is good, too, that we sometimes suffer opposition, and that men think ill of us and misjudge us, even when we do and mean well. Such things are an aid to humility, and preserve us from pride and vainglory. For we more readily turn to God as our inward witness, when men despise us and think no good of us.
[Bonum est quod patiamur quandoque contradictiones, et male et imperfecte de nobis sentiatur, etiamsi bene agimus, et intendimus. Ista sæpe juvant ad humilitatem, et a vana gloria nos defendunt. Tunc enim melius interiorem testem Deum quærimus, quando foris vilipendimur ab hominibus, et non bene de nobis creditur.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 12, v. 1 (1.12.1) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
(Source (Latin)). Alternate translations:
It is good also that we suffer sometime contradiction, and that we be holden of others as evil, and wretched, and sinful, though we do well and intend well: for such things help us to meekness and mightily defend us from vain-glory and pride. We take God the better to be our judge and witness, when we be outwardly despised in the world, and the world judgeth not well of us.
[tr. Whitford/Raynal (1530/1871)]
It also is good that we sometimes suffer contradiction, and that we be thought of by others as evil and wretched and sinful, though we do well and intend well; such things help us to humility, and mightily defend us from vainglory and pride. We take God better to be our judge and witness when we are outwardly despised in the world and the world does not judge well of us.
[tr. Whitford/Gardiner (1530/1955)]
It is good for us sometimes to be crossed and contradicted, yea to be ill spoken of, and ill thought of, although we both doe and mean well. These wonderfully increase in us the vertue of humility, and strongly beat downe in us the vice of vain-glory. For then we more earnestly call God to witnesse in us and for us, when men abroad dis-esteeme us and give no credit unto us.
[tr. Page (1639), 1.3.3-5]
The Injuries and contumelious Usage, the Calumnies and Censures of them who speak and think ill of us, bring their Profit with them too; even when most wrongful, most undeserved. For these oftentimes are an occasion of rectifying our Measures, as bringing us to a juster and more modest Opinion of our selves: They cure our Ambition and Vain-glory, and convince us how vain a thing it is, to thrill after Reputation and the Praise of Men, when even Innocence and Goodness cannot protect us from Slander and Reproaches. They teach us to set a due Value upon the Testimony of our own Consciences, and the righteous Approbation of God, the Searcher of Hearts; when that which he will not fail to commend and reward, cannot escape the Contempt and Condemnation of the World, nor prevail for so much as fair Quarter, from our mistaken and injurious Brethren.
[tr. Stanhope (1696; 1706 ed.)]
It is good for him also to meet with contradiction and reproach; and to be evil thought of, and evil spoken of, even when his intentions are upright, and his actions blameless; for this keeps him humble, and is a powerful antidote to the poison of vain glory: then chiefly it is, that we have recourse to the witness within us, which is God; when we are outwardly despised, and held in no degree of esteem and favor among men.
[tr. Payne (1803)]
It is good that we be sometimes contradicted; and that there be an evil or a lessening conceit had of us; and this, although we do and intend well. These things help often to the attaining of humility, and defend us from vain glory: for then we chiefly seek God for our inward witness, when outwardly we be contemned by men, and when there is no credit given unto us.
[ed. Parker (1841)]
It is good for us also to meet with contradiction and reproach; and to be evil thought of, and evil spoken of; even when our intentions are upright, and our actions blameless; for this keeps us humble, and is a powerful antidote to the poison of vain glory. Then chiefly it is, that we have recourse to the witness within us, which is GOD; when we are outwardly despised, and held in no esteem and favor among men.
[tr. Dibdin (1851)]
It is good that we sometimes suffer contradictions, and that men have an evil or imperfect opinion of us, even when we do and intend well. These things are often helps to humility, and defend us from vain glory. For we then better seek God as our inward witness, when outwardly we are despised by men, and little credit is given to us.
[ed. Bagster (1860)]
It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. For these things help us to be humble, and shield us from vain-glory. For then we seek the more earnestly the witness of God, when men speak evil of us falsely, and give us no credit for good.
[tr. Benham (1874)]
It is good that we be sometimes contradicted, and this, although we do and intend well. These things help often to the attaining of humility, and defend us from vain glory: for then we are more inclined to seek God for our inward witness.
[tr. Anon. (1901)]
It is good for us sometimes to suffer contradiction, to be misjudged by men even though we do well and mean well. These things help us to be humble and shield us from vainglory. When to all outward appearances men give us no credit, when they do not think well of us, then we are more inclined to seek God Who sees our hearts.
[tr. Croft/Bolton (1940)]
It is good for us sometimes to endure contradictions, and to be thought of as bad or imperfect, even when we do and mean well. Such things often help towards meekness, and protect us from idle boasting. For then we look to God, the better inward witness, when we are disparaged from without by men, and no good is credited to us.
[tr. Daplyn (1952)]
It's good for you sometimes to hear men's voices raised against you, and to find that you are making a bad impression, or at least a false impression, on others, even when you are doing your best, and with the best intentions. It often makes for humility; prevents you from having too good an opinion of yourself. It's when we make a bad surface impression, and people are ready to think ill of us, that we learn to fall back upon God's judgements, because he witnesses all our actions from within.
[tr. Knox-Oakley (1959)]
It is a good thing that we are maligned now and again, and are misjudged and disliked even when we mean and do well. This sort of thing is often a great help in achieving humility, and it keeps us from groundless self-satisfaction; for we are more ready to listen for God’s assuring voice within, when those around believe the worst of us and treat us with contempt
[tr. Knott (1962)]
It is good too that we should be contradicted and ill-thought of, even when we act with the best intentions. Experiences like these help us towards humility and guard us against vainglory. When outwardly we are slandered and ill-thought of, then we will yearn more anxiously for God’s inward witness.
[tr. Rooney (1979)]
Sometimes it is good that we put up with people speaking against us, and sometimes it is good that we be thought of as bad and flawed, even when we do good things and have good intentions. Such troubles are often aids to humility, and they protect us from pride. Indeed, we are sometimes better seeking God when people have nothing but bad things to say about us and when they refuse to give us credit for the good things we have done!
[tr. Creasy (1989)]
Strive to be patient; bear with the faults and frailties of others, for you, too, have many faults which others have to bear. If you cannot mould yourself as you would wish, how can you expect other people to be entirely to your liking?
[Stude patiens esse in tolerando aliorum defectus, et qualescumque infirmitates, quia et tu multa habes, quæ ab aliis oportet tolerari. Si non potes te talem facere qualem vis, quomodo poteris alium habere ad beneplacitum tuum?]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 2 (1.16.2) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
(Source (Latin)). Alternate translations:
Study always that thou mayest be patient in suffering of other men’s defaults, for thou hast many things in thee that others do suffer of thee: and if thou canst not make thyself to be as thou wouldst, how mayest thou then look to have another to be ordered in all things after thy will?
[tr. Whitford/Raynal (1530/1871)]
Study always to be patient in bearing other men's defects, for you have many in yourself that others suffer from you, and if you cannot make yourself be as you would, how may you then look to have another regulated in all things to suit your will?
[tr. Whitford/Gardiner (1530/1955)]
Endeavour thy selfe patiently to bear with any faults and infirmities of others, for that thou thy selfe hast many things that must be borne withall by others. If thou canst not make thy selfe such a one as thou wouldst be, how canst thou expect to have another to thy liking in all things?
[tr. Page (1639), 1.16.6-7]
Remember, that You also have many Failings of your own, by which the Patience of other People will have its turn of being exercised. And if you do (as certainly you cannot but) see this, think how unreasonable it is, to expect you should make others in all particulars, what you would have them to be; when you cannot so much as make your self, what you are sensible you ought to be.
[tr. Stanhope (1696; 1706 ed.)]
Endeavor, to be always patient of the faults and imperfections of others; for thou haft many faults and imperfections of thy own, that require a reciprocation of forbearance. If thou art not able to make thyself that which thou wishest to be, how canst thou expect to mould another in conformity to thy will?
[tr. Payne (1803), 1.16.3]
Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thyself also hast many [failings] which must be borne with by others. If thou canst not make thyself such an one as thou wouldest, how canst thou expect to have another in all things to thy liking?
[ed. Parker (1841)]
Endeavour to be always patient of the faults and imperfections of others, whatever they may be; for thou hast many faults and imperfection of thy own, that require forbearance from others. If thou art not able to make thyself that which thou wishest to be, how canst thou expect to mould another in conformity to thy will?
[tr. Dibdin (1851)]
Endeavour to be patient in bearing with defects and infirmities in others, of what kind soever; because thou also hast many things which others must bear with. If thou canst not make thyself such as thou wouldst, how canst thou expect to have another according to thy liking?
[ed. Bagster (1860)]
Endeavour to be patient in bearing with other men’s faults and infirmities whatsoever they be, for thou thyself also hast many things which have need to be borne with by others. If thou canst not make thine own self what thou desireth, how shalt thou be able to fashion another to thine own liking.
[tr. Benham (1874)]
Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thyself also hast many failings which must be borne with by others. If thou canst not make thyself such an one as thou wouldst, how canst thou expect to have another in all things to thy liking?
[tr. Anon. (1901)]
Try to bear patiently with the defects and infirmities of others, whatever they may be, because you also have many a fault which others must endure. If you cannot make yourself what you would wish to be, how can you bend others to your will?
[tr. Croft/Bolton (1940)]
Try to be patient in bearing with others’ failings and all kinds of weaknesses, for you too have many which must be put up with by others. If you cannot mould yourself exactly as you would, how can you get another to be satisfying to you?
[tr. Daplyn (1952)]
Yes, you do well to cultivate patience in putting up with the shortcomings, the various disabilities of other people; only think how much they have to put up with in you! When you make such a failure of organizing your own life, how can you expect everybody else to come up to your own standards?
[tr. Knox-Oakley (1959)]
Try to be patient in bearing with the failings and weaknesses of other people, whatever they may be. You too have many faults, which others have to endure. If you cannot make yourself the kind of person you wish, how can you expect to have someone else to your liking?
[tr. Knott (1962)]
Seek always to be tolerant of the shortcomings and failings of others. They also have much to tolerate in you. If you are unable to mould yourself as you wish, how can you expect others to conform to your liking?
[tr. Rooney (1979)]
Take pains to be patient in bearing all the faults and weaknesses of others, for you too have many flaws that others must put up with. If you cannot make yourself as you would like to be, how can you expect to have another person entirely to your liking?
[tr. Creasy (1989)]
We want perfection in other people, and yet we do not put right our own failings. We want to see others firmly corrected, but we refuse correction ourselves. We take offence when permission is given to others, but we do not want our own requests refused. We want rules to check the activities of others, but we are indignant at restrictions on ourselves.
[Libenter videmus alios perfectos, sed tamen proprios non emendamus defectus. Volumus quod alii districte corrigantur, et nos ipsi corrigi nolumus, aut negari quod petimus. Alios restringi per statuta volumus, et ipsi nullatenus patimur amplius cohiberi.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 2ff (1.16.2-3) (c. 1418-27) [tr. Knott (1962)]
(Source)
(Source (Latin)). Alternate translations:
We would gladly have others perfect, but will not amend our own defaults. We would that others should be straitly corrected for their offences, but we will not be corrected. It misliketh us that others have liberty, but we will not be denied of that we ask. We would also that others should be restrained according to the statutes, but we in nowise will be restrained.
[tr. Whitford/Raynal (1530/1871)]
We would gladly have others perfect, yet we will not amend our own faults. We desire others to be strictly corrected for their offenses, yet we will not be corrected. We dislike it that others have liberty, yet we will not be denied what we ask. We desire that others should be restrained according to the laws, yet we will in no way be restrained.
[tr. Whitford/Gardiner (1530/1955)]
It is injustice to expect that in another which thou hast not in thy self, to looke for perfection in others, and yet not to amend imperfections in our selves. We will have others severely punisht, and will not amend our selves; the large liberty of others disliketh us, and yet we will not have our desires deni'd us, we will have rigorous Lawes imposed upon others, but in no sort will we our selves be restrained.
[tr. Page (1639), 1.16.8-9]
And, indeed, nothing is more common, than to express exceeding Zeal in amending our Neighbours, and mighty Indignation against Their Vices or Imperfections, while at the same time we neglect the beginning at Home, and either quite overlook, or seem highly contented with our own. We set up for Reformers, declaim at the Wickendess of the Age, and are all for suppressing and punishing it by vigorous Laws; and yet are unwilling that any Check or Restraint should be put upon our own Freedoms.
[tr. Stanhope (1696; 1706 ed.)]
But we require perfection in the rest of mankind, and take no care to rectify the disorders of our own heart; we desire that the faults of others should be severely punished, and refuse the gentlest correction ourselves; we are offended at their licentiousness, and yet cannot bear the least opposition to our own immoderate desires. We would subject all to the control of rigorous statute and penal laws, but will not suffer any restraint upon our own actions.
[tr. Payne (1803), 1.16.3]
We would willingly have others perfect, and yet we amend not our own faults. We will have others severely corrected, and will not be corrected ourselves. The large liberty of others displeaseth us; and yet we will not have our own desires denied us. We will have others kept under by strict laws; but in no sort will ourselves be restrained.
[ed. Parker (1841)]
We willingly require perfection in the rest of mankind, and yet do not rectify the disorders of our own hearts. We desire that the faults of others should be severely punished, and refuse the gentlest correction ourselves. We are offended at their licentiousness, and yet cannot bear the least denial of our own immoderate desires. We would subject all to the control of rigorous statutes, but suffer no restraint upon our own action.
[tr. Dibdin (1851)]
We would fain have others perfect, and yet we amend not our own defects. We would have others strictly corrected, but will not be corrected ourselves. The large liberty of others displeases us, and yet we would not be denied anything we ask for. We wish others to be bound down by laws, and we suffer ourselves to be in no sort restrained.
[ed. Bagster (1860)]
We are ready to see others made perfect, and yet we do not amend our own shortcomings. We will that others be straitly corrected, but we will not be corrected ourselves. The freedom of others displeaseth us, but we are dissatisfied that our own wishes shall be denied us. We desire rules to be made restraining others, but by no means will we suffer ourselves to be restrained.
[tr. Benham (1874)]
We are desirous to have others perfect, and yet we amend not our own faults. We will have others severely corrected, and will not be corrected ourselves. The large liberty of others displeaseth us; and yet we will not have our own desires denied us. We will have others kept under by strict laws; but in no sort will we ourselves be restrained.
[tr. Anon. (1901)]
We want them to be perfect, yet we do not correct our own faults. We wish them to be severely corrected, yet we will not correct ourselves. Their great liberty displeases us, yet we would not be denied what we ask. We would have them bound by laws, yet we will allow ourselves to be restrained in nothing.
[tr. Croft/Bolton (1940)]
We would readily have others perfect and yet not amend our own defects. We want others rigidly corrected and are unwilling to be corrected ourselves. The wide freedom of others displeases us, and yet we would not be denied whatever we ask. We wish others to be bound by rules, and will ourselves in no way be held in.
[tr. Daplyn (1952)]
For we require other people to be perfect, but do not correct our own faults. We wish to see others severely reprimanded; yet we are unwilling to be corrected ourselves. We wish to restrict the liberty of others, but are not willing to be denied anything ourselves. We wish others to be bound by rules, yet we will not let ourselves be bound.
[tr. Sherley-Price (1952)]
We like to have everybody around us quite perfect, but our own faults -- we never seem to correct them. Tom, Dick and Harry must be strictly called to order, but we aren't fond of being called to order ourselves. It is always the other man that has too much rope given him -- our wishes must not be thwarted; rules for everybody else, but our own liberties must not be abridged for a moment.
[tr. Knox-Oakley (1959), 1.16.3]
Though quick to expect perfection in others, we take little care to correct our own shortcomings. We wouidl have others strictly corrected, but not ourselves. The wide freedom of others displeases us, yet we wish to be denied nothing that we ourselves desire. We would have others under the restraint of the rule while unwilling ourselves to be under any sort of restraint.
[tr. Rooney (1979)]
We would willingly have others be perfect, and yet we fail to correct our own faults. We want others to be strictly corrected, and yet we are unwilling to be corrected ourselves. Other peoples' far-ranging freedom annoys us, and yet we insist on having our own way. We wish others to be tied down by rules, and yet we will not allow ourselves to be held in check in any way at all.
[tr. Creasy (1989)]
Now, God has thus ordered things that we may learn to bear one another’s burdens; for there is no man without his faults, none without his burden. None is sufficient in himself; none is wise in himself; therefore, we must support one another, comfort, help, teach, and advise one another.
[Nunc autem Deus sic ordinavit, ut discamus alter alterius onera portare, quia nemo sine defectu, nemo sine onere, nemo sibi sufficiens, nemo sibi satis sapiens, sed oportet invicem portare, invicem consolari, pariter adjuvare, et ammonere.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 4 (1.16.4) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
See Galatians 6:2.
(Source (Latin)). Alternate translations:
Therefore God hath so ordained that each one of us shall learn to bear another’s burden: for in this world no man is without default, no man without burden, no man sufficient to himself, nor no man wise enough of himself. Wherefore it behoveth each one of us to bear the burden of others, to comfort others, to help others, to inform others, and to instruct and admonish others in all charity.
[tr. Whitford/Raynal (1530/1871)]
Therefore, God has so ordained that each one of us shall learn to bear another's burden, for in this world no man is without fault, no man without burden, no man sufficient to himself, and no man wise enough of himself. And so it behooves each one of us to bear the burden of others, to comfort others, to help others, to counsel others, and to instruct and admonish others in all charity.
[tr. Whitford/Gardiner (1530/1955)]
But now God hath thus ordained that every man should have a burthen of his owne, let us learne to support and beare one anothers burthens. For there is none without defect, none without his burthen, no man sufficient by himselfe, no man wise enough of himselfe. But we ought to bear with one another, comfort one another, equally helpe, instruct, and admonish one another.
[tr. Page (1639), 1.16.11-13]
But, as the present Condition of the World is ordered, God hath furnished us with constant Occasions of bearing one another's Burthens. For there is no Man lives without his Failings; no Man that is so happy, as never to give Offence; no Man without his Load of Trouble; no Man so sufficient, as never to need Assistance; none so wise, but the Advice of others may, at some time or other, be useful and necessary for him: And therefore we should think ourselves under the strongest Engagements to comfort and relieve, and instruct, and admonish, and bear with one another.
[tr. Stanhope (1696; 1706 ed.)]
But in the present fallen state of human nature, it is his Blessed Will, that we should learn to bear one another's burthens: and as no man is free from some burthen of sin or sorrow; as none has strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction and advice, is founded upon our mutual imperfections, troubles and wants.
[tr. Payne (1803)]
But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man sufficient of himself; no man wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
[ed. Parker (1841)]
But in the present fallen state of human nature, it is His Blessed Will that we should learn to bear one another's burthens: and as no man is free from some burthen of sin or sorrow, as none has a strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction, and advice, is founded upon our mutual imperfections, troubles, and wants.
[tr. Dibdin (1851)]
But now God has so ordered it, that we learn to bear one another's burdens; for there is no man without defect, no one without his burden, no man sufficient for himself, no man wise enough for himself; but we must support one another, comfort one another, assist, instruct, and admonish one another.
[ed. Bagster (1860)]
But now hath God thus ordained, that we may learn to bear one another’s burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; but it behoveth us to bear with one another, to comfort one another, to help, instruct, admonish one another.
[tr. Benham (1874)]
But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man is sufficient of himself; no man is wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
[tr. Anon. (1901)]
But God has so ordained, that we may learn to bear with one another's burdens, for there is no man without fault, no man without burden, no man sufficient to himself nor wise enough. Hence we must support one another, console one another, mutually help, counsel, and advise.
[tr. Croft/Bolton (1940)]
But now God has so arranged that we may learn to bear each other’s burdens, for none is faultless, none without a burden, none sufficient to himself, none wise enough in himself: but we must bear with each other, comfort each other, help, teach, and advise each other.
[tr. Daplyn (1952)]
He will have us learn to bear the burden of one another's faults. Nobody is faultless; each has his own burden to bear, without the strength or the wit to carry it by himself; and we have got to support one another, console, help, correct, advise one another, each in his turn.
[tr. Knox-Oakley (1959)]
As it is, [God] has made things the way they are so that we may learn to bear the burden of one another’s failings. There is no one free from weakness, no one without a load to carry, no one who is self-sufficient, no one who can dispense with others’ help; and so it is our duty to support each other, to comfort each other, to help, guide and advise each other.
[tr. Knott (1962)]
It is God’s plan that we should learn to carry each other's troubles . There is no one free of faults, no one burdenless, no one self-sufficient, no one clever enough to stand alone. We must support one another, comfort one another, help build up one another by instruction and advice.
[tr. Rooney (1979)]
But now God has so arranged things that we may learn to bear each other's burdens, for no one is without faults, no one is without burdens, no one is wholly self-sufficient, no one has enough wisdom all by himself. That being the case, we must support and comfort each other; together we must help, teach, and advise one another.
[tr. Creasy (1989)]
Times of trouble best discover the true worth of a man; they do not weaken him, but show his true nature.
[Quantas autem virtutes quisque fecerit, melius patet occasione adversitatis. Occasiones namque hominem fragilem non faciunt, sed qualis sit, ostendunt.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 4 (1.16.4) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
(Source (Latin)). Alternate translations:
Who is of most virtue appeareth best in time of adversity. Occasions make not a man frail, but they shew openly what he is.
[tr. Whitford/Raynal (1530/1871)]
The time of adversity shows who is of most virtue. Occasions do not make a man frail, but they do show openly what he is.
[tr. Whitford/Gardiner (1530/1955)]
By occasion of adversity every man knoweth what great vertue is in himselfe, for such occasions make thee not frail, but shew thee what thou art.
[tr. Page (1639), 1.16.14]
Besides we shall do well to reflect, that Afflictions and uneasy Accidents are the clearest Indication of a Man's Goodness, and the Degrees of his Improvement. For we mistake extremely in imagining that any thing which happens to us from without, is the real Cause of our doing well or ill; Adversity does not make Virtue or Vice, but exert and draw them into Practice; it does not change the Man from what he was, but only discover what he really is.
[tr. Stanhope (1696; 1706 ed.)]
Besides, by outward occasions of suffering from the conduct of others, the nature and degree of every man's inward strength is more plainly discovered; for outward occasions do not make him frail, but only shew him what he is in himself.
[tr. Payne (1803)]
Occasions of adversity best discover how great virtue or strength each one hath. For occasions do not make a man frail, but they shew what he is.
[ed. Parker (1841)]
Besides, adversity better displays the fortitude and virtues that we possess: for these attacks to not contribute to make us frail, but rather shew us to be what we are.
[tr. Dibdin (1851)]
The amount of a man's virtue is best seen in presence of adversity, for its occurrence does not make a man weak, but shows what he is.
[ed. Bagster (1860)]
How much strength each man hath is best proved by occasions of adversity: for such occasions do not make a man frail, but show of what temper he is.
[tr. Benham (1874)]
Occasions of adversity soonest discover how great virtue or strength each one hath. For occasions do not make a man frail, but they shew what he is.
[tr. Anon. (1901)]
For the measure of every man's virtue is best revealed in time of adversity -- adversity that does not weaken a man but rather shows what he is.
[tr. Croft/Bolton (1940)]
For the strength that each has will best be seen in the hour of adversity. Because such hours do not make a man weak, but show what kind of man he is.
[tr. Daplyn (1952)]
Meanwhile, there is no better test of a man's quality than when he cannot have things his own way. The occasions of sin do not overpower us, they only prove our worth.
[tr. Knox-Oakley (1959)]
A man’s true quality is revealed when things are difficult. Events do not make a man weak -- they only show what stuff he is made of.
[tr. Knott (1962)]
The strength of one’s virtue is seen more easily when opposition comes. For such opposition does not weaken a man, but shows his mettle.
[tr. Rooney (1979)]
For the strength that each person has will best be seen in times of trouble. Such times do not make us weak; they show what we are.
[tr. Creasy (1989)]
For man proposes but God disposes. The path a person takes does not lie within himself.
[Nam homo proponit, sed Deus disponit, nec est in homine via ejus.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 19, v. 2 (1.19.2) (c. 1418-27) [tr. Creasy (1989)]
(Source)
Thomas saying that, regardless of a person's good intentions to act virtuously, they are dependent on God's grace to make that actually happen.
The phrase "Man proposes but God disposes" (or the Latin original of it) was coined by Thomas, which makes it ironic where some later translators put it in quotations or self-referent indeeds.
The text given relates to, is frequently footnoted to, and even is quoted directly from:
- Proverbs 16:9 ("A man's heart deviseth his way: but the Lord directeth his steps." [KJV])
- Jeremiah 10:23 ("O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps." [KJV])
(Source (Latin)). Alternate translations:
For man purposeth, but God disposeth: nay, the way that man shall walk in this world is not in himself but in the grace of God.
[tr. Whitford/Raynal (1530/1871)]
Man proposes, but God disposes. The way that a man shall walk in this world is found not in himself, but in the grace of God.
[tr. Whitford/Gardiner (1530/1955)]
For man doth propose but God doth dispose, neither is the way of man in his owne hands.
[tr. Page (1639), 1.19.9]
A Man's Heart deviseth his Way, but the Lord directeth his Steps, says Solomon: We may contrive and act as seems most adviseable; by which we do so, are from the Lord, so is the Event of our having done it entirely in his disposal.
[tr. Stanhope (1696; 1706 ed.), 1.19.3]
Tho' the heart of man deviseth his way, yet the Lord ordereth the event; and that it is not in man that walketh, to direct his steps.
[tr. Payne (1803)]
For man proposes, but God disposes; neither is the way of man in himself.
[Parker ed. (1841); Bagster ed. (1860); Anon. (1901)]
For man proposes but GOD disposes: nor is it in man to direct his steps.
[tr. Dibdin (1851)]
For man proposeth, but God disposeth; and the way of a man is not in himself.
[tr. Benham (1874)]
For man, indeed, proposes but God disposes, and God's way is not man's.
[tr. Croft/Bolton (1940)]
For man proposes, but God disposes, and a man's road is not within himself.
[tr. Daplyn (1952)]
Man proposes, but God disposes, and man's destiny is not in his own hands.
[tr. Sherley-Price (1952)]
They know that "man proposes, and God disposes"; the course of a man's life is not what he makes it.
[tr. Knox-Oakley (1959)]
For man proposes, God disposes, and it is not for man to choose his lot.
[tr. Knott (1962)]
Man indeed proposes, bit it is God who disposes nor is the course of man in his power as he goes his way.
[tr. Rooney (1979)]
It is easier not to speak a word at all, than not to speak more words than we should.
[Facilius est enim tacere quam in verbo non excedere.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 20, v. 2 (1.20.2) (c. 1418-27) [ed. Parker (1841)]
(Source)
(Source (Latin)). Alternate translations:
For it is not so hard to keep always silence, as it is not to exceed in words when we speak much.
[tr. Whitford/Raynal (1530/1871)]
For it is not so hard always to keep silence as it is not to exceed in words when we speak much.
[tr. Whitford/Gardiner (1530/1955)]
It is easier not to speak a word at all, then not to speake more words then we should.
[tr. Page (1639), 1.20.6]
'Tis certainly much easier for a Man to restrain himself from Talking at all, than to enter into Discourse, and not say more than becomes him.
[tr. Stanhope (1696; 1706 ed.)]
For it is much easier to be wholly silent, than not to exceed in word.
[tr. Payne (1803), 1.20.3]
It is much easier to be wholly silent, than not to exceed in talk.
[tr. Dibdin (1851)]
It is easier to be altogether silent, than not to go to excess in speaking.
[ed. Bagster (1860)]
For it is easier to be altogether silent than it is not to exceed in word.
[tr. Benham (1874)]
It is easier not to speak at all, than not to exceed in speech.
[tr. Anon. (1901)]
It is easier to be silent altogether than not to speak too much.
[tr. Croft/Bolton (1940)]
It is easier to be quite silent than not to say a word too much.
[tr. Daplyn (1952)]
It is easier to keep silence altogether than not to talk more than we should.
[tr. Sherley-Price (1952)]
Easier to keep your mouth shut than to talk without saying too much.
[tr. Knox-Oakley (1959)]
It is easier to keep quiet altogether than not to say a word too much.
[tr. Knott (1962)]
To remain entirely silent is easier than not to talk too much.
[tr. Rooney (1979)]
It is easier to be completely silent than not to be long-winded.
[tr. Creasy (1989)]
No man rules safely unless he is willing to be ruled. No man commands safely unless he has learned well how to obey.
[Nemo secure apparet nisi qui libenter latet. Nemo secure præcipit nisi qui obedire didicit.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 20, v. 2 (1.20.2) (c. 1418-27) [tr. Croft/Bolton (1940)]
(Source)
See also Cicero. (Source (Latin)). Alternate translations:
No man is sure in prelacy, but that he would gladly be a subject: no, none may surely command, but he that hath learned gladly to obey
[tr. Whitford/Raynal (1530/1871)]
No man is secure in high position save he who would gladly be a subject. No man can firmly command save he who has learned gladly to obey.
[tr. Whitford/Gardiner (1530/1955)]
No man ruleth safely but he that is ruled willingly, no man securely doth command, but he that hath learned readily to obey.
[tr. Page (1639), 1.20.9]
No Man is fit to govern who hath not learned how to obey.
[tr. Stanhope (1696; 1706 ed.)]
No man can safely govern, that would not cheerfully become subject; no man can safely command, that has not truly learned to obey.
[tr. Payne (1803), 1.20.4]
No man ruleth safely, but he that is willingly ruled. No man securely doth command, but he that hath learned readily to obey.
[ed. Parker (1841)]
No man can safely govern, that would not willingly be governed; no man can safely command, that has not well learned to obey.
[tr. Dibdin (1851), 1.20.3]
No man is safe to govern, but he who would rather live in subjection. No man is safe to command, but he who has learned well how to obey.
[ed. Bagster (1860)]
No man safely ruleth but he who loveth to be subject. No man safely commandeth but he who loveth to obey.
[tr. Benham (1874)]
No man doth safely rule, but he that is glad to be ruled. No man doth safely rule, but he that hath learned gladly to obey.
[tr. Anon. (1901)]
No one is safely set above who would not cheerfully be subject. No one safely gives orders but he who has thoroughly learned to obey.
[tr. Daplyn (1952)]
No man can safely command, unless he who has learned to obey well.
[tr. Sherley-Price (1952)]
Never trust yourself [...] to come to the front, unless you would sooner be at the back; to give orders, unless you know how to obey them.
[tr. Knox-Oakley (1959), 1.20(b)]
No one can safely be in command, but the man who has learned complete obedience.
[tr. Knott (1962)]
No one governs with safety who is unwilling to be governed. No one gives commands with safety who has not learned well how to obey.
[tr. Rooney (1979)]
No one leads securely except the person who freely serves.
[tr. Creasy (1989)]
Today a man is here; tomorrow he is gone. And when he is out of sight, he is soon out of mind.
[Hodie homo est, et cras non comparet. Cum autem sublatus fuerit ab oculis, etiam cito transit a mente.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 23, v. 1 (1.23.1) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
(Source (Latin)). Alternate translations:
For the common proverb is true: To-day a man , to-morrow none. And when thou art taken out of sight, thou art anon out of mind, and soon shalt thou be forgotten.
[tr. Whitford/Raynal (1530/1871)]
For the common proverb is true: Today a man; tomorrow none. When you are out of sight you are soon out of mind, and soon will be forgotten.
[tr. Whitford/Gardiner (1530/1955)]
To day a man, tomorrow none, and out of sight, out of mind.
[tr. Page (1639)]
To Day the Man is vigorous, and gay, and flourishing, and to Morrow he is cut down, withered and gone. A very little time carries him out of our Sight, and a very little more out of our Remembrance.
[tr. Stanhope (1696; 1706 ed.)]
To-day man is, and to-morrow he is not seen; And when he is once removed from the fight of others, he soon passeth from their remembrance.
[tr. Payne (1803)]
To-day the man is here; to-morrow he hath disappeared. And when he is out of sight, quickly also is he out of mind.
[ed. Parker (1841)]
Man is here to-day, and gone to-morrow: and when once removed from sight, soon perishes from remembrance.
[tr. Dibdin (1851)]
A man is here to-day, and to-morrow he is no longer seen. And when he is taken away from the sight, he is also quickly out of mind.
[ed. Bagster (1860)]
To-day man is, and to-morrow he will be seen no more. And being removed out of sight, quickly also he is out of mind.
[tr. Benham (1874)]
To-day we are here, to-morrow we disappear, and when we are gone, quickly also we are out of mind.
[tr. Anon. (1901)]
Today we live; tomorrow we die and are quickly forgotten.
[tr. Croft/Bolton (1940)]
Today man is; and tomorrow he has vanished. But when he is taken out of sight he also soon passes out of mind.
[tr. Daplyn (1952)]
Here man is today; tomorrow, he is lost to view; and once a man is out of sight, it's not long before he passes out of mind.
[tr. Knox-Oakley (1959)]
A man is here today and gone tomorrow, and once he is out of our sight it is not long before he is out of our minds as well.
[tr. Knott (1962)]
Today a man is and tomorrow he is gone. When he has been removed from our sight he is soon out of mind as well.
[tr. Rooney (1979)]
Today we are, and tomorrow we are gone. And when we are taken out of sight, we soon pass out of mind.
[tr. Creasy (1989)]
Poor fool, what makes you promise yourself a long life, when there is not a day of it that goes by in security? Again and again, people who looked forward to a long life have been caught out over it, called away quite unexpectedly from this bodily existence. Nothing commoner than to be told, in the course of conversation, how such a man was stabbed, such a man was drowned; how one fell from a height and broke his neck, another never rose from table, another never finished his game of dice. Fire and sword, plague and murderous attack, it is always the same thing — death is the common end that awaits us all, and life can pass suddenly, like a shadow when the sun goes in.
[Ha stulte, quid cogitas te diu victurum, cum nullum diem habeas securum? Quam multi decepti sunt et insperati de corpore extracti! Quoties audisti a dicentibus, quia ille gladio cecidit, ille submersus est, ille ab alto ruens cervicem fregit, ille manducando obriguit, ille ludendo finem fecit, alius igne, alius ferro, alius peste, alius latrocinio interiit: et sic omnium finis mors est, et vita hominum tanquam umbra cito pertransit.]Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 23, v. 7 (1.23.7) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
(Source (Latin)). Alternate translations:
Thou art a fool, if thou think to live long, sith thou art not sure to live one day to the end. How many have been deceived through trust of long life, and suddenly have been taken out of this world or they had thought. How oft hast thou heard say that such a man was slain, and such a man was drowned, and such a man fell and broke his neck ? This man as he ate his meat was strangled, and this man as he played took his death ; one with fire, another with iron, another with sickness, and some by theft have suddenly perished ! And so the end of all men is death, for the life of man as a shadow suddenly fleeth and passeth away.
[tr. Whitford/Raynal (1530/1871)]
You are foolish if you think to live long, since you are not certain to live one day through to the end. How many have been deceived through trusting in a long life who have suddenly been taken out of the world much sooner than they had thought. How often have you heard that such a man was slain, and such a man was drowned, and such a man fell and broke his neck; this man choked on his food, and this man died in his recreation; one by fire, another by the sword, another by sickness, and some by theft have suddenly perished. And so the end of all men is death, and the life of man is as a shadow which suddenly glides and passes away.
[tr. Whitford/Gardiner (1530/1955)]
Ah foole, why dost thou think to live long, when thou canst not promise to thy selfe one day, how many have been deceived and suddenly snatcht away? How often dost thou hear these reports, such a man is slain, another is drowned, a third breaks his neck with a fall, this man died eating, and that man playing? One perished by fire, another by the sword, another of the plague, and another was slain by theeves, thus death is the end of all, and mans life passeth away like a shadow.
[tr. Page (1639), 1.23.29-31]
Does any Confidence of long Life encourage you to defer putting this good Advice in Execution speedily ? Nay, but reflect, fond Man, how little you can promise your self one poor single Day. How many Instances have you before your Eyes, or fresh in your Remembrance, of Persons miserably deluded and disappointed in this Hope, and hurried out of the Body without any warning at all? How often have you been surprized with the News of this Friend being run thro', another drowning crossing the Water, a Third breaking his Neck by a Fall, a Fourth fallen down dead at Table, or choaked with his Meat, a Fifth seized with an Apoplex at Play, a Sixth burnt in his Bed, a Seventh murthered, an Eighth killed by Thieves, a Ninth struck with Lightning, or Blasting, or Pestilence, a Tenth swallow'd up in an Earthquake. Such vast variety of Deaths surround us, and so fleeting a Shadow is the Life of a Man.
[tr. Stanhope (1696; 1706 ed.)]
Ah foolish man! why dost thou still flatter thyself with the expectation of a long life, when thou canst not be sure of a single day? How many unhappy fools, deluded by this hope, are in some unexpected moment separated from the body! How often dost thou hear, that one is slain, another is drowned, another by falling from a precipice has broken his neck, another is choaked in eating, another has dropt down dead in the exercise of some favorite diversion; and that thousands, indeed, are daily perishing by fire, by sword, by the plague, or by the violence of robbers! Thus is death common to every age; and man suddenly passeth away as a vision of the night.
[tr. Payne (1803), 1.23.8]
Ah! fool, why dost thou think to live long, when thou canst not promise to thyself one day. How many have been deceived and suddenly snatched away! How often dost thou hear these reports, Such a man is slain, another man is drowned, a third breaks his neck with a fall from some high place, this man died eating, and that man playing! One perished by fire, another by the sword, another of the plague, another was slain by thieves. Thus death is the end of all, and man's life suddenly passeth away like a shadow.
[ed. Parker (1841)]
Ah, foolish man! why dost thou think thou wilt live long, when thou canst not count upon a single day? How many souls, deluded by this hope, are, in some unexpected moment, separated from the body! How often dost thou hear, that "one is slain, another is drowned, another, by falling form a precipice, has broken his neck -- another is choaked in eating; another has dropt down dead in the exercise of some favourite diversion; and that thousands, indeed, are daily perishing by fire, by sword, by the plague, or by the violence of robbers! Thus, death is the end of all; and the life of man passeth away suddenly like a shadow.
[tr. Dibdin (1851)]
Ah, fool! why dost thou think to live long, when thou art not sure of one day? How many thinking to live long have been deceived, and snatched unexpectedly away? How often hast thou heard related, that such a one was slain by the sword; another drowned; another, from a height, broke his neck; one died eating, another playing? Some have perished by fire; some by the sword; some by pestilence; and some by robbers. And so death is the end of all; and man's life suddenly passeth away like a shadow.
[ed. Bagster (1860)]
Ah, foolish one! why thinkest thou that thou shalt live long, when thou art not sure of a single day? How many have been deceived, and suddenly have been snatched away from the body! How many times hast thou heard how one was slain by the sword, another was drowned, another falling from on high broke his neck, another died at the table, another whilst at play! One died by fire, another by the sword, another by the pestilence, another by the robber. Thus cometh death to all, and the life of men swiftly passeth away like a shadow.
[tr. Benham (1874)]
Ah! fool, why dost thou think to live long, when thou canst not promise to thyself one day. How many have been deceived and suddenly snatched away! How often dost thou hear these reports, Such a man is slain, another is drowned, a third has broken his neck with a fall, this man died eating, and that man playing! One perished by fire, another by the sword, another by the plague, another was slain by thieves. Thus death is the end of all, and man's life suddenly passeth away like a shadow.
[tr. Anon. (1901)]
Ah, foolish man, why do you plan to live long when you are not sure of living even a day? How many have been deceived and suddenly snatched away! How often have you heard of persons being killed by drownings, by fatal falls from high places, of persons dying at meals, at play, in fires, by the sword, in pestilence, or at the hands of robbers! Death is the end of everyone and the life of man quickly passes away like a shadow.
[tr. Croft/Bolton (1940)]
Ah fool, why think of living long when you have no certainty of a day? How many are mistaken and unexpectedly snatched away from the body. How often you have heard men say, he is killed by the sword, he is drowned, he broke his neck falling from a height, he choked while eating, he met his end while at play; one perished by fire, another from plague, another by a robber; and so death is the end of all; and man’s life passes suddenly like a shadow.
[tr. Daplyn (1952)]
Foolish man, how can you promise yourself a long life, when you are not certain of a single day? How many have deceived themselves in this way, and been snatched unexpectedly from life! You have often heard how this man was slain by the sword; another drowned; how another fell from a high place and broke his neck; how another died at table; how another met his end in play. One perishes by fire, another by the sword, another from disease, another at the hands of robbers. Death is the end of all men; and the life of man passes away suddenly as a shadow.
[tr. Sherley-Price (1952)]
You fool, why do you imagine you will live a long life. when you cannot be sure of a single day? Many have made this mistake and have been snatched away from life when they least expected it. So often you hear people saying that so and so has been killed in battle, and so and so drowned; another man has fallen from a height and broken his neck; one choked over a meal, another met his end in some sport. Others have died by -- fire, by violence, by sickness, by robbery -- death is the end of all, and the life of man passes by and vanishes like a shadow.
[tr. Knott (1962)]
Foolish one, why do you hope for long life when not even one day is certain? How many there are who think they will live long, but are mistaken and snatched from the body unexpectedly. How often have you heard it said: This man fell by the sword; that man was drowned; another fell and broke his neck; yet another was taken while at table and the other was at sport when the end came. One by fire, another by steel, yet another by pestilence and again another by thieves met his death. Death is the end of all men and man’s life is a shadow that quickly passes by.
[tr. Rooney (1979)]
Ah, my foolish friend! why do you think of living a long life when you are not sure of even one day? How many people are tricked and unexpectedly snatched away? How often have you heard it said that someone was murdered, someone else drowned, another broke his neck falling from a high place, yet another choked while eating, and someone else met his end while playing; one person died by fire, another from disease, and another was killed by a robber, and thus death is the end of all, and our life passes suddenly like a shadow.
[tr. Creasy (1989)]
Habits to be avoided, or corrected — the ones you are always criticizing in other people. You see, there’s profit to be derived everywhere; when you see or hear about some good example, you can imitate it, when you notice some habit that deserves censure, you can avoid it — or, if you’ve already got into it yourself, be at pains to correct it as soon as possible. Meanwhile, if you’ve a good eye for other people’s faults, don’t forget that they’re watching you.
[Illa etiam magis studeas cavere et vincere quæ tibi in aliis frequentius displicent. Ubique profectum tuum capies ut si bona exempla videas vel audias, de imitandis accendaris. Si quid autem reprehensibile confideraveris, cave ne idem facias, aut si aliquando fecisti, citius emendare te studeas. Sicut oculus tuus alios confiderat, sic iterum ab aliis notaris.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 25, v. 4-5 (1.25.4-5) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
See also Matthew 7:3-5.
(Source (Latin)). Alternate translations:
Study also to overcome in thyself those things that most mislike thee in other men, and take always some special profit in everyplace wheresoever thou come; as, if thou see any good example, enforce thee to follow it; and if thou see any evil example, look thou eschew it. As thy eye considereth the works of others, right so and in the same wise be thy works considered by others.
[tr. Whitford/Raynal (1530/1871)]
Study also to overcome in yourself those things that displease you most in others, and always gather some special profit from any place at all. For instance, if you see any good example, make yourself follow it, and if you see any evil example, see that you avoid it. As your eye considers the works of others, so and in the same manner your works are considered by others.
[tr. Whitford/Gardiner (1530/1955)]
Be carefull also to avoid with greater diligence those things in thy selfe which doe most displease thee in others. Gather some profit to thy soul out of every occasion whosoever thou be, so that if thou seest or hearest any good examples, be kindled and provoked to doe the like. But if thou perceive any thing worthy of reproofe, take heed of doing the same, or if thou have done it, labour quickly to amend it. As thou eyest other men so are other mens eies upon thee.
[tr. Page (1639), 1.25.16-19]
And, as this Knowledge of our Own Frailties and Necessities, it is greatly instrumental to our own Improvement, so we shall do well to profit by what we see in Others: and to be particularly concern'd for avoiding and subduing those Habits, which we find most usual and offensive in them with whom we Converse. For the Commonness of any Ill thing is so far from extenuating the Blame of those who copy after it, that it is the direct contrary; and such Examples should be lookt upon, as Marks which discover to us where the Rocks and Sands lie; such as are set to warn us off not to invite us in. Indeed a wise and good Man will turn Examples of all sorts, to his own Advantage. The Good he will make his Patterns, and strive to equal or excel them. The Bad he will by all means avoid; or if by Reflection the Deformity of his Neighbour's Actions happen to represent that of his own, he will be sure to do so no more; and think it a happy occasion, that he is thus grown Wiser by the Folly of others.
[tr. Stanhope (1696; 1706 ed.)]
Be particularly careful also to avoid chiefly those tempers and actions, that chiefly and most frequently displease thee in others. Wherever thou art, turn every thing to an occasion of improvement: if thou beholdeth or heareth of good examples, let them kindle in thee an ardent desire of imitation; if thou seest any thing blameable, beware of doing it thyself; or if thou hast done it, endeavor to amend it the sooner. As thy eye observeth, and thy judgment censureth others, so art thou observed and censured by them.
[tr. Payne (1803), 1.25.5]
Be careful also to avoid with great diligence those things in thyself, which do commonly displease thee in others. Gather some profit to thy soul wheresoever thou be; so as if thou seest or hearest of any good examples, stir up thyself to the imitation thereof. But if thou seest any thing worthy of reproof, beware thou do not the same. And if at any time thou hast done it, labour quickly to amend it. As thine eye observeth others, so art thou also noted again by others.
[ed. Parker (1841)]
Be careful also to avoid those things which more frequently displease thee on others. Wherever thou art, turn every thing to good account: if thou beholdest, or hearest of good examples, let them kindle in thee a desire of imitation; if thou observest any thing blameable , beware of doing it thyself; or, if thou hast occasionally done it, endeavour to amend it the sooner. As thy eye observeth others, so art thou observed by others in turn, and censured by them.
[tr. Dibdin (1851)]
Endeavour with greater zeal to guard against and conquer those vices which most frequently annoy thee in others. Turn all occasions to thy spiritual profit: so that if thou seest or hearest any good examples, thou mayest be spurred on to imitate them. But if thou observe anything that is blameworthy, take heed thou commit not the same; or if thou at any time hast done it, labour to correct thyself as soon as possible. As thine eye observeth others, so art thou in turn observed by others.
[ed. Bagster (1860)]
And strive also very earnestly to guard against and subdue those faults which displease thee most frequently in others. Gather some profit to thy soul wherever thou art, and wherever thou seest or hearest good examples, stir thyself to follow them, but where thou seest anything which is blameworthy, take heed that thou do not the same; or if at any time thou hast done it, strive quickly to amend thyself. As thine eye observeth others, so again are the eyes of others upon thee.
[tr. Benham (1874)]
Be careful also diligently to avoid those things in thyself, which do commonly displease thee in others. Gather some profit to thy soul wheresoever thou art; so that if thou seest any good examples, stir up thyself to the imitation thereof. But if thou observe anything worthy of reproof; beware thou do not the same. And if at any time thou hast done it, labour quickly to amend thyself. As thine eye observeth others, so art thou also noted again by others.
[tr. Anon. (1901)]
Also try more to avoid and overcome those things which most frequently displease you in others. Make your headway in every direction, so that, if you see or hear of good examples, you are fired to imitate them. But if you consider anything blameworthy, take care that you do not the same; or if at any time you have done so, quickly try to correct yourself. As your eye observes others, so you too are noted by them.
[tr. Daplyn (1952)]
Especially study to avoid and overcome those things that most displease you in other people. Strive to progress in all things, and let any examples you see or hear inspire you to imitate them. But if you observe anything blameworthy, take care not to do the same yourself. And should you ever have done so, amend your conduct without delay. As you observe others, so do others observe you.
[tr. Sherley-Price (1952)]
You must also take care to be on your guard and to overcome those things especially which displease you most often in others. You may find opportunities for progress everywhere -- if you see or hear of good examples, you should be inspired to follow them; if you observe anything that can be blamed, take care that you do not do the same. If you have ever done it, you must quickly mend your ways. As your own eye observes other people, you are in turn observed by them.
[tr. Knott (1962)]
Strive also to escape and overcome whatever you find offensive in others. May you grasp at every opportunity for progress. Where you see or hear good example may you be stirred to follow it. When you notice any deed worthy of condemnation, take care that you do not do likewise; and if you do so sometimes, try to correct yourself as quickly as possible. Just as you see others so also you are seen by them.
[tr. Rooney (1979)]
He that avoideth not small faults, by little and little falleth into greater.
[Qui parvos non devitat defectus, paulatim labitur ad majora.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 25, v. 10 (1.25.10) (c. 1418-27) [tr. Anon. (1901)]
(Source)
Cross-referenced in some sources to Ecclesiasticus (Sirach) 19:1 -- "One who despises small things will fail little by little."
(Source (Latin)). Alternate translations:
He that will not flee small sins, shall by little and little fall into greater.
[tr. Whitford/Raynal (1530/1871)]
He who will not flee small sins will, by little and little, fall into greater sins.
[tr. Whitford/Gardner (1530/1955)]
He that avoideth not small slips, by litle and litle may take a great fall.
[tr. Page (1639), 1.25.39]
He who does not inure himself to vanquishing by subduing less temptations, will never be able to grapple with more violent and trying ones; and infirmities once yielded to, grow insensibly to stubborn habits of vice.
[tr. Stanhope (1696; 1809 ed.), "The Christian's Pattern"]
He who is not careful to resist and subdue small sins, will insensibly fall into greater.
[tr. Payne (1803), 1.25.12]
He that avoideth not small faults, by little and little falleth into greater.
[ed. Parker (1841)]
He who is not careful to resist small sins, will insensibly fall into greater.
[tr. Dibdin (1851)]
He that does not shun small defects, by little and little falls into greater.
[ed. Bagster (1860)]
He who shunneth not small faults falleth little by little into greater.
[tr. Benham (1874)]
He who does not overcome small faults, shall fall little by little into greater ones.
[tr. Croft/Bolton (1940)]
He who does not try to shun small faults slips little and little into greater ones.
[tr. Daplyn (1952)]
The man who doesn't keep clear of petty faults will gradually slip into graver ones.
[tr. Knox-Oakley (1959)]
The man who does not avoid small failings gradually drifts into greater ones.
[tr. Knott (1962)]
If you do not avoid small faults, you will soon commit greater ones.
[tr. Rooney (1979)]
The person who does not avoid small faults, little by little slips into greater ones.
[tr. Creasy (1989)]
Do not consider yourself to have made any spiritual progress unless you account yourself the least of all men.
[Non reputes te aliquid profecisse, nisi omnibus te inferiorem esse sentias.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 2, ch. 2, v. 4 (2.2.4) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
(Source (Latin)). Alternate translations:
Moreover, if thou wilt come to the highness of perfection, think not thyself to have profited anything in virtue, till thou canst feel meekly in thy heart that thou hast less meekness and less virtue than hath any other.
[tr. Whitford/Raynal (1530/1871)]
Moreover, if you will come to the height of perfection, do not think that you have advanced in virtue until you can feel humbly in your heart that you have less humility and less virtue than anyone else.
[tr. Whitford/Gardiner (1530/1955)]
Think not that thou hast profited any thing at all, unlesse thou hast learnt to esteem thy selfe inferiour unto all.
[tr. Page (1639), 2.2.11]
No Man ought to esteem himself a Proficient in Goodness, who is not yet arrived to that Pitch of it, which teaches him to think himself the least of all Saints and last of all Men.
[tr. Stanhope (1696; 1706 ed.)]
Do not think that thou hast made any progress towards perfection, till thou feelest, that thou art less than the least of all human beings.
[tr. Payne (1803)]
Do not think that thou hast made any progress, unless thou esteem thyself inferior to all.
[ed. Parker (1841)]
Do not think that thou hast made any progress towards perfection, till thou feelest that thou art "less than the least of all" human beings.
[tr. Dibdin (1851)]
Never think thou hast made any progress till thou feel thyself inferior to all.
[ed. Bagster (1860)]
Reckon not thyself to have profited in anywise unless thou feel thyself to be inferior to all.
[tr. Benham (1874)]
Do not think that thou hast made any progress, unless thou esteem thyself inferior to all.
[tr. Anon. (1901)]
Hence, you must not think that you have made any progress until you look upon yourself as inferior to all others.
[tr. Croft/Bolton (1940)]
Consider yourself not to have made any progress unless you feel yourself inferior to all men.
[tr. Daplyn (1952)]
Never think that you have made any progress, till you have learned to regard all men as your betters.
[tr. Knox-Oakley (1959)]
Only when you think yourself of less importance than everybody else may you consider that you have made some progress.
[tr. Knott (1962)]
Consider that you have made no progress at all until you recognize that you are lower than everybody else.
[tr. Rooney (1979)]
Do not think you have made any progress unless you feel truly humble before God and others.
[tr. Creasy (1989)]
Be at peace yourself. Then you will be able to bring peace to others.
[Pone te primus in pace, et tunc alios poteris pacificare.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 2, ch. 3, v. 1 (2.3.1) (c. 1418-27) [tr. Rooney (1979)]
(Source)
(Source (Latin)). Alternate translations:
First put thyself in peace, and then mayest thou the better pacify others.
[tr. Whitford/Raynal (1530/1871)]
First put yourself at peace, and then you may the better make others be at peace.
[tr. Whitford/Gardiner (1530/1955)]
Be first of all at peace with thy selfe, then maist thou be better able to pacifie others.
[tr. Page (1639)]
Secure Peace at Home in the first place; and, when thy own Breast is thus composed, it will then be proper to Reconcile and make Peace among thy Neighbors.
[tr. Stanhope (1696; 1706 ed.)]
Thou must first secure the peace of thy own breast; before thou wilt be qualified to restore peace to others.
[tr. Payne (1803)]
First, keep thyself in peace, and then shalt thou be able to pacify others.
[ed. Parker (1841)]
Thou must first secure the peace of thy own breast ere thou be qualified to restore peace to others.
[tr. Dibdin (1851)]
First keep thyself in peace, and then thou wilt be able to bring others to peace.
[ed. Bagster (1860)]
First keep thyself in peace, and then shalt thou be able to be a peacemaker towards others.
[tr. Benham (1874)]
First keep thyself in peace, and then thou shalt be able to keep peace among others.
[tr. Anon. (1901)]
First keep peace with yourself; then you will be able to bring peace to others.
[tr. Croft/Bolton (1940)]
Keep yourself at peace first, and then you will be able to make others peaceful.
[tr. Daplyn (1952)]
Firstly, be peaceful yourself, and you will be able to bring peace to others.
[tr. Sherley-Price (1952)]
Peace in your own soul first of all, then you can think about making peace between other people.
[tr. Knox-Oakley (1959)]
Live in peace yourself and then you can bring peace to others.
[tr. Knott (1962)]
Keep yourself at peace first, and then you will be able to bring peace to others.
[tr. Creasy (1989)]
For love of God, cheerfully endure everything — labour, sorrow, temptation, provocation, anxiety, necessity, weakness, injury and insult; censure, humiliation, disgrace, contradiction and contempt. All these things foster your growth in virtue, for they test the unproved servant of Christ, and form the jewels of his heavenly crown.
[Pro amore Dei debes omnia libenter subire , labores scilicet et dolores, tentationes et vexationes, anxietates et necessitates , infirmitates , injurias, oblocutiones , reprehensiones, humiliationes, confusiones, correctiones et despectiones. Haec juvant ad virtutem , haec probant Christi tironem, haec fabricant coelestem coronam.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 5, v. 2 (3.5.2) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
(Source (Latin)). Alternate translations:
For the love of God thou oughtest to suffer gladly all things, that is to say, all labours, sorrows, temptations, vexations, anguishes, neediness, sickness, injuries, evil sayings, reprovings, oppressions, confusions, corrections, and despisings. These help a man greatly to virtue, these prove the true knight of Christ, and make ready for him the heavenly crown.
[tr. Whitford/Raynal (1530/1871)]
You ought gladly to suffer all things for the love of God: all labors, sorrows, temptations, vexations; all anguish, need, sickness, injuries, evil sayings, reproaches; all oppressions, confusions, corrections, and despisings. These greatly help a man to virtue; these prove the true knight of Christ and prepare for him a heavenly crown.
[tr. Whitford/Gardiner (1530/1955)]
Thou oughtest for the love of God willingly to undergoe whatsoever labours, to endure whatsoever griefes, temptations, vexations, anxieties, necessities, infirmities, onjuries, detractions, reprehensions, humiliations, confusions, corrections, and contempts. These helpe to the attaining of vertue: these try a Novice of Christ, these make up an heavenly Crowne.
[tr. Page (1639), 3.35.8-9]
In obedience to his Will, you should contentedly undergo Labour and Toil, Tryals and Troubles, Distress and Anguish of Heart, Poverty and Want, Infirmities and Diseases, Injuries and Affronts, Scandal and Reproach, Disparagement and Disgrace, Punishment and Torture. These whet and brighten a Christian's Virtue, exercise and distinguish him. These Thorns are woven into Wreaths of Glory.
[tr. Stanhope (1696; 1706 ed.), 3.40]
For the love of God, therefore, thou must cheerfully and patiently endure labor and sorrow, persecution, temptation, and anxiety, poverty, and want, pain and sickness, detraction, reproof, humiliation, confusion, correction and contempt. By these the virtues of the new man Christ Jesus are exercised and strengthened; these form the ornaments of his celestial crown.
[tr. Payne (1803), 3.27.8]
For the love of God thou oughtest cheerfully to undergo all things, that is to say, all labour and pain, temptation, vexation, anxiety, necessity, infirmity, injury, obloquy, reproof, humiliation, confusion, correction, and scorn [of every kind and degree.] These help to virtue; these are the trial of a novice in Christ; these frame the heavenly Crown.
[ed. Parker (1841)]
For the love of GOD, therefore, thou must cheerfully and patiently endure all things: labour and sorrow, temptation, vexation and anxiety, poverty and want, pain and sickness, detraction, reproof, humiliation, confusion, correction, and contempt. These help to virtue; these prove "the new man in Christ Jesus; these obtain for him the celestial crown.
[tr. Dibdin (1851), 3.31.2]
Thou must be willing, for the love of God, to suffer all things, viz., labours and sorrows, temptations and vexations, anxieties, necessities, sicknesses, injuries, obloquy, reproof, humiliation, shame, correction, and contempt. These things help to obtain virtue; these prove the young soldier of Christ; these weave a heavenly crown.
[ed. Bagster (1860)]
For the love of God thou must willingly undergo all things, whether labours or sorrows, temptations, vexations, anxieties, necessities, infirmities, injuries, gainsayings, rebukes, humiliations, confusions, corrections, despisings; these things help unto virtue, these things prove the scholar of Christ; these things fashion the heavenly crown.
[tr. Benham (1874)]
For the love of God thou oughtest cheerfully to undergo all labour, grief, temptation, vexation, anxiety, necessity, infirmity, injury, detraction, reproof, humiliation, shame, correction, and scorn. These help to virtue; these are the trial of a babe in Christ; of these consist the heavenly crown.
[tr. Anon. (1901)]
For love of God you should undergo all things cheerfully, all labors and sorrows, temptations and trials, anxieties, weaknesses, necessities, injuries, slanders, rebukes, humiliations, confusions, corrections, and contempt. For these are helps to virtue. These are the trials of Christ's recruit. These form the heavenly crown.
[tr. Croft/Bolton (1940)]
For love of God you should undergo everything cheerfully: for example, toils and pains, trials, vexations, anxieties, wants, sickness, wrongs, contradictions, reproofs, humiliations, distresses, corrections, and contempt. These are aids to character: these test the soldier of Christ: these shape the heavenly crown.
[tr. Daplyn (1952)]
For the love of God you ought to endure with gladness all that befalls you: toil and sorrow, temptations, afflictions, anxiety, want, weakness, injury and slander, rebuke, humiliation, shame, correction and scorn. All these things are aids to holiness; they test the man who has newly entered the service of Christ, and go to the making of his heavenly crown.
[tr. Knox-Oakley (1959)]
For love of God you should be prepared to endure anything -- toil, pain, temptation, vexation, anxiety, need, weakness, injustice, slander, blame, humiliation, shame, censure and contempt. Such things strengthen virtue; they test the soldier of Christ and make up his heavenly crown.
[tr. Knott (1962)]
The love of God should make you put up with everything: toil and sorrow, trials, annoyance, anxiety, restriction, weakness, injury, detraction, criticism, humiliation, shame, correction and contempt. These are aids to virtue. They are tests for one newly committed to Christ. They are the things that make up the heavenly crown.
[tr. Rooney (1979)]
Certainly you should willingly endure labor and sorrows, temptations, vexations, anxieties, necessities, illnesses, injuries, contradictions, rebukes, humiliations, doubts, chastisements and contempt. These things are all aids to virtue; these test one who has begun to follow Christ; these mold a heavenly crown.
[tr. Creasy (1989)]
Love is swift, pure, dutiful, pleasant and agreeable; it is strong, patient, faithful, prudent, long-suffering, manly, never seeking its own advantage. For when anyone seeks that, he falls away from love.
[Est amor velox, sincerus, pius, prudens, longanimis, virilis, et seipsum nunquam quærens. Ubi enim seipsum aliquis quærit, ibi ab amore cadit.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 5, v. 7 (3.5.7) [Christ] (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
Comparing love from God, what love toward God should be like, and an ideal of human love.
(Source (Latin)). Alternate translations:
Love is swift, pure, meek, joyous and glad, strong, patient, faithful, wise, forbearing, manly, and never seeking him self or his own will ; forwhensoever a man seeketh himself, he falleth from love.
[tr. Whitford/Raynal (1530/1871)]
The Love of God is nimble in its Motions, sincere in its Intentions, ardent and zealous in Devotion, sweet to the Soul, brave in Attempting, patient in Enduring, faithful in Executing, prudent in Action, slow in Resentment, generous and manly, and seeks not to please the Person's self, but the Person beloved. For, where a Man seeks his own Advantage only, there Interest, not Love, is the Principle upon which he moves.
[tr. Stanhope (1696; 1706 ed.), 3.6]
Love is swift, sincere, pious, sweet and delightfull: strong, patient, faithfull, prudent, suffering, full of courage, and never seeking it selfe. For where one seeketh him∣selfe, there he falleth from love.
[tr. Page (1639), 3.5.25-26]
Love is active, sincere, affectionate, pleasant and amiable ; courageous, patient, faithful, prudent, long-suffering, manly, and never seeking itself. For in whatever instance a person seeketh himself, there he falleth from Love.
[tr. Payne (1803), 3.4.11]
Love is active, sincere, affectionate, pleasant and amiable; courageous, patient, faithful, prudent, long-suffering, manly, and never seeking itself. For in whatever instance a person seeketh himself, there he falleth from Love.
[ed. Parker (1841), 3.4.7]
Love is swift, sincere, pious, pleasant, and agreeable; brave, patient, faithful, prudent, long-suffering, and generous; and never seeketh itself; for that which seeketh itself, falls immediately from Love.
[tr. Dibdin (1851), 3.4.11]
Love is swift, sincere, pious, pleasant, and delightful; strong, patient, faithful, prudent, long-suffering, courageous, and never seeking itself; for where a man seeks himself, there he falls from love.
[ed. Bagster (1860)]
Love is swift, sincere, pious, pleasant, gentle, strong, patient, faithful, prudent, long-suffering, manly, and never seeking her own; for wheresoever a man seeketh his own, there he falleth from love.
[tr. Benham (1874)]
Love is active, sincere, affectionate, pleasant, and amiable; courageous, patient, faithful, prudent, long-suffering, manly, and never seeking itself. For in whatever instance a person seeketh himself, there he falleth from love.
[tr. Anon. (1901)]
Love is swift, sincere, kind, pleasant, and delightful. Love is strong, patient and faithful, prudent, long-suffering, and manly. Love is never self-seeking, for in whatever a person seeks himself there he falls from love.
[tr. Croft/Bolton (1940)]
Love is alert, frank, duteous, cheerful and pleasing: brave, patient, faithful, prudent, long-suffering, manly, and never seeking self. For wherever anyone seeks self, there he falls away from love.
[tr. Daplyn (1952)]
Love is swift, pure, tender, joyful, and pleasant. Love is strong, patient, faithful, prudent, long-suffering, vigorous, and never self-seeking. For when a man is self-seeking he abandons love.
[tr. Sherley-Price (1952)]
Love is eager, sincere and kind; it is glad and lovely; it is strong, patient and faithful; wise, long-suffering and resolute; and it never seeks its own ends, for where a man seeks his own ends, he at once falls out of love.
[tr. Knott (1962)]
Love is swift, sincere, pious, pleasant and delightful. It is strong, silent, patient, trustful and wise. It is tolerant. It has a manly disregard for personal profit. The self-seeker fails in love.
[tr. Rooney (1979)]
The wise lover does not consider so much the lover’s gift, as the giver’s love. He pays more attention to the giver’s affection than to the gift’s value, and he places less value on all gifts than he does on the beloved.
[Prudens amator non tam donum amantis, quam dantis considerat amorem. Affectum potius attendit, quam censum, et infra dilectum omnia data ponit.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 6, v. 2 (3.6.2) (c. 1418-27) [tr. Creasy (1989)]
(Source)
(Source (Latin)). Alternate translations:
He that loves prudently, keeps his Eyes upon the Giver, considers the Kindness and Disposition of his Friend, and values the Gift by that, not by his own Quality and Instrinsick Worth.
[tr. Stanhope (1696; 1706 ed.), The Christian's Pattern]
And he that loves with purity, considers not the gift of the lover, but the love of the giver: he values the affection more than the tokens of it: esteems his beloved infinitely beyond the benefits he confers.
[tr. Payne (1803), 3.5.1]
A prudent lover considereth not so much the gift of his lover, as the love of the giver. He rather esteemeth the good will, then the value, and placeth all gifts under his beloved.
[tr. Page (1639), 3.6.5]
He that loves prudently, keeps his eyes upon the giver, considers the kindness and disposition of his friend, and values the gift by that, not by its own quality and intrinsic worth.
[tr. Stanhope (1696; 1809 ed.), The Christian's Pattern]
A considerate lover regardeth not so much the gift of Him who loves him, as the love of the Giver,He esteems the good will rather than the value [of the gift,] and sets all gifts below Him whom he loves.
[ed. Parker (1841)]
He that loves with purity, considers not the gift of the lover, but the love of the giver: he values the affection more than the tokens of it, and places all gifts infinitely below the donor.
[tr. Dibdin (1851), 3.5]
A wise lover considers not so much the gift of the lover as the love of the giver. He looks more at the goodwill than the value, and sets his beloved above all his gifts.
[ed. Bagster (1860)]
A wise lover considereth not so much the gift of his lover as he doth the love of the giver. He regardeth more the love than the gift, and accounteth all gifts little in comparison of his Beloved, who giveth them to him.
[tr. Whitford/Raynal (1530/1871)]
The prudent lover considereth not the gift of the lover so much as the love of the giver. He looketh for the affection more than the value, and setteth all gifts lower than the Beloved.
[tr. Benham (1874), 3.6.4]
A considerate lover regardeth not so much the gift of him who loves him, as the love of the giver. He esteems the good will rather than the value of the gift, and sets all gifts below him whom he loves.
[tr. Anon. (1901)]
The wise lover regards not so much the gift of Him Who loves as the love of Him Who gives. He regards the affection of the Giver rather than the value of the gift, and sets his Beloved above all gifts.
[tr. Croft/Bolton (1940)]
The wise lover does not so much consider a gift from the beloved, as the love of the giver. He turns to the feeling rather than the value, and sets all gifts below the one loved.
[tr. Daplyn (1952)]
A wise lover values not so much the gift of the lover, as the love of the giver. He esteems the affection above the gift, and values every gift far below the Beloved.
[tr. Sherley-Price (1952)]
An experienced lover heeds not so much the gift of the lover as the love of him that gave it. What he looks for is affection, not money; his Beloved is higher in his eyes than any gift.
[tr. Knox-Oakley (1959)]
A wise lover does not look at the gift of the one who loves him, but at the love of the giver. He weighs the affection and not the value; and he thinks more of the Beloved than of what the Beloved has to give.
[tr. Knott (1962)]
The prudent lover considers not so much the lover's gift as the love of the giver. He looks at the love that gave the gift rather than the cost. He places the beloved above all.
[tr. Rooney (1979)]
You should always choose the lesser of two evils.
[De duobus malis semper minus tamen est eligendum.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 12, v. 2 (3.12.2) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
In this context, Thomas is speaking of the evil (suffering) of resisting temptation and losing out on fun times in this world, compared to the evil of eternal damnation, e.g.,
If thou say, that thou art not able to suffer much, how then wilt thou endure the fire hereafter? Of two evils the less is always to be chosen. That thou mayest therefore avoid the everlasting punishment, endeavour to endure present evils patiently for God's sake. [Anon. (1901)]
See also Cicero.
(Source (Latin)). Alternate translations:
Of two evils, the less evil is to be taken.
[tr. Whitford/Raynal (1530/1871)]
Of two evils, the lesser is to be chosen.
[tr. Whitford/Gardiner (1530/1955)]
Of two evils the lesse is alwaies to be chosen.
[tr. Page (1639), 3.12.5]
Nature, as well as Religion, teaches Men, of Two Evils to choose the less.
[tr. Stanhope (1696; 1706 ed.), 3.13]
Of two evils, the least is to be chosen.
[tr. Payne (1803), 3.9.4]
Of two evils the less is alway to be chosen.
[ed. Parker (1841)]
Of two evils, the least is to be chosen.
[tr. Dibdin (1851), 3.10.1]
Of two evils we ought always to choose the less.
[ed. Bagster (1860)]
Of two evils we should always choose the less.
[tr. Benham (1874)]
Of two evils the less is always to be chosen.
[tr. Anon. (1901)]
Of two evils, the lesser is always to be chosen.
[tr. Croft/Bolton (1940)]
Of two evils always choose the less.
[tr. Daplyn (1952)]
Of two evils, always choose the lesser.
[tr. Sherley-Price (1952)]
One must always choose the lesser of two evils.
[tr. Knott (1962)]
You must always choose the lesser of two evils.
[tr. Rooney (1979)]
Always choose the lesser of two evils.
[tr. Creasy (1989)]
All men want peace, but all do not seek those things that bring true peace.
[Pacem omnes desiderant: sed quæ ad veram pacem pertinent, non omnes curant.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 25, v. 1 (3.25.1) [Christ] (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
(Source (Latin)). Alternate translations:
All men desire peace, but all men will not do that belongeth to peace.
[tr. Whitford/Raynal (1530/1871)]
All men desire peace, but all will not do what pertains to peace.
[tr. Whitford/Gardiner (1530/1955)]
All doe desire peace, but all care not for those things that appertain unto true peace.
[tr. Page (1639), 3.25.2]
But, though Peace be in every Man's Wishes, yet the Qualifications and Predispositions, necessary for procuring and preserving it, are the Care of very few.
[tr. Stanhope (1696; 1706 ed.), 3.29]
Peace is what all desire; but the things that belong to peace, few regard.
[tr. Payne (1803), 3.20]
Peace is what all desire, but all do not care for the things that pertain unto true peace.
[ed. Parker (1841)]
Peace is what all desire; but the things that belong to true peace, few regard.
[tr. Dibdin (1851), 3.23]
Peace is what all desire: but all care not for those things which appertain to true peace.
[ed. Bagster (1860)]
All men desire peace, but all do not care for the things which belong unto true peace.
[tr. Benham (1874)]
Peace is what all desire, but all do not care for the things that pertain unto true peace.
[tr. Anon. (1901)]
All men desire peace but all do not care for the things that go to make true peace.
[tr. Croft/Bolton (1940)]
All long for peace, but all do not care for what leads to true peace.
[tr. Daplyn (1952)]
Peace is something everyone longs for, but it is not everyone who troubles to find out what brings true peace.
[tr. Knox-Oakley (1959)]
Everyone desires peace, but not everyone cares for the things that bring real peace.
[tr. Knott (1962)]
Everybody wants peace; but not everybody cares about what really brings peace.
[tr. Rooney (1979)]
Everyone wants peace, but not all care for what leads to true peace.
[tr. Creasy (1989)]
All men desire peace, but few desire the things that make for peace.
[Common translation]
If you look for rest in this life, how will you attain to everlasting rest? Dispose yourself, then, not for much rest but for great patience.
[Si quæris in hac vita requiem: quomodo tunc pervenies ad æternam requiem? Non ponas te ad multam requiem, sed a magnam patientiam.]Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 35, v. 3 (3.35.2) (c. 1418-27) [tr. Croft/Bolton (1940)]
(Source)
(Source (Latin)). Alternate translations:
If thou seek rest in this life, how then shalt thou come to the rest everlasting? Set not thyself to have rest here, but to have patience.
[tr. Whitford/Raynal (1530/1871)]
If you seek rest in this life, how will you, then, come to everlasting rest? Do not determine to have rest here, but to have patience.
[tr. Whitford/Gardiner (1530/1955)]
If thou seekest rest in this world, how wilt thou then attain to everlasting rest? Give not thy selfe to much ease, but to much patience.
[tr. Page (1639), 3.35.6]
If then these are the Conditions of thy Obedience and Reward, think how absurd it, for them who indulge their Ease here, to expect Peace and Happiness hereafter. In one of the two States Enduring must be thy Lot; and therefore tough Patience, and not soft Repose, is what thou should'st labour for at present.
[tr. Stanhope (1696; 1706 ed.), 3.40]
If thou seekest rest in this life, how wilt thou attain to the everlasting rest of the life to come? Thou must prepare thy heart for the exercise of many and great troubles, not for the enjoyment of continual rest.
[tr. Payne (1803), 3.27.8]
If thou seek rest in this life, how wilt thou then attain to the everlasting Rest? Dispose not thyself for much rest, but for great patience.
[ed. Parker (1841)]
It thou seekest rest in this life, how wilt thou attain to the everlasting rest of the life to come? Thou must not merely rest, but prepare thy heart for far greater patience and resignation.
[tr. Dibdin (1851), 3.31.2]
If thou seekest rest in this life, how then wilt thou come to the rest everlasting? Dispose not thyself for much rest, but for much patience.
[ed. Bagster (1860)]
If thou seek rest in this life, how then wilt thou attain unto the rest which is eternal? Set not thyself to attain much rest, but much patience.
[tr. Benham (1874)]
If thou seek rest in this life, how wilt thou then attain to the everlasting rest? Dispose not thyself for much rest, but for great patience.
[tr. Anon. (1901)]
If you search after rest in this life, how then will you come through to an everlasting rest? Do not set out for much in the way of rest, but for suffering that costs.
[tr. Daplyn (1952)]
If you look for rest in this life, how can you attain eternal rest? Dispose yourself not to rest, but to patient endurance.
[tr. Sherley-Price (1952)]
If you try to find rest in this world, how will you ever reach that rest which is life everlasting? It is not long hours of rest you must be prepared for here, but for long hours of patient endurance.
[tr. Knox-Oakley (1959)]
If you are looking for rest in this life, how will you ever reach the everlasting rest at the end? It is not rest you must expect, but suffering.
[tr. Knott (1962)]
You may seek rest in this life. How then will you gain rest in everlasting life? Do not expect great rest. Expect much suffering instead.
[tr. Rooney (1979)]
If you seek rest in this life, how do you expect to come to eternal rest? Do not make frequent rest your goal but great patience.
[tr. Creasy (1989)]
Without the Way, there is no going;
Without the Truth, there is no knowing;
Without the Life, there is no living.[Sine via non itur;
sine veritate non cognoscitur;
sine vita non vivitur.]Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 56, v. 1 (3.56.1) (c. 1418-27) [ed. Parker (1841)]
(Source)
The voice of Christ commenting on His own words in John 14:6, "I am the way, the truth, and the life."
These precise words are most common translation over the years, also rendered (with varying punctuation and capitalization) by Bagster (1860), Anon. (1901), Croft/Bolton (1940), Daplyn (1952), and Creasy (1989).
(Source (Latin)). Alternate translations:
Without a way no man may go, and without the truth no man may know, and without life no man may live.
[tr. Whitford/Raynal (1530/1871)]
Without a way, no man can go; without the truth, no man can know; and without life no man can live
[tr. Whitford/Gardiner (1530/1955)]
Without the way there is no going aright, without truth there is no knowing aright, without life there is no living at all.
[tr. Page (1639), 3.56.3]
Without the Way can be no Walking; without the Truth no knowledge; without the Life no Living.
[tr. Stanhope (1696; 1706 ed.), ch. 61]
Without the way which I have opened, thou canst not return to paradise ; without the truth which I communicate, thou canst not know the way; and without the life which I quicken, thou canst not obey the truth.
[tr. Payne (1803), ch. 44]
Without the way, there is no journeying; without truth, there is no knowledge; without life, there is no living.
[tr. Dibdin (1851), 3.51.1]
Without the way thou canst not go, without the truth thou canst not know, without the life thou canst not live.
[tr. Benham (1874)]
Without the Way, there is no progress; without the Truth, there is no knowledge; without the Life, there is no living.
[tr. Sherley-Price (1952)]
Without a way, a road, there can be no going along it; without truth, no object of knowledge; without life, no living.
[tr. Knox-Oakley (1959)]
Without the way, there is no travelling, without the truth, no knowing, without the life, no living.
[tr. Knott (1962)]
Without the Way there is no journey. Without the Truth there is no knowledge. Without Life there is no living.
[tr. Rooney (1979)]