WIST Quotations

Pratchett, Terry -- Discworld No. 15, Men at Arms (1993)

Dave — Fri, 03 Apr 2026 23:57:52 +0000

The reason that the rich were so rich, Vimes reasoned, was because they managed to spend less money.
Take boots, for example. He earned thirty-eight dollars a month plus allowances. A really good pair of leather boots cost fifty dollars. But an affordable pair of boots, which were sort of OK for a season or two and then leaked like hell when the cardboard gave out, cost about ten dollars. Those were the kind of boots Vimes always bought, and wore until the soles were so thin that he could tell where he was in Ankh-Morpork on a foggy night by the feel of the cobbles.
But the thing was that good boots lasted for years and years. A man who could afford fifty dollars had a pair of boots that’d still be keeping his feet dry in ten years’ time, while the poor man who could only afford cheap boots would have spent a hundred dollars on boots in the same time and would still have wet feet.

Terry Pratchett (1948-2015) English author
Discworld No. 15, Men at Arms (1993)
(Source)

Dixon, Norman F. -- On the Psychology of Military Incompetence, Part 2, ch. 22 “Authoritarianism” (1976)

Dave — Wed, 25 Feb 2026 17:37:58 +0000

The values communicated by status-insecure parents are such that their children learn to put personal success and the acquisition of power above all else. They are taught to judge people for their usefulness rather than their likableness. Their friends, and even future marriage partners, are selected and used in the service of personal advancement; love and affection take second place to knowing the right people. They are taught to eschew weaknesses and passivity, to respect authority, and to despise those who have not made the socio-economic grade. Success is equated with social esteem and material advantage, rather than with more spiritual values.

Norman F. Dixon (1922-2013) British cognitive psychologist, author, military engineer
On the Psychology of Military Incompetence, Part 2, ch. 22 “Authoritarianism” (1976)
(Source)

Holmes, Oliver Wendell, Sr. -- Article (1860-08), “The Professor’s Story [Elsie Venner],” ch. 16, Atlantic Monthly, Vol. 6, No. 34

Dave — Mon, 15 Sep 2025 15:52:03 +0000

Leverage is everything, — was what I used to say; — don’t begin to pry till you have got the long arm on your side.

Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Article (1860-08), “The Professor’s Story [Elsie Venner],” ch. 16, Atlantic Monthly, Vol. 6, No. 34
(Source)

Originally serialized as “The Professor’s Story,” but collected as the novel Elsie Venner, ch. 16 (1861).

Taleb, Nassim Nicholas -- The Black Swan, Part 2, ch. 12 “Epistemocracy, a Dream” (2007)

Dave — Mon, 30 Jun 2025 16:45:09 +0000

Alas, one cannot assert authority by accepting one’s own fallibility. Simply, people need to be blinded by knowledge — we are made to follow leaders who can gather people together because the advantages of being in groups trump the disadvantages of being alone. It has been more profitable for us to bind together in the wrong direction than to be alone in the right one. Those who have followed the assertive idiot rather than the introspective wise person have passed us some of their genes. This is apparent from a social pathology: psychopaths rally followers.

Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Black Swan, Part 2, ch. 12 “Epistemocracy, a Dream” (2007)
(Source)

Billings, Josh -- Josh Billings’ Farmer’s Allminax, 1870-06 (1870 ed.)

Dave — Thu, 27 Mar 2025 18:59:19 +0000

The time tew be karefullest iz when we hav a hand full ov trumps.

[The time to be carefullest is when we have a hand full of trumps.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1870-06 (1870 ed.)
(Source)

Repeated in Everybody's Friend, Or; Josh Billing's Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 156 "Affurisms: Embers on the Harth" (1874).

Mills, C. Wright -- The Power Elite, ch. 1 “The Higher Circles,” sec. 4 (1956)

Dave — Wed, 01 Jan 2025 18:46:39 +0000

People with advantages are loath to believe that they just happen to be people with advantages. They come readily to define themselves as inherently worthy of what they possess; they come to believe themselves “naturally” elite, and, in fact, to imagine their possessions and their privileges as natural extensions of their own elite selves.

C. Wright Mills (1916-1962) American sociologist, academic, author [Charles Wright Mills]
The Power Elite, ch. 1 “The Higher Circles,” sec. 4 (1956)
(Source)

Bierce, Ambrose -- “Impartial,” The Cynic’s Word Book (1906)

Dave — Tue, 17 Sep 2024 22:17:21 +0000

IMPARTIAL, adj. Unable to perceive any promise of personal advantage from espousing either side of a controversy or adopting either of two conflicting opinions.

Ambrose Bierce (1842-1914?) American writer and journalist
“Impartial,” The Cynic’s Word Book (1906)
(Source)

Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1885-09-12).

Bierce, Ambrose -- “Compromise,” The Cynic’s Word Book (1906)

Dave — Tue, 02 Jan 2024 23:54:01 +0000

COMPROMISE, n. Such an adjustment of conflicting interests as gives each adversary the satisfaction of thinking he has got what he ought not to have, and is deprived of nothing except what was justly his due.

Ambrose Bierce (1842-1914?) American writer and journalist
“Compromise,” The Cynic’s Word Book (1906)
(Source)

Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1881-08-12).

King, Martin Luther -- “Conquering Self-Centeredness,” sermon, Dexter Ave. Baptist Church, Montgomery (11 Aug 1957)

Dave — Tue, 21 Mar 2023 19:49:37 +0000

If you have the privilege of a fine education, well, you have it because somebody made it possible. If you have the privilege to gain wealth and a bit of the world’s goods, well, you have it because somebody made it possible. So don’t boast, don’t be arrogant.

Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Conquering Self-Centeredness,” sermon, Dexter Ave. Baptist Church, Montgomery (11 Aug 1957)
(Source)

Gladwell, Malcolm -- Outliers: The Story of Success, ch. 1 “The Matthew Effect,” sec. 5 (2008)

Dave — Mon, 16 Jan 2023 19:57:24 +0000

It is those who are successful, in other words, who are most likely to be given the kinds of special opportunities that lead to further success. It’s the rich who get the biggest tax breaks. It’s the best students who get the best teaching and most attention. And it’s the biggest nine- and ten-year-olds who get the most coaching and practice. Success is the result of what sociologists like to call “accumulative advantage.”

Malcolm Gladwell (b. 1963) Anglo-Canadian journalist, author, public speaker
Outliers: The Story of Success, ch. 1 “The Matthew Effect,” sec. 5 (2008)
(Source)

Washington, Booker T. -- Speech, Republican Club, New York City (12 Feb 1909)

Dave — Fri, 18 Nov 2022 16:39:13 +0000

In any country, regardless of what its laws say, wherever people act upon the idea that the disadvantage of one man is the good of another, there slavery exists. Wherever, in any country the whole people feel that the happiness of all is dependent upon the happiness of the weakest, there freedom exists.

Booker T. Washington (1856-1915) American educator, writer
Speech, Republican Club, New York City (12 Feb 1909)
(Source)

Della Casa, Giovanni -- Galateo: Or, A Treatise on Politeness and Delicacy of Manners [Il Galateo overo de’ costumi], ch. 1 (1558) [tr. Graves (1774)]

Dave — Mon, 22 Aug 2022 15:04:22 +0000

For tho’ it is certainly more laudable, and a thing of greater moment, to be generous, constant, and magnanimous, than merely to be polite and well bred; yet we find, from daily experience, that sweetness of manners, a genteel carriage, and, polite address are frequently of more advantage to those who are so happy as to be possessed of them, than any greatness of soul or brightness of parts are to those who are adorned with those more shining talents.

[E come che l’esser liberale o constante o magnanimo sia per sé sanza alcun fallo più laudabil cosa e maggiore che non è l’essere avenente e costumato, non di meno forse che la dolcezza de’ costumi e la convenevolezza de’ modi e delle maniere e delle parole giovano non meno a’ possessori di esse che la grandezza dell’animo e la sicurezza altresì a’ loro possessori non fanno.]

Giovanni della Casa (1503-1556) Florentine poet, author, diplomat, bishop
Galateo: Or, A Treatise on Politeness and Delicacy of Manners [Il Galateo overo de’ costumi], ch. 1 (1558) [tr. Graves (1774)]
(Source)

(Source (Italian)). Alternate translations:

And albeit Liberalitie, or magnanimitie, of themselves beare a greater praise, then, to be a well taught or manored man: yet perchaunce, the courteous behaviour and entertainement with good maners and words, helpe no lesse, him that hath them: then the high minde and courage, advaunceth him in whome they be.
[tr. Peterson (1576)]

Although liberality, courage, or generosity are without doubt far greater and more praiseworthy things than charm and manners, none the less, pleasant habits and decorous manners and words are perhaps no less useful to those who have them than a noble spirit and self-assurance are to others.
[tr. Einsenbichler/Bartlett (1986)]

Sophocles -- Antigone, l. 460 ff [Antigone] (441 BC) [tr. Jebb (1891)]

Dave — Fri, 13 Nov 2020 16:56:02 +0000

But if I am to die before my time, I count that a gain. When anyone lives as I do, surrounded by evils, how can he not carry off gain by dying?

[εἰ δὲ τοῦ χρόνου
πρόσθεν θανοῦμαι, κέρδος αὔτ᾽ ἐγὼ λέγω.
ὅστις γὰρ ἐν πολλοῖσιν ὡς ἐγὼ κακοῖς
ζῇ, πῶς ὅδ᾽ Οὐχὶ κατθανὼν κέρδος φέρει]

Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 460 ff [Antigone] (441 BC) [tr. Jebb (1891)]
(Source)

Alt. trans.:

But if I am to die before my time, I count that a gain: for when any one lives, as I do, compassed about with evils, can such an one find aught but gain in death?
[tr. Jebb (1917)]

And if my time is shortened, this to me
Is gain indeed. For whoso lives, as I live,
Beset with many sorrows, how does he
Not win by dying?
[tr. Donaldson (1848)]

If death
Is thereby hastened, I shall count it gain
For death is gain to him whose life, like mine,
Is full of misery.
[tr. Storr (1859)]

And now, if I fall
A little sooner, 'tis the thing I wish.
To thou, who live in misery like me,
Believe me, King, 'tis happiness to die.
[tr. Werner (1892)]

But if I die young, all the better:
People who live in misery like mine
Are better dead.
[tr. Woodruff (2001)]

I knew that my death was imminent, of course I did, and even if it came sooner, I would still think it a good thing because when one lives in such a dreadful misery why should he not think death to be a good thing?
[tr. Theodoridis (2004)]

And if I have to die
before my time, well, I count that a gain.
When someone has to live the way I do,
surrounded by so many evil things,
how can she fail to find a benefit
in death?
[tr. Johnston (2005), l. 521ff]

If I die
before my time, I say it is a gain.
Who lives in sorrows many as are mine
how shall he not be glad to gain his death?
[tr. Wyckoff]

But if
I shall die before my time, I declare it a profit,
for whoever lives beset, as I do, by many things evil,
how does he not gain profit by dying?
[tr. Tyrrell/Bennett]

Inge, William Ralph -- Speculum Animae, Part 2, “Sunday Morning,” address, Cambridge (15 Jan 1911)

Dave — Mon, 05 Oct 2020 17:32:43 +0000

Let none of us delude himself by supposing that honesty is always the best policy. It is not.

William Ralph Inge (1860-1954) English prelate [Dean Inge]
Speculum Animae, Part 2, “Sunday Morning,” address, Cambridge (15 Jan 1911)
(Source)

Inge's argument is not that honesty is not the most virtuous course, but that it is not always the most secularly advantageous course, and that such disadvantage is one of the costs of maintaining Christian virtue.

Conrad, Joseph -- A Personal Record (1912)

Dave — Thu, 22 Jun 2017 03:03:37 +0000

All ambitions are lawful except those which climb upward on the miseries or credulities of mankind.

Joseph Conrad (1857-1924) Polish-English novelist [b. Teodor Josef Konrad Korzeniowski]
A Personal Record (1912)

La Follette, Suzanne -- (Attributed)

Dave — Mon, 20 Feb 2017 20:08:37 +0000

When once a social order is well established, no matter what injustice it involves, those who occupy a position of advantage are not long in coming to believe that it is the only possible and reasonable order.

Suzanne La Follette (1893-1983) American journalist, author, feminist
(Attributed)

Aesop -- Fables [Aesopica], “The Wolf and the Kid” (6th C BC) [tr. Jacobs (1894)]

Dave — Fri, 20 Nov 2015 16:00:32 +0000

It is easy to be brave from a safe distance.

Aesop (620?-560? BC) Legendary Greek storyteller
Fables [Aesopica], “The Wolf and the Kid” (6th C BC) [tr. Jacobs (1894)]
(Source)

Alternate translation: "Time and place often give the advantage to the weak over the strong." [tr. Townsend (1887), "The Kid and the Wolf"]

Lewis, Sinclair -- Main Street (1920)

Dave — Tue, 15 Sep 2015 13:45:35 +0000

It has not yet been recorded that any human being has gained a very large or permanent contentment from meditation upon the fact that he is better off than others.

Sinclair Lewis (1885-1951) American novelist, playwright
Main Street (1920)

Shakespeare, William -- As You Like It, Act 2, sc. 1, l. 12ff (2.1.12-14) (1599)

Dave — Mon, 20 May 2013 19:04:38 +0000

DUKE SENIOR: Sweet are the uses of adversity,
Which, like the toad, ugly and venomous,
Wears yet a precious jewel in his head.

William Shakespeare (1564-1616) English dramatist and poet
As You Like It, Act 2, sc. 1, l. 12ff (2.1.12-14) (1599)
(Source)

Joubert, Joseph -- Pensées [Thoughts], Introduction, “L’auteur Peint par Lui-Même [The Author’ Self-Portrait]” (1850 ed.) [tr. Auster (1983)], 1796]

Dave — Mon, 20 May 2013 19:03:37 +0000

I love to see two truths at the same time. Every good comparison gives the mind this advantage.

[J’aime à voir deux vérités à la fois. Toute bonne comparaison donne à l’esprit cet avantage.]

Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], Introduction, “L’auteur Peint par Lui-Même [The Author’ Self-Portrait]” (1850 ed.) [tr. Auster (1983)], 1796]
(Source)

(Source (French)). Alternate translations:

I like to see two truths at once. Every good comparison gives the mind this advantage.
[tr. Calvert (1866), "Notice"]

I like to see two truths at once. Every good comparison gives the mind that advantage.
[tr. Collins (1928)]

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶59 (1665-1678) [tr. Tancock (1959)]

Dave — Thu, 02 Feb 2012 16:25:06 +0000

No occurrences are so unfortunate that the shrewd cannot turn them to some advantage, nor so fortunate that the imprudent cannot turn them to their own disadvantage.

[Il n’y a point d’accidents si malheureux dont les habiles gens ne tirent quelque avantage, ni de si heureux que les imprudents ne puissent tourner à leur préjudice.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶59 (1665-1678) [tr. Tancock (1959)]
(Source)

Present in the original 1665 edition. In manuscript, this was originally drafted as:

One could say that there are no lucky or unfortunate accidents, because clever people know how to take advantage of bad ones, and the imprudent very often turn the most advantageous harm to themselves.

[On pourrait dire qu’il n’y a point d’heurcux ni de malheureux accidents, parce que les habiles gens savent profiter des mauvais, et que les imprudents tournent bien souvent à leur préjudice les plus avantageux.]

(Source (French)). Alternate translations:

It may be affirm'd that either there are not any happy or unhappy accidents, or that all accidents are both happy and unhappy, inasmuch as the prudent know how to make their advantages of the bad, and the imprudent many times turn the most advantageous emergencies to their own prejudice.
[tr. Davies (1669), ¶128]

There is no accident so exquisitely unfortunate, but wise Men will make some advantage of it; nor any so entirely fortunate, but Fools may turn it to their own prejudice.
[tr. Stanhope (1694), ¶60]

No accidents are so unlucky, but that the prudent may draw some advantage from them: nor are there any so lucky, but what the imprudent may turn to their prejudice.
[pub. Donaldson (1783), ¶8; [ed. Lepoittevin-Lacroix (1797), ¶58]

No accidents are so unlucky, but what the prudent may draw some advantages from; nor are there any so lucky, but what the imprudent may turn to their prejudice.
[ed. Carville (1835), ¶5]

There are no circumstances, however unfortunate, that clever people do not extract some advantage from; and none, however fortune, that the imprudent cannot turn to their own prejudice.
[ed. Gowens (1851), ¶60]

There are no accidents so unfortunate from which skillful men will not draw some advantage, nor so fortunate that foolish men will not turn them to their hurt.
[tr. Bund/Friswell (1871)]

A clever man reaps some benefit from the worst catastrophe, and a fool can turn even good luck to his disadvantage.
[tr. Heard (1917)]

No event is so disastrous that the adroit cannot derive some benefit from it, nor so auspicious that fools cannot turn it to their detriment.
[tr. Stevens (1939)]

There is no accident so disastrous that a clever man cannot derive some profit from it: nor any so fortunate that a fool cannot turn it to his disadvantage.
[tr. FitzGibbon (1957)]

There are no experiences so disastrous that thoughtful men cannot derive some profit from them, nor so happy that the thoughtless cannot use them to their harm.
[tr. Kronenberger (1959)]

There are no accidents so unfortunate that clever men may not draw some advantage from them, nor so fortunate that imprudent men may not turn them to their own detriment.
[tr. Whichello (2016)]

Mencken, H. L. -- Minority Report: H.L. Mencken’s Notebooks, #397 (1956)

Dave — Thu, 15 Jan 2009 10:54:20 +0000

The chief difference between free capitalism and State socialism seems to be this: that under the former a man pursues his own advantage openly, frankly, and honestly, whereas under the latter he does so hypocritically and under false pretences.

H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
Minority Report: H.L. Mencken’s Notebooks, #397 (1956)

Gracián, Baltasar -- The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 84 (1647) [tr. Jacobs (1892)]

Dave — Wed, 25 Jul 2007 19:04:47 +0000

A wise man gets more use from his enemies than a fool from his friends.

[Al varón sabio más le aprovechan sus enemigos que al necio sus amigos.]

Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 84 (1647) [tr. Jacobs (1892)]
(Source)

See also Aristophanes. (Source (Spanish)). Alternate translations:

The wise man draws more advantage from his Enemies, than the fool does from his Friends.
[Flesher ed. (1685)]

To a wise man, his enemies avail him more, than to a fool, his friends.
[tr. Fischer (1937)]

The wise person finds enemies more useful than the fool finds friends.
[tr. Maurer (1992)]

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 7 (3.7) [tr. Hays (2003)]

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Never regard something as doing you good if it makes you betray a trust, or lose your sense of shame, or makes you show hatred, suspicion, ill will, or hypocrisy, or a desire for things best done behind closed doors.

[Μὴ τιμήσῃς ποτὲ ὡς συμφέρον σεαυτοῦ, ὃ ἀναγκάσει σέ ποτε τὴν πίστιν παραβῆναι, τὴν αἰδῶ ἐγκαταλιπεῖν, μισῆσαί τινα, ὑποπτεῦσαι, καταράσασθαι, ὑποκρίνασθαι, ἐπιθυμῆσαί τινος τοίχων καὶ παραπετασμάτων δεομένου.]

Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 7 (3.7) [tr. Hays (2003)]
(Source)

(Source (Greek)). Alternate translations:

Never esteem of anything as profitable, which shall ever constrain thee either to break thy faith, or to lose thy modesty; to hate any man, to suspect, to curse, to dissemble, to lust after anything, that requireth the secret of walls or veils.
[tr. Casaubon (1634), ch. 8]

Don't be fond of any Thing, or think that for your Interest, which makes you break your Word, quit your Modesty, be of a Dissembling, Suspicious, or Outragious Humour; which puts you upon Hating any Person, and enclines you to any Practice, which wont bear the Light, and look the World in the Face.
[tr. Collier (1701)]

Never value that as advantageous, which may force you to break your faith; to quit your modesty, or sense of honour; to hate, suspect, or imprecate evil on any one; to dissemble; or to desire any of these things which need walls or curtains to conceal them.
[tr. Hutcheson/Moor (1742)]

Never adopt any measure as conducing to your interest, which lays you under a necessity of violating your honour or your modesty; or may excite your hatred or your suspicion, or provoke you to execrate any one, or to practice dissimulation; or, in short, to entertain a wish which will not bear the light, but must be concealed from the world by walls and curtains.
[tr. Graves (1792)]

Never value anything as profitable to thyself which shall compel thee to break thy promise, to lose thy self-respect, to hate any man, to suspect, to curse, to act the hypocrite, to desire anything which needs walls and curtains.
[tr. Long (1862)]

Think nothing for your interest which makes you break your word, quit your modesty, hate, suspect, or curse any person, or inclines you to any practice which will not bear the light and look the world in the face.
[tr. Collier/Zimmern (1887)]

Never esteem anything as of advantage to thee that shall make thee break thy word or lose thy self-respect.
[tr. Morgan, in Bartlett's (1894)]

Never prize anything as self-advantage, which will compel you to break faith, to forfeit self-respect, to suspect or hate or execrate another, to play false, to desire anything which requires screens or veils.
[tr. Rendall (1898)]

Never esteem aught of advantage which will oblige you to break your faith, or to desert your honour; to hate, to suspect, or to execrate any man; to play a part; or to set your mind on anything that needs to be hidden by wall or curtain.
[tr. Hutcheson/Chrystal (1902)]

Prize not anything as being to thine interest that shall ever force thee to break thy troth, to surrender thine honour, to hate, suspect, or curse anyone, to play the hypocrite, to lust after anything that needs walls and curtains.
[tr. Haines (Loeb) (1916)]

Never value as an advantage to yourself what will force you one day to break your word, to abandon self-respect, to hate, suspect, execrate another, to act a part, to covet anything that calls for walls or coverings to conceal it.
[tr. Farquharson (1944)]

Never value the advantages derived from anything involving breach of faith, loss of self-respect, hatred, suspicion, or execration of others, insincerity, or the desire for something which hast to be veiled and curtained.
[tr. Staniforth (1964)]

Never prize as advantageous to yourself anything that will compel you some day to break your word, to offend against propriety, to hate, suspect or curse another, to dissemble, or to desire anything that needs to be veiled behind walls and curtains.
[tr. Hard (1997 ed.)]

Never regard as a benefit to yourself anything which will force you at some point to break your faith, to leave integrity behind, to hate, suspect, or curse another, to dissemble, to covet anything needing the secrecy of walls and drapes.
[tr. Hammond (2006)]

Never consider anything to be beneficial to you, which could ever compel you to violate your faith in yourself, to abandon your modesty, to hate anybody, to be overly suspicious, cursing, disingenuous, or to lust after anything which must be hidden behind walls or veils.
[tr. Needleman/Piazza (2008)]

Never prize as advantageous to yourself anything that will compel you some day to break your word, to offend against propriety, to hate, suspect, or curse another, to pretend, or to desire anything that needs to be veiled behind walls and curtains.
[tr. Hard (2011 ed.)]

Never value as beneficial to yourself something that will force you one day to break your word, abandon your sense of shame, hate, suspect, or curse someone else, pretend, or desire something that needs the secrecy of walls or curtains.
[tr. Gill (2013)]

Value nothing which compels you to break your promise, to abandon your honor, to hate, suspect or curse anyone, to be a hypocrite, or to lust after anything which needs walls or decorations.
[tr. @sentantiq (2019)]

Never value anything you find profitable, to the extent that you have to break a promise, lose your self-respect, hate any person or act the hypocrite.
[tr. McNeill (2019)]

Some causes will force you to betray faith, abandon shame, hate or suspect another person, call down curses, put forward explanations, or desire something that requires walls and fences. Do not regard these causes as necessary or beneficial to yourself.
[Source]

Heywood, John -- Proverbes, Part 1, ch. 3 (1546)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

And while I at length debate and beate the bush,
There shall steppe in other men and catch the burdes.

John Heywood (1497?-1580?) English playwright and epigrammist
Proverbes, Part 1, ch. 3 (1546)
(Source)

Tartakower, Savielly -- (Attributed)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Victory goes to the player who makes the next-to-last mistake.

Savielly Tartakower (1887-1956) Russian chess grandmaster
(Attributed)

Ward, Artemus -- Shakespeare Up-to-Date

Dave — Sun, 01 Feb 2004 16:00:00 +0000

“Thrice is he armed that hath his quarrel just” —
And four times he who gets his fist in fust.

Artemus Ward (1834-1867) American humorist, editor, lecturer [pseud. of Charles Farrar Browne]
Shakespeare Up-to-Date

See Shakespeare. Also attributed to Josh Billings in Josh Billings: His Sayings (1865), and sometimes oddly credited to Romans 13:7.