RICHARD: And therefore, since I cannot prove a lover
To entertain these fair well-spoken days,
I am determinèd to prove a villain
And hate the idle pleasures of these days.William Shakespeare (1564-1616) English dramatist and poet
Richard III, Act 1, sc. 1, l. 28ff (1.1.28-31) (1592)
(Source)
Quotations about:
bad person
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
MEDEA: O Zeus, why did you give men certain ways
to recognize false gold, when there’s no mark,
no token stamped on the human body,
to indicate which men are worthless.[ΜΉΔΕΙΑ: ὦ Ζεῦ, τί δὴ χρυσοῦ μὲν ὃς κίβδηλος ᾖ
τεκμήρι᾽ ἀνθρώποισιν ὤπασας σαφῆ,
ἀνδρῶν δ᾽ ὅτῳ χρὴ τὸν κακὸν διειδέναι
οὐδεὶς χαρακτὴρ ἐμπέφυκε σώματι;]Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 516ff (431 BC) [tr. Johnston (2008)]
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(Source (Greek)). Other translations:Wherefore, O Jove, didst thou instruct mankind
How to distinguish by undoubted marks
Counterfeit gold, yet in the front of vice
Impress no brand to shew the tainted heart?
[tr. Wodhull (1782)]O Jove, why hast thou given us certain proof
To know adulterate gold, but stamp'd no mark,
Where it is needed most, on man's base metal?
[tr. Potter (1814)]Oh Zeus why hast thou given mankind sure test
To know the spurious gold, while upon men
Is no mark born whereby to tell a knave?
[tr. Webster (1868)]O Zeus! why hast thou granted unto man clear signs to know the sham in gold, while on man's brow no brand is stamped whereby to gauge the villain's heart?
[tr. Coleridge (1891)]O Jove, why I pray hast thou given to men certain proofs of the gold which is adulterate, but no mark is set by nature on the person of men by which one may distinguish the bad man.
[tr. Buckley (1892)]O Zeus, ah wherefore hast thou given to men
Plain signs for gold which is but counterfeit,
But no assay-mark nature-graven shows
On man's form, to discern the base withal?
[tr. Way (Loeb) (1894)]O great God, shall gold withal
Bear thy clear mark, to sift the base and fine,
And o'er man's living visage runs no sign
To show the lie within, ere all too late?
[tr. Murray (1906)]O God, you have given to mortals a sure method
Of telling the gold that is pure from the counterfeit;
Why is there no mark engraved upon men's bodies
By which we could know the true ones from the false ones?
[tr. Warner (1944)]O Zeus! Why have you given us clear signs to tell
True gold from counterfeit; but when we need to know
Bad men from good, the flesh bears no revealing mark?
[tr. Vellacott (1963)]Zeus, why did you give to men clear signs
To distinguish counterfeit gold from true, but as for
Humans, no stamp is impressed on their bodies
By which the bogus ones can be discerned?
[tr. Podlecki (1989)]O Zeus, why, when you gave to men sure signs of gold that is counterfeit, is there no mark on the human body by which one could identify base men?
[tr. Kovacs (Loeb) (1994)]O Zeus, why is it you have given men clear ways of testing whether gold is counterfeit but, when it comes to men, the body carries no stamp of nature for distinguishing bad from good?
[tr. Davie (1996)]Oh Zeus! You gave such obvious signs for men to tell the difference between genuine gold and fake and yet you gave not a hint for people to tell who’s a good man and who an evil one!
[tr. Theodoridis (2004)]Oh Zeus! Why have you given us a clear test
of gold to tell which is counterfeit
but of men — where to identify an evil one would be useful —
there is no such mark on his body?
[tr. Luschnig (2007)]Oh Zeus, why have you given us clear signs to tell if gold has been adulterated, but tehre's no sign upon the body of a man by which we can find out who's evil?
[tr. Ewans (2022)]Why, Zeus? Why did you give to men clear ways of knowing the counterfeited gold, while on men’s body no brand [kharaktēr] is stamped by which to know the kakos?
[tr. Coleridge / Ceragioli / Nagy / Hour25]O Zeus, why, when you gave to men sure signs of gold that is counterfeit, is there no mark on the human body by which one could identify bad men?
[tr. Kovacs / Zhang / Rogak]
We ought to beware of people who do not think it necessary to pretend that they are good and decent. Lack of hypocrisy in such things hints at a capacity for a most depraved ruthlessness.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 200 (1955)
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Never trust a malicious Man upon the Account that thou hast done him good Offices: For thou hast but fed a Dragon that will devour thee, if ever thou comest within his reach.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 948 (1725)
(Source)
Fuller repeated this item as # 2443 in his second volume (1727), slightly altered:Never trust a malicious Man upon the Account that thou hast done him good Offices. For thou hast but fed a Dragon, that will devour thee if ever thou comest within the Reach of his Claws.
A revengeful knave will do more than he will say; a grateful one will say more than he will do.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 441 (1820)
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SGANARELLE: But when a great lord is a wicked man, it is a terrible thing.
[Mais un grand seigneur méchant homme est une terrible chose.]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Don Juan [Dom Juan], Act 1, sc. 1 (1665) [tr. Waller (1904)]
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(Source (French)). Other translations:But a great Lord, a wicked Man, is a terrible thing.
[tr. Clitandre (1672)]If a great lord is a wicked man it is a terrible thing.
[tr. Van Laun (1876)]But if a great lord is also a wicked man, it is a terrible thing.
[tr. Wall (1879)]But a wicked nobleman is a terrible thing.
[tr. Page (1908)]But a great lord who is a wicked man is a terrible thing.
[tr. Frame (1967)]But a wicked nobleman is a frightening master.
[tr. Bermel (1987)]But a great lord who's a wicked man is a frightening thing.
[tr. Wilbur (2001)]
Sometimes rendered "What a terrible thing to be a great lord, yet a wicked man," though I could not find a good source for that phrasing, which is also attributed to Carlos Castañeda.
MARGARET: Father, that man’s bad.
MORE: There is no law against that.
ROPER: There is! God’s law!
MORE: Then God can arrest him.Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 1 (1960)
(Source)
Bolt's 1966 film adaptation uses the same lines. (Source (Video); dialog verified.)
ALCESTE: Whenever his name comes up in conversation,
None will defend his wretched reputation;
Call him knave, liar, scoundrel, and all the rest,
Each head will nod, and no one will protest.
And yet his smirk is seen in every house,
He’s greeted everywhere with smiles and bows,
And when there’s any honor that can be got
By pulling strings, he’ll get it, like as not.
[Quelques titres honteux qu’en tous lieux on lui donne,
Son misérable honneur ne voit pour lui personne;
Nommez-le fourbe, infâme et scélérat maudit,
Tout le monde en convient, et nul n’y contredit.
Cependant sa grimace est partout bienvenue:
On l’accueille, on lui rit, partout il s’insinue;
Et s’il est, par la brigue, un rang à disputer,
Sur le plus honnête homme on le voit l’emporter.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 1, sc. 1, l. 133ff (1666) [tr. Wilbur (1954)]
(Source)
(Source (French)). Alternate translations:Yet whatever dishonourable epithets may be launched against him everywhere, nobody defends his wretched honour. Call him a rogue, an infamous wretch, a confounded scoundrel if you like, all the world will say "yea," and no one contradicts you. But for all that, his bowing and scraping are welcome everywhere; he is received, smiled upon, and wriggles himself into all kinds of society; and, if any appointment is to be secured by intriguing, he will carry the day over a man of the greatest worth.
[tr. Van Laun (1878)]Whatever shameful titles people give him everywhere, his wretched honour hears no one call him infamous knave and cursed villain; everybody agrees to it, and no one contradicts it. In the meanwhile his hypocritical smile is everywhere welcome -- he is entertained, well received, and he insinuates himself into all companies; and if there is any position to be gained by canvassing for it, he will carry it against men of the greatest worth.
[tr. Mathew (1890)]No cries of "shame" can make his miserable honor hear them. Call him a knave, a scoundrel, a damned villain, all the world agrees, and no man contradicts you; but -- he is welcomed everywhere; wherever he may worm himself he's greeted; men smile upon him; and if there's a canvass to be made, a place to be intrigued for, you will see him get the better of honest men.
[tr. Wormeley (1894)]Yet whatever insulting names are given him by all, no one is seen on the side of his wretched honour; call him a villain, a cursed and infamous scoundrel: all the world will agree with you, and no one will contradict you. But, for all that, his hypocritical countenance is welcomed by all; he is received and smiled upon and he worms himself in everywhere. If any preferment is to be secured by intrigue, he will gain it over the heads of the worthiest.
[tr. Waller (1903)]Whatever shameful names you heap upon him,
There's no one to defend his wretched honour;
Call him a cheat, a rogue, a cursed rascal,
And every one agrees, none contradicts you.
But yet his grinning face is always welcomed;
He worms in everywhere, he’s greeted, smiled on;
And if there is preferment to compete for,
Intrigue will win it for him, from the worthiest.
[tr. Page (1913)]Whatever eminence he may have gained,
There's no one to respect his reputation.
Call him an infamous swindler, filthy sneak,
You'll hear no contradiction; all agree.
And yet his fawning face is widely welcomed,
He crawls in everywhere, he is accepted;
And if intrigue can gain some precedence,
You see him win, over the worthiest man.
[tr. Bishop (1957)]Whatever notoriety he's won,
Such honor lacks support from anyone;
Call him a cheat, knave, curséd rogue to boot,
Everyone will agree, no one refute.
Yet everywhere his false smile seems to pay:
Everywhere welcomed, hailed, he worms his way
And if by pulling strings he stands to gain
Some honor, decent men compete in vain.
[tr. Frame (1967)]
MALEFACTOR, n. The chief factor in the progress of the human race.
Ambrose Bierce (1842-1914?) American writer and journalist
“Malefactor,” The Devil’s Dictionary (1911)
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Originally published in the "Cynic's Word Book" column in the New York American (1904-08-06) and the "Cynic's Dictionary" column in the San Francisco Examiner (1904-08-19).
To an embalmer there are no good men and bad men. There are only dead men and live men.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 4, § 15 (1916)
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“Let your conscience be your guide” is a silly thing to say to a good man, or a bad one.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 5 (1966)
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While then the worst man is he who displays vice both in his own affairs and in his dealings with his friends, the best man is not he who displays virtue in his own affairs merely, but he who displays virtue towards others; for this is the hard thing to do.
[κάκιστος μὲν οὖν ὁ καὶ πρὸς αὑτὸν καὶ πρὸς τοὺς φίλους χρώμενος τῇ μοχθηρίᾳ, ἄριστος δ᾽ οὐχ ὁ πρὸς αὑτὸν τῇ ἀρετῇ ἀλλὰ πρὸς ἕτερον: τοῦτο γὰρ ἔργον χαλεπόν.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 5, ch. 1 (5.1.18) / 1130a.5-8 (c. 325 BC) [tr. Peters (1893)]
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(Source (Greek)). Alternate translations:Now he is the basest of men who practises vice not only in his own person, but towards his friends also; but he the best who practises virtue not merely in his own person but towards his neighbour, for this is a matter of some difficulty.
tr. Chase (1847), ch. 2]Worst of men is he whose wickedness affects not himself alone but his fellow with him; best of men is he whose virtue affects not himself alone but his fellow with him; for such a one has in all sooth a hard task.
[tr. Williams (1869)]As then the worst of men is he who exhibits his depravity both in his own life and in relation to his friends, the best of men is he who exhibits his virtue not in his own life only but in relation to others; for this is a difficult task.
[tr. Welldon (1892)]Now the worst man is he who exercises his wickedness both towards himself and towards his friends, and the best man is not he who exercises his virtue towards himself but he who exercises it towards another; for this is a difficult task.
[tr. Ross (1908)]As then the worst man is he who practises vice towards his friends as well as in regard to himself, so the best is not he who practises virtue in regard to himself but he who practises it towards others; for that is a difficult task.
[tr. Rackham (1934)]The worst sort of person, then, is the one who uses his depravity both in relation to himself and in relation to his friends, whereas the best sort is not the one who uses his virtue in relationship to himself but the one who uses it in relation to another person, since that is difficult work.
[tr. Reeve (1948)]The worst man, then, is the one whose evil habit affects both himself and his friends, while the best man is one whose virtue is directed not to himself, but to others, for this is a difficult task.
[tr. Apostle (1975)]So the worst person is the one who exercises his wickedness towards both himself and his friends, and the best is not the one who exercises his virtue towards himself but the one who exercises it towards another; because this is a difficult task.
[tr. Thomson/Tredennick (1976)]So the worst person is the one who exercises wickedness in relation to himself and in relation to his friends, and the best is not he who exercises his virtue in relation to himself but the one who exercises it in relation to others, since this is a difficult thing to do.
[tr. Crisp (2000)]Worst, then, is he who treats both himself and his friends in a corrupt way, but best is he who makes use of virtue not in relation to himself but in relation to another. For this is a difficult task.
[tr. Bartlett/Collins (2011)]
Charming villains have always had a decided social advantage over well-meaning people who chew with their mouths open.
Something Vimes had learned as a young guard drifted up from memory. If you have to look along the shaft of an arrow from the wrong end, if a man has you entirely at his mercy, then hope like hell that man is an evil man. Because the evil like power, power over people, and they want to see you in fear. They want you to know you’re going to die. So they’ll talk. They’ll gloat.
They’ll watch you squirm. They’ll put off the moment of murder like another man will put off a good cigar.
So hope like hell your captor is an evil man. A good man will kill you with hardly a word.
He that is good will infallibly become better, and he that is bad will as certainly become worse; for vice, virtue, and time are three things that never stand still.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 457 (1820)
(Source)
For the wicked are full of regrets.
[μεταμελείας γὰρ οἱ φαῦλοι γέμουσιν.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 9, ch. 4 (9.4.10) / 1166b.24-25 (c. 325 BC) [tr. Welldon (1892)]
(Source)
(Source (Greek)). Alternate translations:For the wicked are full of remorse.
[tr. Chase (1847)]Whence it is that the wicked are ever full of repentance.
[tr. Williams (1869)]For those who are not good are full of remorse.
[tr. Peters (1893)]For bad men are laden with repentance.
[tr. Ross (1908)]The bad are always changing their minds.
[tr. Rackham (1934)]For base people are full of regret.
[tr. Reeve (1948)]For bad men are full of regrets.
[tr. Apostle (1975)]For bad men are full of regrets.
[tr. Thomson/Tredennick (1976)]For base people are full of regret.
[tr. Irwin/Fine (1995)]For bad people are full of regrets.
[tr. Crisp (2000)]For base people teem with regret.
[tr. Bartlett/Collins (2011)]
LORENZO: The man that hath no music in himself,
Nor is not moved with concord of sweet sounds,
Is fit for treasons, stratagems, and spoils;
The motions of his spirit are dull as night,
And his affections dark as Erebus.
Let no such man be trusted. Mark the music.William Shakespeare (1564-1616) English dramatist and poet
Merchant of Venice, Act 5, sc. 1, l. 92ff (5.1.92-97) (1597)
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