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Happy the people whose annals are tiresome.

[Heureux le peuple dont l’histoire est ennuyeuse.]

Charles-Lewis de Secondat, Baron de Montesquieu (1689–1755) French political philosopher
(Attributed)

The phrase is widely attributed to Montesquieu, but not found as such in his works. The earliest use of it in those words is in Thomas Carlyle, The French Revolution, Book 2, ch. 1 (1837).

Variants:
  • "Happy the people whose history is boring."
  • "Happy the nation whose history is dull."
  • "Happy the nation whose history is tedious."
  • "Happy the people whose annals are vacant." [Also from Carlyle, as an extreme of the attributed Montesquieu quote.]
  • "Happy the people whose annals are blank in history-books!"
See also Franklin (1740).

The phrase is the complement to the (spurious) Chinese curse, "May you live in interesting times."
 
Added on 6-Jul-26 | Last updated 16-Jul-26
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I salute the man who is going through life always helpful, knowing no fear, and to whom aggressiveness and resentment are alien. Such is the stuff of which the great moral leaders are made who proffer consolation to mankind in their self-created miseries.

[Heil dem Manne, der stets helfend durchs Leben ging, keine Furcht kannte und dem jede Aggressivität und jedes Ressentiment fremd war! Von solchem Holz sind die Idealgestalten geschnitzt, die der Menschheit Trost bieten in den Situationen selbstgeschaffenen Leidens.]

Albert Einstein (1879–1955) German-American physicist
Essay (1953-05-23), “Aphorisms for Leo Baeck [Neun Aphorismen], No. 1, Essays Presented to Leo Baeck on the Occasion of His Eightieth Birthday (1954) [Einstein Archives 28-962]
    (Source)

(Source (German))

Leo Baeck (1873-1956) was a noted a German rabbi, scholar, and theologian.
 
Added on 29-Jun-26 | Last updated 29-Jun-26
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Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity, he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses; anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

[Der Bürger nun schätzt nichts höher als das Ich (ein nur rudimentär entwickeltes Ich allerdings). Auf Kosten der Intensität also erreicht er Erhaltung und Sicherheit, statt Gottbesessenheit erntet er Gewissensruhe, statt Lust Behagen, statt Freiheit Bequemlichkeit, statt tödlicher Glut eine angenehme Temperatur. Der Bürger ist deshalb seinem Wesen nach ein Geschöpf von schwachem Lebensantrieb, ängstlich, jede Preisgabe seiner selbst fürchtend, leicht zu regieren. Er hat darum an Stelle der Macht die Majorität gesetzt, an Stelle der Gewalt das Gesetz, an Stelle der Verantwortung das Abstimmungsverfahren.]

Herman Hesse (1877–1962) German-born Swiss poet, novelist, painter
Steppenwolf, “Treatise of the Steppenwolf,” ch. 2 (1927) [tr Breighton (1929)]
    (Source)

Usually paraphrased down to:

The bourgeois prefers comfort to pleasure, convenience to liberty, and a pleasant temperature to the deathly inner consuming fire.

(Source (German)). Other translation:

Now the bourgeois values nothing higher than the ego (an only rudimentarily developed ego, to be sure). Thus at the expense of intensity he achieves preservation and security; instead of divine possession he reaps peace of mind, instead of pleasure, comfort, instead of freedom, convenience, instead of deadly heat a pleasant temperature. The bourgeois is therefor by nature a creature of weak life impulse, anxious, fearful of every expenditure of himself, easy to rule. Therefore he has put the majority in the place of power, in the place of power the law, in the place of accountability the ballot box.
[tr. Wayne (2010)]

 
Added on 27-Mar-26 | Last updated 20-Mar-26
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CHORUS: May I know the blessing of a heart that is not passion’s slave; no fairer gift can the gods bestow. But may the dread Cyprian never inflict upon me quarrelsome moods and insatiable strife, firing my heart with love for a stranger; may she rather show respect for marriages where peace reigns and judge with a shrewd eye the loves of women.

ΚΥΚΛΩΨ: στέργοι δέ με σωφροσύνα, δώρημα κάλλιστον θεῶν:
μηδέ ποτ᾽ ἀμφιλόγους ὀργὰς ἀκόρεστά τε νείκη
θυμὸν ἐκπλήξασ᾽ ἑτέροις ἐπὶ λέκτροις
προσβάλοι δεινὰ Κύπρις, ἀπτολέμους δ᾽
εὐνὰς σεβίζουσ᾽ ὀξύφρων
κρίνοι λέχη γυναικῶν.

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 636ff, Second Stasimon, Antistrophe 1 (431 BC) [tr. Davie (1996)]
    (Source)

The Cyprian goddess is an epithet for Aphrodite, who was born (in some versions) at Pamphros in Cyprus. The Chorus sings specifically here from the perspective of women.

(Source (Greek)). Other translations:

May I in modesty delight,
Best present which the Gods can give.
Nor torn by jarring passions live
A prey to wrath and canker'd spite.
Still envious of a rival's charms,
Nor rouse the endless strife
While on my soul another Wife,
Impresses vehement alarms:
On us, dread Queen, thy mildest influence shed.
Thou who discern'st each crime that stains the nuptial bed.
[tr. Wodhull (1782)]

May no distracting thoughts destroy
The holy calm of sacred love!
May all the hours be winged with joy,
Which hover faithful hearts above!
Fair Venus! on thy myrtle shrine
May I with some fond lover sigh!
Whose heart may mingle pure with mine,
With me to live, with me to die!
[tr. Byron (1807)]

The noblest present of the skies,
Be modest temperance mine:
May no unruly passions rise,
Nor pride and hate combine
Their baleful venom wide to spread,
And kindling rage and jealous strive,
Embitter all the joys of life,
In vengeance for the injur'd bed,
O Venus, prompt connubial peace t' approve,
And quick to mark the faults of wand'ring love!
[tr. Potter (1814)]

But be my guardian chastity,
The god's best gift, nor let my mind,
By cruel Cypris forced awry,
The burden of hot anger find,
Of gnawing jealousy;
But may she, pleasured with calm wedded lives,
Wisely adjudge their lots to wives.
[tr. Webster (1868)]

On me may chastity, heaven’s fairest gift, look with a favouring eye; never may Cypris, goddess dread, fasten on me a temper to dispute, or restless jealousy, smiting my soul with mad desire for unlawful love, but may she hallow peaceful married life and shrewdly decide whom each of us shall wed.
[tr. Coleridge (1891)]

But may temperance preserve me, the noblest gift of heaven; never may dreaded Venus, having smitten my mind for another's bed, heap upon me jealous passions and unabated quarrels, but approving the peaceful union, may she quick of perception sit in judgment on the bed of women.
[tr. Buckley (1892)]

But let Temperance shield me, the fairest of gifts of the Gods ever-living:
Nor ever with passion of jarring contention, nor feuds unforgiving,
In her terrors may Love's Queen visit me, smiting with maddened unrest
For a couch mismated my soul: but the peace of the bride-bed be holden
In honour of her, and her keen eyes choose for us bonds that be best
[tr. Way (Loeb) (1894)]

The pent hate of the word that cavilleth,
The strife that hath no fill,
Where once was fondness; and the mad heart's breath
For strange love panting still:
O Cyprian, cast me not on these; but sift,
Keen-eyed, of love the good and evil gift.
Make Innocence my friend, God's fairest star,
Yea, and abate not
The rare sweet beat of bosoms without war,
That love, and hate not.
[tr. Murray (1906)]

Let my heart be wise.
It is the gods’ best gift.
On me let mighty Cypris
Inflict no wordy wars or restless anger
To urge my passion to a different love.
[tr. Warner (1944)]

Let Innocence, the gods' loveliest gift,
Choose me for her own;
Never may the dread Cyprian
Craze my heart to leave old love for new,
Sending to assault me
Angry disputes and feuds unending;
But let her judge shrewdly the loves of women
And respect the bed where no war rages.
[tr. Vellacott (1963)]

Lady Restraint, befriend me (for it is the gods' greatest gift),
May Aphrodite never drive me to fight with my husband,
Striking my spirit with love of another man,
But do me the honor of making my marriage peaceful,
And decide shrewdly about women's loves.
[tr. Podlecki (1989)]

May moderation attend me, fairest gift of the gods! May Aphrodite never cast contentious wrath and insatiate quarreling upon me and madden my heart with love for a stranger's bed. But may she honor marriages that are peaceful and wisely determine whom we are to wed!
[tr. Kovacs (Loeb) (1994)]

I hope that wisdom, the most treasured gift the gods have given us, protects me from that misfortune!
And, Lady Aphrodite, don’t plant into my heart improper love and then send me all the curses that go with it: Hatred, jealousy, endless fights. Instead, dear Lady, protect marriage and grant honour to all the peace-loving couples.
[tr. Theodoridis (2004)]

But I pray that composure be my friend,
the finest gift of the gods.
Dreaded Kypris, never hit me with quarrelsome angers
and insatiable strife,
after stinging my heart for another bed,
but honoring a match free of conflict, wisely discern
women’s love.
[tr. Luschnig (2007)]

I pray that moderation,
the gods’ most beautiful gift,
will always guide me.
I pray that Aphrodite
never packs my heart with jealousy
or angry quarreling.
May she never fill me with desire
for sex in other people’s beds.
May she bless peaceful unions,
using her wisdom to select
a woman’s marriage bed.
[tr. Johnston (2008)]

May self-control favor me, the gods' fairest gift; may fearful Aphrodite not strike me with angry quarrels and insatiable strife, stunning my heart with lust for someone else's bed; may she respect all peaceful marriage-beds when judging with her sharp mind where women make love.
[tr. Ewans (2022)]

May I find favor with moderation [sōphrosunē], heaven’s fairest gift. And may deina Aphrodite never fasten on me a disputatious temper, or insatiable [without koros] quarrels, smiting my thūmos with a mad desire for unlawful loves. May she reverence peaceful unions, and sagaciously decide the marriages of women.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

 
Added on 10-Mar-26 | Last updated 10-Mar-26
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Long ago, I made up my mind that, when things were said involving only me, I would pay no attention to them, except when valid criticism was carried by which I could profit.

Eleanor Roosevelt (1884–1962) First Lady of the US (1933–1945), politician, diplomat, activist
Column (1942-01-14), “My Day”
    (Source)
 
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Having many cats is good. If you feel bad, you look at the cats and you feel better, because they know that everything is just the way it is. You don’t have to be nervous about anything. And they know it. They are saviors. The more cats you have, the longer you will live. If you have a hundred cats, you will live ten times longer than if you have ten. One day, this will be known and people will have thousands of cats. It’s truly ridiculous.

Charles Bukowski (1920–1994) German-American author, poet
Interview (1987-09) by Sean Penn, “Tough Guys Write Poetry,” Interview Magazine, Vol. 17, No. 19
    (Source)

Collected in Bukowski, Sunlight Here I Am (2003) [ed. David Calonne].
 
Added on 16-Nov-25 | Last updated 23-Jun-26
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KING RICHARD: Wrath-kindled gentlemen, be ruled by me.
Let’s purge this choler without letting blood.
This we prescribe, though no physician.
Deep malice makes too deep incision.
Forget, forgive; conclude and be agreed.
Our doctors say this is no month to bleed.

Shakespeare
William Shakespeare (1564–1616) English dramatist and poet
Richard II, Act 1, sc. 1, l. 156ff (1.1.56) (1595)
    (Source)

In one of his more lucid (and early) moments of the play, Richard tries to calm the dispute between Bolingbroke and Mowbray.
 
Added on 8-Sep-25 | Last updated 8-Sep-25
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Old age is like a plane flying through a storm. Once you’re aboard, there’s nothing you can do. You can’t stop the plane, you can’t stop the storm, you can’t stop time. So one might as well accept it calmly, wisely.

Golda Meir
Golda Meir (1898–1978) Russian-American-Israeli politician, teacher; Prime Minister of Israel (1969–1974)
Interview (1972-11) by Oriana Fallaci, Ms. (1973-04)
    (Source)

Answering to the charge that she is hard and inflexible, countering that she is very sensitive and feeling in most matters.

The full interview was reprinted in Fallaci, Interview with History, ch. 4 "Golda Meir" (1974) [tr. Shepley (1976)], but slightly rephrased:

Old age is like an airplane flying in a storm. Once you're in it, there's nothing you can do. You can't stop a plane, you can't stop a storm, you can't stop time. So you might as well take it easy, with wisdom.

Was this re-edited (and in which instance?), or is it a matter of different translation? It's unclear in what language the interview was conducted, but the original edition of the book (Intervista con la Storia) was in Italian, Fallaci's native language, which gave the passage as follow:

La vecchiaia é come un aereo che vola nella tempesta. Una volta che ci sei dentro, non puoi farci pid nulla. Non si ferma un aereo, non si ferma una tempesta, non si ferma il tempo. Quindi tanto vale pigliarsela calma, in saggezza.
 
Added on 20-Jun-25 | Last updated 20-Jun-25
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Happy that nation, fortunate that age, whose history is not diverting.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1740 ed.)
    (Source)
 
Added on 12-Jun-25 | Last updated 12-Jun-25
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“Pull yourself together” is seldom said to anyone who can.

Mignon McLaughlin (1913–1983) American journalist and author
The Neurotic’s Notebook, ch. 4 (1963)
    (Source)
 
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He that can compose himself, is wiser than he that composes books.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1737 ed.)
    (Source)
 
Added on 5-Dec-24 | Last updated 5-Dec-24
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A good conscience is to the Soul what health is to the body; it preserves a constant ease and serenity within us, and more than countervails all the calamities and afflictions which can possibly befall us.

Joseph Addison
Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1713-08-15), The Guardian, No. 135
    (Source)
 
Added on 29-Oct-24 | Last updated 12-Nov-24
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We must try to keep the mind in tranquility. For just as the eye which constantly shifts its gaze, now turning to the right or to the left, now incessantly peering up and down, cannot see distinctly what lies before it, but the sight must be fixed firmly on the object in view if one would make his vision of it clear, so too man’s mind when distracted by his countless worldly cares cannot focus itself distinctly on the truth.

basil the great
Basil of Caesarea (AD 330–378) Christian bishop, theologian, monasticist, Doctor of the Church [Saint Basil the Great, Ἅγιος Βασίλειος ὁ Μέγας]
Letter to Gregory of Nazianzus (c. AD 358) [tr. Defarrari (1926)]
    (Source)
 
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We take all things in a minor key as we grow older. There are few majestic passages in the later acts of life’s opera. Ambition takes a less ambitious aim. Honor becomes more reasonable and conveniently adapts itself to circumstances. And love — love dies. “Irreverence for the dreams of youth” soon creeps like a killing frost upon our hearts. The tender shoots and the expanding flowers are nipped and withered, and of a vine that yearned to stretch its tendrils round the world there is left but a sapless stump.

Jerome K. Jerome (1859–1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Being In Love” (1886)
    (Source)

The quoted line is from Longfellow, "The Ladder of St. Augustine."
 
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Blessed is he who has succeeded in learning the laws of nature’s working, has cast beneath his feet all fear and fate’s implacable decree, and the howl of insatiable Death.

[Felix, qui potuit rerum cognoscere causas,
atque metus omnis et inexorabile fatum
subiecit pedibus strepitumque Acherontis avari.]

Virgil the Poet
Virgil (70–19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 2, l. 490ff (2.490-492) (29 BC) [tr. Fairclough (Loeb) (1916)]
    (Source)

(Source (Latin)). Alternate translations:

Happie is he that hidden causes knowes,
And bold all shapes of danger dares oppose:
Trampling beneath his feet the cruell Fates,
Whom Death, nor swallowing Acheron amates.
[tr. Ogilby (1649)]

Happy the Man, who, studying Nature's Laws,
Thro' known Effects can trace the secret Cause.
His Mind possessing, in a quiet state, ⁠
Fearless of Fortune, and resign'd to Fate.
[tr. Dryden (1709), l. 698-701]

Happy the Man, whose penetrating mind
Of things the latent causes first could find,
He, who all terrors, ruthless Fate could quell,
And the dire din of all-devouring Hell!
[tr. Nevile (1767), l. 549-552]

How blest the sage! whose soul can pierce each cause
Of changeful Nature, and her wondrous laws:
Who tramples fear beneath his foot, and braves
Fate, and stern death, and hell's resounding waves.
[tr. Sotheby (1800)]

Happy is he who has been able to trace out the causes of things, and who has cast beneath his feet all fears, and inexorable Destiny, and the noise of devouring Acheron!
[tr. Davidson (1854)]

Thrice blest the man whom mighty genius brings
To know the cause and origin of things:
Beneath his feet lie destiny and dread;
He walks the roaring waters of the dead.
[tr. Blackmore (1871)]

Happy the man who has won the knowledge of the moving springs of nature, and so trmapled under food all fears, and the remorseless doom of death, and the road of Acheron, yawning for prey!
[tr. Wilkins (1873)]

Happy, who had the skill to understand
Nature's hid causes, and beneath his feet
All terrors cast, and death's relentless doom,
And the loud roar of greedy Acheron.
[tr. Rhoades (1881)]

Happy the man who knows the secret cause,
How nature works, and reads creation’s laws,
Whose soul to fortune can superior rise,
And death, dark minister of fate, despise.
[tr. King (1882), ll. 498-501]

Happy is he who has been able to trace out the causes of things, and who has trodden under foot all idle fears, and inexorable Destiny, and the roar of devouring Acheron!
[tr. Bryce (1897)]

Happy he who hath availed to know the causes of things, and hath laid all fears and immitigable Fate and the roar of hungry Acheron under his feet.
[tr. Mackail (1899)]

Oh happy, whose heart hath attained Creation's secret to know,
Who hath trampled all haunting fears underfoot, nor dreadeth the blow
Of Fate the relentless, the roar of insatiate Acheron's flow!
[tr. Way (1912)]

Blest was that man whose vision could explore
The world's prime causes, conquering for man
His horde of fears, his certain doom of death
Inexorable, and the menace loud
Of hungry Acheron!
[tr. Williams (1915)]

Lucky is he who can learn the roots of the universe,
Has mastered all his fears and fate's intransigence
And the hungry clamour of hell.
[tr. Day-Lewis (1940)]

Blessed is he who masters nature’s laws,
Tramples on fear and unrelenting fate,
On greedy, roaring Acheron.
[tr. Bovie (1956)]

Happy the man who has been able to learn the causes of things and has trampled beneath his feet all fears, inexorable fate, and the howl of greedy Acheron.
[tr. Miles (1980)]

Blessed is he whose mind had power to probe
The causes of things and trample underfoot
All terrors and inexorable fate
And the clamour of devouring Acheron.
[tr. Wilkinson (1982)]

He who’s been able to learn the causes of things is happy,
and has set all fear, and unrelenting fate, and the noise
of greedy Acheron, under his feet.
[tr. Kline (2001)]

Blessed, he who understands the workings of nature
and tramples all fear and relentless fate and the bone-
shaking clatter of greedy Death beneath his feet.
[tr. Lembke (2004)]

O happy he who can fathom the causes of thing,
who's thrown all fear and dogged Fate
beneath his feet, and the roaring of ravenous Acheron.
[tr. Johnson (2009)]

That man is blessed who has learned the causes of things,
And therefore under his feet subjugates fear
And the decrees of unrelenting fate
And the noise of Acheron's insatiable waters.
[tr. Ferry (2015)]

 
Added on 6-Sep-23 | Last updated 6-Sep-23
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The wise man preserves a smooth-tempered self-control.

[πρὸς σοφοῦ γὰρ ἀνδρὸς ἀσκεῖν σώφρον᾽ εὐοργησίαν.]

Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 641ff [Dionysus/Διόνυσος] (405 BC) [tr. Vellacott (1973)]
    (Source)

An ironic statement from Dionysus, of how he will keep his calm and temper in the face of Pentheus' disrespectful fury. In very short order, Dionysus is (calmly) setting up Pentheus' self-destruction through the Bacchantes' frenzy.

(Source (Greek)). Other translations:

For it behoves the wise
To curb the sallies of outrageous ire.
[tr. Wodhull (1809)]

For it is the part of a wise man to practice restrained good temper.
[tr. Buckley (1850)]

’Tis easy to a wise man To practise self-command.
[tr. Milman (1865)]

For a wise man ever knoweth how to keep his passion down.
[tr. Rogers (1872)]

For ’tis a wise man’s way to school his temper into due control.
[tr. Coleridge (1891)]

For it is the wise man's part to rein his wrath in soberness.
[tr. Way (1898)]

For still are the ways of Wisdom, and her temper trembleth not!
[tr. Murray (1902)]

Wise men know constraint: our passions are controlled.
[tr. Arrowsmith (1960)]

For it is the quality of a wise man to exercise restrained good temper.
[tr. Kirk (1970)]

The secret of life is
Balance, tolerance.
[tr. Soyinka (1973)]

A wise man should practice pure thought and good temper.
[tr. Neuburg (1988)]

A wise man knows restraint. His strength is his detachment.
[tr. Cacoyannis (1982)]

For the wise know gentleness is wisdom.
[tr. Blessington (1993)]

For it is the part of a wise man to employ a controlled and gentle temper.
[tr. Esposito (1998)]

A wise man trains his temper to be good and calm.
[tr. Woodruff (1999)]

Because a man
Who is wise has self-control and gentleness of temper.
[tr. Gibbons/Segal (2000)]

It is a wise man's part to practice gentleness and self-control.
[tr. Kovacs (2002)]

He who would be wise will keep his self-control.
[tr. Teevan (2002)]

That is how wise people work, calmly.
[tr. Theodoridis (2005)]

A wise man is able to hold his good-nature well tempered.
[tr. Valerie (2005)]

After all, a wise man ought to keep his temper.
[tr. Johnston (2008)]

He should learn from me the ways of self-control.
[tr. Robertson (2014)]

Keep calm and carry on, as the wisest say.
[tr. Pauly (2019)]

The wise man has a reasonable temper.
[tr. Behr/Foster (2019)]

A sophos man must practice good temper that is moderate [sōphrōn].
[tr. Buckley/Sens/Nagy (2020)]

 
Added on 8-Aug-23 | Last updated 8-Aug-23
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I feel that art has something to do with the achievement of stillness in the midst of chaos. A stillness that characterizes prayer, too, and the eye of the storm. I think that art has something to do with an arrest of attention in the midst of distraction.

Saul Bellow (1915–2005) Canadian-American writer
“The Art of Fiction: Saul Bellow,” interview by Gordon Lloyd Harper, The Paris Review (Winter 1966)
    (Source)

Reprinted in Gloria Cronin and Ben Siegel, ed., Conversations with Saul Bellow (1994).
 
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Possess your soul without fussing; your guardian angel does not lose half the sleep over you you think he does.

Austin O'Malley
Austin O'Malley (1858–1932) American ophthalmologist, professor of literature, aphorist
Keystones of Thought (1914)
    (Source)
 
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If we spent half an hour every day in silent immobility, I am convinced that we should conduct all our affairs, personal, national, and international, far more sanely than we do at present.

Bertrand Russell
Bertrand Russell (1872–1970) English mathematician and philosopher
“The Decay of Meditation,” New York American (1931-11-04)
    (Source)
 
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Wretchedness is caused by emotional disturbances, and the happy life by calmness, and disturbance takes two forms — anxiety and fear in expecting evils, ecstatic joy and lustful thoughts in misunderstanding good things, all of which are at variance with with wisdom and reason. Accordingly, if a man possesses self-control and consistency, and is without fear, distress, excitability, or lust, is he not happy? But this is the nature of the wise man always, so he is happy always.

[Atque cum perturbationes animi miseriam, sedationes autem vitam efficiant beatam, duplexque ratio perturbationis sit, quod aegritudo et metus in malis opinatis, in bonorum autem errore laetitia gestiens libidoque versetur, quae omnia cum consilio et ratione pugnent, his tu tam gravibus concitationibus tamque ipsis inter se dissentientibus atque distractis quem vacuum solutum liberum videris, hunc dubitabis beatum dicere? atqui sapiens semper ita adfectus est; semper igitur sapiens beatus est.]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 5, ch. 15 (5.15) / sec. 43 (45 BC) [tr. Davie (2017)]
    (Source)

(Source (Latin)). Other translations:

Now since the Disturbances of the Soul render the Life miserable, but the composure of them happy; and there is a double rank of Passions; in that, Discontent and Fear are terminated on Evils conceiv'd; but excessive Mirth and Lust arise from the misapprehension of good things, since all are inconsistent with Advice and Reason, if you shall see any one clear, emancipated, free from these emotions so vehement, so discordant one with the other, and so distracting, can you make any question of calling him Happy? But the Wise man is always so dispos'd, therefore the Wise man is always Happy.
[tr. Wase (1643)]

But as the perturbations of the mind make life miserable, and tranquility renders it happy: and as these perturbations are of two sorts; grief and fear, proceeding from imagined evils, immoderate joy and lust, from the mistake of what is good; and all these are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another, can you hesitate to pronounce such a one a happy man? Now the wise man is always in such a disposition: therefore the wise man is always happy.
[tr. Main (1824)]

But when the perturbations render life unhappy, while their repose makes it happy -- and since the mode of perturbation is twofold -- sorrow and fear having birth from reputed evils -- the delirium of joy and desire, from the delusion of good, -- when all these are repugnant to counsel and reason, and you see a man void, exempt, free from these excitements, so vehement, so discordant, so distracted by mutual conflicts, -- will you hesitate to pronounce him happy? But the wise man is always thus, and therefore always happy.
[tr. Otis (1839)]

But as the perturbations of the mind make life miserable, and tranquillity renders it happy; and as these perturbations are of two sorts, grief and fear, proceeding from imagined evils, and as immoderate joy and lust arise from a mistake about what is good, and as all these feelings are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another can you hesitate to pronounce such an one a happy man? Now the wise man is always in such a disposition, therefore the wise man is always happy.
[tr. Yonge (1853)]

Now since perturbations of mind create misery, while quietness of mind makes life happy, and since there are two kinds of perturbations, grief and fear having their scope in imagined evils, inordinate joy and desire in mistaken notions of the good, all being repugnant to wise counsel and reason, will you hesitate to call him happy whom you see relieved, released, free from these excitements so oppressive, and so at variance and divided among themselves? Indeed one thus disposed is always happy. Therefore the wise man is always happy.
[tr. Peabody (1886)]

 
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That person, then, whose mind is quiet through consistency and self-control, who finds contentment in himself, and neither breaks down in adversity nor crumbles in fright, nor burns with any thirsty need nor dissolves into wild and futile excitement, that person is the wise one we are seeking, and that person is happy.

[Ergo hic, quisquis est, qui moderatione et constantia quietus animo est sibique ipse placatus, ut nec tabescat molestiis nec frangatur timore nec sitienter quid expetens ardeat desiderio nec alacritate futtili gestiens deliquescat, is est sapiens quem quaerimus, is est beatus.]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 4, ch. 17 (4.17) / sec. 37 (45 BC) [tr. Graver (2002)]
    (Source)

(Source (Latin)). Other translations:

He therefore, call him by what name you will, who through Moderation and Constancy, hath quiet of mind, and is at Peace with himself; so as neither to fret out of Discontent, nor to be confounded with Fear, who neither is inflam'd with an impatient longing after any thing, nor ravish'd out of himself into the Fools Paradice of an empty Mirth; this is the wise man, after whom we are in quest; this the Happy man.
[tr. Wase (1643)]

Whoever then, through moderation and consistency, is at rest in his mind, and in calm possession of himself, so as neither to pine with care, nor be dejected with fear, neither to be inflamed with desire, nor dissolved by extravagant joy, such a one is the very wise man we enquire after, the happy man.
[tr. Main (1824)]

Therefore the man, whoever he is, who has quiet of mind, through moderation and constancy, and thus at peace with himself, is neither corroded with cares, nor crippled by fear; and, thirsting for nothing impatiently, is exempt from the fires of desire, and, dizzied by the fumes of no futile felicity, reels with no riotous joy: this is the wise man we seek: this man is happy.
[tr. Otis (1839)]

Whoever, then, through moderation and constancy, is at rest in his mind, and in calm possession of himself, so as neither to pine with care, nor be dejected with fear, nor to be inflamed with desire, coveting something greedily, nor relaxed by extravagant mirth, -- such a man is that identical wise man whom we are inquiring for, he is the happy man.
[tr. Yonge (1853)]

Whoever then has his mind kept in repose by moderation and firmness, and is at peace with himself so that he is neither wasted by troubles nor broken down by fear, nor burns with longing in his thirsty quest of some object of desire, nor flows out in the demonstration of empty joy, is the wise man whom we seek; he is the happy man.
[tr. Peabody (1886)]

 
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We therefore say once more that a strong mind is not one that is merely capable of strong emotions, but one that under stress of the strongest emotions keeps its balance, so that in spite for the storms within the breast, judgment and conviction can act with perfect freedom, like the needle of the compass on a storm-tossed ship.

[Wir sagen es also noch einmal: Ein starkes Gemüth ist nicht ein solches, welches bloss starker Regungen fähig ist, sondern dasjenige, welches bei den stärksten Regungen im Gleichgewicht bleibt, so dass trotz den Stürmen in der Brust der Einsicht und Ueberzeugung wie der Nadel des Kompasses auf dem sturmbewegten Schiff das feinste Spiel gestattet ist.]

Karl von Clausewitz (1780–1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 1, ch. 3 “On Military Genius [Der Kriegerische Genius],” (1.3) (1832) [tr. Jolles (1943)]
    (Source)

(Source (German)). Other translations:

We, therefore, say once more a strong mind is not one that is merely susceptible of strong excitement, but one which can maintain its serenity under the most powerful excitement; so that, in spite of the storm in the breast, the perception and judgment can act with perfect freedom, like the needle of the compass in the storm-tossed ship.
[tr. Graham (1873)]

We repeat: strength of character does not consist solely in having powerful feelings, but in maintaining one’s balance in spite of them. Even with the violence of emotion, judgment and principle must still function like a ship’s compass, which records the slightest variations however rough the sea.
[tr. Howard & Paret (1976)]

 
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A good rule for discussion is to use hard facts and a soft voice.

Dorothy Sarnoff
Dorothy Sarnoff (1914–2008) American opera singer, actress, image consultant
Speech Can Change Your Life (1970)
    (Source)
 
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Please remain calm — it’s no use both of us being hysterical at the same time.

Ashleigh Brilliant (b. 1933) Anglo-American epigramist, aphorist, cartoonist
Pot-Shots, #1032
 
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We may seem angry, but anger should be far from us; for in anger nothing right or judicious can be done.

[Sed tamen ira procul absit, cum qua nihil recte fieri nec considerate potest.]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 38 (1.38) / sec. 136 (44 BC) [tr. Miller (1913)]
    (Source)

(Source (Latin)). Other translations:

We must be sure, as was said, to avoid all anger; for whatsoever is guided by its influence and directions can never be done with any prudence or moderation.
[tr. Cockman (1699)]

But still, let anger be remote; for under its influence our conduct cannot be upright or deliberate.
[tr. McCartney (1798)]

But still, let all passion be avoided; for with that nothing can be done with rectitude, nothing with discretion.
[tr. Edmonds (1865)]

Anger itself we must put far away, for with it we can do nothing right or well-advised.
[tr. Gardiner (1899)]

All things considered, you should avoid anger; nothing good or courteous happens when men are angry.
[tr. Edinger (1974)]

But still anger ought be far from us, for nothing is able to be done rightly nor judiciously with anger.
[Source]

 
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I feel my heart glow with an enthusiasm which elevates me to heaven, for nothing contributes so much to tranquillize the mind as a steady purpose — a point on which the soul may fix its intellectual eye.

Mary Wollstonecraft Shelley (1797–1851) English novelist
Frankenstein, “Letter 1” (1818)
    (Source)
 
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Keep cool: it will be all one a hundred years hence.

Ralph Waldo Emerson
Ralph Waldo Emerson (1803–1882) American essayist, lecturer, poet
“Montaigne; or, The Skeptic,” Representative Men, Lecture 4 (1850)
    (Source)
 
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Anger blows out the lamp of the mind. In the examination of a great and important question, every one should be serene, slow-pulsed and calm.

Robert Green Ingersoll (1833–1899) American lawyer, freethinker, orator
Essay (1881-11) “The Christian Religion,” “Part 2” North American Review, Vol. 133, No. 300
    (Source)
 
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People wish to be settled; only as far as they are unsettled is there any hope for them. Life is a series of surprises.

Ralph Waldo Emerson
Ralph Waldo Emerson (1803–1882) American essayist, lecturer, poet
Essay (1841), “Circles,” Essays: First Series, No. 10
    (Source)
 
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I may look calm, but in my head I’ve killed you five times.

Sig Lines
~
 
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MRS. HARDCASTLE: See me, how calm I am.

MISS NEVILLE: Ay, people are generally calm at the misfortunes of others.

Oliver Goldsmith (1730–1774) Irish poet, playwright, novelist
She Stoops to Conquer, Act 3, sc. 1 (1773)
 
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Happiness means quiet nerves.

Fields - happiness means quiet nerves - wist_info quote

W. C. Fields (1880–1946) American entertainer [b. William Claude Dukenfield]
(Attributed)

Quoted in Robert Lewis Taylor, W.C. Fields, His Follies and Fortunes (1949).
 
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There is nothing more galling to angry people than the coolness of those on whom they wish to vent their spleen.

Alexandre Dumas, père (1802–1870) French novelist and dramatist
The Black Tulip [La Tulipe Noire], ch. 28 (1850)
 
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Always behave as if nothing had happened, no matter what has happened.

Arnold Bennett (1867–1931) English writer, novelist, journalist
Denry the Audacious, ch. 10 “His Infamy” (1911)
 
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Emotion, whether of ridicule, anger, or sorrow, — whether raised at a puppet show, a funeral, or a battle, — is your grandest of levelers. The man who would be always superior should be always apathetic.

Edward George Bulwer-Lytton (1803–1873) English novelist and politician
Devereux, Book 2, ch. 1 (1829)
 
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As long as I am back in my military life for a second, I should like to observe one thing about leadership that one of the great has said — Napoleon. He said, the great leader, the genius in leadership, is the man who can do the average thing when everybody else is going crazy.

Dwight David Eisenhower (1890–1969) American general, US President (1953–61)
Speech, Republican National Committee Meeting (17 Apr 1956)
 
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Somebody was screaming and I had to check it wasn’t me. It could have been me. I certainly wanted to scream, but I remembered that right then and there Leslie and I were the only coppers on the scene and the public doesn’t like it when the police start screaming; it contributes to an impression of things not being conducive to public calm.

Ben Aaronovitch (b. 1964) British author
Rivers of London [Midnight Riot] (2011)
 
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I begin to think that a calm is not desirable in any situation in life. Every object is beautiful in motion; a ship under sail, trees gently agitated with the wind, and a fine woman dancing, are three instances in point. Man was made for action and for bustle too, I believe.

Abigail Adams (1744–1818) American correspondent, First Lady (1797–1801)
Letter to Mary Smith Cranch (1784)
 
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I’ll not willingly offend,
Nor be easily offended;
What’s amiss I’ll strive to mend,
And endure what can’t be mended.

Isaac Watts (1674–1748) English theologian and hymnodist
Poems, “Moral Songs: #6 Good Resolutions”
    (Source)

In Samuel Johnson, Works of English Poets, vol. 46 (1779)
 
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True courage … has so little to do with Anger, that there lies always the strongest Suspicion against it, where this Passion is highest. The true Courage is the cool and calm. The bravest of Men have the least of a brutal bullying Insolence; and in the very time of Danger are found the most serene, pleasant, and free. Rage, we know, can make a Coward forget himself and fight. But what is done in Fury, or Anger, can never be plac’d to the account of Courage.

Anthony Cooper, 3rd Earl of Shaftesbury (1671–1713) English politician and philosopher
Characteristicks of Men, Manners, Opinions, Times, Vol. 1, “Sensus Communis” (1711)
 
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“Ack!” I said. Fearless master of the witty dialogue, that’s me.

Jim Butcher (b. 1971) American author
Changes (2010)
 
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Lower your voice and strengthen your argument.

proverb
Proverbs, Sayings, and Adages
Lebanese proverb
 
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Whenever you feel a warmth of temper rising, check it at once, and suppress it, recollecting it will make you unhappy within yourself, and disliked by others. Nothing gives one person so great advantage over another, as to remain always cool and unruffled under all circumstances.

Thomas Jefferson (1743–1826) American political philosopher, polymath, statesman, US President (1801–09)
Letter (1816-05-21) to Francis Eppes
    (Source)

Often updated as "Nothing gives one person so much advantage over another as to remain always cool and unruffled under all circumstances."
 
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For harmony makes small states great, while discord undermines the mightiest empires.

[Nam concordia parvae res crescunt, discordia maxumae dilabuntur.]

Sallust (c. 86–35 BC) Roman historian and politician [Gaius Sallustius Crispus]
The War with Jugurtha [Bellum Iugurthinum], Part 10 [tr. Loeb (1921)]
 
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A Physician is not angry at the Intemperance of a mad Patient; nor does he take it ill to be railed at by a Man in a Fever: Just so should a wise Man treat all Mankind, as a Physician does his Patient; and looking upon them only as sick, and extravagant.

Seneca the Younger (c. 4 BC-AD 65) Roman statesman, philosopher, playwright [Lucius Annaeus Seneca]
Moral Essays, “Of Anger [De ira]
    (Source)
 
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It’s my rule never to lose my temper till it would be detrimental to keep it.

Sean O'Casey (1880–1964) Irish playwright [b. John Casey, a.k.a. Seán O'Cathaseaigh]
“The Plough and the Stars” [1926]
 
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If you would not be of an angry temper, then, do not feed the habit. Give it nothing to help it increase. Be quiet at first and reckon the days in which you have not been angry. I used to be angry every day; now every other day; then every third and fourth day; and if you miss it so long as thirty days, offer a of Thanksgiving to God. For habit is first weakened and then entirely destroyed.

Epictetus (c. 55-c. 135 AD) Greek (Phrygian) Stoic philosopher [Ἐπίκτητος, Epíktētos]
The Discourses, ch. 18 (c. AD 101-108)
 
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It is one of the most difficult yet necessary things in life to learn to disdain. Disdain protects and crushes. It is a breastplate and a club. You have enemies? Why, it is the story of every man who has done a great deed or created a new idea. It is the cloud which thunders around everything, which shines. Fame must have enemies, as light must have gnats. Do not bother yourself about it; disdain. Keep your mind serene as you keep your life clear. Do not give your enemies the satisfaction of thinking that they cause you grief or pain. Be happy, be cheerful, be disdainful, be firm.

[C’est une des choses les plus difficiles et les plus nécessaires de la vie que d’apprendre à dédaigner. Le dédain protège et écrase. C’est une cuirasse et une massue. Vous avez des ennemis? Mais c’est l’histoire de tout homme qui a fait une action grande ou créé une idée neuve. C’est la nuée qui bruit autour de tout ce qui brille. Il faut que la renommée ait des ennemis comme il faut que la lumière ait des moucherons. Ne vous en inquiétez pas; dédaignez! Ayez la sérénité dans votre esprit comme vous avez la limpidité dans votre vie. Ne donnez pas à vos ennemis cette joie de penser qu’ils vous affligent et qu’ils vous troublent. Soyez content, soyez joyeux, soyez dédaigneux, soyez fort.]

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Diary (1845-12-07), “Villemain,” Things Seen [Choses Vues], Vol. 1 (1887)
    (Source)

Dictated 1845-12-03 by Hugo to Juliette Drouet.

Sometimes attributed (in a shortened form) to Winston Churchill.

(Source (French)). Another translation:

One of the hardest and most important things in life is learning to treat things with disdain. Disdain can protect, it can crush; it’s a breastplate and a club. You’ve got enemies? Why, that’s the story of every man who has done a great deed or come up with a new idea. It’s the thundercloud around everything that shines. Fame will attract enemies just as light will attract insects. Don’t fret about it. Treat it with disdain. Keep your mind calm, just as you keep your life clean. Don’t give your enemies the satisfaction of thinking that they’re hurting you and upsetting you. Be happy and cheerful and disdainful and strong.
[tr. Blackmore (2004)]
 
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If you can keep your head when about you are losing theirs, it’s just possible you haven’t grasped the situation.

Jean Kerr (1922–2003) American author and playwright [b. Bridget Jean Collins]
Essay (1957), “Introduction,” Please Don’t Eat the Daisies
    (Source)

See Kipling, "If --".
 
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Every hour staunchly, as a Roman and a man, resolve to do the work in hand, with scrupulous and unaffected dignity, affectionately, freely, justly; securing respite for yourself from all other intruding regards. And this you will secure, if you perform each task as though it were your last, free from all waywardness, from passions that estrange from reason’s dictates, from insincerity, self-love, and discontent with destiny.

[Πάσης ὥρας φρόντιζε στιβαρῶς ὡς Ῥωμαῖος καὶ ἄρρην τὸ ἐν χερσὶ μετὰ τῆς ἀκριβοῦς καὶ ἀπλάστου σεμνότητος καὶ φιλοστοργίας καὶ ἐλευθερίας καὶ δικαιότητος πράσσειν καὶ σχολὴν σαυτῷ ἀπὸ πασῶν τῶν ἄλλων φαντασιῶν πορίζειν. ποριεῖς δέ, ἂν ὡς ἐσχάτην τοῦ βίου ἑκάστην πρᾶξιν ἐνεργῇς, ἀπηλλαγμένος πάσης εἰκαιότητος καὶ ἐμπαθοῦς ἀποστροφῆς ἀπὸ τοῦ αἱροῦντος λόγου καὶ ὑποκρίσεως καὶ φιλαυτίας καὶ δυσαρεστήσεως πρὸς τὰ συμμεμοιραμένα.]

Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 5 (2.5) [tr. Rendall (1898)]
    (Source)

(Source (Greek)). Other translations:

Let it be thy earnest and incessant care as a Roman and a man to perform whatsoever it is that thou art about, with true and unfeigned gravity, natural affection, freedom and justice: and as for all other cares, and imaginations, how thou mayest ease thy mind of them. Which thou shalt do; if thou shalt go about every action as thy last action, free from all vanity, all passionate and wilful aberration from reason, and from all hypocrisy, and self-love, and dislike of those things, which by the fates or appointment of God have happened unto thee.
[tr. Casaubon (1634), #2]

Take care always to pursue the Business in Hand with Vigour and Application; Remember your self a Man and a Roman; And let the Action be done with all the Dignity and Advantage of Circumstance: Let unaffected Gravity, Humanity, Freedom, and Justice shine through it. And be sure you entertain no Fancys, which may give check to these Qualities. This Task is very practicable if you will but suppose every thing you are upon your Last; If your Appetites and Passions don't cross upon your Reason; If you stand clear of Rashness, and don't complain of your Destiny, and have nothing of Insincerity, and Self-Love to infect you.
[tr. Collier (1701)]

Let this be your steadfast purpose to act continually, in all affairs, as becomes a Roman, and a man, with true unaffected dignity, kindness of heart, freedom, and justice; and disentangle your soul from other solicitudes. You shall thus disentangle yourself, if you perform each action as if it were your last: without temerity, or any passionate aversion to what reason approves; without hypocrisy or selfishness, or fretting at what providence appoints.
[tr. Hutcheson/Moor (1742)]

Take care always to perform strenuously the business in hand, as becomes a man and a Roman, with attention and unaffected gravity, with humanity, liberality, and justice; and call off your thoughts, for the time, from every other object. This you will do, if you perform every action as if it were the last of your life; if you act without levity or dissimulation, free from selfishness and from every passion inimical to right reason; and lastly from peevishness and dissatisfaction at those events, which are necessarily connected with our lot.
[tr. Graves (1792)]

Every moment think steadily as a Roman and a man to do what thou hast in hand with perfect and simple dignity, and feeling of affection, and freedom, and justice, and to give thyself relief from all other thoughts. And thou wilt give thyself relief if thou doest every act of thy life as if it were the last, laying aside all carelessness and passionate aversion from the commands of reason, and all hypocrisy, and self-love, and discontent with the portion which has been given to thee.
[tr. Long (1862)]

Take care always to remember that you are a man and a Roman; and let every action be done with perfect and unaffected gravity, humanity, freedom, and justice. And be sure you entertain no fancies, which may give check to these qualities. This is possible, if you will but perform every action as though it were your last; if your appetites and passions do not cross upon your reason; if you keep clear of rashness, and have nothing of insincerity and self-love to infect you, and do not complain of your destiny.
[tr. Collier/Zimmern (1887)]

Hourly and earnestly strive, as a Roman and a man, to do what falls to your hand with perfect unaffected dignity, with kindliness, freedom and justice, and free your soul from every other imagination. This you will accomplish if you perform each action as if it were your last, without wilfulness, or any passionate aversion to what reason approves; without hypocrisy or selfishness, or discontent with the decrees of Providence.
[tr. Hutcheson/Chrystal (1902)]

Every hour make up thy mind sturdily as a Roman and a man to do what thou hast in hand with scrupulous and unaffected dignity and love of thy kind and independence and justice; and to give thyself rest from all other impressions. And thou wilt give thyself this, if thou dost execute every act of thy life as though it were thy last, divesting thyself of all aimlessness and all passionate antipathy to the convictions of reason, and all hypocrisy and self-love and dissatisfaction with thy allotted share.
[tr. Haines (Loeb) (1916)]

Each hour be minded, valiantly as becomes a Roman and a man, to do what is to your hand, with precise ... and unaffected dignity, natural love, freedom and justice; and to give yourself repose from every other imagination. And so you will, if only you do each act as though it were your last, freed from every random aim, from wilful turning away from the directing Reason, from pretence, self-love and displeasure with what is allotted to you.
[tr. Farquharson (1944)]

Hour by hour resolve firmly, like a Roman and a man, to do what comes to hand with correct and natural dignity, and with humanity, independence, and justice. Allow your mind freedom from all other considerations. This you can do, if you will approach each action as though it were your last, dismissing the wayward thought, the emotional recoil from the commands of reason, the desire to create an impression, the admiration of self, the discontent with your lot.
[tr. Staniforth (1964)]

At every hour devote yourself in a resolute spirit, as suits a Roman and a man, to fulfilling the task in hand with scrupulous and unaffected dignity, and love for others, and independence and justice; and grant yourself a respite from all other preoccupations. And this you will achieve if you perform every action as though it were your last, freed from all lack of purpose and wilful deviation from the rule of reason, and from duplicity, self-seeking, and dissatisfaction with what is allotted to you.
[tr. Hard (1997 ed.)]

Concentrate every minute like a Roman -- like a man -- on doing what’s in front of you with precise and genuine seriousness, tenderly, willingly, with justice. And on freeing yourself from all other distractions. Yes, you can -- if you do everything as if it were the last thing you were doing in your life, and stop being aimless, stop letting your emotions override what your mind tells you, stop being hypocritical, self-centered, irritable.
[tr. Hays (2003)]

Every hour of the day give vigorous attention, as a Roman and 5 as a man, to the performance of the task in hand with precise analysis, with unaffected dignity, with human sympathy, with dispassionate justice — and to vacating your mind from all its other thoughts. And you will achieve this vacation if you perform each action as if it were the last of your life: freed, that is, from all lack of aim, from all passion-led deviation from the ordinance of reason, from pretence, from love of self, from dissatisfaction with what fate has dealt you.
[tr. Hammond (2006)]

Each and every hour make up your mind steadfastly as a Roman and as a man to accomplish the matter presently at hand with genuine solemnity, loving care, independence, and justice, and to provide yourself with relief from all other worries; and you will achieve this if you perform every action in your life as if it were your last, putting aside all aimlessness and emotional resistance to the choices of reason, and all pretense, selfishness, and discontent with what has been allotted to you.
[tr. Needleman/Piazza (2008)]

At every hour devote yourself in a resolute spirit, as befits a Roman and a man,* to fulfilling the task in hand with a scrupulous and unaffected dignity, and with love for others, and independence, and justice; and grant yourself a respite from all other preoccupations. And this you will achieve if you perform every action as though it were your last, freed from all lack of purpose and wilful deviation from the rule of reason, and free from duplicity, self-love, and dissatisfaction with what is allotted to you.
[tr. Hard (2011 ed.)]

At every hour, give your full concentration, as a Roman and a man, to carrying out the task in hand with a scrupulous and unaffected dignity and affectionate concern for others and freedom and justice, and give yourself space from all other concerns. You will give yourself this if you carry out each act as if it were the last of your life, freed from all randomness and passionate deviation from the rule of reason and from pretence and self-love and dissatisfaction with what has been allotted to you.
[tr. Gill (2013)]

Think steadily every moment about what you have to do, with a perfect and simple dignity, with feelings of affection, freedom and justice. Do not allow yourself to be distracted. Live every moment as if it were your last, thinking clearly, without passion. Do not allow yourself to be overcome by feelings of hypocrisy, narcissism or resentment.
[tr. McNeill (2019)]

 
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More quotes by Marcus Aurelius

The first rule is, to keep an untroubled spirit; for all things must bow to Nature’s law, and soon enough you must vanish into nothingness, like Hadrian and Augustus. The second is to look things in the face and know them for what they are, remembering that it is your duty to be a good man. Do without flinching what man’s nature demands; say what seems to you most just — though with courtesy, modesty, and sincerity.

[Τὸ πρῶτον μὴ ταράσσου: πάντα γὰρ κατὰ τὴν τοῦ ὅλου φύσιν καὶ ὀλίγου χρόνου οὐδεὶς οὐδαμοῦ ἔσῃ, ὥσπερ οὐδὲ Ἁδριανὸς οὐδὲ Αὔγουστος. ἔπειτα ἀτενίσας εἰς τὸ πρᾶγμα ἴδε αὐτὸ καὶ συμμνημονεύσας ὅτι ἀγαθόν σε ἄνθρωπον εἶναι δεῖ καὶ τί τοῦ ἀνθρώπου ἡ φύσις ἀπαιτεῖ, πρᾶξον τοῦτο ἀμεταστρεπτὶ καὶ εἰπέ, ὡς δικαιότατον φαίνεταί σοι: μόνον εὐμενῶς καὶ αἰδημόνως καὶ ἀνυποκρίτως.]

Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 5 (8.5) (AD 161-180) [tr. Staniforth (1964)]
    (Source)

This translation was adapted (and significantly shortened) by Norman Vincent Peale in You Can If You Think You Can (1974): "The first rule is to keep an untroubled spirit. The second is to look things in the face and know them for what they are."

Peale's paraphrase significantly changes the meaning (by removing the fatalism and the sense of duty in the face of the actions of great men from the past, and turning it into a general call for calm and clarity). Nonetheless, Peale's version of this translation shows up all over the place, and generally without reference to him.

Original Greek. Other translations:

First; let it not trouble thee. For all things both good and evil come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass. Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy.
[tr. Casaubon (1634), 8.4]

In the first place , keep your self easie, for all things are govern'd by the Laws, and Order of Providence: Besides, you'l quickly go the way of all Flesh, as Augustus, Adrian, and the rest of the Emperours have done before you. Farther, Examine the matter to the bottom , and remember, that the top of your business is to be a Good Man : Therefore whatever the Dignity of Humane Nature requires of you, set about it presently , without Ifs, or Ands : And speak always according to your Conscience , but let it be done in the Terms of Good Nature and Civility.
[tr. Collier (1701)]

In the first place, be not disturbed or put into confusion. All things happen according to the nature of the whole. In a little time you shall be gone, as Hadrian, and Augustus. And, then, attentively consider the nature of what occurs to you: Remember you must persist in the purpose of being a good man. Act, then, inflexibly what suits the nature of a man, and speak always what appears to you just, and yet with calm good-nature and modesty; and without Hypocrisy.
[tr. Hutcheson/Moor (1742)]

Let it be a principal part of your philosophy to preserve your tranquility: for all things come to pass by the direction of Providence. And, in a few years, you yourself must leave this world, as Hadrian and Augustus have done before you.
In the next place, consider the affair in its proper light, and you will find, that your whole business here is to be a good man. Whatever teh nature of man therefore requires of you, perform it strenuously and with assiduity; and whatever justice dictates on every occasion, speak it boldly, but with good-nature, modesty, and sincerity.
[tr. Graves (1792)]

This is the chief thing: Be not perturbed, for all things are according to the nature of the universal; and in a little time thou wilt be nobody and nowhere, like Hadrianus and Augustus. In the next place, having fixed thy eyes steadily on thy business, look at it, and at the same time remembering that it is thy duty to be a good man, and what man's nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy.
[tr. Long (1862)]

In the first place, keep yourself easy, for all things are governed by the universal nature. Besides, you'll quickly go the way of all flesh, as Augustus and Hadrian have done before you. Farther, examine the matter from top to bottom, and remember that your business is to be a good man. Therefore, whatever the dignity of human nature requires of you, set about it at once, without "ifs" or "ands"; and speak always according to your conscience, but let it be done in the terms of good nature and modesty and sincerity.
[tr. Collier/Zimmern (1887)]

First and foremost, keep unperturbed. For all things follow the law of Nature: and in a little while you will vanish and be nought, even as are Hadrian and Augustus. Secondly, face facts open-eyed, bearing in mind that it is your duty to be a man and to do good; what man's nature demands, that you do without swerving; so speak, as seems to you most just; only be it considerately, modestly, and with sincerity.
[tr. Rendall (1898)]

Before all things, be not perturbed. Everything comes to pass as directed by universal Nature, and in a little time you will be departed and gone, like Hadrianus and Augustus. Then, scan closely the nature of what has befallen, remembering that it is your duty to be a good man. Do unflinchingly whatever man’s nature requires, and speak as seems most just, yet in kindliness, modesty, and sincerity.
[tr. Hutcheson/Chrystal (1902)]

Firstly, fret not thyself, for all things are as the Nature of the Universe would have them, and within a little thou shalt be non-existent, and nowhere, like Hadrianus and Augustus. Secondly, look steadfastly at the thing, and see it as it is and, remembering withal that thou must be a good man, and what the Nature of man calls for, do this without swerving, and speak as seemeth to thee most just, only be it graciously, modestly, and without feigning.
[tr. Haines (Loeb) (1916)]

In the first place, be not troubled; for all things are according to Universal Nature, and in a little while you will be no one and nowhere, even as Hadrian and Augustus are no more. Next, looking earnestly at the question, perceive its essence, and reminding yourself that your duty is to be a good man, and what it is that man's nature demands, do that without swerving, and speak the thing that appears to you to be most just, provided only that it is with kindness and modesty, and without hypocrisy
. [tr. Farquharson (1944)]

First of all, be untroubled in your mind; for all things come about as universal nature would have them, and in a short while you will be no one and nowhere, as are Hadrian and Augustus. And next, keep your eyes fixed on the matter in hand and observe it well, remembering that it is your duty to be a good person, and that whatever human nature demands, you must fulfil without the slightest deviation and in the manner that seems most just to you; only do so with kindness and modesty, and without false pretences.
[tr. Hard (1997 ed.), Hard (2011 ed.)]

The first step: Don't be anxious. Nature controls it all. And before long you'll be no one, nowhere -- like Hadrian, like Augustus. The second step: Concentrate on what you have to do. Fix your eyes on it. Remind yourself that your task is to be a good human being; remind yourself what nature demands of people. Then do it, without hesitation, and speak the truth as you see it. But with kindness. With humility. Without hypocrisy.
[tr. Hays (2003)]

First, do not be upset: all things follow the nature of the Whole, and in a little while you will be no one and nowhere, as is true now even of Hadrian and Augustus. Next, concentrate on the matter in hand and see it for what it is. Remind yourself of your duty to be a good man and rehearse what man’s nature demands: then do it straight and unswerving, or say what you best think right. Always, though, in kindness, integrity, and sincerity.
[tr. Hammond (2006)]

 
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Remember this, my dear brothers: be quick to listen but slow to speak and slow to rouse your temper; God’s righteousness is never served by man’s anger.

[Ἴστε ἀδελφοί μου ἀγαπητοί ἔστω δὲ πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι βραδὺς εἰς τὸ λαλῆσαι βραδὺς εἰς ὀργήν ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην Θεοῦ οὐκ ἐργάζεται.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 20. Letter of James 1:19ff (Jas 1:19–20) [JB (1966)]
    (Source)

(Source (Greek)). Other translations:

Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
For the wrath of man worketh not the righteousness of God.
[KJV (1611)]

Remember this, my dear friends! Everyone must be quick to listen, but slow to speak and slow to become angry. Human anger does not achieve God's righteous purpose.
[GNT (1976)]

Remember this, my dear brothers: everyone should be quick to listen but slow to speak and slow to human anger; God's saving justice is never served by human anger.
[NJB (1985); 1:19-20]

Know this, my dear brothers and sisters: everyone should be quick to listen, slow to speak, and slow to grow angry. 20 This is because an angry person doesn’t produce God’s righteousness.
[CEB (2011)]

You must understand this, my beloved brothers and sisters: let everyone be quick to listen, slow to speak, slow to anger, for human anger does not produce God’s righteousness.
[NRSV (2021 ed.)]

 
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More quotes by Bible, Vol. 2. New Testament

Look, Dave … I can see you’re really upset about this …. I honestly think you ought to sit down calmly …. Take a stress pill, and think things over.

Arthur C. Clarke (1917–2008) British writer
2001: A Space Odyssey [HAL 9000] (1968) [with Stanley Kubrick]
 
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Anyone can hold the helm when the sea is calm.

[In tranquillo esse quisque gubernator potest.]

Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 358
 
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It is neither wealth nor splendor, but tranquility and occupation, which give happiness.

Thomas Jefferson (1743–1826) American political philosopher, polymath, statesman, US President (1801–09)
Letter (1788-07-12) to Anna Jefferson Marks
    (Source)

The salutation is "My dear Sister," and is a congratulations for her marrying Hastings Marks. Some copies, and filings of the letter, make it out to "Anna Scott Marks," her birth name was Anna Scott Jefferson.
 
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For it is the part of a wise man to resolve beforehand that whatever can happen to a man should be borne calmly if it should befall him. It needs altogether great judgment to provide against such evil happening and no less courage to bear it with fortitude if it should befall.

[Est enim sapientis, quidquid homini accidere possit, id praemeditari ferendum modice esse, si evenerit. Majoris omnino est consilii providere ne quid tale accidat, animi non minoris fortiter ferre si evenerit.]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 11, ch. 3 / sec. 7 (11.3/11.7) (43-02 BC) [tr. Ker (1926)]
    (Source)

(Source (Latin)). Other translations:

It is the mark of a wise man ever to consider, reflect, that whatever may happen to him should be borne with patience. It is, however, a mark of greater wisdom to take every precaution against the occurrence of any thing unpleasant, of a reverse of fortune; but it is an indication of a mind in no wise inferior bravely and manfully to submit to any change of fortune, however unpleasant, untoward, unfavorable, unpropitious.
[Source (1869)]

For it is the part of a wise man to resolve beforehand that whatever can happen to a brave man is to be endured with patience if it should happen. It is indeed a proof of altogether greater wisdom to act with such foresight as to prevent any such thing from happening; but it is a token of no less courage to bear it bravely if it should befall one.
[tr. Yonge (1903)]

 
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True peace is not merely the absence of tension; it is the presence of justice.

Martin Luther King, Jr. (1929–1968) American clergyman, civil rights leader, social activist, preacher
Stride Toward Freedom, ch. 2 “Montgomery Before the Protest” (1958)
    (Source)

Response to a Montgomery resident who complained that race relations had been so "peaceful and harmonious" before King and other protesters arrived.
 
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