I only quote others the better to quote myself.
[Je ne dis les autres, sinon pour d’autant plus me dire.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 25 (1.25), “Of the Education of Children [De l’institution des enfans]” (1579) [tr. Screech (1987), 1.26]
(Source)
This essay was in the 1st (1588) edition, but this passage was added as of the 3rd (1595) ed. Some translators use the 1588 sequence of chapters, not the 1595, and so identify this as ch. 26.
(Source (French)). Alternate translations:I never spake of others, but that I may the more speake of my selfe.
[tr. Florio (1603)]Neither have I said so much of others, but to get a better opportunity to explain myself.
[tr. Cotton (1686); Cotton/Hazlitt (1877)]I quote others only in order the better to express myself.
[tr. Hazlitt/Wight (1879)]I do not quote others, save the more fully to express myself.
[tr. Ives (1925), 1.26]I do not speak the minds of others except to speak my own mind better.
[tr. Frame (1943), 1.26]I only quote others to make myself more explicit.
[tr. Cohen (1958), 1.26]
Quotations about:
clarity
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
But though learning may be conferred by solitude, its application must be attained by general converse. He has learned to no purpose, that is not able to teach; and he will always teach unsuccessfully, who cannot recommend his sentiments by his diction or address.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1754-01-19), The Adventurer, No. 126
(Source)
Now I laugh at my fear of analysis. Most people’s possession of knowledge deprives them of the sense of wonder, but such a sense of wonder and mystery is like the savage’s fear of mysterious fire until he discovers the principle of it and the mastering of it. I say that after we know all there is to know, there is still mystery and wonder of a deeper kind.
Anaïs Nin (1903-1977) Catalan-Cuban-French author, diarist
Diary (1932-11-27)
(Source)
Source of the more commonly encountered paraphrase (e.g.):I have no fear of clarity. The possession of knowledge does not kill the sense of wonder and mystery. There is always more mystery. I have no fear of analysis. The possession of knowledge does not destroy the sense of wonder and mystery.
MARTINE: We always speak well when we make ourselves understood.
[MARTINE: Quand on se fait entendre, on parle toujours bien.]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Les Femmes Savantes [The Learned Ladies], Act 2, sc. 6, (1692) [tr. Van Laun (1876)]
(Source)
(Source (French)). Other translations:When one makes ones self understood, one always speaks well.
[tr. Clitandre (1739)]Provided one is understood, one speaks well enough.
[tr. Wall (1879), The Learned Women]One always speaks well when one makes oneself understood.
[tr. Matthew (1890), The Blue-Stockings]I say, when we can make folks understand us, that's good talking.
[tr. Wormeley (1895), The Female Pedants]To make oneself understood is good enough language for me.
[tr. Waller (1903)]It's speaking well, if you are understood.
[tr. Page (1908)]Whenever people understand you, you’re talkin’ good.
[tr. Marks (2018)]If you make yourself understood, you're always speaking well.
[E.g.]
I would never use a long word, even, where a short one would answer the purpose. I know there are professors in this country who ‘ligate’ arteries. Other surgeons only tie them, and it stops the bleeding just as well.
Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Lecture (1867-11-06), “Scholastic and Bedside Training,” Introductory Lecture, Harvard University School of Medicine
(Source)
Collected in his Medical Essays 1842-1882 (1891).
But the ambiguities of metaphorical words, about which I am next to speak, demand no ordinary care and diligence. In the first place, we must beware of taking a figurative expression literally. For the saying of the apostle applies in this case too: “The letter killeth, but the spirit giveth life.”
[Sed verborum translatorum ambiguitates, de quibus deinceps loquendum est, non mediocrem curam industriamque desiderant. Nam in principio cavendum est ne figuratam locutionem ad litteram accipias. Et ad hoc enim pertinet quod ait Apostolus: Littera occidit, spiritus autem vivificat.]Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
On Christian Doctrine [De Doctrina Christiana], Book 3, ch. 5 / § 9 (3.5.9) (AD 397) [tr. Shaw (1858)]
(Source)
Quoting 2 Cor. 3:6.
(Source (Latin)). Alternate translations:But the ambiguities of figurative words, which are now to be treated, require no little care and industry. For at the outset you must be very careful lest you take figurative expressions literally. What the apostle says pertains to this problem: "For the letter killeth, but the spirit quickeneht."
[tr. Robertson (1958)]But the ambiguities of metaphorical words, about which I must now speak, require no ordinary care and attention. To begin with, one must take care not to interpret a figurative expression literally. What the apostle says is relevant here: "the letter kills but the spirit gives life."
[tr. Green (1995)]
All ways of expressing ourselves are good if they make us understood. Thus, if the clarity of our thoughts comes through better in a play of words, then the wordplay is good.
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], 1805 (1850 ed.) [tr. Auster (1983)]
(Source)
Analog not found in standard translations of the Pensees.
It’s through universal Misunderstanding that everybody comes to agreement.
If, by some misfortune, everybody understood each other, one could never come to agree.
[C’est par le malentendu universel que tout le monde s’accorde.
Car si, par malheur, on se comprenait, on ne pourrait jamais s’accorder.]Charles Baudelaire (1821-1867) French poet, essayist, art critic
Journaux Intimes [Intimate Journals], “Mon cœur mis à nu [My Heart Laid Bare],” § 99 (1864–1867; pub. 1887) [tr. Sieburth (2022)]
(Source)
(Source (French)). Alternate translations:It is by universal misunderstanding that all agree.
For if, by ill luck, people understood each other, they would never agree.
[tr. Isherwood (1930)]It is by universal misunderstanding that we agree with each other.
If, by some misfortune, we understood each other, we would never agree.
[Source]
The bitter, yet merciful, lesson which death teaches us is to distinguish the gold from the tinsel, the true values from the worthless chaff.
Felix Adler (1851-1933) German-American educator
Life and Destiny, Lecture 8 “Suffering and Consolation” (1903)
(Source)
Clean, quick, and easy as lying. We know how it ends practically before it starts. That’s why stories appeal to us. They give us the clarity and simplicity our real lives lack.
Patrick Rothfuss (b. 1973) American author
The Name of the Wind, ch. 45 “Interlude — Some Tavern Tale” [Kvothe] (2007)
(Source)
Dying is a troublesome business: there is pain to be suffered, and it wrings one’s heart; but death is a splendid thing — a warfare accomplished, a beginning all over again, a triumph. You can always see that in their faces. And come and close my eyes too, when I die; and see me as I really was.
George Bernard Shaw (1856-1950) Irish playwright and critic
Letter to Edith Lyttelton (5 Jul 1913)
(Source)
Sent on the death of her husband.
When a people are confronted with problems that are both incomprehensible and unbearable, they lash out not at those who contrived the problems but at those who expose them. When they are confronted by moral problems that they find insoluble, or perhaps intolerable, they blame the moralists. The anxieties, tensions, revulsions of our day create an atmosphere in which it is almost impossible to think clearly and dispassionately about just those problems which most imperatively require reason and objectivity — problems of adjustment to fundamental change.
Henry Steele Commager (1902-1998) American historian, writer, activist
Speech (1971-04-10), “The University and the Community of Learning,” Kent State University, Ohio
(Source)
Clear thinking requires courage rather than intelligence.
Thomas Szasz (1920-2012) Hungarian-American psychiatrist, educator
The Untamed Tongue: A Dissenting Dictionary (1990)
(Source)
Unless one is raised in the minion mindset, it is difficult to understand the allure of the lifestyle. Outside observers merely see put-upon underlings who live and work in insanely dangerous positions, whose lives are ruled by dictatorial psychopaths who have little regard for their lives or sanity. Acclimatized minions realize that everyone on Earth lives under these strictures, they just don’t fool themselves. With clarity comes freedom.
Phil Foglio (b. 1956) American writer, cartoonist
Agatha H and the Voice of the Castle (2014) [with Kaja Foglio]
(Source)
Only a child sees things with perfect clarity, because it hasn’t developed all those filters which prevent us from seeing things that we don’t expect to see.
Douglas Adams (1952-2001) English author, humorist, screenwriter
Dirk Gently No. 1, Dirk Gently’s Holistic Detective Agency, ch. 23 [Dirk] (1987)
(Source)
Clarity of language is the first casualty of authoritarianism.
Robin Morgan (b. 1941) American poet, author, activist, journalist
“Saving the World,” Ms. (Summer 2003)
(Source)
I made up my mind long ago to follow one cardinal rule in all my writing — to be clear. I have given up all thought of writing poetically or symbolically or experimentally, or in any of the other modes that might (if I were good enough) get me a Pulitzer prize. I would write merely clearly and in this way establish a warm relationship between myself and my readers, and the professional critics — Well, they can do whatever they wish.
Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist
Nemesis, “Author’s Note” (1989)
(Source)
Some things are fairly obvious when it’s a seven-foot skeleton with a scythe telling you them.
A set of beliefs is at once a way of seeing the world more clearly while, at the same time, foreclosing an alternative vision.
Lillian Rubin (1924-2014) American writer, professor, psychotherapist, sociologist
Intimate Strangers: Men and Women Together (1983)
(Source)
Section reprinted as "The Sexual Dilemma" in Roberta Satow, Gender and Social Life (2000).
Clarity and perseverance are difficult in American society because the basis of capitalism is greed and dissatisfaction.
Natalie Goldberg (b. 1948) American author, teacher, speaker
Wild Mind: Living the Writer’s Life, ch. 42 (1990)
(Source)
An intellectual is a man who says a simple thing in a difficult way; an artist is a man who says a difficult thing in a simple way.
Method is not less requisite in ordinary conversation than in writing, provided a man would talk to make himself understood. I who hear a thousand coffee-house debates every day, am very sensible of this want of method in the thoughts of my honest countrymen. There is not one dispute in ten which is managed in those schools of politics, where, after the first three sentences, the question is not entirely lost. Our disputants put me in mind of the scuttle-fish, that when he is unable to extricate himself, blackens all the water about him, till he becomes invisible.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1712-09-05), The Spectator, No. 476
(Source)
A scrupulous writer, in every sentence that he writes, will ask himself at least four questions, thus: What am I trying to say? What words will express it? What image or idiom will make it clearer? Is this image fresh enough to have an effect? And he will probably ask himself two more: Could I put it more shortly? Have I said anything that is avoidably ugly?
But you are not obliged to go to all this trouble. You can shirk it by simply throwing your mind open and letting the ready-made phrases come crowding in. They will construct your sentences for you — even think your thoughts for you, to a certain extent — and at need they will perform the important service of partially concealing your meaning even from yourself.
It is at this point that the special connection between politics and the debasement of language becomes clear.George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-04), “Politics and the English Language,” Horizon Magazine
(Source)
One can often be in doubt about the effect of a word or a phrase, and one needs rules that one can rely on when instinct fails. I think the following rules will cover most cases:
- Never use a metaphor, simile, or other figure of speech which you are used to seeing in print.
- Never use a long word where a short one will do.
- If it is possible to cut a word out, always cut it out.
- Never use the passive where you can use the active.
- Never use a foreign phrase, a scientific word, or a jargon word if you can think of an everyday English equivalent.
- Break any of these rules sooner than say anything outright barbarous.
George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-04), “Politics and the English Language,” Horizon Magazine
(Source)
Writing advice for "expressing and not for concealing or preventing thought."
Those who know they are profound strive for clarity. Those who would like to seem profound strive for obscurity. For the crowd believes that if it cannot see to the bottom of something it must be profound. It is timid and dislikes going into the water.
[Tief sein und tief scheinen. — Wer sich tief weiss, bemüht sich um Klarheit; wer der Menge tief scheinen möchte, bemüht sich um Dunkelheit. Denn die Menge hält Alles für tief, dessen Grund sie nicht sehen kann: sie ist so furchtsam und geht so ungern in’s Wasser.]
Friedrich Nietzsche (1844-1900) German philosopher and poet
The Gay Science [Die fröhliche Wissenschaft], Book 3, § 173 (1882) [tr. Kaufmann (1974)]
(Source)
Also known as La Gaya Scienza, The Joyful Wisdom, or The Joyous Science. (Source (German)). Alternate translations:To Be Profound and to Appear Profound. -- He who knows that he is profound strives for clearness; he who would like to appear profound to the multitude strives for obscurity. The multitude thinks everything profound of which it cannot see the bottom; it is so timid and goes so unwillingly into the water.
[tr. Common (1911)]Being Deep and Seeming Deep. -- Those who know they are deep strive for clarity. Those who would like to seem deep to the crowd strive for obscurity. For the crowd takes everything whose ground it cannot see to be deep; it is so timid and so reluctant to go into the water.
[tr. Nauckhoff (2001)]Being Profound and Being Thought Profound -- Whoever knows that he is profound strives for clarity; whoever would like the crowd to think he is profound strives for obscurity. The reason for this is that the crowd thinks something is profound whenever it cannot see to the bottom of it; it is afraid of the water and hates to get its feet wet.
[tr. Hill (2018)]Being Deep and Appearing Deep -- Whoever knows he is deep, strives for clarity; whoever would like to appear deep to the crowd, strives for obscurity. For the crowd considers anything deep if only it cannot see to the bottom: the crowd is so timid and afraid of going into the water.
[Source]Whoever knows himself to be deep strives for clarity; whoever wants to appear deep to the masses strives for obscurity. For the masses consider anything to be deep that they cannot see the bottom of.
[Source]
Don’t express your ideas too clearly. Most people think little of what they understand, and venerate what they do not. […] Many praise without being able to say why. They venerate anything hidden or mysterious, and they praise it because they hear it praised.
[No allanarse sobrado en el concepto. Los más no estiman lo que entienden, lo que no perciben lo veneran. […] Alaban muchos lo que, preguntados, no saben dar razón. ¿Por qué? Todo lo recóndito veneran por misterio y lo celebran porque oyen celebrarlo.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 253 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:Not to be too intelligible. Most part do not esteem what they conceive, but admire what they understand not. [...] Many praise that which they can give no reason for, when it is asked them: because they reverence as a mystery all that is hard to be comprehended, and extoll it, by reason they hear it extolled.
[Flesher ed. (1685)]Do not Explain overmuch. Most men do not esteem what they understand, and venerate what they do not see. [...] Many praise a thing without being able to tell why, if asked. The reason is that they venerate the unknown as a mystery, and praise it because they hear it praised.
[tr. Jacobs (1892)]A Bit Vague. For most men have low regard for what they understand, and venerate only what is beyond them. [...] Many praise, but if asked can give no reason: Why? for they revere all that is hidden because mysterious, and they sing its praises, because they hear its praises being sung.
[tr. Fischer (1937)]
My anger has meant pain to me but it has also meant survival, and before I give it up I’m going to be sure that there is something at least as powerful to replace it on the road to clarity.
Audre Lorde (1934-1992) American writer, feminist, civil rights activist
“The Uses of Anger: Women Responding to Racism” (1981)
(Source)
It will be of little avail to the people, that the laws are made by men of their own choice, if the laws be so voluminous that they cannot be read, or so incoherent that they cannot be understood; if they be repealed or revised before they are promulgated, or undergo such incessant changes that no man, who knows what the law is today, can guess what it will be tomorrow.
Don’t write so you can be understood. Write so that you cannot be misunderstood.
Quintilian (39-90) Roman orator [Marcus Fabius Quintilianus]
De Institutione Oratoria, Book 8, ch. 2, l. 24
Alt. trans.: "We should not write so that it is possible for [the reader] to understand us, but so that it is impossible for him to misunderstand us."
Also attributed to Epictetus, Francis Bacon, Robert Louis Stevenson, Ralph Waldo Emerson, and William Taft.
Thy word is a lamp unto my feet, and a light unto my path.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Psalm 119:105 [KJV (1611)]
(Source)
Alternate translations:Now your word is a lamp to my feet, a light on my path.
[JB (1966)]Your word is a lamp to guide me
and a light for my path.
[GNT (1976)]Your word is a lamp for my feet, a light on my path.
[NJB (1985)]Your word is a lamp before my feet
and a light for my journey.
[CEB (2011)]Your word is a lamp to my feet
and a light to my path.
[NRSV (2021 ed.)]Your word is a lamp to my feet,
a light for my path.
[RJPS (2023 ed.)]
Speak properly, and in as few words as you can, but always plainly; for the End of Speech is not Ostentation, but to be understood.
William Penn (1644-1718) English writer, philosopher, politician, statesman
Some Fruits of Solitude, Part 2, “Of Conduct and Speech,” #122 (1682)
(Source)
Dear sire, and offspring worthy of your fire!
We bards are dupes to what ourselves admire.
Would I be brief — I grow confused and coarse;
Who aims at smoothness, fails in fire and force;
In him who soars aloft, bombast is found;
Who fears to face the tempest, crawls aground.
Who courts variety and fain would ring
A thousand changes on the self-same string,
Will paint, as ’twere in fancy’s wildest mood
Boars in the wave and dolphins in the wood.
Thus even error, shun’d without address,
Breeds error, diff’rent in its kind, not less.[Maxima pars vatum, pater et iuvenes patre digni,
decipimur specie recti: brevis esse laboro,
obscurus fio; sectantem levia nervi
deficiunt animique; professus grandia turget;
serpit humi tutus nimium timidusque procellae:
qui variare cupit rem prodigialiter unam,
delphinum silvis adpingit, fluctibus aprum:
in vitium ducit culpae fuga, si caret arte.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 2, ep. 3 “Art of Poetry [Ars Poetica; To the Pisos],” l. 24ff (2.3.24-31) (19 BC) [tr. Howes (1845)]
(Source)
(Source (Latin)). Other translations:The more deale of us Poets, both the olde, and younge most parte,
Are ofte begylde by shewe of good, affectinge to muche arte.
I laboure to be verye breife, it makes me verye harde.
I followe flowinge easynes, my style is clearely marde
For lacke of pith and saverye sence, Write loftie, thou shalte swell:
He creepes by the grounde to lowe, afrayde with stormie vayne to mell.
He that in varyinge one pointe muche would bringe forth monstruouse store,
Would make the dolphin dwell in wooddes and in the flud the bore.
The shunning of a faulte is such that now and then it will
Procure a greater faulte, if it be not eschewde by skill.
[tr. Drant (1567)]The greater part, that boast the Muses fire
Father, and sons right worthy of your Sire,
Are with the likenesse of the truth beguil'd:
My selfe for shortnesse labour, and am stil'd
Obscure. Another striving smooth to runne,
Wants strength, and sinewes, as his spirits were done;
His Muse professing height, and greatnesse, swells;
Downe close by shore, this other creeping steales,
Being over-safe, and fearing of the flaw:
So he that varying still affects to draw
One thing prodigiously, paints in the woods
A Dolphin and a Boare amidst the floods:
The shunning vice, to greater vice doth lead,
If in th'escape an artlesse path we tread.
[tr. Jonson (1640), l. 33ff]Most Poets fall into the grossest faults,
Deluded by a seeming Excellence:
By striving to be short, they grow Obscure,
And when they would write smoothly they want strength,
Their Spirits sink; while others that affect,
A lofty Stile, swell to a Tympany;
Some timerous wretches start at every blast,
And fearing Tempests, dare not leave the Shore.
Others in love with wild variety,
Draw Boars in Waves, and Dolphins in a Wood;
Thus fear of Erring, joyn'd with want of Skill,
Is a most certain way of Erring still.
[tr. Roscommon (1680)]But oft, our greatest errors take their rise
From our best views. I strive to be concise;
I prove obscure. My strength, my fire decays,
When in pursuit of elegance and ease.
Aiming at greatness, some to fustian soar;
Some in cold safety creep along the shore,
Too much afraid of storms; while he, who tries
With ever-varying wonders to surprise,
In the broad forest bids his dolphins play,
And paints his boars disporting in the sea.
Thus, injudicious, while one fault we shun,
Into its opposite extreme we run.
[tr. Francis (1747)]Lov'd sire! lov'd sons, well worthy such a sire!
Most bards are dupes to beauties they admire.
Proud to be brief, for brevity must please,
I grow obscure; the follower of ease
Wants nerve and soul; the lover of sublime
Swells to bombast; while he who dreads that crime,
Too fearful of the whirlwind rising round,
A wretched reptile, creeps along the ground.
The bard, ambitious fancies who displays,
And tortures one poor thought a thousand ways,
Heaps prodigies on prodigies; in woods
Pictures the dolphin, and the boar in floods!
Thus ev'n the fear of faults to faults betrays,
Unless a master-hand conduct the lays.
[tr. Coleman (1783)]The great majority of us poets, father, and youths worthy such a father, are misled by the appearance of right. I labor to be concise, I become obscure: nerves and spirit fail him, that aims at the easy: one, that pretends to be sublime, proves bombastical: he who is too cautious and fearful of the storm, crawls along the ground: he who wants to vary his subject in a marvelous manner, paints the dolphin in the woods, the boar in the sea. The avoiding of an error leads to a fault, if it lack skill.
[tr. Smart/Buckley (1853)]Ye worthy trio! we poor sons of song
Oft find 'tis fancied right that leads us wrong.
I prove obscure in trying to be terse;
Attempts at ease emasculate my verse;
Who aims at grandeur into bombast falls;
Who fears to stretch his pinions creeps and crawls;
Who hopes by strange variety to please
Puts dolphins among forests, boars in seas.
Thus zeal to 'scape from error, if unchecked
By sense of art, creates a new defect.
[tr. Conington (1874)]We poets, most of us, by the pretence,
Dear friends, are duped of seeming excellence.
We grow obscure in striving to be terse;
Aiming at ease, we enervate our verse;
For grandeur soaring, into bombast fall,
And, dreading that, like merest reptiles crawl;
Whilst he, who seeks his readers to surprise
With common things shown in uncommon wise,
Will make his dolphins through the forests roam.
His wild boars ride upon the billows' foam.
So unskilled writers, in their haste to shun
One fault, are apt into a worse to run.
[tr. Martin (1881)]The greater part of us poets, O ye Father and Sons worthy of your parent, deceive ourselves under our illusion of what is right. I strive to write briefly, and so write obscurely. Compositions of a smooth nature argue a writer's deficiency both in force and spirit. An attempt at great subjects swells into bombast. A too cautious writer, and dreader of opposition, confines himself to common things. One who desires to amplify a single theme in an extravagant way, puts a dophin innto a wood, and a wild boar into the sea. The avoidance of one error, if unguarded by art, leads to another.
[tr. Elgood (1893)]Most of us poets are misled by insistence upon our idea of what is right. I try to be brief and I become obscure; aiming at smoothness, we lose in vigor and spirit; attempting the sublime, we become turgid. Timid of the storm, we crawl along the ground. Thus if one lacks art, the over careful avoidance of one fault leads to another.
[tr. Dana/Dana (1911)]Most of us poets, O father and ye sons worthy of the father, deceive ourselves by the semblance of truth. Striving to be brief, I become obscure. Aiming at smoothness, I fail in force and fire. One promising grandeur, is bombastic; another, overcautious and fearful of the gale, creeps along the ground. The man who tries to vary a single subject in monstrous fashion, is like a painter adding a dolphin to the woods, a boar to the waves. Shunning a fault may lead to error, if there be lack of art.
[tr. Fairclough (Loeb) (1926)]Most of us poets -- O father, and sons worthy of your father, -- are misled by our idea of what is correct. I try to be terse, and end by being obscure; another strives after smoothness, to the sacrifice of vigour and spirit; a third aims at grandeur, and drops into bombast; a fourth, through an excess of caution and fear of squalls, goes creeping along the ground. He who is bent on lending variety to a theme that is by nature uniform, so as to produce an unnatural effect, is like a man who paints a dolphin in a forest or a wild boar in the waves. If artistic feeling is not there, mere avoidance of a fault leads to some worse defect.
[tr. Blakeney; ed. Kramer, Jr. (1936)]O father, and sons who deserve a father like yours,
We poets are too often tricked into trying to achieve
A particular kind of perfection: I studiously try
To be brief, and become obscure; I try to be smooth,
And my vigor and force disappear; another assures us
Of something big which turns out to be merely pompous.
Another one crawls on the ground because he's too safe,
Too much afraid of the storm. The poet who strives
To vary his single subject in wonderful ways
Paints dolphins in woods and foaming boars on the waves.
Avoiding mistakes, if awkwardly done, leads to an error.
[tr. Palmer Bovie (1959)]Most poets, father and young men deserving such a father,
go wrong in trying to be right: I struggle for concision,
I wind up being obscure; others try for smoothness
and lose strength, or for sublimit, and get gas.
One poet, too cautious, fears storms and craws along,
the other craves bizarre variety in a single subject
and paints a dolphin in a forest, a boar among the waves.
Fear of criticism leads to faults if we lack art.
[tr. Fuchs (1977)]Most poets, leaders and led,
Chase a will-o’-the-wisp of abstract Right.
Thus:
I aim
at concision,
I hit
on darkness.
I aim to be smooth, my lines go slack.
The eloquent idealist rants and raves,
The timid, the gutless, crawl like beetles,
Seekers after novelty hang dolphins in trees,
Float a boar in the sea:
O rare effects!
O marvelous.
Ugh.
[tr. Raffel (1983 ed.)]Father and worthy sons, we poets often
Know what we're aiming at, and often we miss.
I try my best to be terse, and I'm obscure;
I try for mellifluous smoothness, smooth as can be,
And the line comes out as spineless as a worm;
One poet, aiming for grandeur, booms and blusters;
Another one, scared, creeps his way under the storm;
And another, desiring to vary his single theme
In wonderful ways, produces not wonders but monsters --
Dolphins up in the trees, pigs in the ocean.
If you don't know what you're doing you can go wrong
Just out of trying to do your best to do right.
[tr. Ferry (2001)]Poets in the main (I’m speaking to a father and his excellent sons)
are baffled by the outer form of what’s right. I strive to be brief,
and become obscure; I try for smoothness, and instantly lose
muscle and spirit; to aim at grandeur invites inflation;
excessive caution or fear of the wind induces groveling.
The man who brings in marvels to vary a simple theme
is painting a dolphin among the trees, a boar in the billows.
Avoiding a fault will lead to error if art is missing.
[tr. Rudd (2005 ed.)]Most poets (dear sir, and you sons worthy of your sire),
Are beguiled by accepted form. I try to be brief
And become obscure: aiming at smoothness I fail
In strength and spirit: claiming grandeur he’s turgid:
Too cautious, fearing the blast, he crawls on the ground:
But the man who wants to distort something unnaturally
Paints a dolphin among the trees, a boar in the waves.
Avoiding faults leads to error, if art is lacking.
[tr. Kline (2015)]
The man who insists upon seeing with perfect clearness before he decides, never decides. Accept life, and you must accept regret.
[Qui veut voir parfaitement clair avant de se déterminer ne se détermine jamais. Qui n’accepte pas le regret n’accepte pas la vie.]Henri-Frédéric Amiel (1821-1881) Swiss philosopher, poet, critic
Journal entry (1856-12-17), Journal Intime (1882) [tr. Ward (1884)]
(Source)
The great enemy of clear language is insincerity. When there is a gap between one’s real and one’s declared aims, one turns as it were instinctively to long words and exhausted idioms, like a cuttlefish spurting out ink.
George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-04), “Politics and the English Language,” Horizon Magazine
(Source)
Depend upon it, Sir, when a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Comment (1777-09-19)
(Source)
In James Boswell, The Life of Samuel Johnson (1791)
CALVIN: I used to hate writing assignments, but now I enjoy them. I realized that the purpose of writing is to inflate weak ideas, obscure poor reasoning, and inhibit clarity. With a little practice, writing can be an intimidating and impenetrable fog!
Words, like glass, obscure when they do not aid vision.
[Les mots, comme les verres, obscurcissent tout ce qu’ils n’aident pas à mieux voir.]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 22 “Du Style [On Style],” ¶ 25 (1850 ed.) [tr. Lyttelton (1899), ch. 21, ¶ 15]
(Source)
(Source (French)). Alternate translations:Words, like glass, darken whatever they do not help us to see.
[tr. Attwell (1896), ¶ 304]Words, like eyeglasses, obscure everything they do not make clear.
[Source]














































