I always fear less a dull man who is naturally strong
Than someone who is weak and clever.
[ἀεὶ γὰρ ἄνδρα σκαιὸν ἰσχυρὸν φύσει
ἧσσον δέδοικα τἀσθενοῦς τε καὶ σοφοῦ.]Euripides (485?-406? BC) Greek tragic dramatist
Bellerophon [Βελλεροφῶν], frag. 290 (TGF) (c. 430 BC) [tr. @sentantiq (2015)]
(Source)
Barnes frag. 51, Musgrave frag. 11. (Source (Greek)). Alternate translations:
By far less dangerous I esteem the fool
Endued with strength of body, than the man
Who's feeble and yet wise.
[tr. Wodhull (1809)]
I always fear a stupid if bodily powerful man less than one who is both weak and clever.
[tr. Collard, Hargreaves, Cropp (1995)]
Always I fear an unintelligent but naturally strong man less than a weak and clever one.
[tr. Stevens (2012)]
I fear less the powerful but stupid
than the weak and cunning.
[Source]
Quotations about:
cleverness
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Clever men are good, but they are not the best.
Thomas Carlyle (1795-1881) Scottish essayist and historian
“Goethe,” Foreign Review No. 3 (1828-08)
(Source)
Reviewing Goethe's Sämmtliche Werke, Vollständige Ausgabe Letzter Hand (1827). Reprinted in Carlyle, Critical and Miscellaneous Essays (1845).
The next best thing to being clever is being able to quote some one who is.
Mary Pettibone Poole (fl. 1930s) American aphorist
A Glass Eye at a Keyhole, “Excess Prophets” (1938)
(Source)
If you cannot be clever, be careful.
Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Illusions (1901)
(Source)
Cleverness is not wisdom,
nor is thinking thoughts that are not mortal.
Life is short; this being so,
who would pursue great things
and not bear with what is at hand? These
are the ways of madmen and
men of evil counsel, at least
in my judgment.[τὸ σοφὸν δ’ οὐ σοφία,
τό τε μὴ θνατὰ φρονεῖν
βραχὺς αἰών· ἐπὶ τούτωι
δὲ τίς ἂν μεγάλα διώκων
τὰ παρόντ’ οὐχὶ φέροι; μαι
νομένων οἵδε τρόποι καὶ
κακοβούλων παρ’ ἔμοιγε φωτῶν.]Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 395ff (Stasimon 1, Antiphon/Antistrophe 1) [Chorus/Χορός] (405 BC) [tr. Kirk (1970)]
(Source)
The chorus of Bacchantes is playing with the similarly-rooted sophon (cleverness) and sophia (wisdom). (Source (Greek)). Alternate translation:
That science which beyond the scope
Of frail humanity aspires.
Haunts not the bosom of the Sage.
Short is life, and they who follow
Ambition's splendid treacherous lure
Taste not the blessings of the present hour:
I deem their conduct frantic and unwise.
[tr. Wodhull (1809)]
But cleverness is not wisdom, nor is thinking on things unfit for mortals. Life is short, and on this account the one who pursues great things does not achieve that which is present. In my opinion, these are the ways of mad and ill-advised men.
[tr. Buckley (1850)]
Beyond the range of mortal eyes
'Tis not wisdom to be wise.
Life is brief, the present clasp,
Nor after some bright future grasp.
Such were the wisdom, as I ween,
Only of frantic and ill-counseled men.
[tr. Milman (1865)]
That wisdom is not wise Which aims beyond man’s power.
Short is our life; to grasp at much is but to lose the present good, --
And this to me seems like the deed of frenzied and of foolish men.
[tr. Rogers (1872), l. 378ff]
Ah, not with knowledge is Wisdom bought;
And the spirit that soareth too high for mortals
Shall see few days: whosoever hath caught
At the things too great for a man's attaining,
Even blessings assured shall he lose in the gaining.
Such paths as this, meseemeth, be sought
Of the witless folly that roves distraught.
[tr. Way (1898)]
But the world's Wise are not wise,
Claiming more than mortal may.
Life is such a little thing;
Lo, their present is departed,
And the dreams to which they cling
Come not. Mad imagining
Theirs, I ween, and empty-hearted!
[tr. Murray (1902)]
Sophistry is not wisdom, and to indulge in thoughts beyond man’s ken is to shorten life; and if a man on such poor terms should aim too high, he may miss the pleasures in his reach. These, to my mind, are the ways of madmen and idiots.
[tr. Coleridge (1907)]
And what passes for wisdom is not;
unwise are those who aspire,
who outrange the limits of man.
Briefly, we live. Briefly,
then die. Wherefore, I say,
he who hunts a glory, he who tracks
some boundless, superhuman dream,
may lose his harvest here and now
and garner death. Such men are mad,
their counsels evil.
[tr. Arrowsmith (1960)]
To know much is not to be wise.
Pride more than mortal hastens life to its end;
And they who in pride pretend
Beyond man's limit, will lose what lay
Close to their hand and sure.
I count it madness, and know no cure can mend
The evil man and his evil way.
[tr. Vellacott (1973)]
Wisdom is not what is wise,
nor to think non-mortal thoughts.
Life is fleeting; can it be, then, that one seeks after what is greater,
not accepting circumstance?
These are the manners of a madman and, to me, of evil counsel'd persons.
[tr. Neuburg (1988)]
A knowing mind that ignores its own limits
has a very short span. And the man
who aims too high
never reaps what lies within his grasp.
Such is the folly --
and I know none worse --
of perversely ambitious, fanatical men.
[tr. Cacoyannis (1982)]
But shallow wisdom is untrue.
To think beyond this life
Cuts short our life. He who
Pursues the great, forfeits
What lies at hand. Such temperaments
According to my thought, belong
To madmen and the ill-advised.
[tr. Blessington (1993)]
So cleverness is not wisdom
nor is it wise to think thoughts unfit for mortals.
Life is short. Given such brevity
who would pursue ambitious ends
And lose what lies at hand?
These, in my opinion at least,
are the ways of madmen and evil counsellors.
[tr. Esposito (1998)]
Wisdom? It's not wise
to lift our thoughts too high;
we are human, and our time is short.
A man who aims at greatness
will not live to own what he has now.
That, I believe, is the belief of men
whose judgment is foul.
They are insane.
[tr. Woodruff (1999)]
Intellect is not wisdom.
And to think in a manner
not right for mortals means
Life will be short. Who
Would pursue great things
If doing so meant losing what
Is already his?
That is the way, as I see it,
And bad counsel, of madmen.
[tr. Gibbons/Segal (2000), l. 469ff]
Cleverness is not wisdom
nor is it wise to think thoughts not mortal.
Our life is short: this being so,
a man who pursues great things
may miss what lies at hand. To live thus
is to be, in my judgment
a madman and a fool.
[tr. Kovacs (2002)]
The wise are not wise if they don’t consider a human’s lot.
Life is short.
He who constantly pursues great achievements in this life, won’t have time to enjoy those he already has achieved.
So far as I can tell, these are the doings of madmen and evil minds.
[tr. Theodoridis (2005)]
Cleverness is not wisdom;
Thinking heavenly
Thoughts, short life; in that case,
Who, in hunting greater things,
Would not be content with present fortune?
These are ways of men insane, with-
out understanding, so it seems to me.
[tr. Valerie (2005)]
But being clever isn't wisdom.
And thinking deeply about things
isn't suitable for mortal men.
Our life is brief -- that's why
the man who chases greatness
fails to grasp what's near at hand.
That's what madmen do,
men who've lost their wits.
That's what I believe.
[tr. Johnston (2008), l. 497ff]
Cleverness is not wisdom,
that over-reaching mortals
simply shorten their lives.
Life is brief enough as it is,
so hold it all to hand.
Wild ambition is a kind of madness:
stretch too hard for the summit
and you will fail and fall
and plummet back to land.
[tr. Robertson (2014)]
Cleverness is not wisdom,
and neither is reaching beyond thoughts meant for mortals.
Our lives are short.
Spend all your time reaching
and you miss what’s in front of you.
This is the madman’s way.
Or at least the ill-counseled.
But that’s just my opinion.
[tr. Pauly (2019)]
Cleverness is not wisdom, and those who'd seem wise as the gods -- their live will be short. Those who seek greatness will not see the snake at their feet. Mad ways set all on the road to disaster.
[tr. Behr/Foster (2019)]
It is not wisdom [sophiā] to be overly sophos, and to think things unbefitting mortal men. Life is short, and in it he who pursues great things does not achieve that which is present. In my opinion, these are the ways of mad and ill-counseling men.
[tr. Buckley/Sens/Nagy (2020)]
Wisdom is not wit;
Nor is thinking thoughts which belong not to mortals.
Life is brief. And because of this
Whoever seeks out great accomplishments
May not grasp the things at hand.
These are the ways of madmen
And wicked fools, I think.
[tr. @sentantiq (2021)]
A clever speaker can speak on any
subject, either for or against.[ἐκ παντὸς ἄν τις πράγµατος δισσῶν λόγων
ἀγῶνα θεῖτ᾽ἄν, εἰ λέγειν εἴη σοφός.]Euripides (485?-406? BC) Greek tragic dramatist
Antiope [Αντιοπη], frag. 189 (TGF, Kannicht) [Chorus] (c. 410 BC)
(Source)
Barnes frag. 79, Musgrave 39. (Source (Greek)). Alternate translations:
The skillful orator can either side
Maintain on every topic of debate.
[tr. Wodhall (1809)]
A man could make an argument for two sides of any
matter, if he were a clever speaker.
[tr. Will (2015)]
It pays to be obvious, especially if you have a reputation for subtlety.
Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist
Foundation, ch. 2 (1942)
(Source)
Epigram attributed to Salvor Hardin.
If fifty bands of men surrounded us
and every sword sang for your blood,
you could make off still with their cows and sheep.[εἴ περ πεντήκοντα λόχοι μερόπων ἀνθρώπων
νῶϊ περισταῖεν, κτεῖναι μεμαῶτες Ἄρηϊ,
καί κεν τῶν ἐλάσαιο βόας καὶ ἴφια μῆλα.]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 20, l. 49ff (20.49) [Athena to Odysseus] (c. 700 BC) [tr. Fitzgerald (1961)]
(Source (Greek)). Alternate translations:
If there were
Of divers-languag’d men an army here
Of fifty companies, all driving hence
Thy sheep and oxen, and with violence
Offer’d to charge us, and besiege us round,
Thou shouldst their prey reprise, and them confound.
[tr. Chapman (1616)]
Though fifty bands of men should us oppose,
You should their herds of cattle drive away.
[tr. Hobbes (1675), l. 37ff]
Were we hemm’d around
By fifty troops of shouting warriors bent
To slay thee, thou should’st yet securely drive
The flocks away and cattle of them all.
[tr. Cowper (1792), l. 54ff]
Though fifty bands stood threatening thee and me,
All breathing slaughter, their fat kine and sheep
Thou shouldst drive off, and take their wealth in fee.
[tr. Worsley (1861), st. 6]
If fifty troops of men, as good as thou
Surround us twain, and strive to slay in battle,
Of their fat kine and sheep should'st thou be captor!
[tr. Bigge-Wither (1869)]
Though fifty bands of mortals that in speech
Articulate use their tongues around us rose
In conflict fierce to kill us both intent,
Still should'st though prove the man that all those beeves
And fatten'd flocks should to thye homestall drive.
[tr. Musgrave (1869), l. 70ff]
Even should fifty companies of mortal men compass us about eager to slay us in battle, even their kine shouldst thou drive off and their brave flocks.
[tr. Butcher/Lang (1879)]
If fifty bands of menfolk, word-speaking wights that are,
Stood round about us, eager for our slaying in the war,
Yet their kine shouldst though be driving and their goodly fatted sheep.
[tr. Morris (1887)]
Should fifty troops of mortal men stand round about us, eager in the fight to slay, you still might drive them away from their oxen and sturdy sheep.
[tr. Palmer (1891)]
Even though there were fifty bands of men surrounding us and eager to kill us, you should take all their sheep and cattle, and drive them away with you.
[tr. Butler (1898)]
If fifty troops of mortal men should stand about us, eager to slay us in battle, even their cattle and goodly sheep shouldest thou drive off.
[tr. Murray (1919)]
Though fifty troops of humans hemmed us round, all mad to kill outright, yet shuld you win through to lift their flocks and herds.
[tr. Lawrence (1932)]
If you and I were surrounded by fifty companies of men-at-arms, all thirsting for your blood, you could drive away their cows and sheep beneath their very noses.
[tr. Rieu (1946)]
Even though there were fifty battalions of mortal people
standing around us, furious to kill in the spirit of battle,
even so you could drive away their cattle and fat sheep.
[tr. Lattimore (1965)]
Even if fifty bands of mortal fighters
closed around us, hot to kill us off in battle,
still you could drive away their herds and sleek flocks!
[tr. Fagles (1996)]
Even if there were fifty squadrons of armed men
All around us, doing their mortal best to kill us,
You would still be able to run off with their cattle!
[tr. Lombardo (2000)]
If in fact there were fifty battalions of men who are mortal
Standing around us, eagerly striving to kill us in battle,
even from them you would drive their cattle away and their fat sheep.
[tr. Merrill (2002)]
You and I could be surrounded by fifty companies of men-at-arms, all thirsting for our blood, but you would still drive away their cows and sheep.
[tr. DCH Rieu (2002)]
If we were ambushed, surrounded by not one but fifty gangs of men who hoped to murder us -- you would escape, and even poach their sheep and cows.
[tr. Wilson (2017)]
If there were fifty troops of mortal men in ambush all around us, firmly determined to kill us, nevertheless even then you'd drive off their cattle and fattened sheep.
[tr. Green (2018)]
Even were fifty troops around us, to kill us, you'd end by driving off their cattle!
[tr. Green (2018), summary]
If there were fifty groups
of other men standing here around us,
intent on slaughter, even so, I say,
you’d still drive off their cattle and fine sheep.
[tr. Johnston (2019), l. 55ff]
Man forgives woman anything save the wit to outwit him.
Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1901)
Cunning is the art of concealing our own defects, and discovering other people’s weaknesses.
William Hazlitt (1778-1830) English writer
Characteristics in the Manner of Rochefoucault’s Maxims (1823)
The silliest woman can manage a clever man; but it needs a very clever woman to manage a fool!
Rudyard Kipling (1865-1936) English writer
Plain Tales from the Hills, “Three and — an Extra” (1888)
After sitting next to Mr. Gladstone I thought he was the cleverest man in England. But after sitting next to Mr. Disraeli I thought I was the cleverest woman in England.
(Other Authors and Sources)
Princess Marie Louise of Schleswig-Holstein (1872-1956) (Attributed)
POLONIUS: Brevity is the soul of wit.
William Shakespeare (1564-1616) English dramatist and poet
Hamlet, Act 2, sc. 2, l. 97 (2.2.97) (c. 1600)
(Source)
In full, from the least brief-speaking character in the play:
Therefore, since brevity is the soul of wit,
And tediousness the limbs and outward flourishes,
I will be brief ...."
There are but two ways of rising in the world: either by your own industry or by the folly of others.
[Il n’y a au monde que deux manières de s’élever, ou par sa propre industrie, ou par l’imbécillité des autres.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 6 “Of Gifts of Fortune [Des Biens de Fortune],” § 52 (6.52) (1688) [tr. Van Laun (1885)]
(Source)
(Source (French)). Alternate translations:
There is but two ways of rising in the World, by your own Industry, and another's Weakness.
[Bullord ed. (1696)]
There are only two ways of rising in the World, by your own Industry, or by the Weakness of others.
[Curll ed. (1713)]
There are but two ways of rising in the World, by your own Industry, or the Weakness of others.
[Browne ed. (1752)]
There are only two ways of getting on in the world: either by one's own cunning efforts, or by other people's foolishness.
[tr. Stewart (1970)]
When I was young, I admired clever people. Now that I am old, I admire kind people.
Abraham Joshua Heschel (1907-1972) Polish-American rabbi, theologian, philosopher
(Attributed)
(Source)
Quoted by his student, Harold S. Kushner, in When All You've Ever Wanted Isn't Enough, ch. 3 (1986). Also attributed (without citation) to Milton Steinberg and Oscar Wilde.
Variants:
- "When I was young, I admired clever people. Now that I am older, I admire kind people."
- "When I was young, I used to admire intelligent people; as I grow older, I admire kind people."
At all events, the next best thing to being witty one’s self, is to be able to quote another’s wit.
Christian Nestell Bovee (1820-1904) American epigrammatist, writer, publisher
Intuitions and Summaries of Thought, Vol. 2 (1862)
That observation which is called knowledge of the world will be found much more frequently to make men cunning than good.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
The Rambler, #4 (31 Mar 1750)
(Source)
But among the Very Rich you will never find a really generous man even by accident. They may give their money away, but they will never give themselves away; they are egotistic, secretive, dry as old bones. To be smart enough to get all that money you must be dull enough to want it.
Gilbert Keith Chesterton (1874-1936) English journalist and writer
A Miscellany of Men, “The Miser and His Friends” (1912)
(Source)
In a similar vein, in "The Paradise of Thieves," The Wisdom of Father Brown (1914), Chesterton has the character Muscari say:
To be clever enough to get all that money,
one must be stupid enough to want it.
The true spirit of conversation consists more in bringing out the cleverness of others than in showing a great deal of it yourself.
[L’esprit de la conversation consiste bien moins à en montrer beaucoup qu’à en faire trouver aux autres.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 5 “Of Society and Conversation [De la Société et de la Conversation],” § 16 (5.16) (1688) [tr. Van Laun (1885)]
(Source)
(Source (French)). Alternate translations:
The Wit of conversation consists more in finding it in others than shewing a great deal your self.
[Bullord ed. (1696)]
The Wit of Conversation consists more in finding it in others, than in shewing a great deal your self.
[Curll ed. (1713)]
Conversation-Wit consists more in pointing out that of others, than in shewing a great deal yourself.
[Browne ed. (1752)]
The art of conversation consists far less in displaying much wit oneself than in helping others to be witty.
[tr. Stewart (1970)]
Cleverness is serviceable for everything, sufficient for nothing.
Henri-Frédéric Amiel (1821-1881) Swiss philosopher, poet, critic
Journal (16 Feb 1868) [tr. Ward (1887)]
Here is a good rule of thumb:
Too clever is dumb.Ogden Nash (1902-1971) American poet
“Reflections on Ingenuity,” Many Long Years Ago (1945)
(Source)
“What a brain, Mister Vandemar. Keen and incisive isn’t the half of it. Some of us are so sharp,” he said as he leaned in closer to Richard, went up on tiptoes into Richard’s face, “we could just cut ourselves.”
Neil Gaiman (b. 1960) British author, screenwriter, fabulist
Neverwhere, ch. 2 [Mr. Croup] (1996)
(Source)
It takes a clever man to hide his cleverness.
[C’est une grande habileté que de savoir cacher son habileté.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶245 (1678) [tr. Heard (1917), ¶253]
(Source)
In the 1665 edition, this read: Le plus grand art d’un habile homme est celui de savoir cacher son habileté.
(Source (French)). Alternate translations:
It is a Great Act of Wisdom to be able to Conceal one's being Wise.
[tr. Stanhope (1694), ¶246]
It requires no small degree of ability to know when to conceal it.
[pub. Donaldson (1783), "Ability," ¶4]
It is a great ability to be able to conceal one's ability.
[ed. Gowens (1851), ¶257]
There is great ability in knowing how to conceal one's ability.
[tr. Bund/Friswell (1871), ¶245]
It is the height of art to conceal art.
[tr. Stevens (1939), ¶245]
A very clever man will know how to hide his cleverness.
[tr. FitzGibbon (1957), ¶245]
It is exceedingly clever to know how to hide your cleverness.
[tr. Kronenberger (1959), ¶245]
To conceal ingenuity is ingenuity indeed.
[tr. Tancock (1959), ¶245]
It is great cleverness to know how to hide our cleverness.
[tr. Whichello (2016), ¶245]
It’s a sign of considerable shrewdness to be able to make others think one is not exceptionally shrewd.
[C’est avoir fait un grand pas dans la finesse, que de faire penser de soi que l’on n’est que médiocrement fin.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 8 “Of the Court [De la Cour],” § 85 (8.85) (1688) [tr. Stewart (1970)]
(Source (French)). Alternate translations:
He is far gone in politicks, who begins to find he is but indifferently politick.
[Bullord ed. (1696)]
He is far gone in Cunning, who makes other People believe he is but indifferently Cunning.
[Curll ed. (1713)]
He is thorough-paced in Cunning, who makes others believe that he is no Conjurer.
[Browne ed. (1752)]
A man must be very shrewd to make other people believe that he is not so sharp after all.
[tr. Van Laun (1885)]
A man has made great progress in cunning when he does not seem too clever to others.
[Common Translation, e.g.]
One of the lessons of history is that nothing is often a good thing to do and always a clever thing to say.
William James (Will) Durant (1885-1981) American historian, teacher, philosopher
NY World-Telegram & Sun (6 Jun 1958)
