Constant experience shows us, that every man invested with power is apt to abuse it; he pushes on till he comes to the utmost limit.
[tr. Nugent (1750)]

Timeless experience tells us that any man who holds power is inclined to abuse it : he continues until he encounters limits.
[tr. Stewart (2018)]

But Plato doubtlesse dyd well foresee, oneless kynges themselves woulde applye their mindes to the studye of Philosophie, that elles they woulde never thoroughlye allowe the counsell of philosophers, beynge themselves before even from their tender age infected, and corrupt with perverse and evil opinions.
[tr. Robynson (1551)]

But Plato judged right, that except Kings themselves became Philosophers, it could never be brought about, that they who from their Childhood are corrupted with false Notions, should fall in intirely with the Counsels of Philosophers.
[tr. Burnet (1684)]

But Plato judged right, that except kings themselves become philosophers, they who from their childhood are corrupted with false notions, would never fall in intirely with the counsels of philosophers.
[tr. Warner (1758)]

But Plato judged rightly, that except kings themselves became philosophers, being corrupted with false notions from their childhood, they would never consent entirely with the counsels of philosophers.
[tr. Cayley (1808)]

But Plato doubtless did well foresee, unless kings themselves would apply their minds to the study of Philosophy, that else they would never thoroughly allow the counsel of philosophers; being themselves before even from their tender age infected and corrupt with perverse and evil opinions.
[tr. Robynson/Lupton/Armes (1911)]

But doubtless Plato was right in foreseeing that if kings did not turn to philosophy themselves, they would never approve of the advice of real philosophers, being themselves from their youth infected and saturated with wrong ideas.
[tr. Richards (1923)]

And that's doubtless what Plato meant. He realized that kings are too deeply infected with wrong ideas in childhood to take any philosopher's advice, unless they became philosophers themselves.
[tr. Turner (1965 ed.)]

But, doubtless, Plato was right in foreseeing that if kings themselves did not turn to philosophy, they would never approve of the advice of real philosophers because they have been from their youth saturated and infected with wrong ideas.
[tr. Richards/Surtz (1964)]

And that's doubtless what Plato meant. He realized that kings are too deeply infected with wrong ideas in childhood to take any philosopher's advice, unless they become philosophers themselves.
[tr. Turner (2003 ed.)]

I see in the near future a crisis approaching that unnerves me and causes me to tremble for the safety of my country [...] corporations have been enthroned, and an era of corruption in high places will follow, and the money power of the country will endeavor to prolong its reign by working upon the prejudices of the people until all wealth is aggregated in a few hands and the Republic is destroyed. I feel at this moment more anxiety for the safety of my country than ever before, even in the midst of the rebellion.

The money power preys upon the nation in times of peace, and it conspires against it in times of adversity. It’s more despotic than monarchy. It’s more insolent than autocracy. It’s more selfish than bureaucracy. [...] Corporations have been enthroned, and an era of corruption in high places will follow, and the money power of the country will endeavor to prolong its reign by working on the prejudices of the people until all wealth is aggregated in a few hands, and the republic is destroyed.

• Thomas F Schwartz, "Lincoln Never Said That," For the People (newsletter of the Abraham Lincoln Association), Vol. 1, No. 1 (Spring 1999).
• Did Abraham Lincoln Warn of the Tyranny of Capitalism? | Snopes.com.
• Essay (1939-11-06), "Sources of Traditional Quotations," Lincoln Lore," No. 552 (Bulletin of the Lincoln National Life Foundation).
• Getting Wrong with Lincoln | Origins.

For, indeed, what is the civil law? A thing which can neither be bent by influence, nor broken down by power, nor adulterated by corruption.
[tr. Yonge (1856)]

How may we describe it? The law is that which influence cannot bend, nor power break, nor wealth corrupt.
[tr. Grose Hodge (Loeb) (1927)]

The first part of customs-corruption, is the banishment of truth.
[tr. Florio (1603)]

The first step to the corruption of manners is banishing of truth.
[tr. Cotton (1686)]

The first thing done in the corruption of manners is banishing truth.
[tr. Cotton/Hazlitt (1877)]

The first feature of corruption of morals is the banishment of truth.
[tr. Ives (1925)]

The first feature in the corruption of morals is the banishment of truth.
[tr. Zeitlin (1934)]

The first stage in the corruption of morals is the banishment of truth.
[tr. Frame (1943)]

It is not young people who degenerate; they are ruined only when grown men have already been corrupted.
[tr. Cohler/Miller/Stone (1989)]

It is not the rising people that degenerates ; it only declines when the fully-formed men are already corrupted.
[tr. Stewart (2018)]

Clear it is also that a monarch, who through bad advice or indolence ceases to enforce the execution of the laws, may easily repair the evil: he has only to follow other advice; or to shake off this indolence. But when in popular government, there is a suspension of the laws, as this can proceed only from the corruption of the republic, the state is certainly undone.
[tr. Nugent (1750)]

It is also clear that the monarch who ceases to see to the execution of the laws, though bad counsel or negligence, may easily repair the damage; he has only to change his counsel or correct his own negligence. But in a popular government when the laws have ceased to be executed, as this can only come from the corruption of the republic, the state is already lost.
[tr. Cohler/Miller/Stone (1989)]

Crime, like virtue, hath degrees; one single day can not make a bad man just; nor can the good, in such short season, pass suddenly to utter baseness.
[tr. Heron (1858), 3.1]

Some crimes always precede great crimes; whoever has overstepped the legitimate limits, may at last violate the most sacred rights; thus, as well as virtue, crime has its degrees, and we have never seen timid innocence pass suddenly into extreme licentiousness.
[tr. Mongan (1885)]

Some lesser crimes always precede great sin.
He who hath once the bounds of right transgressed
May violate the most sacred laws at last;
But even as virtue, vice hath its degrees,
And modest innocence one never sees
Pass suddenly to wanton ways and lewd.
[tr. Lockert (1936)]

A man who can transgress the lawful boundaries
may violate the most sacred rights in the end.
Like virtue, crime has its gradations;
Never has timid innocence
suddenly become extreme depravity.
[Unk.]

Crime like virtue has its degrees; and timid innocence was never known to blossom suddenly into extreme license.
[Bartlett's]

The corruption of each government generally begins with that of the principles.
[tr. Nugent (1750)]

The deterioration of a government begins almost always by the decay of its principles.
[ed. Hoyt (1896)]

The corruption of each government almost always begins with the corruption of the principles.
[tr. Stewart (2018)

• "Adversity makes men, but prosperity makes monsters."
• "Adversity makes men, and prosperity makes monsters."
• "Prosperity makes monsters, but adversity makes men."

Take heed, lest of a philosopher thou become a mere Caesar in time, and receive a new tincture from the court. For it may happen if thou dost not take heed.
[tr. Casaubon (1634), 6.27]

Have a care you han't too much of an Emperour in you, and that you don't fall into the liberties and Pride of your Predecessors. These Humours are easily learn'd, therefore guard against the Infection.
[tr. Collier (1701)]

Take care you don’t degenerate into the manners of the Cesars, or be tinctured by them.
[tr. Hutcheson/Moor (1742)]

Beware, when you take the title of Cæsar, that you do not insensibly assume too much of the Emperor; nor be infected with the haughty manners of some of your predecessors; for there is a possibility of such an event.
[tr. Graves (1792), 6.27]

Take care that thou art not made into a Caesar, that thou art not dyed with this dye; for such things happen.
[tr. Long (1862)]

Have care that you have not too much of a Cæsar in you, and that you are not dyed with that dye. This is easily learned, therefore guard against the infection.
[tr. Collier/Zimmern (1887)]

See that you be not be-Cæsared, steeped in that dye, as too often happens.
[tr. Rendall (1898)]

See to it that you fall not into Caesarism: avoid that stain, for it may come to you.
[tr. Hutcheson/Chrystal (1902)]

See thou be not Caesarified, nor take that dye, for there is the possibility.
[tr. Haines (Loeb) (1916)]

Be careful not to affect the monarch too much, or to be too deeply dyed with the purple; for this can well happen.
[tr. Staniforth (1964)]

Take care that you are not turned into a Caesar, that you are not stained with the purple; for such things do come about.
[tr. Hard (1997 ed.; 2011 ed.)]

To escape imperialization -- that indelible stain. It happens.
[tr. Hays (2003)]

Take care not to be Caesarified, or dyed in purple: it happens.
[tr. Hammond (2006)]

Take care you are not turned into a Caesar, or stained with the purple; these things do happen.
[tr. Gill (2013)]

Beware of being Caesarified, be not stained by desire for power.
[ed. Taplin (2016)]

Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.
[KJV (1611)]

How terrible for you, teachers of the Law and Pharisees! You hypocrites! You are like whitewashed tombs, which look fine on the outside but are full of bones and decaying corpses on the inside. In the same way, on the outside you appear good to everybody, but inside you are full of hypocrisy and sins.
[GNT (1966)]

Alas for you, scribes and Pharisees, you hypocrites! You are like whitewashed tombs that look handsome on the outside, but inside are full of the bones of the dead and every kind of corruption. In just the same way, from the outside you look upright, but inside you are full of hypocrisy and lawlessness.
[NJB (1985)]

How terrible it will be for you legal experts and Pharisees! Hypocrites! You are like whitewashed tombs. They look beautiful on the outside. But inside they are full of dead bones and all kinds of filth. In the same way you look righteous to people. But inside you are full of pretense and rebellion.
[CEB (2011)]

Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful but inside are full of the bones of the dead and of all kinds of uncleanness. So you also on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.
[NRSV (2021 ed.)]

You may plainly perceive the traitor through his mask; he is well known everywhere in his true colours; his rolling eyes and his honeyed tones impose only on those who do not know him. People are aware that this low-bred fellow, who deserves to be pilloried, has, by the dirtiest jobs, made his way in the world; and that the splendid position he has acquired makes merit repine and virtue blush.
[tr. Van Laun (1878)]

The treacherous rascal is plainly seen through his mask, he is everywhere known for what he is; his rolling eyes and soft tones impose only upon strangers. People know that this wretched fellow, who ought to be hanged, has pushed his way in the world by dirty jobs, and that the splendid condition he finds himself in through them makes merit grumble and virtue blush.
[tr. Mathew (1890)]

Behind his mask the knave is seen, wherever he is known, for what he is; the rolling of his eye, his bated voice, impose on none but those who do not live here. All others know that the sneaking fellow, fit only to be shunned, has by the foulest actions foisted himself upon society, where his career, by their connivance clothed in splendor, makes merit groan and virtue blush.
[tr. Wormeley (1894)]

You can clearly see the traitor through his mask. He is known everywhere for what he is: his rolling eyes and his honeyed tones only impose on those people who do not know him. They know that this low-bred cur, who deserves to be exposed, has, by the dirtiest means, pushed himself on in the world; and the splendid position he has acquired by these means makes merit repine and virtue blush.
[tr. Waller (1903)]

The traitor's face shows plainly through his mask,
And everywhere he's known for what he is;
His up-turned eyes, his honeyed canting voice,
Impose on none but strangers. All men know
That this confounded, low-bred, sneaking scamp
Has made his way by doing dirty jobs,
And that the splendid fortune these have brought him
Turns merit bitter and makes virtue blush.
[tr. Page (1913)]

Behind his mask the scoundrel's visible.
Here everybody knows his character;
And his protesting eyes, his honeyed tongue,
Impose on no one but a casual stranger.
And that contemptible boor notoriously
Has made his way in the world by dirty means,
So that his present splendid situation
Makes merit grumble and makes virtue blush.
[tr. Bishop (1957)]

Right through his mask men see the traitor's face,
And everywhere give him his proper place;
His wheedling eyes, his soft and cozening tone,
Fool only those to whom he is not known.
That this knave rose, where he deserved to fall,
By shameful methods, is well known to all,
And that his state, which thanks to these is lush,
Makes merit murmur and makes virtue blush.
[tr. Frame (1967)]

Everywhere I find nothing but base flattery, in justice, self-interest, deceit, roguery. I cannot bear it any longer; I am furious; and my intention is to break with all mankind.
[tr. Van Laun (1878)]

I find nothing anywhere but base flattery, injustice, interest, treachery, and knavery. I can contain myself no longer; I am. in a rage, and my purpose is to break off all intercourse with all mankind.
[tr. Mathew (1890)]

Everywhere I find base flattery, injustice, self-interest, treachery, deceit. I cannot bear it any longer; I am enraged; and my intention is to tell the truth, henceforth, to all the human race.
[tr. Wormeley (1894)]

Nothing is to be seen anywhere but base flattery, injustice, self-interest, deceit, roguery. I cannot bear it any longer: I am furious: and it is my intention to break a lance with all mankind.
[tr. Waller (1903)]

There's nowhere aught but dastard flattery,
Injustice, treachery, selfishness, deceit;
I can't endure it, I go mad -- and mean
Squarely to break with all the human race.
[tr. Page (1913)]

All I see everywhere is flattery,
Injustice, treason, selfishness, deceit.
It makes me furious; I cannot stand it;
I will defy the entire human race.
[tr. Bishop (1957)]

Cowardly flattery is all I see,
Injustice, selfishness, fraud, treachery;
I've had my fill; it makes me mad; I plan
To clash head-on with the whole race of man.
[tr. Frame (1967)]

Speaking of matters here below and how they go from bad to worse, M—— said, “I read somewhere that in politics nothing was so unfortunate for the people as reigns that lasted too long. I hear that God is eternal. There is nothing more to be said.”
[tr. Merwin (1969)]

In politics ... nothing is as unfortunate for the people as reigns which last too long. I hear that God is eternal -- which says it all.
[tr. Dusinberre (1992), frag. 769]

Nothing is so holy that it cannot be corrupted, or so strongly fortified that it cannot be stormed by money.
[tr. Yonge (1903), 1.1.4]

No sanctuary is too holy for money to defile it, no fortress too strong for money to capture it.
[tr. Greenwood (1928)]

Nothing, he declares, is too sacred to be corrupted by money; nothing too strong to resist its attack.
[tr. Grant (1960)]

There is nothing so sacred that it cannot be sullied, nor anything so protected that it cannot be overcome by money.
[tr. @sententiq (2017), 1.1.4]

There is no sanctuary so holy that money cannot profane it, no fortress so strong that money cannot take it by storm.
[Source]

To ground the recompence of vertuous actions, upon the approbation of others, is to undertake a most uncertaine or troubled foundation, namely in an age so corrupt and times so ignorant, as this is: the vulgar peoples good opinion is injurious. Whom trust you in seeing what is commendable?
[tr. Florio (1603)]

To ground the Recompence of virtuous Actions upon the Approbation of others, is too uncertain and unsafe a Foundation; especially in so corrupt and ignorant an Age as this, the good Opinion of the Vulgar is injurious. Upon whom do you relie to shew you what is recommendable?
[tr. Cotton (1686)]

To ground the recompense of virtuous actions upon the approbation of others is too uncertain and unsafe a foundation, especially in so corrupt and ignorant an age as this, wherein the good opinion of the vulgar is injurious: upon whom do you rely to show you what is recommendable?
[tr. Cotton/Hazlitt (1877)]

To base the reward of virtuous actions on the approbation of others is to choose a too uncertain and obscure foundation. Especially in a corrupt and ignorant age like this, the good opinion of the vulgar is offensive; to whom do you trust to perceive what is praiseworthy?
[tr. Ives (1925)]

Basing the recompense of virtuous deeds on another’s approbation is to accept too uncertain and confused a foundation -- especially since in a corrupt and ignorant period like our own to be in good esteem with the masses is an insult: whom would you trust to recognize what was worthy of praise!
[tr. Screech (1987)]

I have known nearly every famous man in our times, and I have seen them unhappy through this pretty passion for celebrity, and die after having degraded their moral character for it.
[tr. Siniscalchi (1994)]

Seeing the rogueries of little men and the extortions of the great in office, one is tempted to look upon Society as a wood infested by robbers, the most dangerous being the constables sent to arrest the others.
[tr. Mathers (1926)]

At times, seeing the petty thieveries of the petty, and the robberies of those in office, one is tempted to regard society as a wood full of thieves, of which the most dangerous are the officers set there to arrest the others.
[tr. Merwin (1969)]

Sometimes, when one observes the rogueries perpetuated by petty people and the graft committed by men in office, one is tempted to think of society as a wood infested by thieves, of which the most dangerous are the archers, posted to prevent the others from escaping.
[tr. Pearson (1973)]

There are times when, seeing the nasty tricks people get up to, the gross frauds of high officers, you're tempted to think that you're in a wood infested by thieves, amongst whom the most dangerous are the police, whose purpose is supposed to be that of arresting them.
[tr. Parmée (2003), ¶ 152]

Nowe folowith the iij vituperacion & defaute by the which yong men seyne that olde age is noiouse myschaunte & wretchid by cause it hath almost no flesshely delectacyons or sensualitees as for to gete with childeren and yssue to encrece and multiplie the world. To whom I answere forwith that it is right a noble gyfte rewarde & the right grete worship of olde age that it be sequestred depryved and dischargid of the delectacyons of sensualitee of the body or flesshely lustis for ys it be so that olde age be pryved and sequestred of such delectacyons It had takin awey from us olde men that thyng whiche is right vicious & right foule in the age of adolescence & yongthe.
And neverthelesshe my right good and lovyng yong men Scipion and Lelius an auncyent senatour purposid an oracion that a philosopher callid Archites made whiche was takyn of Haniballe duc of Cartage when he werrid in Ytaile. He was recoverde by Quintus Fabius the noble senatour when he recoverd Tarente, takyn by the said Haniballe. Archites was pryncypally a grete man connyngly lernyd in sciences and in vertues and was right famous and noble. This oracion purposid which Archites made was yeven to me when I adolescent and yong of age was at Tarente with the seid Fabius, and by this oracyon seid Archites that nature which ordeyned to men complexions gave nevir no pestelence peyne nor turment more damageable to yong men than is flesshely delectacyon. The coveitous playsirs of delectacyon moven tyce and steeren men over boldely and withoute bridell of reason or shame or any restraynt to execute and make an ende of their foule lustys. For thought delectacy∣ons ben made and conspired treasons divisions and dissencyons of countrees & the destruccions of their comon profite, and the secretes of parlementys disclosed to our ennemyes and adversarye partye there is noon untrou∣the there is noon evyll werke but pleasyre of delectacyon which shall constrayne men to encline therto, by cause that they enioyen owt of mesure of spousehode brekyng & that so fervently the cause of defoulyng of maydens virgins the anontry of weddyd women & all such corrupte untrew werkys, whiche ben nevir mevid nor undirtakyn but by the insolence & wantownes & wenlacys of flesshely delectacyon. Archites also saide that as nature by power of which god hath yeven to men noth̄yng bettir than is the soule by the which they have undirstondyng & mynde, also to that soule which is an office & a gift dyvine nothyng is so grete ennemye nor so contrary as ben flesshely delectacyons, for sith delectacyon & flesshely pleasir have dominacyon in the regyon of man. That is to witt in the courage of his body, the vertue of attemperance may not be lodgid therin & wthin the regyon of man which is yeven to delectacyon may not abyde any wisedome nor vertue.
[tr. Worcester/Worcester/Scrope (1481)]

Now followeth the third dispraise and fault which is laid in old age, because (say they) it is without pleasure, and must forego voluptuous appetites. O noble and excellent gift, wherewith old age is so blessed, if it take from us that thing, which is in youth most vicious and detestable. But you (noble and virtuous gentlemen, Scipio and Laelius) hear what Archytas, the famous philosopher of Tarentum, was wont to say, whose oration touching on the same matter was lent and delivered to me, when I was a young man and served under Quintus Maximus at the siege of Tarentum. He said that no plague was given by nature so great and pernicious unto men, as the bestial pleasures and voluptuousness of the body: which which pleasures the dissolute and libidinous lusts of men do so much affect and desire, that with all licentious profanation and outrage, their minds be incited and stirred to pursue the same, thinking all things lawful for their unbridled appetites, so that they may enjoy their beastly desires and still wallow in the filthy puddle of their hellish sensuality. Hence (said he_ as from a fountain do spring out all kinds of mischief, as treason, betraying of countries, the ruin and subversion of commonwealths, secret conventicles, and privy conferences with the enemies; finally (he said), there was none so great a villainy, nor any so flagitious and horrible an enormity, which the inordinate desire of pleasure would not egg and prick forward men's froward wills to enterprise: furthermore, that whoredom, adultery, and all such like heinous facts of carnal concupiscency were by none other lures or enticements provoked but by pleasure. And whereas either nature or God hath given unto man nothing of so noble excellency as the mind or reasonable soul, there is nothing so great an enemy until this inestimable and divine gift as pleasure.
For where pleasure beareth away and ruleth the roast, there is no mansion or dwelling-place left for temperance and sobriety, and, to be short, virtue cannot remain where pleasure reigneth.
[tr. Newton (1569)]

There followeth the third Objection to age; they say that it wanteth pleasures. Oh excellent gift of age, if it take away that which makes our youth vitious; therefore hear now, O yee excellent young men, the old oration of Architas the Tarentine, a singular and worthy man, which was delivered me when I was a young man with Q. Maximus at Tarentum. He said that there was no deadlier plague given by nature to men, then the pleasure of the body, the greedy lusts whereof are rash and unbrideledly, stirred up to get and gain. From hence are derived treasons, from hence arise the overthrowes of Commonwealths, and the privy conspiracies and whisperings with the enemies. That to conclude, there was no wickednesse, nor no evill deed, to the undertaking of which, the lust of pleasure did not incite a man; and that whoredome, adultery, and all such evill was stirred up by no other bait then pleasure. And forasmuch as nature, or some God, hath given nothing more excellent to a man, then his minde; to this divine gift, there is no greater enemy then pleasure. For lust bearing rule, there is no place for temperance, neither in the Kingdome of pleasure can virtue consist.
[tr. Austin (1648)]

Now must I draw my forces 'gainst that Host
Of Pleasures, which i'th' Sea of age are lost.
Oh, thou most high transcendent gift of age!
Youth from its folly thus to disengage.
And now receive from me that most divine
Oration of that noble Tarentine,
Which at Tarentum I long since did hear;
When I attended the great Fabius there.
Yee Gods, was it man's Nature? or his Fate?
Betray'd him with sweet pleasures poyson'd bait?
Which he, with all designs of art, or power,
Doth with unbridled appetite devour;
And as all poysons seek the noblest part,
Pleasure possesses first the head and heart;
Intoxicating both, by them, she finds,
And burns the Sacred Temples of our Minds.
Furies, which Reasons divine chains had bound,
(That being broken) all the World confound.
Lust, Murder, Treason, Avarice, and Hell
It self broke loose; in Reason's Pallace dwell,
Truth, Honour, Justice, Temperance, are fled,
All her attendants into darkness led.
But why all this discourse? when pleasure's rage
Hath conquer'd reason, we must treat with age.
Age undermines, and will in time surprize
Her strongest Forts, and cut off all supplies.
And joyn'd in league with strong necessity,
Pleasure must flie, or else by famine die.v [tr. Denham (1669)]

The third Accusation against Old Age is, that it deprives us of the Enjoyments of Pleasure. O glorious Priviledge of Age, if through thy means we can get rid of the most pernicious Bane, to which our You is liable! Give me leave to repeat to you, what a great Orator has said upon this Subject.
"Nature has not implanted in Man any more execrable Curse, than that of bodily Pleasures; to the gratification of which we are hurried on, wich such unbounded and licentious Appetites. For to what else is oweing the Subversion of so many States and Kingdoms? What Villainy too daring, what Undertaking too hazardous, which the Desire of satisfying our unbounded Lusts will not instigate us to attempt? To what are Rapes, Adulteries, or such like abominable Enormities owing, but to the gratification of our Appetites? And since the Faculties of Reason, and Judgment, are the most excellent Qualities, which Nature, or Providence, has conferred upon us; it is certain that nothing can be more destructive, more pernicious to this divine Gift, than the Indulging bodily Pleasures? For it is impossible to observe an Degrees of Temperance, while we are under the Dominion of our unruly Passions, nor can Virtue consiste with the pursuit of such Enjoyments."
[tr. Hemming (1716)]

We come now to the Third Objection, which is, That Old Age is deprived of Pleasure. O excellent State! if it deprives us of what is most vitious in You! For, hear ye well-disposed young Men, the old Remark of Architas the Tarentine, a most ingenious Man, which was given to me when I was a young Fellow at Tarentum, with Q. Maximus. He said, "That Nature had not given Mankind a greater Plague than the Pleasure of the body, whose eager Desires for the Enjoyment of it, are altogether loose and unbridled: That from hence arise Conspiracies against our Country, Subversions of the Commonwealth, and treasonable Conferences with the Enemy. In short, that there was no Wickedness nor Capital Crime, but this Lust after Pleasure would put a man upon undertaking; that Whoredom, Adultery, and all such Vices, were excited by no other Allurements than those of Pleasure. That as Nature, or some God, had given to Man nothing more valuable than his Mind, so to that Gift was joined nothing so much its Enemy as Pleasure; for when Lust is predominant, there is no Room for Temperance; nor can Virtue possibly consist in Pleasure's Throne."
[tr. J. D. (1744)]

The third Charge against Old-Age was, That it is (they say) insensible to Pleasure, and the Enjoyments arising from the Gratifications of the Senses. And a most blessed and heavenly Effect it truly is, if it eases of what in Youth was the sorest and cruellest Plague of Life. Pray listen, my good Friends, to an old Discourse of Archytas the Tarentine, a great and excellent Man in his Time, which I learned when I was but young myself, at Tarentum, under Fabius Maximus, at the Time he recovered that Place. The greatest Curse, the heaviest Plague, said he, derived on Man from Nature, is bodily Pleasure, when the Passions are indulged, and strong inordinate Desires are raised and set in Motion for obtaining it. For this have Men betray'd their Country; for this have States and Governments been plunged in Ruin; for this have treacherous Correspondences been held with publick Enemies: In short, there is no Mischief so horrid, no Villany so execrable, that this will not prompt to perpetrate. And as Adultery, and all the Crimes of that Tribe, are the natural Effects of it; so of course are all the fatal Consequences that ensue on them. 'Tis owned, that the most noble and excellent Gift of Heaven to Man, is his Reason: And 'tis as sure, that of all the Enemies Reason has to engage with, Pleasure is the most capital, and the most pernicious: For where its great Incentive, Lust, prevails, Temperance can have no Place; nor under the Dominion of Pleasure, can Virtue possibly subsist.
[tr. Logan (1750)]

Let us now proceed to examine the third article of complaint against old age, as "bereaving us," it seems, "of the sensual gratifications." Happy effect indeed, if it deliver us from those snares which allure youth into some of the worst vices to which that age is addicted. Suffer me upon this occasion, my excellent young friends, to acquaint vou with the substance of a discourse which was held many years since by that illustrious philosopher Archytas, of Tarentum, as it was related to me when I was a young man in the army of Quintus Maximus, at the siege of that city. "Nature," said this illustrious sage, "has not conferred on mankind a more dangerous present than those pleasures which attend the sensual indulgences; as the passions they excite are too apt to run away with reason, in a lawless and unbridled pursuit of their respective enjoyments. It is in order to gratify inclinations of this ensnaring kind that men are tempted to hold clandestine correspondence with the enemies of the state, to subvert governments, and turn traitors to their country. In short, there is no sort of crimes that afiect the public welfare to which an inordinate love of the sensual pleasures may not directly lead. And as to vices of a more private tendency -- rapes, adulteries and every other flagitious violation of the moral duties -- are they not perpetrated solely from this single motive? Reason, on the other hand," continued Archytas," is the noblest gift which God, or nature, has bestowed on the sons of men. Now nothing is so great an enemy to that divine endowment, as the pleasures of sense. For neither temperance, nor any other of the more exalted virtues, can find a place in that breast which is under the dominion of the voluptuous passions."
[tr. Melmoth (1773)]

The third charge against old age comes next, namely, that they say that it is without pleasures. O glorious privilege of old age, if indeed it takes away from us that which in youth is most faulty! For listen, excellent young men, to an ancient discourse of Archytas of Tarentum, a singularly great and renowned man, which was delivered to me when I was a young man with Quintus Maximus: He said, that no deadlier plague than the pleasure of the body was given to men by Nature; of which pleasure the passions being excessively fond, impelled men to enjoy them rashly and precipitously. That hence rose betrayals of country, hence subversions of states, hence clandestine correspondence with enemies. In a word, that there is no atrocity, no wicked deed, to the undertaking of which the lust of pleasure did not incite; and that seductions and adulteries, and every such crime, are called into existence by no other allurements but pleasure; and whereas, whether Nature or some deity had given nothing to man more excellent than the understanding, nothing was more hostile to this divine gift and endowment than pleasure. For neither, when lust bore sway, was there room for temperance, nor could virtue hold any place at all in the reign of pleasure.
[Cornish Bros. ed. (1847)]

Then follows the third topic of blame against old age, that they say it has no pleasures. Oh, noble privilege of age! if indeed it takes from us that which is in youth the greatest defect. For listen, most excellent young men, to the ancient speech of Archytas of Tarentum, a man eminently great and illustrious, which was reported to me when I, a young man, was at Tarentum with Quintus Maximus. He said that no more deadly plague than the pleasure of the body was inflicted on men by nature; for the passions, greedy of that pleasure, were in a rash and unbridled manner incited to possess it; that hence arose treasons against one's country, hence the ruining of states, hence clandestine conferences with enemies: in short, that there was no crime, no wicked act, to the undertaking of which the lust of pleasure did not impel; but that fornications and adulteries and every such crime, were provoked by no other allurements than those of pleasure. And whereas either nature or some god had given to man nothing more excellent than his mind; that to this divine function and gift, nothing was so hostile as pleasure: since where lust bore sway, there was no room for self-restraint; and in the realm of pleasure, virtue could by no possibility exist.
[tr. Edmonds (1874)]

I come now to the third charge against old age, that, as it is alleged, it lacks the pleasures of sense. O admirable service of old age, if indeed it takes from us what in youth is more harmful than all things else! For I would have you hear, young men, an ancient discourse of Archytas of Tarentum, a man of great distinction and celebrity, as it was repeated to me when in my youth I was at Tarentum with Quintus Maximus. "Man has received from nature," said he, "no more fatal scourge than bodily pleasure, by which the passions in their eagerness for gratification are made reckless and are released from all restraint. Hence spring treasons against one's country; hence, overthrows of states; hence, clandestine plottings with enemies. In fine, there is no form of guilt, no atrocity of evil, to the accomplishment of which men are not driven by lust for pleasure. Debaucheries, adulteries, and all enormities of that kind have no other inducing cause than the allurements of pleasure. Still more, while neither Nature nor any god has bestowed upon man aught more noble than mind, nothing is so hostile as pleasure to this divine endowment and gift. Nor while lust bears sway can self-restraint find place, nor under the reign of pleasure can virtue have any foothold whatever."
[tr. Peabody (1884)]

The third charge against old age is that it LACKS SENSUAL PLEASURES. What a splendid service does old age render, if it takes from us the greatest blot of youth! Listen, my dear young friends, to a speech of Archytas of Tarentum, among the greatest and most illustrious of men, which was put into my hands when as a young man I was at Tarentum with Q. Maximus. "No more deadly curse than sensual pleasure has been inflicted on mankind by nature, to gratify which our wanton appetites are roused beyond all prudence or restraint. Fornications and adulteries, and every abomination of that kind, are brought about by the enticements of pleasure and by them alone. Intellect is the best gift of nature or God: to this divine gift and endowment there is nothing so inimical as pleasure. For when appetite is our master, there is no place for self-control; nor where pleasure reigns supreme can virtue hold its ground."
[tr. Shuckburgh (1895)]

Thirdly, it is alleged against old age,
It has no sensual pleasures to enjoy.
Divinest gift of age, to take away sensual pleasures.
What is the greatest blot on youthful years!
Hear, my dear friends, a speech Archytas made
(Who was a very old and famous man),
And told me at Tarentum, where I was
With Quintus Maximus, when quite a youth:
'No greater curse than sensuality
Has Nature given to man: its foul desires
To feed, lust grows unbridled and unwise;
Hence countries are betrayed, states overthrown,
Secret arrangements with our foes are made.
There is no crime, no ill deed to which lust
Cannot entice : abominable vice
Of every kind is due to this alone.
Nature herself, or some kind deity
Has given to man no greater gift than mind:
But to this gift, this faculty divine,
No greater enemy can be than lust.
When that bears sway, all moderation's gone,
And 'neath its rule virtue cannot survive.
[tr. Allison (1916)]

Next we come to the third allegation against old age. This was its deficiency in sensual pleasures. But if age really frees us from youth's most dangerous failing, then we are receiving a most blessed gift.
Let me tell you, my dear friends, what was said years ago by that outstandingly distinguished thinker, Archytas of Tarentum, the city at which I heard of his words when I was a young soldier serving under Fabius. "The most fatal curse given by nature to mankind," said Archytas, "is sensual greed: this incites men to gratify their lusts heedlessly and uncontrollably, thus bringing about national betrayals, revolutions, and secret negotiations with the enemy. Lust will drive men to every sin and crime under the sun. Mere lust, without any additiona impulse, is the cause of rape, adultery, and every other sexual outrage. Nature, or a god, has given human beings a mind as their outstanding possession, and this divine gift and endowment has no worse foe than sensuality. For in the realm of the physical passions there can be no room for self-control; where self-indulgence reigns, decent behavior is excluded.
[tr. Grant (1960, 1971 ed.)]

I turn now to the third charge against old age -- one commonly leveled with vehemence: men say that it is cut off from pleasures. What a glorious blessing the years confer if they take away from us the greatest weakness that afflicts our younger days! Let me repeat to you, my dear young friends, what Archytas of Tarentum said many, many years ago. (He was one of the truly great -- a distinguished man -- and his discourse was reported to me when as a young man I visited Tarentum in the company of Quintus Maximus.) Archytas declared that nature had afflicted man with no plague more deadly than physical pleasure, since the hope of pleasure roused men’s desires to fever-pitch and spurred them on, like wild, unbridled beasts, to attainment.
Pleasure, he said, was the ultimate source of treason, of riot and rebellion, of clandestine negotiations with an enemy; to sum it up, there was no crime, no foul perversion, which men were not led to commit by the desire for pleasure. As for crimes of passion, adultery, and the like, he declared that pleasure and its blandishments were the sole cause of them "Here is man," said he. "Nature, or if you will, God, has given him nothing more precious and distinctive than his mind, yet nothing is so hostile to this blessing -- this godlike power -- as pleasure."
Further, he asserted that when the appetites had the upper hand there was no room left for self-discipline -- in fact, to put it generally, virtue could find no foothold anywhere in the kingdom of pleasure.
[tr. Copley (1967)]

Now I come to the third reason why old age is so strenuously condemned: that when we are old we can’t enjoy sensual pleasures. On the contrary, what a gift it is that age takes away from us the most objectionable vices of the young! When I was a young man in the army, someone quoted to me from a speech -- and it is well worth listening to it today -- that was delivered long ago by a distinguished philosopher, Archytas of Tarentum. “Nature,” he said, “has never visited on man a more virulent pestilence than sex. There is nothing we will not do, however rash and ill-considered, in order to satisfy our desires. Sex has impelled men to treason, to revolution, to collusion with the enemy. Under the influence of sex, there is no criminal enterprise they will not undertake, no sin they will not commit. Infidelity, of course, and then any kind of depraved perversion you can think of -- all are driven by the search for sexual pleasure. Nature -- or perhaps some god -- has given us nothing more valuable than the power to reason; but there is nothing more inimical to reason than sex. Lust will always overcome self-control; there is no moral value that can stand up to the attacks of unbridled desire.”
[tr. Cobbold (2012)]

THEY SAY OLD AGE DEPRIVES US OF ALMOST ALL OF THE PLEASURES. Oh, this is a wonderful gift of old age, if it does indeed relieve us of most of the reasons youth gets itself into trouble. Remember, you young folks, the famous warning from Dr. Johnson, the especially great and famous eighteenth century savant. I came to admire him when I was a young man at Oxford. He said that the body is all vice. The body's avid desire for the pleasures makes it seek them rashly and without control until it finds gratification. Oh the trouble! These things often create traitors of their countries: they ruin governments and cause secret dealings with enemies. The desire for bodily pleasure drives people to commit debauchery, adultery, and crimes of all sorts. Since nature's (or God's) greatest gift to mankind is our reason, nothing is so harmful to God's gift than the desire for pleasure because it makes us act so irrationally. By golly, when we are in hot pursuit of pleasure, there is no place for modration or good sense. If the pleasure is too great and lasts too long, it will blot out any trace of rational thinking.
[tr. Gerberding (2014)]

Again old age is given a third censure.
It is devoid, they say, of sensual pleasure,
But that’s also a wonderful gift without price
Taking from us youth’s most wicked vice!
Listen, my good lads, to the time-honoured advice
Of Archytas from Tarentum, great and blessed,
Who in my young days his thoughts expressed,
While I was in Tarentum with Q. Maximus:
No evildoing can be worse than the voluptuous
Pleasure of the senses was his complaint
Which makes men blind and act with no restraint.
From it descend treason, revolution and
Pacts with the enemies of the Fatherland.
All evil actions and crimes combined
Have an urge for lust not far behind,
And then adultery and lewdness
Are set on fire by voluptuousness.
There must have been some god who gave mankind,
Or maybe it wasn’t a god but nature,
The divine privilege of the mind
Which is the enemy of pleasure.
Indeed under the rule of passion
Temperance has no place at all,
And virtue can be kept in thrall
By sensuality’s enticing coils.
[tr. Bozzi (2015)]

We come now to the third objection to growing older -- that the pleasures of the flesh fade away. But if this is true, I say it is indeed a glorious gift that age frees us from youth's most destructive failing. Now listen, my most noble young friends, to the ancient words of that excellent and most distinguished young man, Archytas of Tarentum, repeated to me when I was serving as a young soldier in that very city with Quintus Maximus. He said the most fatal curse given to men by nature is sexual desire. From it spring passions of uncontrollable and reckless lust seeking gratification. From it come secret plotting with enemies, betrayals of one's country, and teh voer throw of governments. Indeed, there is no evil act, no unscrupulous deed that a man driven by lust will not perform. Uncontrolled sensuality will drive men to rape, adultery, and every other sexual outrage. And since nature -- or perhaps some god -- has given men no finer gift than human intelligence, this divine endowment has no greater foe than naked sensuality. Where lust rules, there is no place for self-control. And in the kingdom of self-indulgence, there is no room for decent behavior.
[tr. Freeman (2016)]

The third typical criticism of old age follows this, and that is that people complain that it lacks [sexual] pleasures. Oh! Glorious wealth of age, if it takes that from us, the most criminal part of youth! Take this from me, most noble young men, this is the ancient speech of Archytas of Tarentum, which was repeated to me when I was a young man working for Quintus Maximus there: “Nature has given man no deadlier a curse than sexual desire.”
[tr. @sentantiq (2019)]

Ah! Constantine, of how much ill was Cause
Not thy Conversion, but those rich Domains
That the first wealthy Pope received of thee!
[tr. Milton (1641)]

Ah, Constantine, what are the many Ills
You have been parent of: I do not mean
By your Conversion, but that pompous Gift
By which our Holy Father you enrich'd!
[tr. Rogers (1782), l. 112ff]

Lamented ever be that lib'ral hand,
Whose gifts allur'd the Apostolic band
To leave that humble path where long they trod.
[tr. Boyd (1802), st. 19]

Ah, Constantine! to how much ill gave birth,
Not thy conversion, but that plenteous dower,
Which the first wealthy Father gain’d from thee!
[tr. Cary (1814)]

Ah, Constantine! what ills have we to rue --
I say not from thine own conversion sprung,
But from thy dower, the first rich father drew!
[tr. Dayman (1843)]

Ah Constantine! to how much ill gave birth, not thy conversion, but that dower which the first rich Father took from thee!
[tr. Carlyle (1849)]

Oh, Constantine, of how much ill the source!
Not thy conversion, but that fatal dower
Which the first Father took from the in gift!
[tr. Johnston (1867)]

Ah, Constantine! of how much ill was mother,
⁠Not thy conversion, but that marriage-dower
⁠Which the first wealthy Father took from thee!
[tr. Longfellow (1867)]

Ah, Constantine, of how great ill was mother, not thy conversion, but that dowry which the first rich pope got from thee!
[tr. Butler (1885)]

Ah, Constantine, of how much ill was cause,
Not thy conversion but the fatal dower
Which the first wealthy father from thee draws!
[tr. Minchin (1885)]

Ah Constantine! of how much ill was mother, not thy conversion, but that dowry which the first rich Father received from thee!
[tr. Norton (1892)]

Ah! Constantine, of how great ill was mother,
Not thy conversion, but that fatal dowry,
Which from thy hands received the first rich Father.
[tr. Griffith (1908)]

Ah, Constantine, of how much evil gave birth,
not thy conversion, but that dower
the first rich Father had from thee.
[tr. Sinclair (1939)]

Ah, Constantine, what evil fruit did bear
Not they conversion, but that dowry broad
Thou on the first rich Father didst confer!
[tr. Binyon (1943)]

Ah, Constantine! What ills were gendered there --
No, not from thy conversion, but the dower
The first rich Pope received from thee as heir?
[tr. Sayers (1949)]

Ah Constantine, what evil marked the hour --
not of your conversion, but of the fee
the first rich Father took from you in dower!
[tr. Ciardi (1954)]

Ah, Constantine, of how much ill was mother, not your conversion, but that dowry which the first rich Father took from you!
[tr. Singleton (1970)]

Oh, Constantine, what evil did you sire,
not by your conversion, but by the dower
that the first wealthy Father got from you!
[tr. Musa (1971)]

Ah, Constantine, what wickedness was born --
and not from your conversion -- from the dower
that you bestowed upon the first rich father!
[tr. Mandelbaum (1980)]

Ah, Constantine, how much ill you produced,
Not by your conversion, but by that endowment
Which the first rich father accepted from you.
[tr. Sisson (1981)]

Ah Constantine! What measure of wickedness
Stems from that mother -- not your conversion, I mean:
Rather the dowry that the first rich Father
Accepted from you!
[tr. Pinsky (1994), l. 108ff]

Ah, Constantine, not your conversion, but that dowry which the first rich father took from you, has been the mother of so much evil!
[tr. Durling (1996)]

Ah, Constantine, how much evil you gave birth to, not in your conversion, but in that Donation that the first wealthy Pope, Sylvester, received from you!
[tr. Kline (2002)]

What harm you mothered, Emperor Constantine!
Not your conversion but the dowry he --
that first rich Papa -- thus obtained from you!
[tr. Kirkpatrick (2006)]

Ah, Constantine, to what evil you gave birth,
not by your conversion, but by the dowry
that the first rich Father had from you!
[tr. Hollander/Hollander (2007)]

Ah, Constantine, the evil thrown in the world
Was not your conversion to Christ, but the wealth and grandeur
The first rich Pope and Father took from your hands!
[tr. Raffel (2010)]

Constantine! You set the spurs
To evil, not by cleaving to your new
Religion, but by how, when you moved east,
You gave Sylvester, just to stay behind,
The Western Empire's wealth.
[tr. James (2013)]

When a country is well-governed, poverty and a mean condition are things to be ashamed of. When a country is ill-governed, riches and honour are things to be ashamed of.
[tr. Legge (1861)]

Under a good government it will be a disgrace to him if he remain in poverty and low estate; under a bad one it would be equally disgraceful to him to hold riches and honours.
[tr. Jennings (1895)]

When there is justice and order in the government of his own country, he should be ashamed to be poor and without honour; but when there is no justice in the government of his own country he should be ashamed to be rich and honoured.
[tr. Ku Hung-Ming (1898)]

When law and order prevail in his State, he is ashamed to be needy and of no account. When law and order fail, he is ashamed to be in affluence and honour.
[tr. Soothill (1910)]

When a state is functioning, poverty and meanness are shameful; when a state is in chaos (ill governed) riches and honours are shameful. [Let us say: under a corrupt government.]
[tr. Pound (1933)]

When the Way prevails in your own land, count it a disgrace to be needy and obscure; when the Way does not prevail in your land, then count it a disgrace to be rich and honoured.
[tr. Waley (1938)]

If a state is following The Right Way, it is a disgrace to be in poverty and a low estate therein; if not, it is a disgrace to be rich and honored therein.
[tr. Ware (1950)]

It is a shameful matter to be poor and humble when the Way prevails in the state. Equally, it is a shameful matter to be rich and noble when the Way falls into disuse in the state.
[tr. Lau (1979)]

When the Way prevails in your own state, to be made poor and obscure by it is a disgrace; but when teh Way does not prevail in your own state, to be made rich and honourable by it is a disgrace.
[tr. Dawson (1993)]

In a country where the Way prevails, it is shameful to remain poor and obscure; in a country which has lost the Way, it is shameful to become rich and honored.
[tr. Leys (1997)]

When the state possesses the Way and you are poor and lowly, it is a shame; when the state loses the Way and you are rich and noble, it is also a shame.
[tr. Huang (1997)]

If the country is on the right way, it is the shame to be poor and low; If the country is not on the right way, it is the shame to be rich and honor.
[tr. Cai/Yu (1998), #201]

It is a disgrace to remain poor and without rank when the way prevails in the state; it is a disgrace to be wealthy and of noble rank when it does not.
[tr. Ames/Rosemont (1998)]

When the state has the Way, to be poor and humble in it is shameful; when the state has not the Way, to be wealthy and honored in it is shameful.
[tr. Brooks/Brooks (1998)]

When the Way rules in your country, there's shame in poverty and obscurity; when the Way's lost in your country, there's shame in wealth and renown.
[tr. Hinton (1998)]

In a state that has the Way, to be poor and of low status is a cause for shame; in a state that is without the Way, to be wealthy and honored is equally a cause for shame.
[tr. Slingerland (2003)]

When the state follows the Way, being poor and lowly is a cause for shame. When the state is without the Way, being rich and eminent is a cause for shame.
[tr. Watson (2007)]

When the moral way prevails in a state, being poor and lowly is a cause for shame. When the moral way does not prevail in the world, having wealth and position is a cause for shame.
[tr. Chin (2014)]

The state of slavery is in its own nature bad. It is neither useful to the master nor to the slave; not to the slave, because he can do nothing through a motive of virtue; not to the master, because by having an unlimited authority over his slaves, he insensibly accustoms himself to the want of all moral virtues, and from thence grows fierce, hasty, severe, choleric, voluptuous, and cruel.
[tr. Nugent (1758 ed.)]

[Slavery] is not good by its nature; it is useful neither to the master nor to the slave: not to the slave, because he can do nothing from virtue; not to the master, because he contracts all sorts of bad habits from his slaves, because he imperceptibly grows accustomed to failing in all the moral virtues, because he grows proud, curt, harsh, angry, voluptuous, and cruel.
[tr. Cohler/Miller/Stone (1989)]

[Slavery] is not good by its nature; it is useful neither to the master nor to the slave: to the slave, because he can do nothing out of virtue; to the master, because he contracts all sorts of bad habits with his slaves, because he accustoms himself little by little to failing in all the moral virtues, and because he becomes proud, impetuous, mean, contentious, sensuous, and cruel.
[tr. Stewart (2018)]

For any man who well acquires a livelihood
and permits its decline with his indifference,
and who delights himself with song and dance
and is always chasing it, will be idle at home and in the polis,
and a nobody for his friends; for a man’s nature is lost
when he is conquered by the sweetness of pleasure.
[tr. Will (2015)]

To know ones prevailing fault. Every one hath one, that makes a counterpoise to his predominant perfection. And if it be backt by inclination, it rules like a Tyrant.
[Flesher ed. (1685)]

Know your chief fault. There lives none that has not in himself a counterbalance to his most conspicuous merit: if this be nourished by desire, it may grow to be a tyrant.
[tr. Jacobs (1892)]

Know your chief weakness. No one lives without some counterweight to even his greatest gift, which when petted, assumes tyranny.
[tr. Fischer (1937)]

What will you wager? Him you yet shall lose,
     If you will give me your permission
     To lead him gently on the path I choose.
[tr. Priest (1808)]

What will you bet? -- now I am sure of winning --
Only, observe you give me full permission
To lead him softly on my path.
[tr. Shelley (1815)]

What will you wager? you shall lose him yet, if you give me leave to guide him quietly my own way.
[tr. Hayward (1831)]

What wilt thou wager? Him thou yet shall lose,
If leave to me thou wilt but give,
Gently to lead him as I choose!
[tr. Swanwick (1850)]

What will you bet? You'll surely lose your wager!
If you will give me leave henceforth,
To lead him softly on, like an old stager.
[tr. Brooks (1868)]

What will you bet? There's still a chance to gain him,
If unto me full leave you give,
Gently upon my road to train him!
[tr. Taylor (1870)]

What wager you? you yet shall lose that soul!
Only give me full license, and you’ll see
How I shall lead him softly to my goal.
[tr. Blackie (1880)]

What will you wager? Give me but permission
To lead him gently on my way,
I'll win him from you to perdition.
[tr. Latham (1908)]

What will you bet? You'll lose him yet to me,
If you will graciously connive
That I may lead him carefully.
[tr. Kaufmann (1961)]

What will you bet? You'll lose him in the end, if you'll just give me your permission to lead him gently down my street.
[tr. Salm (1962)]

You'll lose him yet! I offer bet and tally,
Provided that your Honor gives
Me leave to lead him gently up my alley!
[tr. Arndt (1976)]

Would you care to bet on that? You'll lose, I tell you,
If you'll give me leave to lead the fellow
Gently down my broad, my primrose path.
[tr. Greenberg (1992)]

What would you wager? Will you challenge me
To win him from you? Give me your permission
To lead him down my path to his perdition?
[tr. Williams (1999)]

What do you wager? I might win him yet!
If you give me your permission first,
I’ll lead him gently on the road I set.
[tr. Kline (2003)]

Other things being equal, one will always find that those who have more power are subject to sin more. And there is no theorem of Geometry more sure than this proposition.
[tr. Voss (2016)]

• "Making money is not without its value, but nothing is baser than to make it by wrong-doing." [tr. Bakewell (1907)]
• "To make money is not without use, but if it comes from wrong-doing, nothing is worse." [tr. Freeman (1948)]

• "But backed by hope, lucre has ruined many." [tr. Donaldson (1848)]
• "Yet hope of gain hath lured men to their ruin oftentimes." [tr. Storr (1859)]
• "But hope of gain full oft ere now hath been the ruin of men." [tr. Campbell (1873)]
• "Yet by just the hope of it, money has many times corrupted men." [tr. Jebb (1891)]
• "Yet lucre hath oft ruined men through their hopes." [tr. Jebb (1917)]
• "Yet money talks, and the wisest have sometimes been known to count a few coins too many." [tr. Fitts/Fitzgerald (1939)]
• "But often we have known men to be ruined by the hope of profit." [tr. Wyckoff (1954)]
• "But love of gain has often lured a man to his destruction." [tr. Kitto (1962)]
• "But all too often the mere hope of money has ruined many men." [tr. Fagles (1982)]
• "But hope -- and bribery -- often have led men to destruction." [tr. Woodruff (2001)]
• "But profit with its hopes often destroys men." [tr. Tyrell/Bennett (2002)] https://diotima-doctafemina.org/translations/greek/sophocles-antigone/#post-1273:~:text=But%20profit,with%20its%20hopes%20often%20destroys%20men.
• "Yet there are men who the mere hope of winning has killed them." [tr. Theodoridis (2004)]
• "And yet men have often been destroyed because they hoped to profit in some way." [tr. Johnston (2005)]
• "But often profit has destroyed men through their hopes." [tr. Thomas (2005)]
• "But the profit-motive has destroyed many people in their hope for gain." [tr. @sentantiq (2018)]

• "Need I mention, what to all but eye-witnesses would seem incredible? whole mountains levelled to the valley by the expense and labour of individuals, and even the seas covered with magnificent structures! To such men riches seem to be a burden: what they might enjoy with credit and advantage to themselves, they seem in eager haste to squander away in idle ostentation. To these vices that conspired against the commonwealth, many others may be added, such as prostitution, convivial debauchery, and all kinds of licentious pleasure. The men unsexed themselves, and the women made their persons venal. For the pleasures of the table, sea and land were ransacked; the regular returns of thirst and hunger were anticipated; the hour of sleep was left to a price and accident; cold was a sensation not to be endured by delicate habits; luxury was the business of life, and by that every thing was governed." [tr. Murphy (1807)]


• "It is needless to recount other things, which none but those who saw them will believe; as the levelling of mountains by private citizens, and even covering the sea itself with fine edifices. These men appear to me to have sported with their riches, since they lavished them in the most shameful manner, instead of enjoying them with honour. Nor were they less addicted to all manner of extravagant gratifications: men and women laid aside all regard to chastity. To procure dainties for their tables, sea and land were ransacked. They indulged in sleep before nature craved it; the returns of hunger and thirst were anticipated with luxury: and cold and fatigue were never so much as felt." [tr. Rose (1831)]


• "For why should I relate those things which are credible to no one except to those who have seen them -- that mountains have been levelled, seas built over by many private persons, whose riches appear to me to have been a jest, since those which they might have used honourably, they hastened to abuse disgracefully? But no less a desire of wantoning, gluttony, and other fashion had come on, women exhibited their shame in the open air, for the sake of feasting they ransacked every place by sea and land, and slept before there was any desire of sleep, they waited not for hunger nor thirst, nor cold nor fatigue, but anticipated all these things through their luxury." [Source (1841)]


• "For why should I mention those displays of extravagance, which can be believed by none but those who have seen them; as that mountains have been leveled, and seas covered with edifices, by many private citizens; men whom I consider to have made a sport of their wealth, since they were impatient to squander disreputably what they might have enjoyed with honor. But the love of irregular gratification, open debauchery, and all kinds of luxury, had spread abroad with no less force. Men forgot their sex; women threw off all the restraints of modesty. To gratify appetite, they sought for every kind of production by land and by sea; they slept before there was any inclination for sleep; they no longer waited to feel hunger, thirst, cold, or fatigue, but anticipated them all by luxurious indulgence." [tr. Watson (1867)]


• "Why should I tell of things which no one who has not seen them could believe, of how often private individuals have levelled mountains and built over seas? Such men seem to me to have trifled with their riches in the haste with which they have ignobly abused what they might honourably have enjoyed. But the passion for defilement, gluttony, and all other kinds of indulgence, had kept pace with that for wealth. Each sex alike trampled on their modesty. Sea and land were ransacked to supply the table. Men went to trest before the felt a desire for sleep; they did not wait for hunger or thirst, cold, or weariness, but anticipated them all by luxurious expedients." [tr. Pollard (1882)]


• "Why should I recall that numerous private individuals undermined mountains and paved over the seas -- things that are credible to no one except those who have seen them? To such men, it seems to me, their riches were a plaything: when they could have held them with honour, they hurried to misuse them disgracefully. But the lust which had arisen for illicit sex, gluttony and other refinements was no less: men took the passive role of women, women made their chastity openly available; everywhere, by land and by sea, was ransacked for the sake of feeding; they slept before there could be any desire for slumber: they did not wait for hunger or thirst nor for cold nor tiredness, but in their luxuriousness anticipated them all." [tr. Woodman (2007)]

• "Riches became the epidemic passion; and where honours, imperial sway, and power, followed in their train, virtue lost her influence, poverty was deemed the meanest disgrace, and innocence was thought to be no better than a mark for malignity of heart. In this manner riches engendered luxury, avarice, and pride; and by those vices the Roman youth were enslaved. Rapacity and profusion went on increasing; regardless of their own property, and eager to seize that of their neighbours, all rushed forward without shame or remorse, confounding every thing sacred and profane, and scorning the restraint of moderation and justice." [tr. Murphy (1807)]


• "When riches began to be held in high esteem, and attended with glory, honour, and power, virtue languished, poverty was deemed a reproach, and innocence passed for ill-nature. And thus luxury, avarice, and pride, all springing from riches, enslaved the Roman youth; they wantoned in rapine and prodigality; undervalued their own, and coveted what belonged to others; trampled on modesty, friendship, and continence; confounded things divine and human; and threw off all manner of consideration and restraint." [tr. Rose (1831)]


• "After that riches began to be an honour and glory, and command and power followed them, virtue began to languish, poverty to be accounted matter of reproach, and innocence to be considered as malignity. Therefore from riches, luxury and avarice with pride came in upon our youth. They ravaged and wasted every thing, their own property they valued at a trifle, that of other persons they coveted, and had not the least care for, or moderation in, shame, modesty, sacred or profane things, which were all the same to them." [Source (1841)]


• "When wealth was once considered an honor, and glory, authority, and power attended on it, virtue lost her influence, poverty was thought a disgrace, and a life of innocence was regarded as a life of ill-nature. From the influence of riches, accordingly, luxury, avarice, and pride prevailed among the youth; they grew at once rapacious and prodigal; they undervalued what was their own, and coveted what was another’s; they set at naught modesty and continence; they lost all distinction between sacred and profane, and threw off all consideration and self-restraint." [tr. Watson (1867)]


• "Riches became a means of distinction and glory, power and influence followed their possession. As a result the edge of virtue was dulled, poverty was accounted a disgrace, and uprightness a kind of ill-nature. Riches made the youth prey to luxury, avarice, and pride: at once grasping and prodigal, they valued lightly their own property, while the coveted that of others; all modesty and purity, alike things human and things divine, everything, in short, was despised and disregarded." [tr. Pollard (1882)]


• "After riches began to be a source of honour and to be attended by glory, command and power, prowess began to dull, poverty to be considered a disgrace and blamelessness to be regarded as malice. In the wake of riches, therefore, young men were attacked by luxury and avarice along with haughtiness; they seized, they squandered; they placed little weight on their own property and desired that of others; they considered propriety and unchastity, divine and human matters, as indistinguishable, and nothing as worth weight or restraint." [tr. Woodman (2007)]

• "A series of prosperity is often too much even for the wisest and best disposed: that men corrupted should make a temperate use of their victory could not be expected." [tr. Murphy (1807)]
• "For success unhinges the minds even of wise men; how then should they who were so depraved use their victory with moderation?" [tr. Rose (1831)]
• "For success tries the minds of wise men, much less could they, when their morals were corrupted, use their victory with moderation." [Source (1841)]
• "Success unsettles the principles even of the wise, and scarcely would those of debauched habits use victory with moderation." [tr. Watson (1867)]
• "Since even the wise have their temper tried by prosperity, much less could men of this abandoned character use their success with moderation." [tr. Pollard (1882)]
• "Successful situations overwhelm the minds even of the wise; still less wouild those men of corrupt morals moderate their victory." [tr. Woodman (2007)]

"A love of money, and a lust for power, took possession of every mind. These hateful passions were the source of innumerable evils. Good faith, integrity, and every virtuous principle, gave way to avarice; and in the room of moral honesty, pride, cruelty, and contempt of the gods succeeded. Corruption and venality were introduced; and everything had its price. Such were the effects of avarice. Ambition was followed by an equal train of evils; it taught men to be false and deceitful; to think one thing, and to say another; to make friendship or enmity a mere traffic for private advantage, and to set the features to a semblance of virtue, while malignity lay lurking in the heart. But at first these vices sapped their way by slow degrees, and were often checked in their progress; but spreading at length like an epidemic contagious, morals and the liberal arts went to ruin; and the government, which was before a model of justice, became the most profligate and oppressive." [tr. Murphy (1807)]

"First a love of money possessed their minds; then a passion for power; and these were the seeds of all the evils that followed. For avarice rooted out faith, probity, and every worthy principle; and, in their stead, substituted insolence, inhumanity, contempt of the gods, and a mercenary spirit. Ambition obliged many to be deceitful; to belie with their tongues the sentiments of their hearts; to value friendship and enmity, not according to their real worth, but as they conduced to interest; and to have a specious countenance, rather than an honest heart. These corruptions at first grew by degrees, and were sometimes checked by correction. At last, the infection spreading like a plague, the state was entirely changed, and the government, from being the most righteous and equitable, became cruel and insupportable." [tr. Rose (1831)]

"Therefore at first the love of money, then that of power increased. These things became as it were the foundation of all evils. For avarice overthrew faith, honesty, and all the other good acts; and instead of them it taught men pride, cruelty, to neglect the gods, and to consider everything venal. Ambition forced many men to become false, to have one thing hidden in their hearts, another ready on their tongue, to value friendships and enmities, not accordingly to reality, but interest, and rather to have a good appearance than a good disposition. These things at first began to increase by degrees, sometimes to be punished. Afterwards when the infection swept on like a pestilence, the state was changed, the government from the most just and best, became cruel and intolerable." [Source (1841)]

"At first the love of money, and then that of power, began to prevail, and these became, as it were, the sources of every evil. For avarice subverted honesty, integrity, and other honorable principles, and, in their stead, inculcated pride, inhumanity, contempt of religion, and general venality. Ambition prompted many to become deceitful; to keep one thing concealed in the breast, and another ready on the tongue; to estimate friendships and enmities, not by their worth, but according to interest; and to carry rather a specious countenance than an honest heart. These vices at first advanced but slowly, and were sometimes restrained by correction; but afterwards, when their infection had spread like a pestilence, the state was entirely changed, and the government, from being the most equitable and praiseworthy, became rapacious and insupportable." [tr. Watson (1867)]

"At first the lust of money increased, then that of power, and these, it may be said, were the sources of every evil. Avarice subverted loyalty, uprightness, and every other good quality, and in their stead taught men to be proud and cruel, to neglect the gods, and to hold all things venal. Ambition compelled many to become deceitful; they had one thought buried in their breast, another ready on their tongue; their friendships and enmities they valued not at their real worth, but at the advantage they could bring, and they maintained the look rather than the nature of honest men. These evils at first grew gradually, and were occasionally punished; later, when the contagion advanced like some plague, the state was revolutionized, and the government, from being one of the justest and best, became cruel and unbearable." [tr. Pollard (1882)]

"Hence it was the desire for money first of all, and then for empire, which grew; and these factors were the kindling (so to speak) of every wickedness. For avarice undermined trust, probity, and all other good qualities; instead it taught men haughtiness, cruelty, to neglect the gods, to regard everything as for sale. Ambition reduced many mortals to becoming false, having one sentiment shut away in the heart and another ready on the tongue, assessing friendships and antagonisms in terms not of reality but of advantage, and having a good demeanour rather than a good disposition. At first these things grew gradually; sometimes they were punished; but after, when the contamination had attacked like a plague, the community changed and the exercise of command, from being the best and most just, became cruel and intolerable." [tr. Woodman (2007)]

"At first the desire of power, then the desire of money increased; these were effectively the material of all evils, because avarice overturned faith, probity, and all other noble arts; in their place, it taught men to be arrogant and cruel, to neglect the gods, and to consider all things for sale. Ambition compelled many men to become liars; to hold one thing hidden in the heart, and the opposite thing at the tip of one’s tongue; to judge friends and enemies not in objective terms, but by reference to personal gain; and finally, to make a good appearance rather than to have a good mind. As these vices first began to increase, they were occasionally punished; but afterward, once the contagion had spread like a plague, the state as a whole was altered, and the government, once the noblest and most just, was made cruel and intolerable." [tr. @sententiq (2017)]

That it is the nature of ambition, to make men liars and cheaters; to hide the truth in their breasts, and show, like jugglers, another thing in their mouths; to cut all friendships and enmities to the measure of their own interest, and to make a good countenance without the help of good will. [tr. Cowley? (17th C)]

After the deaths of Brutus and Cassius had disarmed the people, with Sextus Pompeius crushed off Sicily (in the naval defeat off Pelorum, 36BC), with Lepidus discarded and Antony’s life ended, the Julian faction itself would have been leaderless but for Octavian. Relinquishing his title of triumvir, he professed himself a plain consul, content to wield only a tribune’s authority in safeguarding the commons.

Seducing the military with gifts, the people with cheap grain, the world with the delights of peace, he gradually gained power, taking to himself the duties of the senate, the magistracy and the law, unopposed. The boldest had fallen in the field or been proscribed, the remaining nobility, raised to wealth and high office by their propensity for servitude, profiting from the turn of events, preferred security and their present situation to the dangers of the old order.

Nor did the provinces oppose this state of affairs, the power of the senate and people having been discredited by the quarrels among the great and the magistrates’ avarice, there being no help from a legal system skewed by force, favouritism and in the end bribery.

[tr. Kline (2017)]

When the killing of Brutus and Cassius had disarmed the Republic; when Pompey had been crushed in Sicily, and, with Lepidus thrown aside and Antony slain, even the Julian party was leaderless but for the Caesar; after laying down his triumviral title and proclaiming himself a simple consul content with tribunician authority to safeguard the commons, he first conciliated the army by gratuities, the populace by cheapened corn, the world by the amenities of peace, then step by step began to make his ascent and to unite in his own person the functions of the senate, the magistracy, and the legislature.

Opposition there was none: the boldest spirits had succumbed on stricken fields or by proscription-lists; while the rest of the nobility found a cheerful acceptance of slavery the smoothest road to wealth and office, and, as they had thriven on revolution, stood now for the new order and safety in preference to the old order and adventure.

Nor was the state of affairs unpopular in the provinces, where administration by the Senate and People had been discredited by the feuds of the magnates and the greed of the officials, against which there was but frail protection in a legal system for ever deranged by force, by favouritism, or (in the last resort) by gold.

[tr. Jackson [Loeb (1931)]]

After the public was disarmed by the murders of Brutus and Cassius, when Pompey had been defeated in Sicily, Lepidus discarded, and Antony had been killed, even the Julian party had Caesar as the remaining leader. Once he gave up the name of triumvir and was declaring himself a consul, happy to safeguard the common people with tribunal powers, he won over the army with payments, the people with food grants, and everyone else with pleasing peace.

Then, bit by bit, he began to arrogate to himself the duties of the senate, the executive offices, and the law because there was no one opposing him since the boldest men had died either in battle or by proscription. The remaining nobles discovered themselves increased by honors and wealth as soon as they accepted servitude: they preferred the present safety to ancient dangers.

The provinces too were not opposed to this state of affairs because the rule of the Senate and People there had been undermined by the struggles of the powerful and avarice of the officers against which there was the weak defense of laws which were corrupted by force, by nepotism and, finally, bribery.

[tr. @sententiq (2020)]

"The head of a fish begins to stink first." Used of bad rulers, whose contagion poisons the rest of the people. The expression seems to derive from the language of common people.

[Piscis primum a capite foetet ... Piscis a capite primum incipit putere. Dictum in malos principes, quorum contagione reliquum vulgus inficitur. Apparet ab idiotarum vulgo sumptum.]

• "Fish start to stink at the top: [this is a proverb] applied to people who have scoundrels for leaders." [tr. @sentantiq]
• "The fish always stinks from the head downwards: The freshness of a dead fish can be judged from the condition of its head. Thus, when the responsible part (as the leaders of a country, etc.) is rotten, the rest will soon follow. ἰχθὺς ἐκ τῆς κεφαλῆς ὄζειν ἄρχεται, a fish begins to stink from the head." -- Jennifer Speake, ed., Oxford Dictionary of Proverbs (2015) [Source]

When Spoliation has once become the recognised means of existence of a body of men united and held together by social ties, they soon proceed to frame a law which sanctions it, and to adopt a system of morals which sanctifies it.
[tr. Stirling (1873)]

When Plunder becomes a way of life for a group of men in a society, over the course of time they create for themselves a legal system that authorizes it and a moral code that glorifies it.
[tr. Goddard (variant/paraphrase)]

Wealth to withstand, how arduous is the skill!
[tr. Elphinston (1782), Appendix to Book 1, ep. 12]

It is an arduous task to preserve morality from the corruption of riches.
[tr. Bohn's Classical (1859)]

'Tis a hard task not to surrender morality for riches.
[ed. Harbottle (1897)]

'Tis a hard task this, not to sacrifice manners to wealth.
[tr. Ker (1919)]

Riches sap morals.
[tr. Francis & Tatum (1924)]

It is a hard thing not to sacrifice morals to wealth.
[tr. Shackleton Bailey (1993)]

It is a hard business, not to compromise morals for riches.
[tr. Nisbet (2015)]

The surest way of ruining a youth is to teach him to respect those who think as he does more highly than those who think differently from him.
[tr. Hollingdale (1982)]

In political institutions nearly everything that we now call an abuse, was once a remedy.
[tr. Lyttelton (1899), ch. 17, ¶ 8]

All luxury corrupts either conduct or taste.
[tr. Lyttelton (1899), ch. 15, ¶ 15]

Every form of extravagance corrupts either one's morals or one's taste.
[tr. Collins (1928), ch. 15]

For man is an animal which, just as it is when fully perfected the best of all, so when separated from law and justice, is the worst of all. For injustice is most difficult to cope with when armed. Man is born into the world in the possession of arms, in the shape of practical wisdom and moral excellence, which he can use to the fullest degree for exactly contrary objects; when destitute of virtue, he is an animal most unholy and most savage, and most viciously disposed toward sensuality and gluttony.
[tr. Bolland (1877)]




For man, when perfected, is the best of animals, but, when separated from law and justice, he is the worst of all; since armed injustice is the more dangerous, and he is equipped at birth with arms, meant to be used by intelligence and virtue, which he may use for the worst ends. Wherefore, if he have not virtue, he is the most unholy and the most savage of animals, and the most full of lust and gluttony.
[tr. Jowett (1885)]




For as by the completion of it man is the most excellent of all living beings, so without law and justice he would be the worst of all, for nothing is so difficult to subdue as injustice in arms: but these arms man is born with, namely, prudence and valour, which he may apply to the most opposite purposes, for he who abuses them will be the most wicked, the most cruel, the most lustful, and most gluttonous being imaginable.
[tr. Ellis (1912)]




For just as man is the best of animals when completed, when separated from law and adjudication he is the worst of all. For injustice is harshest when it is furnished with arms, and man is born naturally possessing arms for prudence and virtue which nevertheless are very susceptible to being used for their opposites. That is why, without virtue, he is the most unholy and the most savage of animals, and the worst with regard to sex and food.
[tr. Lord (1984)]


]]> https://wist.info/aristotle/13469/feed/ 0 13469 https://wist.info/hitler-adolph/12796/ https://wist.info/hitler-adolph/12796/#respond Wed, 10 Nov 2010 14:08:07 +0000 Dave http://wist.info/?p=12796 All this was inspired by the principle —  which is quite true in itself — that in the big lie there is always a certain force of credibility; because the broad masses of a nation are always more easily corrupted in the deeper strata of their emotional nature than consciously or voluntarily; and thus in the primitive simplicity of their minds they more readily fall victims to the big lie than the small lie, since they themselves often tell small lies in little matters but would be ashamed to resort to large-scale falsehoods.

Adolph Hitler (1889-1945) German leader
Mein Kampf [My Struggle], Vol. 1, ch. 10 (1925) ]]> https://wist.info/hitler-adolph/12796/feed/ 0 12796 https://wist.info/einstein-albert/12677/ https://wist.info/einstein-albert/12677/#respond Tue, 02 Nov 2010 16:45:21 +0000 Dave http://wist.info/?p=12677 When the issue is one of Truth and Justice, there can be no differentiating between small problems and great ones. For the general viewpoints on human behaviour are indivisible. People who fail to regard the truth seriously in small matters, cannot be trusted in matters that are great.

[Wenn es sich um Wahrheit und Gerechtigkeit handelt, gibt es nicht die Unterscheidung zwischen kleinen und grossen Problemen. Denn die allgemeinen Gesichtspunkte, die das Handeln der Menschen betreffen, sind unteilbar. Wer es in kleinen Dingen mit der Wahrheit nicht ernst nimmt, dem kann man auch in grossen Dingen nicht vertrauen …]


Albert Einstein (1879-1955) German-American physicist
“Albert Einstein on Israeli-Arab Relations,” New Outlook (Jul 1957)
    (Source)

Often paraphrased / translated, "Anyone who doesn't take truth seriously in small matters cannot be trusted in large ones either." See here for more discussion. ]]> https://wist.info/einstein-albert/12677/feed/ 0 12677 https://wist.info/adams-john/12527/ https://wist.info/adams-john/12527/#respond Tue, 19 Oct 2010 14:28:27 +0000 Dave http://wist.info/?p=12527 Virtue and Simplicity of Manners, are indispensably necessary in a Republic, among all orders and Degrees of Men. But there is So much Rascallity, so much Venality and Corruption, so much Avarice and Ambition, such a Rage for Profit and Commerce among all Ranks and Degrees of Men even in America, that I sometimes doubt whether there is public Virtue enough to support a Republic.

John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Letter (1776-01-08) to Mercy Otis Warren
    (Source) ]]> https://wist.info/adams-john/12527/feed/ 0 12527 https://wist.info/herbert-george/11193/ https://wist.info/herbert-george/11193/#respond Thu, 10 Jun 2010 12:47:51 +0000 Dave http://wist.info/?p=11193 No sooner is a Temple built to God but the Devill builds a Chappell hard by.

George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 674 (1640 ed.)
    (Source)

See also Martin Luther. ]]> https://wist.info/herbert-george/11193/feed/ 0 11193 https://wist.info/tacitus/10532/ https://wist.info/tacitus/10532/#respond Fri, 09 Apr 2010 12:48:42 +0000 Dave http://wist.info/?p=10532 And now bills were passed, not only for national objects but for individual cases, and laws were most numerous when the commonwealth was most corrupt.

[Corruptissima re publica plurimae leges.]


Tacitus (c.56-c.120) Roman historian, orator, politician [Publius or Gaius Cornelius Tacitus]
Annals, Book 3, ch. 27 (AD 117)

More common variants:
• "The more numerous the laws, the more corrupt the government."
• "The more corrupt the state, the more laws."
]]> https://wist.info/tacitus/10532/feed/ 0 10532 https://wist.info/swift-jonathan/10007/ https://wist.info/swift-jonathan/10007/#comments Wed, 03 Mar 2010 13:16:15 +0000 Dave http://wist.info/?p=10007 Laws are like cobwebs, which may catch small flies, but let wasps and hornets break through.




Jonathan Swift (1667-1745) English writer and churchman
A Critical Essay upon the Faculties of the Mind (1707)
    (Source)

See Franklin. ]]> https://wist.info/swift-jonathan/10007/feed/ 1 10007 https://wist.info/rogers-will/8997/ https://wist.info/rogers-will/8997/#respond Wed, 18 Nov 2009 16:16:29 +0000 Dave http://wist.info/?p=8997 More men have been elected between Sundown and Sunup than were ever elected between Sunup and Sundown.

Will Rogers (1879-1935) American humorist
Column (1923-06-10), “Weekly Article: Mr. Ford and Other Political Self-Starters” [No. 26]
    (Source)

Collected in The Illiterate Digest (1924). ]]> https://wist.info/rogers-will/8997/feed/ 0 8997 https://wist.info/stewart-jon/8338/ https://wist.info/stewart-jon/8338/#respond Wed, 19 Aug 2009 15:12:35 +0000 Dave http://wist.info/?p=8338 If I was to really get at the burr in my saddle, it’s not politics — and this is, I think, probably a horrible analogy — but I look at politicians as, they are doing what inherently they need to do to retain power. Their job is to consolidate power. When you go to the zoo and you see a monkey throwing poop, you go, “that’s what monkeys do, what are you gonna do?” But what I wish the media would do more frequently is say “bad monkey.”

Jon Stewart (b. 1962) American satirist, comedian, and television host. [b. Jonathan Stuart Leibowitz]
Interview by Charlie Rose (2004-09-29)



Full text.

]]> https://wist.info/stewart-jon/8338/feed/ 0 8338 https://wist.info/colton-charles-caleb/7277/ https://wist.info/colton-charles-caleb/7277/#respond Mon, 04 May 2009 11:55:32 +0000 Dave http://wist.info/?p=7277 Corruption is like a ball of snow, when once set a rolling it must increase. It gives momentum to the activity of the knave, but it chills the honest man, and makes him almost weary of his calling: and all that corruption attracts, it also retains, for it is easier not to fall, than only to fall once, and not to yield a single inch than having yielded to regain it.




Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 2, § 6 (1822)
    (Source) ]]> https://wist.info/colton-charles-caleb/7277/feed/ 0 7277 https://wist.info/macaulay-thomas-babington/6297/ https://wist.info/macaulay-thomas-babington/6297/#respond Mon, 15 Sep 2008 09:37:13 +0000 Dave http://wist.info/wp/?p=6297 The highest proof of virtue is to possess boundless power without abusing it.

Thomas Babington Macaulay (1800-1859) English writer and politician
“The Life and Writings of Addison,” Edinburg Review (1843)
    (Source)

Review of Lucy Aikin, The Life of Joseph Addison (1843). ]]> https://wist.info/macaulay-thomas-babington/6297/feed/ 0 6297 https://wist.info/adams-john/6021/ https://wist.info/adams-john/6021/#respond Mon, 30 Jun 2008 11:09:55 +0000 Dave http://wist.info/wp/?p=6021 There is Danger from all Men. The only Maxim of a free Government, ought to be to trust no Man living, with Power to endanger the public Liberty.

John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Diary (1772, Spring), “Notes for a Oration Braintree”
    (Source) ]]> https://wist.info/adams-john/6021/feed/ 0 6021 https://wist.info/nietzsche-friedrich/5952/ https://wist.info/nietzsche-friedrich/5952/#respond Tue, 10 Jun 2008 10:27:53 +0000 Dave http://wist.info/wp/?p=5952 He who fights with monsters should look to it that he himself does not become a monster. And when you gaze long into an abyss, the abyss gazes also into you.

[Wer mit Ungeheuern kämpft, mag zusehn, dass er nicht dabei zum Ungeheuer wird. Und wenn du lange in einen Abgrund blickst, blickt der Abgrund auch in dich hinein.]


Friedrich Nietzsche (1844-1900) German philosopher and poet
Jenseits von Gut und Böse [Beyond Good and Evil], Aphorism 146 (1886) [tr. Hollingdale (1973, 1990)]
    (Source)

Alternate translations:



He who fights with monsters should be careful lest he thereby becomes a monster. And if thou gaze long into an abyss, the abyss will also gaze into thee.
[tr. Zimmern (1906)]




Whoever fights monsters should see to it that in the process he does not become a monster. And when you look long into an abyss, the abyss also looks into you.
[tr. Kaufmann (1966)]


]]> https://wist.info/nietzsche-friedrich/5952/feed/ 0 5952 https://wist.info/arendt-hannah/5732/ https://wist.info/arendt-hannah/5732/#respond Wed, 02 Apr 2008 11:00:46 +0000 Dave http://wist.info/wp/?p=5732 What makes it so plausible to assume that hypocrisy is the vice of vices is that integrity can indeed exist under the cover of all other vices except this one. Only crime and the criminal, it is true, confront us with the perplexity of radical evil; but only the hypocrite is really rotten to the core.

Hannah Arendt (1906-1975) German-American philosopher, political theorist
On Revolution, ch. 2, sec. 5 (1963)
    (Source) ]]> https://wist.info/arendt-hannah/5732/feed/ 0 5732 https://wist.info/hoover-herbert/5720/ https://wist.info/hoover-herbert/5720/#comments Thu, 27 Mar 2008 10:23:57 +0000 Dave http://wist.info/wp/?p=5720 Dishonor in public life has a double poison.  When people are dishonorable in private business, they injure only those with whom they deal or their own chances in the next world. But when there is a lack of honor in Government, the morals of the whole people are poisoned.

Herbert Hoover (1874-1964) American engineer, bureaucrat, US President (1929-33)
Speech (1951-08-30), “Concerning Honor in Public Life,” Iowa Centennial Celebration, Des Moines, Iowa (radio broadcast)
    (Source) ]]> https://wist.info/hoover-herbert/5720/feed/ 1 5720 https://wist.info/rockefeller-nelson/5685/ https://wist.info/rockefeller-nelson/5685/#respond Mon, 03 Mar 2008 13:22:10 +0000 Dave http://wist.info/wp/?p=5685 Government has an obligation not to inhibit the collection and dissemination of news…. I’m convinced that if reporters should ever lose the right to protect the confidentiality of their sources then serious investigative reporting will simply dry up. The kind of resourceful, probing journalism that first exposed most of the serious scandals, corruption and injustice in our nation’s history would simply disappear …. And let me tell you, reading about one’s failings in the daily papers is one of the privileges of high office in this free country of ours.

Nelson Rockefeller (1908–1979) American politician
Speech to the Anti-Defamation League, Syracuse, NY (29 Nov 1972)
    (Source) ]]> https://wist.info/rockefeller-nelson/5685/feed/ 0 5685 https://wist.info/acton-lord/5378/ https://wist.info/acton-lord/5378/#comments Tue, 16 Oct 2007 17:04:54 +0000 Dave http://wist.info/wp/?p=5378 I cannot accept your canon that we are to judge Pope and King unlike other men, with a favourable presumption that they did no wrong. If there is any presumption it is the other way against holders of power, increasing as the power increases. Historic responsibility has to make up for the want of legal responsibility. All power tends to corrupt and absolute power corrupts absolutely. Great men are almost always bad men, even when they exercise influence and not authority: still more when you superadd the tendency or the certainty of corruption by authority. There is no worse heresy than that the office sanctifies the holder of it.




John Dalberg, Lord Acton (1834-1902) British historian, politician, writer
Letter (1887-04-05) to Mandell Creighton
    (Source)

Often paraphrased, "Power corrupts, and absolute power corrupts absolutely."

There is an alternate, probably spurious version of this quote, for which I have been unable to find an actual citation (except where it is mis-cited to this letter to Bp. Creighton): "And remember, where you have a concentration of power in a few hands, all too frequently men with the mentality of gangsters get control. History has proven that. All power corrupts; absolute power corrupts absolutely." As the word "gangster" has only been traced back to 1886, and that in the US, its use by Acton (esp. in a modern sense) seems unlikely. ]]> https://wist.info/acton-lord/5378/feed/ 4 5378 https://wist.info/marcus-aureleus/2675/ https://wist.info/marcus-aureleus/2675/#respond Sun, 01 Feb 2004 16:00:00 +0000 Dave http://wist.info/wp/?p=2675 Never regard something as doing you good if it makes you betray a trust, or lose your sense of shame, or makes you show hatred, suspicion, ill will, or hypocrisy, or a desire for things best done behind closed doors.

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


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

(Source (Greek)). Alternate translations:



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




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




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




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




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




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




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




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




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




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




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




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




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




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




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




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




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




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




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




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


]]> https://wist.info/marcus-aureleus/2675/feed/ 0 2675 https://wist.info/stalin-josef/3700/ https://wist.info/stalin-josef/3700/#comments Sun, 01 Feb 2004 16:00:00 +0000 Dave http://wist.info/wp/?p=3700 It is enough that the people know there was an election. The people who cast the votes decide nothing. The people who count the votes decide everything.

[Я считаю, что совершенно неважно, кто и как будет в партии голосовать; но вот что чрезвычайно важно, это – кто и как будет считать голоса.]


Josef Stalin (1879-1953) Georgian revolutionary and Soviet dictator
Comment (1923)

Alternate translation: "Those who cast the votes decide nothing. Those who count the votes decide everything."

Alternate translation: "I consider it completely unimportant who in the party will vote, or how; but what is extraordinarily important is this -- who will count the votes, and how." Quoted in B. Bazhanov, The Memoirs of Stalin's Former Secretary (1992) [Борис Бажанов. Воспоминания бывшего секретаря Сталина], regarding elections to the Central Committee of the Communist Party.

The quotation is considered dubious by a number of sources.

The phrase was used by Tom Stoppard in Jumpers (1972): "It's not the voting that's democracy, it's the counting." ]]> https://wist.info/stalin-josef/3700/feed/ 1 3700