It seems as though nations love perils, and when they have none, they create them.
[Il semble que les peuples aiment les périls, et que lorsqu’ils en manquent, ils s’en créent.]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 16 “Des Mœurs publiques et privées; du Caractère des Nations [On Morality and the Character of Nations],” ¶ 57 (1850 ed.) [tr. Lyttelton (1899), ch. 15, ¶ 26]
(Source)
(Source (French)). Alternate translation:It seems to me that nations love dangers, and when there are none to be found create them to fill the want.
[tr. Collins (1928), ch. 15]
Quotations about:
danger
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
His motives were outrage that had become a habit of mind, the bitterness in his heart, a deep sense of the iniquities he had suffered, the impulse to react, even against the good, the innocent and the just, if there be any. The point of departure and of arrival in all his thinking was his hatred of human law; a hatred that if not arrested in its development by some providential occurrence becomes within a given time hatred of society, then hatred of the human race, then hatred of creation, as is reflected in an ill-defined, constant and brutal desire to inflict harm on no matter whom, on any living creature.
[Il avait pour mobiles l’indignation habituelle, l’amertume de l’âme, le profond sentiment des iniquités subies, la réaction, même contre les bons, les innocents et les justes, s’il y en a. Le point de départ comme le point d’arrivée de toutes ses pensées était la haine de la loi humaine ; cette haine qui, si elle n’est arrêtée dans son développement par quelque incident providentiel, devient, dans un temps donné, la haine de la société, puis la haine du genre humain, puis la haine de la création, et se traduit par un vague et incessant et brutal désir de nuire, n’importe à qui, à un être vivant quelconque.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 1 “Fantine,” Book 2 “The Fall,” ch. 7 (1.2.7) (1862) [tr. Donougher (2013)]
(Source)
Describing Jean Valjean, "a highly dangerous man," after his parole.
(Source (French)). Alternate translations:He had as motives, habitual indignation, bitterness of soul, a deep sense of injuries suffered, a reaction even against the good, the innocent, and the upright, if any such there are. The beginning as well as the end of all his thoughts was hatred of human law; that hatred which, if it be not checked in its growth by some providential event, becomes, in a certain time, hatred of society, then hatred of the human race, and then hatred of creation, and reveals itself by a vague and incessant desire to injure some living being, it matters not who.
[tr. Wilbour (1862)]He had for his motives habitual indignation, bitterness of soul, the profound feeling of iniquities endured, and reaction even against the good, the innocent, and the just, if such exist. The starting-point, like the goal, of all his thoughts was hatred of human law; that hatred, which, if it be not arrested in its development by some providential incident, becomes within a given time a hatred of society, then a hatred of the human race, next a hatred of creation, and is expressed by a vague, incessant, and brutal desire to injure some one, no matter whom.
[tr. Wraxall (1862)]He had for moving causes his habitual wrath, bitterness of soul, a profound sense of indignities suffered, the reaction even against the good, the innocent, and the just, if there are any such. The point of departure, like the point of arrival, for all his thoughts, was hatred of human law; that hatred which, if it be not arrested in its development by some providential incident, becomes, within a given time, the hatred of society, then the hatred of the human race, then the hatred of creation, and which manifests itself by a vague, incessant, and brutal desire to do harm to some living being, no matter whom.
[tr. Hapgood (1887)]His impulses were governed by resentment, bitterness and a profound sense of injury which might vent itself even upon good and innocent people, if any such came his way. The beginning and the end of all his thought was hatred of human laws: a hatred which, if some providential happening does not arrest its growth, may swell in time into a hatred of all society, all mankind, all created things, becoming a savage and obsessive desire to inflict harm on no matter what or whom.
[tr. Denny (1976)]As motives, he had habitual indignation, bitterness, a deep sense of injury, a reaction even against the good, the innocent, and the upright, in the unlikely event he encountered them. The beginning and end of all his thoughts was hatred of human law; that hatred which, if not checked in its growth by some providential event, becomes in time a hatred of society, then hatred of the human race, then hatred of creation, revealing itself by a vague, incessant desire to injure some living being, no matter who.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
Have no fear of robbers or murderers. They are external dangers, petty dangers. We should fear ourselves. Prejudices are the real robbers; vices the real murderers. The great dangers are within us. Why worry about what threatens our heads or our purses? Let us think instead of what threatens our souls.
[Ne craignons jamais les voleurs ni les meurtriers. Ce sont là les dangers du dehors, les petits dangers. Craignons-nous nous-mêmes. Les préjugés, voilà les voleurs; les vices, voilà les meurtriers. Les grands dangers sont au dedans de nous. Qu’importe ce qui menace notre tête ou notre bourse! Ne songeons qu’à ce qui menace notre âme.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 1 “Fantine,” Book 1 “An Upright Man,” ch. 7 (1.1.7) [Bp. Myriel] (1862) [tr. Wilbour/Fahnestock/MacAfee (1987)]
(Source)
(Source (French)). Alternate translations:Have no fear of robbers or murderers. Such dangers are without, and are but petty. We should fear ourselves. Prejudices are teh real robbers; vices the real murderers. The great dangers are within us. What mater it what threatens our heads or our purses? Let us think only of what threatens our souls.
[tr. Wilbour (1862)]Never let us fear robbers or murderers. These are external and small dangers; let us fear ourselves; prejudices are the real robbers, vices the true murderers. The great dangers are within ourselves. Let us not trouble about what threatens our head or purse, and only think of what threatens our soul.
[tr. Wraxall (1862)]Let us never fear robbers nor murderers. Those are dangers from without, petty dangers. Let us fear ourselves. Prejudices are the real robbers; vices are the real murderers. The great dangers lie within ourselves. What matters it what threatens our head or our purse! Let us think only of that which threatens our soul.
[tr. Hapgood (1887)]We must never fear robbers or murderers. They are dangers from outside, small dangers. It is ourselves we have to fear. Prejudice is the real robber, and vice the real murderer. Why should we be troubled by a threat to our person or our pocket? What we have to beware of is the threat to our souls.
[tr. Denny (1976)]Never fear robbers or murderers. Thiose are dangers that come from without. Small dangers. Let us fear ourselves. Prejudices are the real robbers. Vices are the real murderers. The great dangers are within us. Never mind what endangers our life or our purse! Let's be mindful only of what endangers our soul.
[tr. Donougher (2013)]
Without danger we cannot get beyond danger.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 1010 (1640 ed.)
(Source)
THE DOCTOR: They’re coming. The angels are coming for you, but listen, your life could depend on this: don’t blink. Don’t even blink. Blink and you’re dead. They are fast, faster than you could believe. Don’t turn your back, don’t look away, and don’t blink!
Steven Moffat (b. 1961) Scottish television writer, producer
Doctor Who, 03×10 “Blink” (2007-06-09)
(Source)
LADY MACBETH: Look like th’ innocent flower,
But be the serpent under ‘t.William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 1, sc. 5, l. 75ff (1.5.75-76) (1606)
(Source)
Anxiety is love’s greatest killer. It creates the failures. It makes others feel as you might when a drowning man holds on to you. You want to save him, but you know he will strangle you with his panic.
The man of firm and righteous will,
No rabble, clamorous for the wrong,
No tyrant’s brow, whose frown may kill,
Can shake the strength that makes him strong.[Iustum et tenacem propositi virum
non civium ardor prava iubentium,
non voltus instantis tyranni
mente quatit solida]Horace (65-8 BC) Roman poet and satirist [Quintus Horacius Flaccus]
Odes [Carmina], Book 3, # 3, l. 1ff (3.3.1-4) (23 BC) [tr. Conington (1872)]
(Source)
(Source (Latin)). Alternate translations:An honest and resolved man,
Neither a peoples tumults can,
Neither a Tyrants indignation,
Un-center from his fast foundation.
[tr. Fanshaw; ed. Brome (1666)]Not the rage of the people pressing to hurtful measures, not the aspect of a threatening tyrant can shake from his settled purpose the man who is just and determined in his resolution.
[tr. Smart/Buckley (1853)]He that is just, and firm of will
Doth not before the fury quake
Of mobs that instigate to ill,
Nor hath the tyrant's menace skill
His fixed resolve to shake.
[tr. Martin (1864)]Not the rage of the million commanding things evil,
Not the doom frowning near in the brows of the tyrant,
Shakes the upright and resolute man
In his solid completeness of soul.
[tr. Bulwer-Lytton (1870)]Neither the fury of the populace, commanding him to do what is wrong, nor the face of the despot which confronts him, [...] shakes from his solid resolve a just and determined man.
[tr. Elgood (1893)]The just man, in his purpose strong,
No madding crowd can bend to wrong.
The forceful tyrant's brow and word,
[...] His firm-set spirit cannot move.
[tr. Gladstone (1894)]Him who is just, and stands to his purpose true.
Not the unruly ardour of citizens
Shall shake from his firm resolution,
Nor visage of the oppressing tyrant.
[tr. Phelps (1897)]The upright man holding his purpose fast,
No heat of citizens enjoining wrongful acts,
No overbearing despot's countenance,
Shakes from his firm-set mind.
[tr. Garnsey (1907)]The man that's just and resolute of mood
No craze of people's perverse vote can shake,
Nor frown of threat'ning monarch make
To quit a purposed good.
[tr. Marshall (1908)]The man tenacious of his purpose in a righteous cause is not shaken from his firm resolve by the frenzy of his fellow citizens bidding what is wrong, not by the face of threatening tyrant.
[tr. Bennett (Loeb) (1912)]Who loves the Right, whose will is resolute,
His purpose naught can shake — nor rage of brute
Mob bidding him work evil; nor the eye
Of threatening despot
[tr. Mills (1924)]A mob of citizens clamouring for injustice,
An autocrat's grimace of rage [...] cannot stagger
The just and steady-purposed man.
[tr. Michie (1963)]The man who knows what's right and is tenacious
In the knowledge of what he knows cannot be shaken.
Not by people righteously impassioned
In a wrong cause, and not by menacings
Of tyrants' frowns.
[tr. Ferry (1997)]The just man, tenacious in his resolve,
will not be shaken from his settled purpose
by the frenzy of his fellow citizens
imposing that evil be done,
or by the frown of a threatening tyrant.
[tr. Alexander (1999)]The passion of the public, demanding what
is wrong, never shakes the man of just and firm
intention, from his settled purpose,
nor the tyrant’s threatening face.
[tr. Kline (2015)]Neither the passion of citizens demanding crooked things,
Not the face of a threatening tyrant
Shakes the man who is righteous and set in purpose
From his strong mind.
[tr. Wikisource (2021)]
A life without adventure is likely to be unsatisfying, but a life in which adventure is allowed to take whatever form it will is sure to be short.
Bertrand Russell (1872-1970) English mathematician and philosopher
Authority and the Individual, Lecture 1 (1949)
(Source)
Collection, with some edits, of the inaugural Reith Lectures, BBC, "Authority and the Individual," No. 1 "Social Cohesion and Human Nature" (25:36) (1948-12-26).
Instinctively we divide mankind into friends and foes — friends, towards whom we have the morality of co-operation; foes, towards whom we have that of competition. But this division is constantly changing; at one moment a man hates his business competitor, at another, when both are threatened by Socialism or by an external enemy, he suddenly begins to view him as a brother. Always when we pass beyond the limits of the family it is the external enemy which supplies the cohesive force. In times of safety we can afford to hate our neighbour, but in times of danger we must love him.
Bertrand Russell (1872-1970) English mathematician and philosopher
Authority and the Individual, Lecture 1 (1949)
(Source)
Collection, with some edits, of the inaugural Reith Lectures, BBC, "Authority and the Individual," No. 1 "Social Cohesion and Human Nature" [14:16] (1948-12-26).
Better pass a Danger once, than be always in Fear.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 114 (1725)
(Source)
We should keep silent about those in power; to speak well of them almost implies flattery; to speak ill of them while they are alive is dangerous, and when they are dead is cowardly.
[L’on doit se taire sur les puissants: il y a presque toujours de la flatterie à en dire du bien; il y a du péril à en dire du mal pendant qu’ils vivent, et de la lâcheté quand ils sont morts.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 9 “Of the Great [Des Grands],” § 56 (9.56) (1688) [tr. Stewart (1970)]
(Source)
(Source (French)). Alternate translations:The less we talk of the powerful, the better; what we say good of them, is often flattery: 'Tis dangerous to speak ill of 'em while they live, and villainous when they are dead.
[Bullord ed. (1696)]The less we talk of the Great and Powerful, the better; what good we say of them is often Flattery 'Tis dangerous to speak ill of them while they are alive, and villainous when dead.
[Curll ed. (1713)]The less we talk of the Great and Powerful, the better; what good we say of them is often Flattery: It is dangerous to speak of of them while living, it is base to insult over them when dead.
[Browne ed. (1752)]The less we talk of the great and powerful the better; if we say any good of them, it is often almost flattery; it is dangerous to speak ill of them whilst they are alive, and cowardly when they are dead.
[tr. Van Laun (1885)]
There’s not a sea the passenger e’er pukes in,
Turns up more dangerous breakers than the Euxine.George Gordon, Lord Byron (1788-1824) English poet
Don Juan, Canto 5, st. 5 (1821)
(Source)
The Euxine is the Black Sea, from the Greek Pontos Euxeinos, which means (ironically) "the hospitable sea."
SEMPRONIUS: Oh! think what anxious moments pass between
The birth of plots, and their last fatal periods,
Oh! ’tis a dreadful interval of time,
Filled up with horror all, and big with death!
Destruction hangs on every word we speak,
On every thought, till the concluding stroke
Determines all, and closes our design.Joseph Addison (1672-1719) English essayist, poet, statesman
Cato, Act 1, sc. 3, l. 50ff (1713)
(Source)
The neurotic feels as though trapped in a gas-filled room where at any moment someone, probably himself, will strike a match.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 4 (1966)
(Source)
At long last, citizens, Lucius Catilina, blazing with insolence, breathing forth blasts of every audacious rascality, outrageously plotting to overthrow his country, menacing yourselves and our city with fire and sword, has been expelled from Rome by our action, or allowed to leave, or bidden farewell as he took his departure. Gone, retired, run away, broken out, express it how you will.
[Tandem aliquando, Quirites, L. Catilinam, furentem audacia, scelus anhelantem, pestem patriae nefarie molientem, vobis atque huic urbi ferro flammaque minitantem ex urbe vel eiecimus vel emisimus vel ipsum egredientem verbis prosecuti sumus. Abiit, excessit, evasit, erupit.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Orationes in Catilinam [Catilinarian Orations], No. 2, § 1, cl. 1 (2.1.1) (63-11-09 BC) [tr. Grant (1960)]
(Source)
Informing the Senate that Catiline and many of his co-conspirators had fled Rome the day before.
(Source (Latin)). Alternate translations:At last with much ado, have we either expelled, or let out, or else waited upon L. Catiline of himself, going out of Town, foaming with rage, breathing Treason, unnaturally plotting the destruction of his Countrey, and menacing you and this City with Fire and Sword. He is gone, he is got his way, he is escaped, he is broke loose.
[tr. Wase (1671)]At length, my fellow-citizens, Lucius Catiline, that nefarious traitor, burning with frantic fury, breathing vengeance and destruction; that public enemy, who meditated the ruin of his country, and threatened this city with sword and fire; that monster of iniquity has sounded his retreat. He is gone; he is fled; he has escaped; he has disappeared.
[tr. Sydney (1795)]At length, O Romans, we have dismissed from the city, or driven out, or, when he was departing of his own accord, we have pursued with words, Lucius Catiline, mad with audacity, breathing wickedness, impiously planning mischief to his country, threatening fire and sword to you and to this city. He is gone, he has departed, he has disappeared, he has rushed out.
[tr. Yonge (1856)]At length, at last, oh Romans! we have either cast out of the city Lucius Catiline, raging with audacity, panting after crime, impiously attempting the destruction of our native land, threatening you and this city with sword and with flame, or we have sent him forth, or we have followed with words him when going out. He has gone away, he has departed, he has escaped, he has burst forth.
[tr. Mongan (1879)]At length, Romans, either we have cast out of the city, L. Catiline, raging with audacity, panting after crime, attempting nefariously the pest (destruction) of the country, threatening sword and flame to you and to this city, or we have sent (him) out, or we have followed with words himself going out. He has departed, he has gone out, he has escaped, he has burst out.
[tr. Underwood (1885)]At length, finally, Romans, L. Catiline, raging with insolence, breathing out crime, attempting impiously the ruin of the country, threatening sword and flame to you and to this city, either we have cast out of the city, or we have sent (him) out, or with words we have followed him going himself. He has departed, he has gone forth, he has escaped, he has burst out.
[tr. Dewey (1916)]He is gone, he has fled, he has eluded our vigilance, he has broken through our guards.
[Source]
This basic clash of ideas and wills is but one of the forces reshaping our globe — swept as it is by the tides of hope and fear, by crises in the headlines today that become mere footnotes tomorrow. Both the successes and the setbacks of the past year remain on our agenda of unfinished business. For every apparent blessing contains the seeds of danger — every area of trouble gives out a ray of hope — and the one unchangeable certainty is that nothing is certain or unchangeable.
Men will readily enough avow cruelty, passion, even avarice, but never cowardice, because such an admission would bring them, among savages and even in civilized society, into mortal danger.
[Les hommes avouent volontiers la cruauté, la colère, l’avarice même, mais jamais la lâcheté, parce que cet aveu les mettrait, chez les sauvages et même dans une société polie, en un danger mortel.]
Anatole France (1844-1924) French poet, journalist, novelist, Nobel Laureate [pseud. of Jaques-Anatole-François Thibault]
The Gods Will Have Blood [Les Dieux Ont Soif], ch. 19 [Brotteaux] (1912) [tr. Allinson (1913), The Gods Are Athirst]
(Source)
(Source (French)). Alternate translation:Men willingly post of their cruelty, their anger, their greed even, but never of their cowardice, because to admit such a thing would put them, whether in a primitive or a civilized society, in mortal peril.
[tr. Davies (1979)]
To live with fear and not be afraid is the final test of maturity.
Edward Weeks (1898-1989) American writer, essayist, editor
“A Quarter Century: Its Retreats,” Look magazine (1961-07-18)
I always fear less a dull man who is naturally strong
Than someone who is weak and clever.
[ἀεὶ γὰρ ἄνδρα σκαιὸν ἰσχυρὸν φύσει
ἧσσον δέδοικα τἀσθενοῦς τε καὶ σοφοῦ.]Euripides (485?-406? BC) Greek tragic dramatist
Bellerophon [Βελλεροφῶν], frag. 290 (TGF) (c. 430 BC) [tr. @sentantiq (2015)]
(Source)
Barnes frag. 51, Musgrave frag. 11. (Source (Greek)). Alternate translations:By far less dangerous I esteem the fool
Endued with strength of body, than the man
Who's feeble and yet wise.
[tr. Wodhull (1809)]I always fear a stupid if bodily powerful man less than one who is both weak and clever.
[tr. Collard, Hargreaves, Cropp (1995)]Always I fear an unintelligent but naturally strong man less than a weak and clever one.
[tr. Stevens (2012)]I fear less the powerful but stupid
than the weak and cunning.
[Source]
Sometimes when a person sees the roguery of poor people and the thievery of people in high positions, he is tempted to regard society as a forest full of robbers, the most dangerous of which are the policemen that are set up to stop the others.
[En voyant quelquefois les friponneries des petits et les brigandages des hommes en place, on est tenté de regarder la société comme un bois rempli de voleurs, dont les plus dangereux sont les archers, préposés pour arrêter les autres.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 3, ¶ 198 (1795) [tr. Siniscalchi (1994)]
(Source)
(Source (French)). Alternate translations: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]
Speaking of atheism, I remember one time when Jack Patton and I went to a sermon in Vietnam delivered by the highest-ranking Chaplain in the Army. He was a General.
The sermon was based on what he claimed was a well-known fact, that there were no Atheists in foxholes.
I asked Jack what he thought of the sermon afterwards, and he said, “There’s a Chaplain who never visited the front.”
Poor fool, what makes you promise yourself a long life, when there is not a day of it that goes by in security? Again and again, people who looked forward to a long life have been caught out over it, called away quite unexpectedly from this bodily existence. Nothing commoner than to be told, in the course of conversation, how such a man was stabbed, such a man was drowned; how one fell from a height and broke his neck, another never rose from table, another never finished his game of dice. Fire and sword, plague and murderous attack, it is always the same thing — death is the common end that awaits us all, and life can pass suddenly, like a shadow when the sun goes in.
[Ha stulte, quid cogitas te diu victurum, cum nullum diem habeas securum? Quam multi decepti sunt et insperati de corpore extracti! Quoties audisti a dicentibus, quia ille gladio cecidit, ille submersus est, ille ab alto ruens cervicem fregit, ille manducando obriguit, ille ludendo finem fecit, alius igne, alius ferro, alius peste, alius latrocinio interiit: et sic omnium finis mors est, et vita hominum tanquam umbra cito pertransit.]Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 23, v. 7 (1.23.7) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
(Source (Latin)). Alternate translations:Thou art a fool, if thou think to live long, sith thou art not sure to live one day to the end. How many have been deceived through trust of long life, and suddenly have been taken out of this world or they had thought. How oft hast thou heard say that such a man was slain, and such a man was drowned, and such a man fell and broke his neck ? This man as he ate his meat was strangled, and this man as he played took his death ; one with fire, another with iron, another with sickness, and some by theft have suddenly perished ! And so the end of all men is death, for the life of man as a shadow suddenly fleeth and passeth away.
[tr. Whitford/Raynal (1530/1871)]You are foolish if you think to live long, since you are not certain to live one day through to the end. How many have been deceived through trusting in a long life who have suddenly been taken out of the world much sooner than they had thought. How often have you heard that such a man was slain, and such a man was drowned, and such a man fell and broke his neck; this man choked on his food, and this man died in his recreation; one by fire, another by the sword, another by sickness, and some by theft have suddenly perished. And so the end of all men is death, and the life of man is as a shadow which suddenly glides and passes away.
[tr. Whitford/Gardiner (1530/1955)]Ah foole, why dost thou think to live long, when thou canst not promise to thy selfe one day, how many have been deceived and suddenly snatcht away? How often dost thou hear these reports, such a man is slain, another is drowned, a third breaks his neck with a fall, this man died eating, and that man playing? One perished by fire, another by the sword, another of the plague, and another was slain by theeves, thus death is the end of all, and mans life passeth away like a shadow.
[tr. Page (1639), 1.23.29-31]Does any Confidence of long Life encourage you to defer putting this good Advice in Execution speedily ? Nay, but reflect, fond Man, how little you can promise your self one poor single Day. How many Instances have you before your Eyes, or fresh in your Remembrance, of Persons miserably deluded and disappointed in this Hope, and hurried out of the Body without any warning at all? How often have you been surprized with the News of this Friend being run thro', another drowning crossing the Water, a Third breaking his Neck by a Fall, a Fourth fallen down dead at Table, or choaked with his Meat, a Fifth seized with an Apoplex at Play, a Sixth burnt in his Bed, a Seventh murthered, an Eighth killed by Thieves, a Ninth struck with Lightning, or Blasting, or Pestilence, a Tenth swallow'd up in an Earthquake. Such vast variety of Deaths surround us, and so fleeting a Shadow is the Life of a Man.
[tr. Stanhope (1696; 1706 ed.)]Ah foolish man! why dost thou still flatter thyself with the expectation of a long life, when thou canst not be sure of a single day? How many unhappy fools, deluded by this hope, are in some unexpected moment separated from the body! How often dost thou hear, that one is slain, another is drowned, another by falling from a precipice has broken his neck, another is choaked in eating, another has dropt down dead in the exercise of some favorite diversion; and that thousands, indeed, are daily perishing by fire, by sword, by the plague, or by the violence of robbers! Thus is death common to every age; and man suddenly passeth away as a vision of the night.
[tr. Payne (1803), 1.23.8]Ah! fool, why dost thou think to live long, when thou canst not promise to thyself one day. How many have been deceived and suddenly snatched away! How often dost thou hear these reports, Such a man is slain, another man is drowned, a third breaks his neck with a fall from some high place, this man died eating, and that man playing! One perished by fire, another by the sword, another of the plague, another was slain by thieves. Thus death is the end of all, and man's life suddenly passeth away like a shadow.
[ed. Parker (1841)]Ah, foolish man! why dost thou think thou wilt live long, when thou canst not count upon a single day? How many souls, deluded by this hope, are, in some unexpected moment, separated from the body! How often dost thou hear, that "one is slain, another is drowned, another, by falling form a precipice, has broken his neck -- another is choaked in eating; another has dropt down dead in the exercise of some favourite diversion; and that thousands, indeed, are daily perishing by fire, by sword, by the plague, or by the violence of robbers! Thus, death is the end of all; and the life of man passeth away suddenly like a shadow.
[tr. Dibdin (1851)]Ah, fool! why dost thou think to live long, when thou art not sure of one day? How many thinking to live long have been deceived, and snatched unexpectedly away? How often hast thou heard related, that such a one was slain by the sword; another drowned; another, from a height, broke his neck; one died eating, another playing? Some have perished by fire; some by the sword; some by pestilence; and some by robbers. And so death is the end of all; and man's life suddenly passeth away like a shadow.
[ed. Bagster (1860)]Ah, foolish one! why thinkest thou that thou shalt live long, when thou art not sure of a single day? How many have been deceived, and suddenly have been snatched away from the body! How many times hast thou heard how one was slain by the sword, another was drowned, another falling from on high broke his neck, another died at the table, another whilst at play! One died by fire, another by the sword, another by the pestilence, another by the robber. Thus cometh death to all, and the life of men swiftly passeth away like a shadow.
[tr. Benham (1874)]Ah! fool, why dost thou think to live long, when thou canst not promise to thyself one day. How many have been deceived and suddenly snatched away! How often dost thou hear these reports, Such a man is slain, another is drowned, a third has broken his neck with a fall, this man died eating, and that man playing! One perished by fire, another by the sword, another by the plague, another was slain by thieves. Thus death is the end of all, and man's life suddenly passeth away like a shadow.
[tr. Anon. (1901)]Ah, foolish man, why do you plan to live long when you are not sure of living even a day? How many have been deceived and suddenly snatched away! How often have you heard of persons being killed by drownings, by fatal falls from high places, of persons dying at meals, at play, in fires, by the sword, in pestilence, or at the hands of robbers! Death is the end of everyone and the life of man quickly passes away like a shadow.
[tr. Croft/Bolton (1940)]Ah fool, why think of living long when you have no certainty of a day? How many are mistaken and unexpectedly snatched away from the body. How often you have heard men say, he is killed by the sword, he is drowned, he broke his neck falling from a height, he choked while eating, he met his end while at play; one perished by fire, another from plague, another by a robber; and so death is the end of all; and man’s life passes suddenly like a shadow.
[tr. Daplyn (1952)]Foolish man, how can you promise yourself a long life, when you are not certain of a single day? How many have deceived themselves in this way, and been snatched unexpectedly from life! You have often heard how this man was slain by the sword; another drowned; how another fell from a high place and broke his neck; how another died at table; how another met his end in play. One perishes by fire, another by the sword, another from disease, another at the hands of robbers. Death is the end of all men; and the life of man passes away suddenly as a shadow.
[tr. Sherley-Price (1952)]You fool, why do you imagine you will live a long life. when you cannot be sure of a single day? Many have made this mistake and have been snatched away from life when they least expected it. So often you hear people saying that so and so has been killed in battle, and so and so drowned; another man has fallen from a height and broken his neck; one choked over a meal, another met his end in some sport. Others have died by -- fire, by violence, by sickness, by robbery -- death is the end of all, and the life of man passes by and vanishes like a shadow.
[tr. Knott (1962)]Foolish one, why do you hope for long life when not even one day is certain? How many there are who think they will live long, but are mistaken and snatched from the body unexpectedly. How often have you heard it said: This man fell by the sword; that man was drowned; another fell and broke his neck; yet another was taken while at table and the other was at sport when the end came. One by fire, another by steel, yet another by pestilence and again another by thieves met his death. Death is the end of all men and man’s life is a shadow that quickly passes by.
[tr. Rooney (1979)]Ah, my foolish friend! why do you think of living a long life when you are not sure of even one day? How many people are tricked and unexpectedly snatched away? How often have you heard it said that someone was murdered, someone else drowned, another broke his neck falling from a high place, yet another choked while eating, and someone else met his end while playing; one person died by fire, another from disease, and another was killed by a robber, and thus death is the end of all, and our life passes suddenly like a shadow.
[tr. Creasy (1989)]
The neurotic feels as though strapped in a gas-filled room where at any moment someone, probably himself, will strike a match.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 4 (1966)
(Source)
LEAR: Come not between the dragon and his wrath.
William Shakespeare (1564-1616) English dramatist and poet
King Lear, Act 1, sc. 1, l. 136 (1.1.136) (1606)
(Source)
All the world is a very narrow bridge, and the most important thing is not to be overwhelmed by fear.
כל העולם כולו גשר צר מאוד, והעיקר – לא לפחד כלל.
Nachman of Breslov (1772-1810) Ukrainian Jewish Hasidic leader, rabbi, kabbalist [רַבִּי נַחְמָן מִבְּרֶסְלֶב; of Bratslav; of Bracław]
(Paraphrase)
The original of this passage, in Nachman's Likutey Moharan, Part 2, 48:2, is:
[וְדַע, שֶׁהָאָדָם צָרִיך לַעֲבר עַל גֶּשֶׁר צַר מְאֹד מְאֹד וְהַכְּלָל וְהָעִקָּר שֶׁלּא יִתְפַּחֵד כְּלָל]
which is variously translated:And know, a person needs to make his passage on a very, very narrow bridge, and the rule and the essence is to not be afraid at all.
[Source]Know that [when] a person needs to cross a very, very narrow bridge, the general principle and main point is not to make oneself at all terrified.
[Source]Now know, a person needs to pass over on a very, very narrow bridge, and the rule and the essence is to not be afraid at all.
[Source]
This Nachman quote was paraphrased and set to music in the Hebrew tune, "Kol Ha'Olam Kulo [כָּל הָעוֹלָם כֻּלוֹ]":Kol ha'olam kulo
Gesher tzar me'od,
Veha'ikar lo le'fached klal.
Other translations of the song include:More information about the song:
- "All the world is a very narrow bridge, and the essence is not to fear at all."
- "All the world is a very narrow bridge, and the essence is, don't be afraid at all."
- "The whole world is a narrow bridge, but the main thing is not to be at all afraid."
- "All the world is a very narrow bridge. / But the main thing to recall / Is to have no fear at all."
Come to think of it, I don’t know that love has a point, which is what makes it so glorious. Sex has a point, in terms of relief and, sometimes, procreation, but love, like all art, as Oscar said, is quite useless. It is the useless things that make life worth living and that make life dangerous too: wine, love, art, beauty. Without them life is safe, but not worth bothering with.
Stephen Fry (b. 1957) British actor, writer, comedian
Moab Is My Washpot, “Falling In,” ch. 6 (1997)
(Source)
Referencing Oscar Wilde from the preface of The Picture of Dorian Gray (1890): "All art is quite useless".
Many who would not take the last cookie would take the last lifeboat.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 3 (1963)
(Source)
To do good to mankind is the chivalrous plan,
And is always as nobly requited;
Then battle for freedom wherever you can.
And, if not shot or hang’d, you’ll get knighted.
A hole is nothing at all, but you can break your neck in it.
Austin O'Malley (1858-1932) American ophthalmologist, professor of literature, aphorist
Keystones of Thought (1914)
(Source)
But the greatest undertakings should not be overly pondered, lest contemplation of difficulties too clearly foreseen appall you.
[Los grandes empeños aun no se han de pensar, basta ofrecerse, porque la dificultad, advertida, no ocasione el reparo.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 204 (1647) [tr. Fischer (1937)]
(Source)
(Source (Spanish)). Alternate translations:As to great enterprizes, we must not stand reasoning, it is enough that we embrace them when they present, lest the consideration of their difficulty make us abandon the attempt.
[Flesher ed. (1685)]Great undertakings are not to be brooded over, lest their difficulty when seen causes despair.
[tr. Jacobs (1892)]In moments of great danger, don't even think, simply act. Don't dwell on the difficulties.
[tr. Maurer (1992)]
When a sensible man
has a good cause to defend, to be eloquent
is no great feat. Your tongue is so nimble
one might think you had some sense, but your words
contain none at all. The powerful man
who matches insolence with glibness is worst than a fool.
He is a public danger![ὅταν λάβῃ τις τῶν λόγων ἀνὴρ σοφὸς
καλὰς ἀφορμάς, οὐ μέγ᾽ ἔργον εὖ λέγειν:
σὺ δ᾽ εὔτροχον μὲν γλῶσσαν ὡς φρονῶν ἔχεις,
ἐν τοῖς λόγοισι δ᾽ οὐκ ἔνεισί σοι φρένες.
θράσει δὲ δυνατὸς καὶ λέγειν οἷός τ᾽ ἀνὴρ
κακὸς πολίτης γίγνεται νοῦν οὐκ ἔχων.]Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 266ff [Tiresias/Τειρεσίας] (405 BC) [tr. Cacoyannis (1982)]
(Source)
To Pentheus. (Source (Greek)). Alternate translations:When the wise man hath found a specious topic
On which to argue, he with ease may frame
An eloquent harangue. Your tongue indeed
Is voluble like theirs who reason well,
But in your language no discretion reigns.
He who possesses courage, sovereign power. A
And fluency of speech, if not endued
With wisdom, is an evil citizen.
[tr. Wodhull (1809)]Whenever a wise man takes a good occasion for his speech, it is not a great task to speak well. You have a rapid tongue as though you were sensible, but there is no sense in your words. A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense.
[tr. Buckley (1850)]'Tis easy to be eloquent, for him
That's skilled in speech, and hath a stirring theme.
Thou hast the flowing tongue of a wise man,
But there's no wisdom in thy fluent words;
For the bold demagogue, powerful in speech,
Is but a dangerous citizen lacking sense.
[tr. Milman (1865)]When wise men reason from sound principles,
They find it no hard task to reason well.
Thy tongue’s as fluent as the wisest man’s,
And yet thy argument is void of sense.
[tr. Rogers (1872), l. 253ff]Whenso a man of wisdom finds a good topic for argument, it is no difficult matter to speak well; but thou, though possessing a glib tongue as if endowed with sense, art yet devoid thereof in all thou sayest. A headstrong man, if he have influence and a capacity for speaking, makes a bad citizen because he lacks sense.
[tr. Coleridge (1891)]Whene'er a wise man finds a noble theme
For speech, 'tis easy to be eloquent.
Thou -- roundly runs thy tongue, as thou wert wise;
But in these words of thine sense is there none.
The rash man, armed with power and ready of speech,
Is a bad citizen, as void of sense.
[tr. Way (1898)]Good words, my son, come easily, when he
That speaks is wise, and speaks but for the right.
Else come they never! Swift are thine, and bright
As though with thought, yet have no thought at all.
[tr. Murray (1902)]Give a wise man an honest brief to plead
and his eloquence is no remarkable achievement.
But you are glib; your phrases come rolling out
smoothly on the tongue, as though your words were wise
instead of foolish. The man whose glibness flows
from his conceit of speech declares the thing he is:
a worthless and a stupid citizen.
[tr. Arrowsmith (1960)]When a wise man chooses a sane basis
for his arguments, it is no great task to speak well;
but you have a glib tongue, as though in your right mind,
yet in your words there is no real sense.
The man who is influential by sheer aggressiveness, and knows how to speak,
proves to be a bad citizen -- for he lacks sanity.
[tr. Kirk (1970)]When a clever man has a plausible theme to argue, to be eloquent is no great feat. But though you seem, by your glib tongue, to be intelligent, yet your words are foolish. Power and eloquence in a headstrong man can only lead to folly; and such a man is a danger to the state.
[tr. Vellacott (1973)]Oh it's so easy for some to make speeches.
They pick a soft target and the words rush out.
Now listen you. Your tongue runs loose
Makes a plausible sound and might
Almost be taken for sense. But you have none.
Your glibness flows from sheer conceit.
Arrogant, over-confident and a gift -- yes --
A gift for phrases, and that makes you a great
Danger to your fellow men.
[tr. Soyinka (1973)]A man who takes a fair basis for speaking,
a wise man, has no trouble speaking well;
you have a well-wheeled tongue, as though thinking,
but in the words you speak there is no thought.
A man empowered by daring and able to speak
becomes a bad citizen, devoid of reason.
[tr. Neuburg (1988)]When some wise man has a fair cause
o present, to speak well is easy.
You have a tongue, glib like thought,
But no sense lies in your words.
The man that rashness prompts to speak
Proves an evil citizen and senseless.
[tr. Blessington (1993)]Whenever a wise man sets out to argue an honest case
it's no great undertaking to argue well.
Your tongue runs smooth like a wheel, as if you were a man of reason,
but your words reveal no reason.
If he behaves recklessly, an able and articulate man
turns out to be a bad citizen because he lacks good sense.
[tr. Esposito (1998)]When a prudent speaker takes up a noble cause, he’ll have no great trouble to speak well. You, on the other hand, have a tongue that runs on smoothly and sounds intelligent. But what it says is brainless. True, boldness can help a man speak powerfully, but he’ll turn out bad for the city because he'll have no sense.
[tr. Woodruff (1999)]It's no great task to speak well, when a man's
Intelligent and starts well with good words.
But you: your tongue runs smoothly, as if you had
Some understanding. Yet your words are senseless.
A man like you, whose strength is that he's bold,
Who's good at speaking, too, can only make
a bad citizen -- for he lacks good sense.
[tr. Gibbons/Segal (2000)]When a wise man has a good case to argue, eloquence is easy. As for you, though you think yourself clever and have a ready tongue, there is no intelligence in what you say. [A man whose power lies in brashness and who is a fluent speaker becomes a bad citizen if he lacks sense.]
[tr. Kovacs (2002)]As for you -- your tongue is quick and your talk runs as if you had wit, but there is none in what you say. A man who confuses impudence with strength is a fool.
[tr. Rao/Wolf (2004)]When a wise man is given the opportunity to speak, it’s no big problem to speak the truth. You, Pentheus, you are, of course an articulate man, or so you think, but your words lack logic. Audacity, strength and eloquence all on their own, make for a bad citizen -- a stupid one.
[tr. Theodoridis (2005)]When a man who's wise in words starts his speech
from a proper course, it is no great task to speak well;
and you, spinning a tricky tongue, seem to make sense,
but there is no sense in what you are saying;
and a man who is bold, powerful and a clever speaker
makes for a bad citizen, if he has not the proper mind.
[tr. Valerie (2005)]When a man of wisdom has good occasion to speak out and takes the opportunity, it's not that hard to give an excellent speech. You've got a quick tongue and seem intelligent, but your words don't make any sense at all. A fluent orator whose power comes from self-assurance and from nothing else makes a bad citizen, for he lacks sense.
[tr. Johnston (2008)]When a wise man has an honest case to plead, then eloquence, I find, is very easy to achieve. You think yourself clever, and have a smooth tongue, but, your words are foolish. The man whose power lies in his conceit does not make a good citizen.
[tr. Robertson (2014)]It’s no great task for a wise man to speak well when the time comes, if he picks it carefully. You hold yourself as if you’re one of these ready-tongued individuals. You’re not. Your words lack sense behind them. Even the boldest speaker fails as a citizen when his words lack sense.
[tr. Pauly (2019)]Wisdom from the wise surprises no one. But your clever tongue makes yuou seem wise when you have no understanding. Rash eloquence is society's disaster.
[tr. Behr/Foster (2019)]Whenever a sophos man takes a good occasion for his speech, it is not a great task to speak well. You have a fluent tongue as though you are sensible, but there is no sense in your words. A bold and powerful man, one capable of speaking well, becomes a kakos citizen if he lacks sense.
[tr. Buckley/Sens/Nagy (2020)]
Kind-hearted people might of course think there was some ingenious way to disarm or defeat the enemy without too much bloodshed, and might imagine this is the true goal of the art of war. Pleasant as it sounds, it is a fallacy that must be exposed: War is such a dangerous business that mistakes that come from kindness are the very worst.
[Nun könnten menschenfreundliche Seelen sich leicht denken, es gebe ein künstliches Entwaffnen oder Niederwerfen des Gegners, ohne zuviel Wunden zu verursachen, und das sei die wahre Tendenz der Kriegskunst. Wie gut sich das auch ausnimmt, so muß man doch diesen Irrtum zerstören, denn in so gefährlichen Dingen, wie der Krieg eins ist, sind die Irrtümer, welche aus Gutmütigkeit entstehen, gerade die schlimmsten.]
Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 1, ch. 1 “What Is War? [Was ist der Krieg?],” § 3 (1.1.3) (1832) [tr. Howard & Paret (1976)]
(Source)
(Source (German)). Alternate translations:Now, philanthropists may easily imagine there is a skilful method of disarming and overcoming an enemy without causing great bloodshed, and that this is the proper tendency of the art of War. However plausible this may appear, still it is an error which must be extirpated; for in such dangerous things as war, the errors which proceed from a spirit of benevolence are just the worst.
[tr. Graham (1873)]Now philanthropic souls might easily imagine that there was an artistic way of disarming or overthrowing our adversary without too much bloodshed and that this was what the art of war should seek to achieve. However agreeable this may sound, it is a false idea which must be demolished. In affairs so dangerous as war, false ideas proceeding from kindness of heart are precisely the worst.
[tr. Jolles (1943)]
Make your choice, adventurous Stranger,
Strike the bell and bide the danger,
Or wonder, till it drives you mad,
What would have followed if you had.C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
The Magician’s Nephew, ch. 4 “The Bell and the Hammer” (1955)
(Source)
Inscription below the bell in Charn.
All of our exalted technological progress, civilization for that matter, is comparable to an axe in the hand of a pathological criminal.
Albert Einstein (1879-1955) German-American physicist
Letter to Heinrich Zangger (6 Dec 1917), in Collected Papers, Vol. 8, # 403 (1987) [tr. Hentschel]
(Source)
Maybe all obligate carnivores are essentially the same. Can I eat that? Is it going to eat me? Is it a toy?
Elizabeth Bear (b. 1971) American author [pseud. for Sarah Bear Elizabeth Wishnevsky]
Ancestral Night (2019)
(Source)
If we had a reliable way to label our toys good and bad, it would be easy to regulate technology wisely. But we can rarely see far enough ahead to know which road leads to damnation. Whoever concerns himself with big technology, either to push it forward or to stop it, is gambling in human lives.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
Disturbing the Universe, ch. 1 (1979)
(Source)
Aufidia’s spouse before, you’re now her lover;
your former rival is the one she wed.
Why want her not as your wife, but another’s?
Does it take fear to make you rise in bed?[Moechus es Aufidiae, qui vir, Scaevine, fuisti;
Rivalis fuerat qui tuus, ille vir est.
Cur aliena placet tibi, quae tua non placet, uxor?
Numquid securus non potes arrigere?]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 3, epigram 70 (3.70) (AD 87-88) [tr. McLean (2014)]
(Source)
"To Scaevinus." (Source (Latin)). Alternate translations:Aufidia's now gallant, who was her lord!
Her lord thy rival, once again abhorr'd!
Why like another's, nor thine own endure?
Canst feel no fervour, where thou are secure?
[tr. Elphinston (1782); Book 6, part 2, ep. 44]For years neglected and turn'd off at last,
Dodwell's fair wife upon the town was cast. --
Now Dodwell's coach is ever at her door:
He likes the danger of a common whore.
[tr. Halhead (1793)]You, Scaevinus, who were recently the husband of Aufidia, are now her gallant; while he who was your rival is now her husband. Why should you take pleasure in her, as the wife of your neighbour, who, as your own wife, gave you no pleasure? Is it that obstacles alone inspire you with ardour?
[tr. Bohn's Classical (1859)]You are the paramour of Aufidia, and you were, Scaevinus, her husband; he who was your rival is her husband. Why does another man’s wife please you when she as your own does not please you? Is it that when secure you can’t get an erection?
[tr. Ker (1919)]The wife you divorced, who has married her love,
You're trying again on the sly to recover.
From the fact she's another's fresh charm she derives,
And the danger a zest to adultery gives.
[tr. Pott & Wright (1921)]First you were the husband
then you became the adulterous seducer
of your former wife Aufidia. And the man
who used to be her seducer is now her husband.
If another man's wife
arouses you
though you cannot respond to your own
can it be the security that keeps you down?
[tr. Bovie (1970)]You're fucking Aufidia, your ex
who's married to the guy who gave you grounds.
Adultery's the one way you get sex.
you only get a hard-on out of bounds.
[tr. Harrison (1981)]You are Aufidia's lover, Scaevinus, who used to be her husband. Your rival that was, he is her husband now. Why does a woman attract you as somebody else's wife who doesn't attract you as your own? Can't you rise if there's nothing to be afraid of?
[tr. Shackleton Bailey (1993)]Your present mistress once you held as wife,
With whom you could not live a wedded life.
Unless provoked by sexual transgression,
You obviously can't achieve erection.
[tr. Wills (2007)]
A blossom must break the sheath it has been sheltered by.
Phyllis Bottome (1884-1963) British novelist and short story writer [mar. Phyllis Forbes Dennis]
The Mortal Storm, ch. 15 (1938)
(Source)
No trust is safe.
[Nusquam tuta fides.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 373 (4.373) [Dido] (29-19 BC) [tr. Bartsch (2021)]
(Source)
Dido chiding Aeneas (and the gods) for Aeneas' desertion.
(Source (Latin)). Alternate translations:True faith is lost.
[tr. Ogilby (1649)]Faithless is earth, and faithless are the skies!
Justice is fled, and Truth is now no more!
[tr. Dryden (1697)]Firm faith no where subsists.
[tr. Davidson/Buckley (1854)]No faith on earth, in heaven no trust.
[tr. Conington (1866)]Faith lives no more.
[tr. Cranch (1872)]Nowhere is trust safe.
[tr. Mackail (1885)]All faith is gone!
[tr. Morris (1900)]Faithless is earth, and false is Heaven above.
[tr. Taylor (1907), st. 48, l. 426]No trusting heart is safe
in all this world.
[tr. Williams (1910)]Nowhere is faith secure.
[tr. Fairclough (1916)]Faith has no haven anywhere in the world.
[tr. Humphries (1951)]Nowhere is it safe to be trustful.
[tr. Day Lewis (1952)]Nowhere is certain trust.
[tr. Mandelbaum (1971), l. 509]Faith can never be secure.
[tr. Fitzgerald (1981), l. 514]Is there nothing we can trust in this life?
[tr. West (1990)]Nowhere is truth safe.
[tr. Kline (2002)]Good faith is found nowhere.
[tr. Lombardo (2005)]There’s no faith left on earth!
[tr. Fagles (2006)]
But choice in any sphere is a peril, and the basic division of peoples is of those who believe in choice and those who mistrust it.
The most dangerous men on earth are those who are afraid that they are wimps.
James Gilligan (b. c. 1936) American psychiatrist and author
Violence: Reflections on a National Epidemic, ch. 3 (1997)
(Source)
Courage without conscience is a wild beast.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Decoration Day Speech, Academy of Music, New York City (29 May 1882)
(Source)
“What do you think is going on, anyway?”
Some horrible Wagnerian thing, I told him, full of blood, thunder, and death for us all.
“Oh, the usual,” Luke said.
Exactly, I replied.
Roger Zelazny (1937-1995) American writer
“Coming to a Cord,” Pirate Writings, #7 [Frakir] (1995)
(Source)
But let us die, go plunging into the thick of battle.
One hope saves the defeated: they know they can’t be saved![Moriamur et in media arma ruamus.
Una salus victis, nullam sperare salutem.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 353ff (2.353-354) [Aeneas] (29-19 BC) [tr. Fagles (2006), l. 443ff]
(Source)
(Source (Latin)). Alternate translations:Then let's incounter death, fall bravely on,
Vanquish'd men's safety is to hope for none.
[tr. Ogilby (1649)]Then let us fall, but fall amidst our foes:
Despair of life the means of living shows.
[tr. Dryden (1697)]Let us meet death, and rush into the thickest of our armed foes. The only safety for the vanquished is to throw away all hopes of safety.
[tr. Davidson/Buckley (1854)]Come -- rush we on our fate.
No safety may the vanquished find
Till hope of safety be resigned.
[tr. Conington (1866)]Let us die,
And plunge into the middle of the fight.
The only safety of the vanquished is
To hope for none.
[tr. Cranch (1872)]Let us die, and rush on their encircling weapons. The conquered have one safety, to hope for none.
[tr. Mackail (1885)]Fall on a very midst the fire and die in press of war!
One hope there is for vanquished men, to cherish hope no more.
[tr. Morris (1900)]Forward, then,
To die and mingle in the tumult's blare.
Sole hope to vanquished men of safety is despair.
[tr. Taylor (1907), st. 47, l. 421ff]Let us fight
unto the death! To arms, my men, to arms!
The single hope and stay of desperate men
is their despair.
[tr. Williams (1910)]Let us die, and rush into the midst of arms. One safety the vanquished have, to hope for none!
[tr. Fairclough (1916)]So let us die,
Rush into arms. One safety for the vanquished
Is to have hope of none.
[tr. Humphries (1951)]Let us die, let us charge into the battle's heart!
Losers have one salvation -- to give up all hope of salvation.
[tr. Day Lewis (1952)]Then let
us rush to arms and die. The lost have only
this one deliverance: to hope for none.
[tr. Mandelbaum (1971), l. 477ff]Come, let us die,
We'll make a rush into the thick of it.
The conquered have one safety: hope for none.
[tr. Fitzgerald (1981), l. 470ff]Let us die. Let us rush into the thick of the fighting. The one safety for the defeated is to have no hope of safety.
[tr. West (1990)]Let us die and rush into battle.
The beaten have one refuge, to have no hope of refuge.
[tr. Kline (2002)]All that is left for us
Is to rush onto swords and die. The only chance
For the conquered is to hope for none.
[tr. Lombardo (2005)]Let us die even as we rush into the thick of the fight. The only safe course for the defeated is to expect no safety.
[Routledge (2005)]Let's die by plunging into war. Our only refuge is to have no hope of refuge.
[tr. Bartsch (2021)]
Life is full of doors that don’t open when you knock, equally spaced amid those that open when you don’t want them to.
The world is indeed full of peril, and in it there are many dark places; but still there is much that is fair, and though in all lands love is now mingled with grief, it grows perhaps the greater.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 1: The Fellowship of the Ring, Book 2, ch. 6 “Lothlórien” [Haldir] (1954)
(Source)
Tiny Monster Island is one of the more boring Mechanicsburg landmarks. Unless, of course, one is foolish — or unfortunate — enough to leave the path. Then it becomes very exciting indeed.
Phil Foglio (b. 1956) American writer, cartoonist
Agatha H and the Voice of the Castle (2014)
(Source)
There is more valour needed not to take up the affair of honor than to conquer in it. When there is one fool ready for the occasion, one may excuse oneself from being the second.
[Estima por más valor el no empeñarse que el vencer. y ya que haya un necio ocasionado, escusa que con él no sean dos.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 47 (1647) [tr. Jacobs (1892)]
(Source)
(Source (Spanish)). Alternate translations:He finds greater advantage in not engaging, than in overcoming: and though some rash blockhead may be ready to begin, yet he has a care not to make a second.
[Flesher ed. (1685)]He will deem it better courage not to become ensnarled, than to win, and even should the everpresent fool bob up, he will excuse himself on the ground that he does not wish to be another.
[tr. Fischer (1937)]There is more courage in avoiding danger than in conquering it. He sees that there is already one rash fool, and avoids adding another.
[tr. Maurer (1992)]
For justice knows few so completely dedicated to her. Many praise her, but not for themselves; others follow her until danger threatens; and then the false deny her, and the political betray her.
[Que tiene pocos finos la entereza. Celébranla muchos, mas no por su casa; síguenla otros hasta el peligro; en él los falsos la niegan, los políticos la dissimulan.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 29 (1647) [tr. Fischer (1937)]
(Source)
(Source (Spanish)). Alternate translations:Sure, [Reason] has not many Adherents. There are many who publish her praises, but will not admit her into their Houses. Others follow her as far as danger will permit; but when they come to that, some like false Friends deny her; and the rest, like Politicians, pretend they know her not.
[Flesher ed. (1685)]What a scanty following has rectitude! Many praise it indeed, but -- for others. Others follow it till danger threatens; then the false deny it, the politic conceal it.
[tr. Jacobs (1892)]Few are devoted to righteousness. Many celebrate her, but few visit her. Some follow her until things get dangerous. In danger, the false disown her and politicians cunningly disguise her.
[tr. Maurer (1992)]
The more articulate one is, the more dangerous words become.
May Sarton (1912-1995) Belgian-American poet, novelist, memoirist [pen name of Eleanore Marie Sarton]
Journal of a Solitude, “September 16th” (1973)
(Source)
We vainly accuse the fury of Gunnes, and the new inventions of death; ’tis in the power of every hand to destroy us, and wee are beholding unto every one wee meete hee doth not kill us.
[We vainly accuse the fury of guns, and the new inventions of death; it is in the power of every hand to destroy us, and we are beholden unto every one we meet he doth not kill us.]
Thomas Browne (1605-1682) English physician and author
Religio Medici, Part 1, sec. 43 (1643)
(Source)
The instinct for self-deception in human beings makes them try to banish from their minds dangers of which at bottom they are perfectly aware by declaring them non-existent.
Stefan Zweig (1881-1942) Austrian novelist, playwright, journalist, biographer
Beware of Pity (1939)
“When it comes to strangers with guns,” I told her, “I think suspicion is more likely to keep you alive than trust.”
The most intelligent of the Nazis, the legal theorist Carl Schmitt, explained in clear language the essence of fascist governance. The way to destroy all rules, he explained, was to focus on the idea of the exception. A Nazi leader outmaneuvers his opponents by manufacturing a general conviction that the present moment is exceptional, and then transforming that state of exception into a permanent emergency. Citizens then trade real freedom for fake safety.
Timothy Snyder (b. 1969) American historian, author
On Tyranny: Twenty Lessons from the Twentieth Century, ch. 17 (2017)
(Source)
Don’t play for safety.
It’s the most dangerous thing in the world.
Perhaps God made cats so that man might have the pleasure of fondling the tiger ….
Robertson Davies (1913-1995) Canadian author, editor, publisher
The Diary of Samuel Marchbanks, ch. 20 (1947)
(Source)
And I’ve always said, you know, that I don’t respect people that don’t proselytize. I don’t respect that at all. If you believe that there’s a heaven and hell, and people could be going to hell — or not getting eternal life, or whatever — and you think that, “Well, it’s not really worth tellin’ ’em this, because it would make it socially awkward.” And atheists who think that people shouldn’t proselytize, “Just leave me alone. Keep your religion to yourself.” How much do you have to hate somebody to not proselytize? How much do you have to hate somebody to believe that everlasting life is possible and not tell them that?
I mean, if I believe, beyond a shadow of a doubt, that a truck was coming at you and you didn’t believe it, that a truck was bearing down on you, there’s a certain point where I tackle you — and this is more important than that.
Penn Jillette (b. 1955) American stage magician, actor, musician, author
“A Gift of a Bible,” Penn Says, ep. 192 (9 Dec 2008)
(Source)
But don’t you know, there are some things that can beat smartness and foresight? Awkwardness and stupidity can. The best swordsman in the world doesn’t need to fear the second best swordsman in the world; no, the person for him to be afraid of is some ignorant antagonist who has never had a sword in his hand before; he doesn’t do the thing he ought to do, and so the expert isn’t prepared for him; he does the thing he ought not to do: and often it catches the expert out and ends him on the spot.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
A Connecticut Yankee in King Arthur’s Court, ch. 34 (1889)
(Source)
Origin of more simplified versions of the phrase. More discussion: The Best Swordsman in the World Doesn’t Need To Fear the Second Best Swordsman – Quote Investigator.
I see only one danger about all this — that you might be led to take too many precautions. To take precautions, that, I find, is really dangerous. Courage is the only precaution a human being needs!
Alfred Adler (1870-1937) Austrian psychologist
(Attributed)
(Source)
Comment to a patient who chronically overworked herself. In Phyllis Bottome, Alfred Adler: A Biography, ch. 4 (1939). Often paraphrased, "The chief danger in life is that you may take too many precautions."
Fame and wealth without understanding are not stable possessions.
[Δόξα καὶ πλοῦτος ἄνευ ξυνέσιος οὐκ ἀσφαλέα κτήματα.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 77 (Diels) [tr. @sententiq (2018)]
(Source)
Original Greek. Diels citation "77. (78 N.) DEMOKRATES. 42."; collected in Joannes Stobaeus (Stobaios) Anthologium 3, 4, 82. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. Alternate translations:
- "Fame and wealth without wisdom are unsafe possessions." [tr. Bakewell (1907)]
- "Fame and wealth without intelligence are dangerous possessions." [tr. Freeman (1948)]
- "Reputation and wealth without intelligence are unsafe possessions." [tr. Taylor]
- "Fame and wealth without understanding are not secure possessions." [Source]
It might be argued that a man who employs this kind of skill with words for immoral purposes can do great harm, but the same goes for everything good except for virtue, and it goes above all for the most valuable things, such as strength, health, and generalship. After all, moral use of these things can do the greatest good, and immoral use the greatest harm.
[εἰ δ᾽ ὅτι μεγάλα βλάψειεν ἂν ὁ χρώμενος ἀδίκως τῇ τοιαύτῃ δυνάμει τῶν λόγων, τοῦτό γε κοινόν ἐστι κατὰ πάντων τῶν ἀγαθῶν πλὴν ἀρετῆς, καὶ μάλιστα κατὰ τῶν χρησιμωτάτων, οἷον ἰσχύος ὑγιείας πλούτου στρατηγίας: τούτοις γὰρ ἄν τις ὠφελήσειεν τὰ μέγιστα χρώμενος δικαίως καὶ βλάψειεν ἀδίκως.]
Aristotle (384-322 BC) Greek philosopher
Rhetoric [Ῥητορική; Ars Rhetorica], Book 1, ch. 1, sec. 13 (1.1.13) / 1355b (350 BC) [tr. Waterfield (2018)]
(Source)
(Source (Greek)). Alternate translations:But if it be urged that a man, using such a power of words for an unjust purpose, would do much harm, this is common to all the goods, with the exception of virtue; and especially in the case of the most useful, as for instance strength, health, wealth, and command: for by the right use of these a man may do very much good, and by the wrong very much harm.
[Source (1847)]If, however, any one should object that a person, unfairly availing himself of such powers of speaking, may be, in a very high degree, injurious; this is an objection which will like in some degree against every good indiscriminately, except virtue; and with especial force against those which are most advantageous, as strength, health, wealth, and generalship. Because employing these fairly, a person may be beneficial in points of the highest importance; and by employing them unfairly may be equally injurious.
[tr. Buckley (1850)]If it is objected that the abuser of the rhetorical faculty can do great mischief, this, at any rate, applies to all good things except virtue, and especially to the most useful things, as strength, health, wealth, generalship. By the right use of these things a man may do the greatest good, and by the unjust use, the greatest mischief.
[tr. Jebb (1873)]And if it be objected that one who uses such power of speech unjustly might do great harm, that is a charge which may be made in common against all good things except virtue, and above all against the things that are most useful, as strength, health, wealth, generalship. A man can confer the greatest of benefits by a right use of these, and inflict the greatest of injuries by using them wrongly.
[tr. Roberts (1924)]If it is argued that one who makes an unfair use of such faculty of speech may do a great deal of harm, this objection applies equally to all good things except virtue, and above all to those things which are most useful, such as strength, health, wealth, generalship; for as these, rightly used, may be of the greatest benefit, so, wrongly used, they may do an equal amount of harm.
[tr. Freese (1926)]And if someone using such a capacity for argument should do great harm, this at least, is common to all good things -- except virtue -- and especially so in the case of the most useful things, such as strength, health, wealth, and generalship. For someone using these things justly would perform the greatest benefits -- and unjustly, the greatest harm.
[tr. Bartlett (2019)]
It’s one of those weird truths you learn early on as police that quite a high percentage of the public have all the survival instinct of a moth in a candle factory. They run the wrong way, they refuse to move, some will run toward the danger, and others will instantly whip out their phones and take footage.
It can be very dangerous to see things from somebody else’s point of view without the proper training.
Confront a child, a puppy, and a kitten with a sudden danger; the child will turn instinctively for assistance, the puppy will grovel in abject submission, the kitten will brace its tiny body for a frantic resistance.
H. H. Munro (1870-1916) Scottish writer [Hector Hugh Munro; pseud. Saki]
“The Achievement of the Cat” (1924)
(Source)
If we stay strong, then I believe we can stabilize the world and have peace based on force. Now, peace based on force is not as good as peace based on agreement, but in the terrible world in which we live, in the world where the Russians have enslaved many millions of human beings, in the world where they have killed men, I think that for the time being the only peace we can have is the peace based on force.
Edward Teller (1908-2003) Hungarian-American theoretical physicist
“Fallout and Disarmament: A Debate Between Linus Pauling and Edward Teller,” KQED-TV, San Francisco (20 Feb 1958)
(Source)
No shame in running,
fleeing disaster, even in pitch darkness.
Better to flee from death than feel its grip.[Οὐ γάρ τις νέμεσις φυγέειν κακόν, οὐδ’ ἀνὰ νύκτα.
βέλτερον ὃς φεύγων προφύγῃ κακὸν ἠὲ ἁλώῃ.]Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 14, l. 80ff (14.80) [Agamemnon] (c. 750 BC) [tr. Fagles (1990), l. 96ff]
(Source)
Original Greek. Alternate translations:Better from evils, well foreseen, to run
Than perish in the danger we may shun.
[tr. Pope (1715-20)]For there is no disgrace in flying from evil, not even during the night. It is better for a flying man to escape from evil, than to be taken.
[tr. Buckley (1860)]For there is no shame in fleeing from ruin, yea, even in the night. Better doth he fare who flees from trouble, than he that is overtaken.
[tr. Leaf/Lang/Myers (1891)]There is nothing wrong in flying ruin even by night. It is better for a man that he should fly and be saved than be caught and killed.
[tr. Butler (1898)]There is no shame in running, even by night, from disaster.
The man does better who runs from disaster than he who is caught by it.
[tr. Lattimore (1951)]There's no disgrace in getting away from ruin, not by a night retirement. Better a man should leave the worst behind him than be caught.
[tr. Fitzgerald (1974)]
Let us admit the case of the conservative. If we once start thinking, no one can guarantee what will be the outcome, except that many objects, ends, and institutions will be surely doomed. Every thinker puts some portion of an apparently stable world in peril, and no one can wholly predict what will emerge in its place.
John Dewey (1859-1952) American teacher and philosopher
Experience and Nature, ch. 6 “Nature, Mind and the Subject” (1929)
(Source)
Book form of the inaugural Paul Carus lectures, given by Dewey in 1925.
Ah my friend, if you and I could escape this fray
and live forever, never a trace of age, immortal,
I would never fight on the front lines again
or command you to the field where men win fame.
But now, as it is, the fates of death await us,
thousands poised to strike, and not a man alive
can flee them or escape — so in we go for attack!
Give our enemy glory or win it for ourselves![Ὦ πέπον εἰ μὲν γὰρ πόλεμον περὶ τόνδε φυγόντε
αἰεὶ δὴ μέλλοιμεν ἀγήρω τ’ ἀθανάτω τε
ἔσσεσθ’, οὔτέ κεν αὐτὸς ἐνὶ πρώτοισι μαχοίμην
οὔτέ κε σὲ στέλλοιμι μάχην ἐς κυδιάνειραν·
νῦν δ’ ἔμπης γὰρ κῆρες ἐφεστᾶσιν θανάτοιο
μυρίαι, ἃς οὐκ ἔστι φυγεῖν βροτὸν οὐδ’ ὑπαλύξαι,
ἴομεν ἠέ τῳ εὖχος ὀρέξομεν ἠέ τις ἡμῖν.]Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 12, l. 322ff (12.322-328) [Sarpedon to Glaukos] (c. 750 BC) [tr. Fagles (1990), ll. 374-81]
Original Greek. Alt. trans.:O friend, if keeping back
Would keep back age from us, and death, and that we might not wrack
In this life’s human sea at all, but that deferring now
We shunn’d death ever, nor would I half this vain valour show,
Nor glorify a folly so, to wish thee to advance;
But since we must go, though not here, and that, besides the chance
Propos’d now, there are infinite fates of other sort in death,
Which, neither to be fled nor ’scap’d, a man must sink beneath,
Come, try we, if this sort be ours, and either render thus
Glory to others, or make them resign the like to us.
[tr. Chapman (1611), ll. 323-33]Could all our care elude the gloomy grave,
Which claims no less the fearful than the brave,
For lust of fame I should not vainly dare
In fighting fields, nor urge thy soul to war;
But since, alas! ignoble age must come,
Disease, and death's inexorable doom;
The life which others pay, let us bestow,
And give to fame what we to nature owe;
Brave though we fall, and honoured if we live,
Or let us glory gain, or glory give!
[tr. Pope (1715-20)]Oh Glaucus, if escaping safe the death
That threats us here, we also could escape
Old age, and to ourselves secure a life
Immortal, I would neither in the van
Myself expose, nor would encourage thee
To tempt the perils of the glorious field.
But since a thousand messengers of fate
Pursue us close, and man is born to die --
E’en let us on; the prize of glory yield,
If yield we must, or wrest it from the foe.
[tr. Cowper (1791), ll. 389-98]O dear friend, if indeed, by escaping from this war, we were destined to be ever free from old age, and immortal, neither would I combat myself in the van, nor send thee into the glorious battle. But now -- for of a truth ten thousand Fates of death press upon us, which it is not possible for a mortal to escape or avoid -- let us on: either we shall give glory to some one, or some one to us.
[tr. Buckley (1860)]O friend! if we, survivors of this war,
Could live, from age and death for ever free,
Thou shouldst not see me foremost in the fight,
Nor would I urge thee to the glorious field:
But since on man ten thousand forms of death
Attend, which none may ’scape, then on, that we
May glory on others gain, or they on us!
[tr. Derby (1864)]Ah, friend, if once escaped from this battle we were for ever to be ageless and immortal, neither would I fight myself in the foremost ranks, nor would I send thee into the war that giveth men renown, but now -- for assuredly ten thousand fates of death do every way beset us, and these no mortal may escape nor avoid -- now let us go forward, whether we shall give glory to other men, or others to us.
[tr. Leaf/Lang/Myers (1891)]My good friend, if, when we were once out of this fight, we could escape old age and death thenceforward and for ever, I should neither press forward myself nor bid you do so, but death in ten thousand shapes hangs ever over our heads, and no man can elude him; therefore let us go forward and either win glory for ourselves, or yield it to another.
[tr. Butler (1898)]Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, nor should I send thee into battle where men win glory; but now -- for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid -- now let us go forward, whether we shall give glory to another, or another to us.
[tr. Murray (1924)]Man, supposing you and I, escaping this battle,
would be able to live on forever, ageless, immortal,
so neither would I myself go on fighting in the foremost,
nor would I urge you into the fighting where men win glory.
But now, seeing that the spirits of death stand close about us
in their thousands, no man can turn aside or escape them,
let us go on and win glory for ourselves, or yield it to others.
[tr. Lattimore (1951)]But now a thousand shapes of death surround us,
and no man can escape the, or be safe. Let us attack --
whether to give some fellow glory or to win it from him.
[tr. Fitzgerald (1974)]
One thing more dangerous than getting between a grizzly sow and her cub is getting between a businessman and a dollar bill.
Edward Abbey (1927-1989) American anarchist, writer, environmentalist
A Voice Crying in the Wilderness (1989)
He’d been wrong, there was a light at the end of the tunnel, and it was a flamethrower.
Terry Pratchett (1948-2015) English author
Mort (1987)
M. says he would much rather be a coward than brave because people hurt you when you are brave …
E. M. Forster (1879-1970) English novelist, essayist, critic, librettist [Edward Morgan Forster]
Quoted by Alice Forster in a letter (1883)
(Source)
Ellipsis in original. Forster was 4 years old at the time. In P. N. Furbank, E. M. Forster: The growth of the novelist (1879-1914) (1977).
At what point then is the approach of danger to be expected? I answer, if it ever reach us, it must spring up amongst us. It cannot come from abroad. If destruction be our lot, we must ourselves be its author and finisher. As a nation of freemen, we must live through all time, or die by suicide.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech, Young Men’s Lyceum, Springfield, Illinois (27 Jan 1838)
(Source)
This seems to be the source of this far more prosaic, and spurious, Lincoln quote: "America will never be destroyed from the outside. If we falter and lose our freedoms, it will be because we destroyed ourselves."
So Henny-penny, Cocky-locky, Ducky-daddles, Goosey-poosey, Turkey-lurkey, and Foxy-woxy all went to tell the king the sky was a-falling.
Joseph Jacobs (1854-1916) Australian folklorist, literary critic, historian writer
English Fairy Tales, “Henny-Penny” (1890)
(Source)
The allurement that women hold out to men is precisely the allurement that Cape Hatteras holds out to sailors: they are enormously dangerous and hence enormously fascinating.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
“The Incomparable Buzz-Saw,” The Smart Set (May 1919)
(Source)
We are willing enough to praise freedom when she is safely tucked away in the past and cannot be a nuisance. In the present, amidst dangers whose outcome we cannot foresee, we get nervous about her, and admit censorship.
E. M. Forster (1879-1970) English novelist, essayist, critic, librettist [Edward Morgan Forster]
“The Tercentenary of the Areopagitica,” Two Cheers for Democracy (1951)
(Source)
For when the water is up to your neck you must be truly stubborn not to cry for help.
[Che chi ne l’acqua sta fin’alla gola
Ben’e ostinato se merce non grida.]Ludovico Ariosto (1474-1533) Italian poet
Orlando Furioso, Canto 1, st. 50, l. 353 (1532) [tr. Waldman]
Alt. trans.:
- "For who, when circling waters round him spread / And menace present death, impores not aid?" [tr. Hoole (1807)]
- "For the poor drowning caitiff, who, chin-deep, / Implores not help, is obstinate indeed." [tr. Rose (1831)]
- "The drowning man who waits to be exhorted / To cry for help must be a man of pride!" [tr. Reynolds (2006)]
Was none who would be foremost
To lead such dire attack;
But those behind cried “Forward!”
And those before cried “Back!”Thomas Babington Macaulay (1800-1859) English writer and politician
“Horatius,” st. 50, Lays of Ancient Rome (1842)
(Source)
A sure friend is known in unsure times.
[Amicus certus in re incerta cernitur.]
Ennius (239-169 BC) Roman poet, writer [Quintus Ennius]
Fragment, Scaenica 210 [Vahlen]
As quoted in Cicero, On Friendship [De Amicitia], ch. 17. sec. 64.
Alt. trans.:
- "In unsure fortune a sure friend is seen." [tr. Peabody (1884)]
- "When things get iffy, you find out who your true friends are." [tr. Ehrlich (1995)]
- "A sure friend is tried in doubtful matters." [Source]
- "A friend is never known until one have need." [Source]
- "A friend is never known 'till a man have need." [Source]
- "A true friend is discerned during an uncertain matter." [Source]
- "A certain friend is discerned in an uncertain time." [Source]
Be like the bird, who
Halting in his flight
On limb too slight
Feels it give way beneath him,
Yet sings
Knowing he hath wings.[Soyez comme l’oiseau, posé pour un instant
Sur des rameaux trop frêles,
Qui sent ployer la branche et qui chante pourtant,
Sachant qu’il a des ailes!]
Victor Hugo (1802-1885) French writer
“In the Church of *** [Dans l’eglise de ***],” Songs of Dusk [Les chants du crepuscule], #33 sec. 6 (1836)
(Source)
Full French poem. Alternate translations:Be like the bird that, on a bough too frail
To bear him, gaily sings!
He carols -- thought he slender branches fail:
He knows that he has wings.
[Source]Be like the bird that seeks its short repose
And dauntless sings
Upon that bending twig, because it knows
That it has wings.
[Source]Be like that bird, that halting in her flight
A while on boughs too slight;
Feels them give way beneath her,
And yet sings, yet sings,
Knowing that she hath wings.
[Laura Sedgwick Collins, 1890s song, "Be Like That Bird"]Thou art like the bird
That alights and sings
Though the frail spray bends --
For he knows he has wings.
[tr. Kemble (Butler)]Be as a bird that --
Pausing in its flight --
Alights upon a branch too slight
And feeling that it bends beneath it
Sings -- knowing it has wings.
[Source]
When the lambs is lost in the mountain, he said. They is cry. Sometime come the mother. Sometime the wolf.
Cormac McCarthy (1933-2023) American novelist, playwright, screenwriter
Blood Meridian, ch. 5 (1985)
(Source)
Some Saian mountaineer
Struts today with my shield.
I threw it down by a bush and ran
When the fighting got hot.
Life seemed somehow more precious.
It was a beautiful shield.
I know where I can buy another
Exactly like it, just as round.Archilochus (c. 680-645 BC) Greek lyric poet and mercenary [Ἀρχίλοχος, Archilochos, Arkhilokhus]
Fragment 79 [tr. Davenport (1964)]
(Source)
Fragment from Plutarch, "Laws and Customs of the Lacedaemonians". Alt. trans.:Identified elsewhere as Fragment 6.
- "Let who will boast their courage in the field, / I find but little safety from my shield. / Nature's, not honour's, law we must obey: / This made me cast my useless shield away, / And, by a prudent flight and cunning, save / A life, which valour could not, from the grave. / A better buckler I can soon regain; / But who can get another life again?" [tr. Pulleyn (18th C)]
- "A Saian boasts about the shield which beside a bush / though good armour I unwillingly left behind. / I saved myself, so what do I care about the shield? / To hell with it! I'll get one soon just as good." ["To my shield" (D6, 5W)]
- "I don't give a damn if some Thracian ape struts / Proud of that first-rate shield the bushes got. / Leaving it was hell, but in a tricky spot / I kept my hide intact. Good shields can be bought." [tr. Silverman]
- "Some barbarian is waving my shield, since I was obliged to leave that perfectly good piece of equipment behind under a bush. But I got away, so what does it matter? Life seemed somehow more precious. Let the shield go; I can buy another one equally good." [tr. Lattimore (1955)]
There’s no such thing as life without bloodshed. I think the notion that the species can be improved in some way, that everyone could live in harmony, is a really dangerous idea. Those who are afflicted with this notion are the first ones to give up their souls, their freedom. Your desire that it be that way will enslave you and make your life vacuous.
Cormac McCarthy (1933-2023) American novelist, playwright, screenwriter
In Richard B. Woodward, “Cormac McCarthy’s Venomous Fiction,” New York Times (19 Apr 1992)
(Source)
A faint smile hovered around the man’s lips. It was the sort of smile that lies on sandbanks waiting for incautious swimmers.
PISTOL: Knocks go and come. God’s vassals drop and die,
And sword and shield,
In bloody field,
Doth win immortal fame.BOY: Would I were in an alehouse in London! I would
give all my fame for a pot of ale, and safety.PISTOL: And I.
William Shakespeare (1564-1616) English dramatist and poet
Henry V, Act 3, sc. 2, l. 9ff (3.2.9-14) (1599)
(Source)
To really ask is to open the door to the whirlwind. The answer may annihilate the question and the questioner.
Anne Rice (b. 1941) American author [b. Howard Allen Frances O'Brien]
The Vampire Lestat, Part 5, ch. 3 (1992)
(Source)
In short, Mort was one of those people who are more dangerous than a bag full of rattlesnakes. He was determined to discover the underlying logic behind the universe. Which was going to be hard, because there wasn’t one.
Always in a moment of extreme danger things can be done which had previously been thought impossible. Mortal danger is an effective antidote for fixed ideas.
Erwin Rommel (1891-1944) German field marshal
The Rommel Papers, ch. 11 [ed. B. H. Liddell Hart, (1953)]
(Source)
I think it’s reasonable to say that vampire hunters either have an extremely short life expectancy, or constitute one of the most deadly threats you are ever likely to encounter. They are invariably howling-at-the-moon stark raving bonkers, and not in a good way.
And the great danger facing us today is not so much the atomic bomb that was created by physical science. Not so much that atomic bomb that you can put in an aeroplane and drop on the heads of hundreds and thousands of people — as dangerous as that is. But the real danger confronting civilization today is that atomic bomb which lies in the hearts and souls of men, capable of exploding into the vilest of hate and into the most damaging selfishness — that’s the atomic bomb that we’ve got to fear today. Problem is with the men. Within the heart and the souls of men. That is the real basis of our problem.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Rediscovering Lost Values,” Sermon, Second Baptist Church, Detroit (28 Feb 1954)
(Source)
That fortitude which has encountered no dangers, that prudence which has surmounted no difficulties, that integrity which has been attacked by no temptations, can at best be considered but as gold not yet brought to the test, of which therefore the true value cannot be assigned.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
The Rambler, #150 (24 Aug 1751)
(Source)
Ryunac, notwithstanding the bow, appeared unhappy with the answer. “You perceive,” he said, “that this answer is not likely to make me love you.”
“Well, but it is the truth, and I have been told that the truth has always some value.”
“Indeed it has value. So much so, that it should not be squandered uselessly; especially when doing so can be dangerous.”
Steven Brust (b. 1955) American writer, systems programmer
The Paths of the Dead (2002)
And perhaps, after all, it is better that the lad should break his neck than that you should break his spirit.
Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
The Amateur Emigrant (1880)
The world is not always a kind place. That’s something all children learn for themselves, whether we want them to or not, but it’s something they really need our help to understand.
Fred Rogers (1928-2003) American educator, minister, songwriter, television host ["Mister Rogers"]
You Are Special (1994)
A cowardly leader is the most dangerous of men.
Stephen King (b. 1947) American author
Under the Dome (2009)
Now any dogma, based primarily on faith and emotionalism, is a dangerous weapon to use on others, since it is almost impossible to guarantee that the weapon will never be turned on the user.
Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist
Foundation, Part 5 “The Merchant Princes,” Sec. 13 (1951)
Carelessness does more harm than a want of knowledge.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
(Attributed)
MINSTREL: [singing]
He was not in the least bit scared to be mashed into a pulp,
Or to have his eyes gouged out and his elbows broken,
To have his kneecaps split and his body burned away,
And his limbs all hacked and mangled, brave Sir Robin!
His head smashed in, and his heart cut out,
And his liver removed, and his bowels unplugged,
And his nostrils raped, and his bottom burnt off,
And his penis —SIR ROBIN: That’s enough music for now, lads.
Monty Python (contemp.) British comedy troupe
Monty Python and the Holy Grail (1975)
He is free from danger who, even when safe, is on his guard.
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings]
Beware the Jabberwock, my son!
The jaws that bite, the claws that catch!
Beware the Jubjub bird, and shun
The frumious Bandersnatch!Lewis Carroll (1832-1898) English writer and mathematician [pseud. of Rev. Charles Lutwidge Dodgson]
Through the Looking-Glass, ch. 1 (1872)
The sharp side of the knife goes away from you. Pure reason does not trump brute force but surprisingly few people know what hot peppers look like when the teacher asks if you have enough to share with everyone. Never take the lid of a pressure cooker “to see if it’s done yet”. Even if you are careful with the picric acid that won’t matter if you are careless with other items next to it. Move away from mysterious burglar alarms. Do not append “you moron” to exposition directed at people who have just broken into your building. “We need to talk” is overwhelmingly unlikely to precede good news. A rough brick wall may be used to sort socks or as a backdrop for sock-art (The Neglected Art). A silent cat is Up to Something. Lungs are unsuited for many possible atmospheres, including that of London, and anything with a high content of industrial cleaners. Youth will not save you from Newton’s Laws. Or Darwin’s.
This I (still) believe:
Fire is not necessarily your friend. Neither are dogs. Things with lit fuses should not be held onto. Beware the savage croquet ball. If it is -30 out, put on a coat before you leave the house. Just because the snow keeps you from seeing other objects the objects do not cease to exist. Clotheslines are the enemy of the bicyclist. If you don’t remember how you got on the ground or where the blood came from, don’t get up right away. Gym teachers think it’s funny to commit assault with a baseball so don’t day-dream during PE even if they have you so far in the outfield there are DEW line posts on either side of you. All guns are loaded. So are many bows. Trebuchets are for outside use only.
The rules are only barriers to keep children from falling.
[Ces règles ne sont que des barrières pour empêcher les enfants de tomber.]
Germaine de Staël (1766-1817) Swiss-French writer, woman of letters, critic, salonist [Anne Louise Germaine de Staël-Holstein, Madame de Staël, Madame Necker]
Germany [De l’Allemagne], Part 4, ch. 9 (1813)
Danger is like wine, it goes to your head.
Germaine de Staël (1766-1817) Swiss-French writer, woman of letters, critic, salonist [Anne Louise Germaine de Staël-Holstein, Madame de Staël, Madame Necker]
Corinne, Book 12, ch. 2 (1807)
We come to know best what men are, in their worse jeopardies.
Samuel Daniel (1562-1619) English poet, dramatist, historian
To Henry Wriothesley Earl of Southampton (1605)
Like young men from the dawn of time, I decided to choose the risk of death over certain humiliation.
Ben Aaronovitch (b. 1964) British author
Whispers Under Ground (2012)
Altho insured
Remember, kiddo
They don’t pay you
They pay
Your widow
Burma-Shave(Other Authors and Sources)
Burma-Shave sign
How many people have died because they could not abandon their baggage?
Robert A. Heinlein (1907-1988) American writer
Friday [Friday Jones] (1982)
You learn to know a pilot in a storm.
Seneca the Younger (c. 4 BC-AD 65) Roman statesman, philosopher, playwright [Lucius Annaeus Seneca]
Moral Essays, “On Providence” (4.5) [tr. Basore (1928)]
No matter how unpredictable the future may be, we don’t win freedom through security systems, cryptography, interrogations and spot searches. We win freedom by having the courage and the conviction to live every day freely and to act as a free society, no matter how great the threats are on the horizon.
Cory Doctorow (b. 1971) Canadian-British blogger, journalist, activist, author
Little Brother (2008)
These are times in which a genius would wish to live. It is not in the still calm of life, or in the repose of a pacific station, that great characters are formed. The habits of a vigorous mind are formed in contending with difficulties. Great necessities call out great virtues.
Abigail Adams (1744-1818) American correspondent, First Lady (1797-1801)
Letter to John Quincy Adams (19 Jan 1780)
Probable source of the similar "Great necessities call forth great leaders," usually cited (but not found) as a letter to Thomas Jefferson.
We who think we are about to die will laugh at anything.
Terry Pratchett (1948-2015) English author
Night Watch (2002)
No one would have crossed the ocean if he could have gotten off the ship in the storm.
Charles F. Kettering (1876-1958) American inventor, engineer, researcher, businessman
In “Looking ahead with Boss Ket,” Popular Mechanics (Feb 1935)
She was beautiful, but she was beautiful in the way a forest fire was beautiful: something to be admired from a distance, not up close.
Terry Pratchett (1948-2015) English author
Good Omens, 3. “Wednesday” (1990) [with Neil Gaiman]
(Source)
They taught me that the truth would make me free but failed to warn me of the kind of trouble I’d get into by trying to tell it — I remain duly grateful.
Margaret Atwood (b. 1939) Canadian writer, literary critic, environmental activist
“Attitude,” Commencement Address, University Of Toronto (14 Jun 1983)
(Source)
It is the business of the future to be dangerous.
Alfred North Whitehead (1861-1947) English mathematician and philosopher
Science and the Modern World (1925)
CLARENCE: A little fire is quickly trodden out,
Which, being suffered, rivers cannot quench.William Shakespeare (1564-1616) English dramatist and poet
Henry VI, Part 3, Act 4, sc. 8, l. 7ff (4.8.7-8) (1590)
(Source)
WASH: Little River gets more colorful by the moment. What’ll she do next?
ZOE: Either blow us all up or rub soup in our hair. It’s a toss-up.
WASH: I hope she does the soup thing. It’s always a hoot and we don’t all die from it.
Joss Whedon (b. 1964) American screenwriter, author, producer [Joseph Hill Whedon]
Firefly, 1×14 “Objects in Space” (13 Dec 2002)
SIMON: I’m trying to put this as delicately as I can. How do I know you won’t kill me in my sleep?
MAL: You don’t know me, son, so let me explain this to you once: If I ever kill you, you’ll be awake, you’ll be facing me, and you’ll be armed.
SIMON: Are you always this sentimental?
MAL: I had a good day.Joss Whedon (b. 1964) American screenwriter, author, producer [Joseph Hill Whedon]
Firefly, 1×01 “Serenity” (pilot) (20 Dec 2002)
We have no reason to harbor any mistrust against our world, for it is not against us. If it has terrors, they are our terrors; if it has abysses, these abysses belong to us; if there are dangers, we must try to love them. And if only we arrange our life in accordance with the principle which tells us that we must always trust in the difficult, then what now appears to us as the most alien will become our most intimate and trusted experience. How could we forget those ancient myths that stand at the beginning of all races, the myths about dragons that at the last moment are transformed into princesses? Perhaps all the dragons in our lives are princesses who are only waiting to see us act, just once, with beauty and courage. Perhaps everything that frightens us is, in its deepest essence, something helpless that wants our love.
Rainer Maria Rilke (1875-1963) German poet
Letters to a Young Poet, Letter 8, 12 Aug 1904 (1929)
(Source)
The three of them were walking, with extreme care, along the bank of an underground river. The bank was slippery, a narrow path along dark rock and sharp masonry. Richard watched with respect as the gray water rushed and tumbled, within arm’s reach. This was not the kind of river you fell into and got out of again; it was the other kind.
It is dangerous to be sincere unless you are also stupid.
George Bernard Shaw (1856-1950) British playwright and critic
Man and Superman, “Maxims for Revolutionists: Stray Sayings” (1903)
Don’t think there are no crocodiles because the water is calm.
(Other Authors and Sources)
Malayan proverb
The gates of hell are open night and day;
Smooth the descent, and easy is the way:
But to return, and view the cheerful skies,
In this the task and mighty labor lies.[Facilis descensus Averno:
Noctes atque dies patet atri ianua Ditis;
Sed revocare gradum superasque evadere ad auras,
Hoc opus, hic labor est.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 126ff (6.126-129) [The Sybil] (29-19 BC) [tr. Dryden (1697)]
(Source)
(Source (Latin)). Alternate translations:To hel's an easie way,
Black Pluto's gates stand open night and day,
But to return, and the bright aire to view,
This is the worke, the labour of a few.
[tr. Ogilby (1649)]Easy is the path that leads down to hell; grim Pluto's gate stands open night and day: but to retrace one's steps, and escape to the upper regions, this is a work, this is a task.
[tr. Davidson/Buckley (1854)]The journey down to the abyss
Is prosperous and light:
The palace-gates of gloomy Dis
Stand open day and night:
But upward to retrace the way
And pass into the light of day,
There comes the stress of labour; this
May task a hero's might.
[tr. Conington (1866)]Easy the way
Down to Avernus; night and day the gates
Of Dis stand open. But to retrace thy steps
And reach the upper air, -- here lies the task,
The difficulty here.
[tr. Cranch (1872)]Easy is the descent into hell; all night and day the gate of dark Dis stands open; but to recall thy steps and issue to upper air, this is the task and burden.
[tr. Mackail (1885)]Avernus' road is easy faring down;
All day and night is open wide the door of Dis the black;
But thence to gain the upper air, and win the footsteps back,
This is the deed, this is the toil.
[tr. Morris (1900)]Down to Avernus the descent is light,
The gate of Dis stands open day and night.
But upward thence thy journey to retrace,
There lies the labour; 'tis a task of might.
[tr. Taylor (1907), st. 19, l. 166ff]The downward path to death
Is easy; all the livelong night and day
Dark Pluto's door stands open for a guest.
But O! remounting to the world of light,
This is a task indeed, a strife supreme.
[tr. Williams (1910)]Easy is the descent to Avernus: night and day the door of gloomy Dis stands open; but to recall thy steps and pass out to the upper air, this is the task, this the toil!
[tr. Fairclough (1916)]By night, by day, the portals of dark Dis
Stand open: it is easy, the descending
Down to Avernus. But to climb again,
To trace the footsteps back to the air above,
There lies the task, the toil.
[tr. Humphries (1951)]The way to Avernus is easy;
Night and day lie open the gates of death's dark kingdom:
But to retrace your steps, to find the way back to daylight --
That is the task, the hard thing.
[tr. Day-Lewis (1952)]Easy
the way that leads into Avernus: day
and night the door to darkest Dis is open.
But to recall your steps, to rise again
into the upper air; that is the labor;
that is the task.
[tr. Mandelbaum (1971), l. 175ff]The way downward is easy from Avernus.
Black Dis's door stands open night and day.
But to retrace your steps to heaven's air,
There is the trouble, there is the toil.
[tr. Fitzgerald (1981)]It is easy to go down to the underworld. The door of black Dis stands open night and day. But to retrace your steps and escape to the upper air, that is the task, that is the labor.
[tr. West (1990)]The path to hell is easy:
black Dis’s door is open night and day:
but to retrace your steps, and go out to the air above,
that is work, that is the task.
[tr. Kline (2002)]The road down
To Avernus is easy. Day and night
The door to black Dis stands open.
But to retrace your steps and come out
To the upper air, this is the task,
The labor.
[tr. Lombardo (2005)]The descent to the Underworld is easy.
Night and day the gates of shadowy Death stand open wide,
but to retrace your steps, to climb back to the upper air --
there the struggle, there the labor lies.
[tr. Fagles (2006), l. 149ff]It's easy to descend into Avernus
Night and day the door of dusky Dis lies open.
To trace your steps and see the light again:
here's the toil and effort.
[tr. Bartsch (2021)]It is easy to go down into Hell;
Night and day, the gates of dark Death stand wide;
But to climb back again, to retrace one's steps to the upper air --
There's the rub, the task.
[Source]
Vows made in Storms are forgot in Calms.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 5408 (1732)
(Source)
Dangers are sum like a kold bath, very dangerous while you stand stripped on the bank, but often not only harmless, but invigorating, if you pitch into them.
[Dangers are some like a cold bath ….]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 150 “Affurisms: Parboils” (1874)
(Source)
A pessimist is a man who looks both ways before crossing a one-way street.
Lawrence J. Peter (1919-1990) American educator, management theorist
Peter’s Quotations (1977)
An idea that is not dangerous is unworthy of being called an idea at all.
Oscar Wilde (1854-1900) Irish poet, wit, dramatist
“The Critic as Artist,” Part 2 [Gilbert], Intentions (1891)
(Source)
We are more apt to persecute the unfortunates than the scoundrels; the scoundrels may retaliate.
Paul Eldridge (1888-1982) American educator, novelist, poet
Maxims for a Modern Man, #952 (1965)
(Source)
I would not take this thing, if it lay by the highway. Not were Minas Tirith falling in ruin and I alone could save her, so, using the weapon of the Dark Lord for her good and my glory. No, I do not wish for such triumphs, Frodo son of Drogo.
“The counsel of Gandalf was not founded on foreknowledge of safety, for himself or for others,” said Aragorn. “There are some things that it is better to begin than to refuse, even though the end may be dark.”
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 2: The Two Towers, Book 3, ch. 2 “The Riders of Rohan” (1954)
(Source)
Mass movements can rise and spread without belief in a God, but never without belief in a devil.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
True Believer: Thoughts on the Nature of Mass Movements, Part 3, ch. 15, § 65 (1951)
(Source)
Licinius, trust a seaman’s lore:
Steer not too boldly to the deep,
Nor, fearing storms, by treacherous shore
Too closely creep.
Who makes the golden mean his guide,
Shuns miser’s cabin, foul and dark,
Shuns gilded roofs, where pomp and pride
Are envy’s mark.
[Rectius vives, Licini, neque altum
semper urgendo neque, dum procellas
cautus horrescis, nimium premendo
litus iniquum.
Auream quisquis mediocritatem
diligit, tutus caret obsoleti
sordibus tecti, caret invidenda
sobrius aula.]Horace (65-8 BC) Roman poet and satirist [Quintus Horacius Flaccus]
Odes [Carmina], Book 2, # 10, l. 1ff (2.10.1-8) (23 BC) [tr. Conington (1872)]
(Source)
To Licinius Varro Murena, who was later executed as a conspirator against Augustus.
(Source (Latin)). Alternate translations:The safest way of life, is neither
To tempt the Deeps, nor whilst foul weather
You fearfully avoid, too near
The shore to steer.
He that affects the Golden Mean,
Will neither want a house that's clean,
Nor swell unto the place of showres
His envy'd Towres.
[tr. Fanshaw; ed. Brome (1666)]Wise they, that with a cautious fear
Not always thro the Ocean Steer,
Nor, whilst they think the Winds will roar,
Do thrust too near the rocky Shore:
To those that choose the golden Mean:
The Waves are smooth, the Skies serene;
They want the baseness of the Poors retreat,
And envy'd Houses of the Great.
[tr. Creech (1684)]Receive, dear friend, the truths I teach,
So shalt thou live beyond the reach
Of adverse fortunes pow'r;
Not always tempt the distant deep,
Nor always timorously creep
Along the treach'rous shore.
He that holds fast the golden mean,
And lives contentedly between
The little and the great,
Feels not the wants that pinch the poor,
Nor plagues that haunt the rich man's door,
Imbitt'ring all his state.
[tr. Cowper (1782?)]O Licinius, you will lead a more correct course of life, by neither always pursuing the main ocean, nor, while you cautiously are in dread of storms, by pressing too much upon the hazardous shore. Whosoever loves the golden mean, is secure from the sordidness of an antiquated cell, and is too prudent to have a palace that might expose him to envy.
[tr. Smart/Buckley (1853)]If thou wouldst live secure and free,
Thou wilt not keep far out at sea,
Licinius, evermore;
Nor, fearful of the gales that sweep
The ocean wide, too closely creep
Along the treacherous shore.
The man, who with a soul serene
Doth cultivate the golden mean,
Escapes alike from all
The squalor of a sordid cot,
And from the jealousies begot
By wealth in lordly hall.
[tr. Martin (1864)]Licinius, wouldst thou steer life's wiser voyage,
Neither launch always into deep mid-waters,
Nor hug the shores, and, shrinking from the tempest,
Hazard the quicksand.
He who elects the golden mean of fortune,
Nor where dull squalor rots the time-worn hovel,
Nor where fierce envy storms the new-built palace,
Makes his safe dwelling.
[tr. Bulwer-Lytton (1870)]Neither always tempt the deep,
Nor, Licinius, always keep,
Fearing storms, the slippery beach:
Such the rule of life I teach.
Golden is the middle state;
Love the middle gifts of fate,
Not the sloven squalid cot,
Proud and envied palace not.
[tr. Gladstone (1894)]Better, Licinius, wilt thou live, by neither
Tempting the deep for ever, nor, while tempests
Cautiously shunning, by too closely hugging
Shores that are treach'rous.
He who the golden mean adopts, is ever
Free from the sorrows of a squalid dwelling; --
Free from the cares attending on the envied
Halls of the wealthy.
[tr. Phelps (1897)]Licinius, better wilt thou live by neither urging
Alway out to sea, nor, while on guard 'gainst storms
Thou shudderest, by pressing an evil shore
Too close.
Whoever courts a golden mean is safe
To escape the squalor of a mouldered roof.
And shrewd to escape a paJace that may
Be grudged to him.
[tr. Garnsey (1907)]Safer thou'lt sail life's voyage, if them steer
Neither right out to sea, nor yet, when rise
The threat'ning tempests, hug the shore too near,
Unwisely wise.
What man soe'er the golden mean doth choose,
Prudent will shun the hovel's foul decay;
But with like sense, a palace will refuse
And vain display.
[tr. Marshall (1908)]Better wilt thou live, Licinius, by neither always pressing out to sea nor too closely hugging the dangerous shore in cautious fear of storms. Whoso cherishes the golden mean, safely avoids the foulness of an ill-kept house and discreetly, too, avoids a hall exciting envy.
[tr. Bennett (Loeb) (1912)]Licinius, would you live aright,
Tempt not the high seas evermore,
Nor, fearing tempests, in your fright
Too closely hug the dangerous shore.
Who loves the golden mean is free
And safe from grime -- the grime a house
Harbours in eld; his modesty
Earns not the envy mansions rouse.
[tr. Mills (1924)]Sail not too far to be safe, O Licinius!
Neither too close to the shore should you steer.
Rashness is foolish, and how ignominious
Cowardly fear!
He who possesses neither palace nor hovel
(My little flat would be half way between)
Hasn't a house at which paupers must grovel
Yet it is clean.
[tr. Adams (1928)]Licinius, to live wisely shun
The deep sea; on the other hand,
Straining to dodge the storm don't run
Too close in to the jagged land.
All who love safety make their prize
The golden mean and hate extremes:
Mansions are envied for their size,
Slums pitied for their rotting beams.
[tr. Michie (1963)]Licinius, life makes better sense
Lived neither pushing farther and farther
To sea, nor always hugging the dangerous
Shore, shaking at the thought of storms.
Cherish a golden mean and stay
Exempt from a filthy hovel
And exempt from the envy
A mansion excites.
[tr. Raffel (1983)]You'll do better, Licinius, not to spend your life
Venturing too far out on the dangerous waters,
Or else, for fear of storms, staying too close in
To the dangerous rocky shoreline, That man does best
Who chooses the middle way, so he doesn't end up
Living under a roof that's going to ruin
Or in some gorgeous mansion everyone envies.
[tr. Ferry (1997)]Better will you live, O Licinius, not always urging yourself out upon the high seas, nor ever hugging the insidious shore in fear of storms. He who esteems the golden mean safely avoids the squalor of a wretched house and in sobriety, equally shuns the enviable palace.
[tr. Alexander (1999)]You’ll live more virtuously, my Murena,
by not setting out to sea, while you’re in dread
of the storm, or hugging fatal shores
too closely, either.
Whoever takes delight in the golden mean,
safely avoids the squalor of a shabby house,
and, soberly, avoids the regal palace
that incites envy.
[tr. Kline (2015)]
A timid man sees dangers that do not exist.
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 688 [tr. Lyman (1862)]
Mankind is naturally divided into three sorts; one third of them are animated at the first appearance of danger, and will press forward to meet and examine it; another third are alarmed by it, but will neither advance nor retreat, till they know the nature of it, but stand to meet it. The remaining third will run or fly upon the first thought of it.
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
(Attributed)
In R. W. Emerson, Journal (Aug 1851).
It isn’t often that Aunt Dahlia lets her angry passions rise, but when she does, strong men climb trees and pull them up after them.
P. G. Wodehouse (1881-1975) Anglo-American humorist, playwright and lyricist [Pelham Grenville Wodehouse]
Right Ho, Jeeves (1934)
The more men have to lose, the less willing they are to venture.
Thomas Paine (1737-1809) American political philosopher and writer
Common Sense, “Of the Present Ability of America” (14 Feb 1776)
CATO: The soul, secur’d in her existence, smiles
At the drawn dagger, and defies its point.Joseph Addison (1672-1719) English essayist, poet, statesman
Cato, Act 5, sc. 1, l. 124ff (1713)
(Source)
This country has come to feel the same when Congress is in session as we do when the baby gets hold of a hammer. It’s just a question of how much damage he can do with it before you can take it away from him.
Will Rogers (1879-1935) American humorist
Column (1930-07-04), “Daily Telegram: Congress Session, Rogers Says, Is Like Baby Getting a Hammer”
(Source)
Written from Minneapolis. Also collected, in a slightly shorter form, in The Autobiography of Will Rogers, ch. 15 (1949) [ed. Donald Day].
He exits, pursued by a bear.
William Shakespeare (1564-1616) English dramatist and poet
Winter’s Tale, Act 3, sc. 3, l. 64 (3.3.64) [Stage Direction] (1611)
(Source)
Variant: "Exit, pursued by a Bear."
Oh the shark has pretty teeth, dear,
And he shows them pearly white.
Just a jack-knife has MacHeath, dea,r
And he keeps it out of sight.[Und der Haifisch, der had Zähne
Und die trägt er im Gesicht
Und MacHeath, der had ein Messer
Doch das Messer sieht man nicht.]Bertolt Brecht (1898-1956) German poet, playwright, director, dramaturgist
Die Dreigroschenoper [The Three-Penny Opera], Prologue, “The Ballad of Mackie the Knife” (1928)
English lyrics to "The Ballad of Mack the Knife" (Weill, Kurt / Berthold Brecht / Marc Blitzstein)
Alt: translation: "And the shark he has his teeth and / There they are for all to see / And MacHeath he has his knife but / No one knows where it may be."
To act is to be committed, and to be committed is to be in danger.
James Baldwin (1924-1987) American novelist, playwright, activist
“My Dungeon Shook,” The Fire Next Time (1963)
(Source)
When playing Russian roulette the fact that the first shot got off safely is little comfort for the next.
Richard Feynman (1918-1988) American physicist
Rogers Commission Report into the Challenger Crash, Appendix F “Personal Observations on Reliability of Shuttle” (Jun 1986)
Full report
These times of ours are serious and full of calamity, but all times are essentially alike. As soon as there is life there is danger.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Public and Private Education,” lecture, Boston (1864-11-27)
“What a brain, Mister Vandemar. Keen and incisive isn’t the half of it. Some of us are so sharp,” he said as he leaned in closer to Richard, went up on tiptoes into Richard’s face, “we could just cut ourselves.”
Neil Gaiman (b. 1960) British author, screenwriter, fabulist
Neverwhere, ch. 2 [Mr. Croup] (1996)
(Source)
Whatsoever therefore is consequent to a time of Warre, where every man is Enemy to every man; the same is consequent to the time, wherein men live without other security, than what their own strength, and their own invention shall furnish them withall. In such condition, there is no place for Industry; because the fruit thereof is uncertain; and consequently no Culture of the Earth; no Navigation, nor use of the commodities that may be imported by Sea; no commodious Building; no Instruments of moving, and removing such things as require much force; no Knowledge of the face of the Earth; no account of Time; no Arts; no Letters; no Society; and which is worst of all, continuall feare, and danger of violent death; And the life of man, solitary, poore, nasty, brutish, and short.
The most stringent protection of free speech would not protect a man in falsely shouting fire in a theatre and causing a panic.
Oliver Wendell Holmes, Jr. (1841-1935) American jurist, Supreme Court Justice
Schenck v. United States (3 Mar 1919)
(Source)
Our dangers, as it seems to me, are not from the outrageous but from the conforming; not from those who rarely and under the lurid glare of obloquy upset our moral complaisance, or shock us with unaccustomed conduct, but from those, the mass of us, who take their virtues and their tastes, like their shirts and their furniture, from the limited patterns which the market offers.
Learned Hand (1872-1961) American jurist
“The Preservation of Personality,” speech, commencement, Bryn Mawr College (1927-06-02)
(Source)
First printed in the Bryn Mawr Alumnae Bulletin (Oct 1927).
A man who is good for anything ought not to calculate the chance of living or dying; he ought only to consider whether in doing anything he is doing right or wrong — acting the part of a good man or a bad.
Socrates (c.470-399 BC) Greek philosopher
In Plato, Apology, sec. 28b [tr. Jowett]
(Source)
Alternate translations:
- "Thou doest wrong to think that a man of any use at all is to weigh the risk of life or death, and not to consider one thing only, whether when he acts he does the right thing or the wrong, performs the deeds of a good man or a bad." ["No Evil Can Happen to a Good Man"]
- "You are mistaken, my friend, if you think that a man who is worth anything ought to spend his time weighing up the prospects of life and death. He has only one thing to consider in performing any action -- that is, whether he is acting rightly or wrongly, like a good man or a bad one." [tr. Trendennick]
Depend upon it, Sir, when a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Comment (1777-09-19)
(Source)
In James Boswell, The Life of Samuel Johnson (1791)
If there must be trouble, let it be in my day, that my child may have peace.
Thomas Paine (1737-1809) American political philosopher and writer
“The American Crisis” #1 (19 Dec 1776)
Source essay
It’s starting to smell a little like danger in here — or heavily fried food.
Ben Edlund (b. 1968) American cartoonist, writer, producer
The Tick, Ep. 12, “The Tick vs. Proto Clown” (1995)
Anyone can hold the helm when the sea is calm.
[In tranquillo esse quisque gubernator potest.]
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 358
The Framers knew, better perhaps than we do today, the risks they were taking. They knew that free speech might be the friend of change and revolution. But they also knew that it is always the deadliest enemy of tyranny. With this knowledge they still believed that the ultimate happiness and security of a nation lies in its ability to explore, to change, to grow and ceaselessly to adapt itself to new knowledge born of inquiry free from any kind of governmental control over the mind and spirit of man. Loyalty comes from love of good government, not fear of a bad one.
Hugo Black (1886-1971) American politician and jurist, US Supreme Court Justice (1937-71)
James Madison Lecture, NYU School of Law (1960-02-17)
(Source)
The inaugural Madison lecture. Reprinted as "The Bill of Rights," NYU Law Review, Vol. 35 (Apr 1960).
So we’re just in this maze for now, trying to figure out if that glint in the distance is daylight, or a Minotaur with an Uzi.
J. Michael (Joe) Straczynski (b. 1954) American screenwriter, producer, author [a/k/a "JMS"]
rec.arts.sf.tv.babylon5.moderated, “ATTN JMS: Warner Bros” (8 Dec 1996)
(Source)
It does not do to leave a live dragon out of your calculations, if you live near him.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Hobbit, ch. 12 “Inside Information” (1937)
(Source)
The saying that a little knowledge is a dangerous thing is, to my mind, a very dangerous adage. If knowledge is real and genuine, I do not believe that it is other than a very valuable possession, however infinitesimal its quantity may be. Indeed, if a little knowledge is dangerous, where is the man who has so much as to be out of danger?
Act nothing in furious Passion; it’s putting to Sea in a Storm.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 365 (1725)
(Source)
A little learning is a dangerous thing;
Drink deep, or taste not the Pierian Spring:
There shallow draughts intoxicate the brain,
And drinking largely sobers us again.Alexander Pope (1688-1744) English poet
“An Essay on Criticism,” Part 2, ll. 15-18 (1711)
(Source)
In Greek mythology, the Pierian Spring was sacred to the Muses, representing the metaphorical source of knowledge.
The first line is more commonly paraphrased as "A little knowledge is a dangerous thing."
When you want to test the depths of a stream, don’t use both feet.
(Other Authors and Sources)
Chinese proverb
He that will not sail till all Dangers are over, must never put out to Sea.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 2353 (1732)
(Source)
Bringing about Armageddon can be dangerous. Do not attempt it in your own home.
An actuary is someone who brings a fake bomb on a plane because that decreases the chances that there will be another bomb on the plane.
Lawrence J. Peter (1919-1990) American educator, management theorist
(Attributed)
NORFOLK: Heat not a furnace for your foe so hot
That it do singe yourself.William Shakespeare (1564-1616) English dramatist and poet
Henry VIII, Act 1, sc. 1, l. 168ff (1.1.168-169) (1613)
(Source)
Every crisis has both its dangers and its opportunities. Each can spell either salvation or doom.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Stride Toward Freedom, ch. 11 “Where Do We Go from Here?” (1958)
(Source)
A timid person is frightened before a danger, a coward during the time, and a courageous person afterward.
Jean Paul Richter (1763-1825) German writer, art historian, philosopher, littérateur [Johann Paul Friedrich Richter; pseud. Jean Paul]
(Attributed)
(Source)
Quoted in Edward Parsons Day, Day's Collacon: an Encyclopaedia of Prose Quotations, "Danger" (1884), without citation.
To let a sudden fit of anger make you forget the dangers you risk for yourself and for those who are nearest and dearest to you — is this not clouded judgment?
[A. 一朝之忿、忘其身以及其親、非惑與。]
[B. 一朝之忿忘其身以及其亲非惑与]
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 12, verse 21 (12.21) (6th C. BC – AD 3rd C.) [tr. Chin (2014)]
(Source)
Waley suggests the internal rhymes in both the questions in 12.21 and this particular answer mean they are quotations from an outside source, a "didactic poem," and thus carry additional meaning now lost.
(Source (Chinese) A, B). Alternate translations:For a morning's anger to disregard one's own life, and involve that of his parents; -- is not this a case of delusion?
[tr. Legge (1861)]And as to illusions, is not one morning's fit of anger, causing a man to forget himself, and even involving the consequences those who are near and dear to him -- is not that an illusion?
[tr. Jennings (1895)]If a man allows himself to lose his temper and forget himself of a morning, in such a way as to become careless for the safety of is own person and for the safety of his parents and friends: -- is that not a case of a great delusion in life?
[tr. Ku Hung-Ming (1898)]For a morning's anger to forget his own safety and involve that of his relatives, is not this irrational?
[tr. Soothill (1910)]For one morning’s temper to jeopard one's life and even that of one's relatives, isn’t that hallucination?
[tr. Pound (1933)]Because of a morning's blind rage to forget one's own safety and even endanger one's kith and kin, is that not a case of divided mind?
[tr. Waley (1938)]In a moment’s burst of anger to forget oneself and one’s family. Wouldn’t this be utter confusion?
[tr. Ware (1950)]To let a sudden fit of anger make you forget the safety of your own person or even that of your parents, is that not misguided judgment?
[tr. Lau (1979)]To be oblivious of one's own person and even of one's own parents all because of a morning's anger -- is this not a confusion?
[tr. Dawson (1993)]To endanger oneself and one's kin in a sudden fit of anger: is this not an instance of incoherence?
[tr. Leys (1997)]In a fit of rage, you forget yourself and even your parents -- is that not delusion?
[tr. Huang (1997)]If one has any anger so that one forgets one's pro0per behavior to take the anger upon the relatives, is not one confused?
[tr. Cai/Yu (1998), #307]In a moment of rage to forget not only one's own person but even one's parents -- is this not being in a quandary?
[tr. Ames/Rosemont (1998)]For the anger of a morning, to forget one's self and even one's kin, is that not a contradiction?
[tr. Brooks/Brooks (1998)]To endanger yourself and your family, all in a morning's blind rage -- is that not delusion?
[tr. Hinton (1998)]To forget yourself in a moment of anger and thereby bring ruin upon both you and your family -- is this not an example of confusion?
[tr. Slingerland (2003)]Because of one morning's anger, to forget your own safety and even endanger those close to you -- this is faulty thinking, isn't it?
[tr. Watson (2007)]If you act out of animus with the consequence of hurting yourelf and yoru loved ones, is that an example of delusion?
[tr. Li (2020)]
A common paraphrase of this is "When anger rises, think of the consequences." This is attributed to Confucius in Kang-Hi (K'ang-hsi, Kangxi) The Sacred Edict, Maxim #16 (1670, 1724) [tr. Milne (1817)]. An alternate translation is "In anger, think of the trouble" [tr. Baller (1892), ch. 16, sec. 15]
SHYLOCK: Thou call’dst me dog before thou hadst a cause,
But since I am a dog, beware my fangs.William Shakespeare (1564-1616) English dramatist and poet
Merchant of Venice, Act 3, sc. 3, l. 7ff (3.3.7-8) (1597)
(Source)
Security is mostly a superstition. It does not exist in nature, nor do the children of men as a whole experience it. God Himself is not secure, having given man dominion over His works! Avoiding danger is no safer in the long run than outright exposure. The fearful are caught as often as the bold. Faith alone defends. Life is either a daring adventure or nothing. To keep our faces toward change and behave like free spirits in the presence of fate is strength undefeatable.
Helen Keller (1880-1968) American author and lecturer
Let Us Have Faith, “Faith Fears Not” (1940)
(Source)
Reprinted in her compilation book, The Open Door (1957). This quotation is often given in excerpted form, leaving out certain sentences, or even rearranging some of the sentences and sometimes making it seem that the two sources are actually different.
But if he does really think that there is no distinction between virtue and vice, why, Sir, when he leaves our houses let us count our spoons.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Comment (14 Jul 1763)
In James Boswell, The Life of Samuel Johnson (1791)
GONZALO: Beseech you, sir, be merry. You have cause —
So have we all — of joy, for our escape
Is much beyond our loss. Our hint of woe
Is common; every day some sailor’s wife,
The masters of some merchant, and the merchant
Have just our theme of woe. But for the miracle —
I mean our preservation — few in millions
Can speak like us. Then wisely, good sir, weigh
Our sorrow with our comfort.William Shakespeare (1564-1616) English dramatist and poet
Tempest, Act 2, sc. 1, l. 1ff (2.1.1-9) (1611)
(Source)
CALVIN: Where do we keep all our chainsaws, Mom?
