WIST Quotations

Montaigne, Michel de -- Essays, Book 2, ch. 17 (2.17), “Of Presumption [De la Presomption]” (1578) [tr. Cotton/Hazlitt (1877)]

Dave — Wed, 08 Apr 2026 22:23:07 +0000

A man must not always tell all, for that were folly: but what a man says should be what he thinks, otherwise ’tis knavery.

[Il ne faut pas tousjours dire tout, car ce seroit sottise : Mais ce qu’on dit, il faut qu’il soit tel qu’on le pense : autrement, c’est meschanceté.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 17 (2.17), “Of Presumption [De la Presomption]” (1578) [tr. Cotton/Hazlitt (1877)]
(Source)

Both this essay and this passage were in the 1st (1580) edition.

(Source (French)). Alternate translations:

A man must not alwayes say al he knows, for that were folie: But what a man speaks ought to be agreeing to his thoughts, otherwise it is impietie.
[tr. Florio (1603)]

A man must not always tell all, for that were folly; but what a man says should be what he thinks, otherwise it is knavery.
[tr. Cotton (1686)]

Every thing must not always be said, for that would be folly; but what one says should be what one thinks; otherwise it is knavery.
[tr. Ives (1925)]

A man must not always say everything, for that were folly; but what a man does say should be what he thinks; otherwise it is knavery.
[tr. Zeitlin (1934)]

We must not always say everything, for that would be folly; but what we say must be what we think; otherwise it is wickedness.
[tr. Frame (1943)]

It is not necessary always to say everything, for that would be foolish; but what we say should be what we think, the contrary is wicked.
[tr. Cohen (1958)]

We should not always say everything: that would be stupid; but what we do say must be what we think: to do otherwise is wicked.
[tr. Screech (1987)]

Montaigne, Michel de -- Essays, Book 2, ch. 18 (2.18), “Of Giving the Lie [Du Démentir]” (1578–79) [tr. Screech (1987)]

Dave — Wed, 25 Feb 2026 21:40:04 +0000

Our understanding is conducted solely by means of the word: anyone who falsifies it betrays public society. It is the only tool by which we communicate our wishes and our thoughts; it is our soul’s interpreter: if we lack that, we can no longer hold together; we can no longer know each other. When words deceive us, it breaks all intercourse and loosens the bonds of our polity.

[Nostre intelligence se conduisant par la seule voye de la parolle, celuy qui la faulse, trahit la societé publique. C’est le seul util, par le moyen duquel se communiquent noz volontez & noz pensees : c’est le truchement de nostre ame : s’il nous faut, nous ne nous tenons plus, nous ne nous entreconnoissons plus. S’il nous trompe, il rompt tout nostre commerce, & dissoult toutes les liaisons de nostre police.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 18 (2.18), “Of Giving the Lie [Du Démentir]” (1578–79) [tr. Screech (1987)]
(Source)

This essay (and this passage) appeared in the 1st (1580) edition.

(Source (French)). Alternate translations:

Our intelligence being onely conducted by the way of the Worde: Who so falsifieth the same, betraieth publike society. It is the onely instrument, by meanes wherof our wils and thoughts are communicated: it is the interpretour of our souls: If that faile us we hold our selves no more, we enterknow one another no longer. If it deceive us, it breaketh all our commerce, and dissolveth all bonds of our policie.
[tr. Florio (1603)]

Our intelligence being by no other canal to be conveyed to one another but by words, he, who falsifies them, betrays public society: it is the only tube through which we communicate our thoughts and wills to one another; it is the interpreter of the soul, and, if it fails us, we no longer know, nor have any farther tie upon another: if that deceive us, it breaks all our correspondence, and dissolves all the bands of our government.
[tr. Cotton (1686)]

Our intelligence being by no other way communicable to one another but by a particular word, he who falsifies that betrays public society. ’Tis the only way by which we communicate our thoughts and wills; ’tis the interpreter of the soul, and if it deceive us, we no longer know nor have further tie upon one another; if that deceive us, it breaks all our correspondence, and dissolves all the ties of government.
[tr. Cotton/Hazlitt (1877)]

Our intelligence being conducted solely by the way of the word, he who falsifies that betrays all society. It is the only instrument by means of which our desires and our thoughts are exchanged; it is the interpreter of our souls; if it fails us, we no longer have any hold upon one another, we no longer mutually know one another. If it deceives us, it severs all our intercourse and dissolves all the ties of our government.
[tr. Ives (1925)]

Our intercourse being carried on solely by means of the word, he who falsifies that is a traitor to society. It is the only instrument by which our thoughts and wills are communicated, it is the interpreter of our soul. If it fails us, we no longer hold together, we no longer know one anther. If it deceives us, it breaks up all our intercourse and dissolves all the ties of our government.
[tr. Zeitlin (1934)]

Since mutual understanding is brought about solely by way of words, he who breaks his word betrays human society. It is the only instrument by means of which our wills and thoughts communicate, it is the interpreter of our soul. If it fails us, we have no more hold on each other, no more knowledge of each other. If it deceives us, it breaks up all our relations and dissolves all the bonds of our society.
[tr. Frame (1943)]

Montaigne, Michel de -- Essays, Book 2, ch. 18 (2.18), “Of Giving the Lie [Du Démentir]” (1578–79) [tr. Ives (1925)]

Dave — Wed, 18 Feb 2026 21:51:02 +0000

Lying is a villainous vice, and an ancient writer depicts it as most shameful when he says that to lie is to manifest contempt of God together with fear of man. It is not possible to represent more fully the horror, the vileness, the outrageousness of it. For what can be conceived more villainous than to be cowardly with respect to men, and audacious with respect to God?

[C’est un vilain vice, que le mentir; & qu’un ancien peint bien honteusement, quand il dit, que c’est donner tesmoignage de mespriser Dieu, & quand & quand de craindre les hommes. Il n’est pas possible d’en representer plus richement l’horreur, la vilité & le desreiglement: Car que peut on imaginer plus vilain, que d’estre couart à l’endroit des hommes, & brave à l’endroit de Dieu?]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 18 (2.18), “Of Giving the Lie [Du Démentir]” (1578–79) [tr. Ives (1925)]
(Source)

This essay (and passage) appeared in the 1st (1580) edition, and was expanded in each succeeding edition.

The ancient writer mentioned is Plutarch in his Life of Lysander.

(Source (French)). Alternate translations:

To ly is a horrible-filthy vice; and which an auncient writer setteth forth very shamefully, when he saith, that whosoever lieth, witnesseth that he contemneth God and therewithal feareth men. It is impossible more richly to represent the horrour, the vilenesse and the disorder of it: For, What can be imagined so vile, and base, as to be a coward towardes men, and a boaster towardes God?
[tr. Florio (1603)]

Lying is a base vice; a vice that one of the ancients paints in the most odious colours when he says, "That it is too manifest a contempt of God, and a fear of man." It is not possible more copiously to represent the horror, baseness, and irregularity of it; for what can be imagined more vile, than a man, who is a coward towards man, so courageous as to defy his Maker?
[tr. Cotton (1686)]

Lying is a base vice; a vice that one of the ancients portrays in the most odious colors when he says, “that it is to manifest a contempt of God, and withal a fear of men.” It is not possible more fully to represent the horror, baseness, and irregularity of it; for what can a man imagine more hateful and contemptible than to be a coward toward men, and valiant against his Maker?
[tr. Cotton/Hazlitt (1877)]

Lying is a base vice, and painted in its most shameful colours by one of the ancients, who says that to lie is to give proof that you despise god and at the same time are afraid of men. It is impossible to state its horror, its vileness, and its outrageousness more felicitously. For what baser thing can we imagine than to be a coward toward men and act the brave fellow toward God?
[tr. Zeitlin (1934)]

Lying is an ugly vice, which an ancient paints in most shameful colors when he says that it is giving evidence of contempt for God, and at the same time of fear of men. It is not possible to represent more vividly the horror, the vileness, and the profligacy of it. For what can you imagine uglier than being a coward toward men and bold toward God?
[tr. Frame (1943)]

Lying is a villein's vice, a vice which an Ancient paints full shamefully when he says that it gives testimony to contempt for God together with fear of men. It is not possible to show more richly the horror of it, its vileness and its disorderliness. For what can one imagine more serf-like than to be cowardly before men and defiant towards God?
[tr. Screech (1987)]

Euripides -- Medea [Μήδεια], l. 580ff (431 BC) [tr. Ewans (2022)]

Dave — Tue, 03 Feb 2026 18:39:32 +0000

MEDEA: I think the unjust man who can speak cleverly
incurs the greatest penalty for, feeling confident
to cloak injustice in fair speech,
he dares the utmost villainy.

[ΜΉΔΕΙΑ: ἐμοὶ γὰρ ὅστις ἄδικος ὢν σοφὸς λέγειν
πέφυκε, πλείστην ζημίαν ὀφλισκάνει:
γλώσσῃ γὰρ αὐχῶν τἄδικ᾽ εὖ περιστελεῖν
τολμᾷ πανουργεῖν.]

Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 580ff (431 BC) [tr. Ewans (2022)]
(Source)

(Source (Greek)). Other translations:

In my judgement, he
Who tramples on the laws, but can express
His thoughts with plausibility, deserves
Severest punishment: for that injustice
On which he glories, with his artful tongue.
That he a fair appearance can bestow,
He dares to practise.
[tr. Wodhull (1782)]

Th' injurious man, whose tongue
Flows with pernicious rhetoric, I hold
To merit the severest punishment.
For confident his speech can varnish o'er
The blackest deeds, his craft dares venture on them.
[tr. Potter (1814)]

For him who does wrong and is wise to gloze it
I hold worth worser doom. For making sure
He'll show wrong gracious with his tongue, he's bold
To every crime.
[tr. Webster (1868)]

To my mind, whoso hath skill to fence with words in an unjust cause, incurs the heaviest penalty; for such an one, confident that he can cast a decent veil of words o'er his injustice, dares to practise it.
[tr. Coleridge (1891)]

In my judgment, whatever man being unjust, is deeply skilled in argument, merits the severest punishment. For vaunting that with his tongue he can well gloze over injustice, he dares to work deceit.
[tr. Buckley (1892)]

For in my sight the villain subtle-tongued
Getteth himself for gain exceeding loss,
Who, confident his tongue can gloze the wrong,
Becomes a bold knave.
[tr. Way (Loeb) (1894)]

To me it seemeth, when
A crafty tongue is given to evil men
'Tis like to wreck, not help them. Their own brain
Tempts them with lies to dare and dare again,
Till .... [tr. Murray (1906)]

I think that the plausible speaker
Who is a villain deserves the greatest punishment.
Confident in his tongue’s power to adorn evil,
He stops at nothing.
[tr. Warner (1944)]

To me, a wicked man who is also eloquent
Seems the most guilty of them all. He’ll cut your throat
As bold as brass, because he knows he can dress up murder
In handsome words.
[tr. Vellacott (1963)]

For me, the man who is a villain, but clever
In speech, would have to pay the highest fine;
Confident of cloaking his villainy in fine words,
He dares anything.
[tr. Podlecki (1989)]

To my mind, the plausible speaker who is a scoundrel incurs the greatest punishment. For since he is confident that he can cleverly cloak injustice with his words, his boldness stops at no knavery.
[tr. Kovacs (Loeb) (1994)]

For in my eyes the criminal with a gift for speaking deserves the worst of punishments. So confident is he in his tongue’s ability to dress his foul thoughts in fair words, there is nothing he dares not do.
[tr. Davie (1996)]

What I believe, for example is the more eloquent the misfit, the greater the punishment he deserves because, thinking that his eloquence and his pretty words will get him out of any injustice, he has the audacity to commit even greater evils.
[tr. Theodoridis (2004)]

In my opinion,
the unjust man who speaks so plausibly
brings on himself the harshest punishment.
Since he’s sure his tongue can hide injustice,
he dares anything.
[tr. Johnston (2008), l. 689ff]

To my mind, whoever is naturally sophos in speaking but has no dikē deserves the heaviest punishment. Such a man boasts that he can cast a decent veil of words over his unjust deeds, and boldly proceeds to wickedness.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

To my mind, the plausible speaker who is a scoundrel incurs the greatest punishment. For since he is confident that he can cleverly cloak injustice with his words, his boldness stops at no dishonesty.
[tr. Kovacs / Zhang / Rogak]

Bierce, Ambrose -- “Imagination,” The Cynic’s Word Book (1906)

Dave — Tue, 30 Dec 2025 20:34:45 +0000

IMAGINATION, n. A warehouse of facts, with poet and liar in joint ownership.

Ambrose Bierce (1842-1914?) American writer and journalist
“Imagination,” The Cynic’s Word Book (1906)
(Source)

Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1885-08-29).

Adams, John -- Letter (1785-09-10) to John Jebb

Dave — Wed, 29 Oct 2025 23:18:52 +0000

Knaves and Hipocrates see through the Whole sistem at once. I will take the People their own way says one of these, I will serve them without Pay, I will give them money, I will make them beleive that I am perfectly disinterested untill I gain their Confidence and exite their enthusiasm. then I will Carry that Confidence and Enthusiasm to markett and will sell it for more than all I give them, and all their Pay would have amounted to — si populus vult decipi decipiatur [if the people want to be deceived, they will be deceived].

John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Letter (1785-09-10) to John Jebb
(Source)

Spelling as written by Adams.

Stevenson, Robert Louis -- Essay (1879-05), “The Truth of Intercourse,” Cornhill Magazine, Vol. 39

Dave — Thu, 23 Oct 2025 18:43:24 +0000

The cruellest lies are often told in silence. A man may have sat in a room for hours and not opened his teeth, and yet come out of that room a disloyal friend or a vile calumniator.

Robert Louis Stevenson (1850–1894) Scottish essayist, novelist, poet
Essay (1879-05), “The Truth of Intercourse,” Cornhill Magazine, Vol. 39
(Source)

Collected "Virginibus Puerisque, Part 4" in Virginibus Puerisque and Other Papers, ch. 1, part 4 (1881).

Franklin, Benjamin -- Poor Richard (1742 ed.)

Dave — Thu, 02 Oct 2025 15:03:55 +0000

What knowing Judgment, or what piercing Eye,
Can Man’s mysterious Maze of Falshood try?
Intriguing Man, of a suspicious Mind,
Man only knows the Cunning of his Kind;
With equal Wit can counter-work his Foes,
And Art with Art, and Fraud with Fraud oppose.
Then heed ye Fair, e’er you their Cunning prove,
And think of Treach’ry, while they talk of Love.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1742 ed.)
(Source)

Hoffer, Eric -- Passionate State of Mind, Aphorism 61 (1955)

Dave — Thu, 10 Apr 2025 17:21:46 +0000

The weakness of a soul is proportionate to the number of truths that must be kept from it.

Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 61 (1955)
(Source)

Moliere -- Le Misanthrope, Act 1, sc. 1 (1666) [tr. Wilbur (1954)]

Dave — Tue, 26 Nov 2024 18:54:06 +0000

ALCESTE: Finding on every hand base flattery,
Injustice, fraud, self-interest, treachery …
Ah, it’s too much; mankind has grown so base,
I mean to break with the whole human race.

[Je ne trouve partout que lâche flatterie,
Qu’injustice, intérêt, trahison, fourberie;
Je n’y puis plus tenir, j’enrage, et mon dessein
Est de rompre en visière à tout le genre humain.]

Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 1, sc. 1 (1666) [tr. Wilbur (1954)]
(Source)

(Source (French)). Alternate translations:

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

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

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

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

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

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

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

Orwell, George -- Essay (1946-04), “Politics and the English Language,” Horizon Magazine

Dave — Wed, 13 Nov 2024 20:07:25 +0000

Political language — and with variations this is true of all political parties, from Conservatives to Anarchists — is designed to make lies sound truthful and murder respectable, and to give an appearance of solidity to pure wind.

George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-04), “Politics and the English Language,” Horizon Magazine
(Source)

La Bruyere, Jean de -- The Characters [Les Caractères], ch. 2 “Of Personal Merit [Du Mérite Personnel],” § 42 (2.42) (1688) [tr. Van Laun (1885)]

Dave — Tue, 13 Aug 2024 20:41:53 +0000

False greatness is unsociable and inaccessible; as it is sensible of its weakness, it conceals itself, or at least does not show itself openly, and only allows just so much to be seen as will carry on the deceit, so as not to appear what it really is, namely, undoubtedly mean. True greatness, on the contrary, is free, gentle, familiar, and popular; it allows itself to be touched and handled, loses nothing by being seen closely, and is the more admired the better it is known.

[La fausse grandeur est farouche et inaccessible: comme elle sent son faible, elle se cache, ou du moins ne se montre pas de front, et ne se fait voir qu’autant qu’il faut pour imposer et ne paraître point ce qu’elle est, je veux dire une vraie petitesse. La véritable grandeur est libre, douce, familière, populaire; elle se laisse toucher et manier, elle ne perd rien à être vue de près; plus on la connaît, plus on l’admire.]

Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 2 “Of Personal Merit [Du Mérite Personnel],” § 42 (2.42) (1688) [tr. Van Laun (1885)]
(Source)

(Source (French)). Alternate translations:

False Greatness is unsociable, inaccessible, as if 'twere sensible of its weakness, and strove to conceal it. 'Twill not be seen, except just so much, as may carry on the Deceit, but dares not shew its Face for fear of being discover'd: Discover'd how really little and mean it is. True Greatness, on the contrary, is free, complaisant, familiar, popular, suffers it self to be touch'd and handl'd, loses nothing by being view'd near at hand, is rather more known and admir'd for it.
[Bullord ed. (1696)]

False greatness is unsociable and remote: conscious of its own frailty, it hides, or at least averts its face, and reveals itself only enough to create an illusion and not be recognized as the meanness that it really is. True greatness is free, kind, familiar and popular; it lets itself be touched and handled, it loses nothing by being seen at close quarters; the better one knows it, the more one admires it.
[tr. Stewart (1970)]

Franklin, Benjamin -- Poor Richard (1736 ed.)

Dave — Mon, 22 Jul 2024 19:55:46 +0000

Some have learnt many Tricks of sly Evasion,
Instead of Truth they use Equivocation,
And eke it out with mental Reservation,
Which to good Men is an Abomination.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1736 ed.)
(Source)

Shakespeare, William -- Much Ado About Nothing, Act 4, sc. 1, l. 35ff (4.1.35-36) (1598)

Dave — Mon, 22 Apr 2024 20:24:42 +0000

CLAUDIO: O, what authority and show of truth
Can cunning sin cover itself withal!

William Shakespeare (1564-1616) English dramatist and poet
Much Ado About Nothing, Act 4, sc. 1, l. 35ff (4.1.35-36) (1598)
(Source)

Holmes, Oliver Wendell, Sr. -- Article (1858-04), “Autocrat of the Breakfast-Table,” Atlantic Monthly

Dave — Thu, 14 Dec 2023 21:54:41 +0000

Sin has many tools, but a lie is the handle which fit them all.

Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Article (1858-04), “Autocrat of the Breakfast-Table,” Atlantic Monthly
(Source)

Collected in The Autocrat of the Breakfast-Table, ch. 6 (1858).

Mencken, H. L. -- A Little Book in C Major, ch. 1, § 10 (1916)

Dave — Thu, 03 Aug 2023 16:42:41 +0000

After a hard night of it two old friends fell into a sleepy conversation in the steam-room of a Turkish bath.
“My wife loves me so much,” said one, “that she’ll believe me when I tell her I was kept downtown all night by business.”
“My wife loves me so much,” said the other, “that I won’t be afraid to tell her the truth.”

H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 1, § 10 (1916)
(Source)

Pratchett, Terry -- Discworld No. 20, Hogfather (1996)

Dave — Fri, 31 Mar 2023 19:08:35 +0000

The truth may be out there, but lies are inside your head.

Terry Pratchett (1948-2015) English author
Discworld No. 20, Hogfather (1996)
(Source)

Dante Alighieri -- The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 11, l. 52ff (11.52-60) [Virgil] (1309) [tr. Binyon (1943)]

Dave — Fri, 17 Mar 2023 22:15:06 +0000

Fraud, which so gnaweth at all men’s conscience,
A man may use on one who trusts him best
And on him also who risks no confidence.
This latter mode seems only to arrest
The love which Nature meaneth to endure;
Hence in the second circle huddled nest
Hypocrisy, flattery; they who would conjure
By spells; and simony; the thief, the cheat,
Pandars and barrators, and the like ordure.

[La frode, ond’ogne coscïenza è morsa,
può l’omo usare in colui che ‘n lui fida
e in quel che fidanza non imborsa.
Questo modo di retro par ch’incida
pur lo vinco d’amor che fa natura;
onde nel cerchio secondo s’annida
ipocresia, lusinghe e chi affattura,
falsità, ladroneccio e simonia,
ruffian, baratti e simile lordura.]

Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 11, l. 52ff (11.52-60) [Virgil] (1309) [tr. Binyon (1943)]
(Source)

On the punishment of common fraudsters, who do not betray a personal trust but only the natural love of humanity. This is still deemed worse, in Dante's cosmology, than deadly "bestial" violence.

Barratry is the sale of justice, employment, or public offices, going alongside simony, the sale of holy offices.

(Source (Italian)). Alternate translations:

That Fraud of which each Conscience feels the pangs
Man may commit 'gainst those who do confide
In him, as well as those who trust him not.
The first unhappily destroys the Bond
In general by Nature form'd: from whence
Confined in the second Circle are
The Hypocrites, the Flatterers, and they
Who practice Coz'ning, Sorcery, and Theft,
Base Simony, procuring with a smile,
Masked Deceit, and all such filthy tricks.
[tr. Rogers (1782), l. 53ff]

Fraud skulks below with all her various brood,
There darkling dwell the foes of public good.
The pilf'rer, and the cheat, his dark ally:
With those, whose felon hand their trust betray'd,
Hypocrisy in faintly garb array'd.
Corruption foul, and frontless Perjury.
[tr. Boyd (1802), st. 8]

Fraud, that in every conscience leaves a sting,
May be by man employ’d on one, whose trust
He wins, or on another who withholds
Strict confidence. Seems as the latter way
Broke but the bond of love which Nature makes.
Whence in the second circle have their nest
Dissimulation, witchcraft, flatteries,
Theft, falsehood, simony, all who seduce
To lust, or set their honesty at pawn,
With such vile scum as these.
[tr. Cary (1814)]

Fraud, to the stricken conscience inly known,
Might man devise on him who faith disbursed,
And eke on him who credence had not shown.
The bond of love which nature framed at first.
But only that, the latter mode hath slain,
Whence nesting in the second orb lie curst
Hypocrites, and flatterers, and the wizard train,
Falseness, and simonies, and pilferers' trade,
Panders, and cheats, and all of foulest stain.
[tr. Dayman (1843)]

Fraud, which gnaws every conscience, a man may practice upon one who confides in him; and upon him who reposes no confidence.
This latter mode seems only to cut off the bond of love which Nature makes: hence in the second circle nests
hypocrisy, flattery, sorcerers, cheating, theft and simony, pandars, barrators, and like filth.
[tr. Carlyle (1849)]

And fraud, that every conscience can corrode --
Fraud may be practiced against them who trust,
And those who put no confidence in dust.
This seems to come behind, it only slays
The kindly chains of love that nature binds
Hence, in the lower circle, station finds
Hypocrisy, flattery and sorcery;
Falsification, robbery, simony,
Seduction, quarrels, and brutality.
[tr. Bannerman (1850)]

That fraud, which sharply, ev'ry conscience bites,
Man against those who trust in him may use,
Or against those by whom no trust is giv'n.
This latter seems to rend in twain the bond
Which Nature in her love for us hath made;
Whence in the second circle such are held;
Magic, hypocrisy, and flatters,
Vile falsehood, robbery and simony,
Panders and Userers, and such foul stuff.
[tr. Johnston (1867)]

Fraud, wherewithal is every conscience stung,
A man may practise upon him who trusts,
And him who doth no confidence imburse.
This latter mode, it would appear, dissevers ⁠
Only the bond of love which Nature makes;
Wherefore within the second circle nestle
Hypocrisy, flattery, and who deals in magic,
Falsification, theft, and simony,
Panders, and barrators, and the like filth.
[tr. Longfellow (1867)]

The fraud, wherewith every conscience is pricked, man can practise towards the one who trusts him, and towards him who has no confidence in store. This latter mode seems to destroy only the bond of love that nature makes; whence in the second circle have their nests hypocrisy, flatteries, and whoso uses arts; forgery, robbery, and simony; pandars, jobbers, and suchlike filth.
[tr. Butler (1885)]

Such fraud, for which all must compunction feel.
Can man exert 'gainst him whose trust he shares,
And him whose thoughts no confidence reveal.
This latter fashion all unseemly tears
The golden chain of love which Nature weaves.
Whence gather in the second circle's lairs
Hypocrisy, all flattery that deceives,
Witchcraft, lies, thefts, the Simoniac blot.
Panders, chicaners, and all similar thieves.
[tr. Minchin (1885)]

Fraud, by which every conscience is bitten, man may practice on one that confides in him, or on one that owns no confidence. This latter mode seemeth to destroy only the bond of love that nature makes; wherefore in the second circle nestle hypocrisy, flatteries, and sorcerers, falsity, robbery, and simony, panders, barrators, and such like filth.
[tr. Norton (1892)]

Fraud, with which there is no conscience but is bitten, a man may practise upon one who putteth his trust in him; and upon one who giveth no credit for fidelity. This last kind seemeth only to sever the bond of love which nature weaveth; and therefore is it that in the second circle there nestle hypocrisy, flattery, workers of sorcery, treachery, robbery and simony, panders, barrators, and such-like refuse.
[tr. Sullivan (1893)]

Fraud, wherewithal is bitten every conscience,
A man may use regarding one who trusts him,
Or one who has no store of trust to deal with.
This latter way, as it would seem, slays only
The tie of love that nature itself fashions;
Whence make their nest within the second circle
Hypocrisy, smooth speeches, and bewitchment,
Forgery, thieving, and the sin of Simon,
Panders, and jobbers, and the like offscouring.
[tr. Griffith (1908)]

Fraud, which always stings the conscience, a man may practice on one who confides in him or on one who does not so place his confidence; it is evident that this latter way destroys simply the bond of love which nature makes, so that in the next circle, hypocrisy, flatteries, sorceries, falsifications, theft, and simony, panders, jobbers, and like filth have their nest.
[tr. Sinclair (1939)]

Fraud, which gnaws at every conscience, may be a breach
Of trust against the confiding, or deceive
Such as repose no confidence; though each
Is fraud, the latter sort seems but to cleave
The general bond of love and Nature's tie;
So the second circle opens to receive
Hypocrites, flatterers, dealers in sorcery,
Panders and cheats, and all such filthy stuff,
With theft, and simony and barratry.
[tr. Sayers (1949)]

Fraud, which is a canker to every conscience,
may be practiced by a man on those who trust him,
and on those who have reposed no confidence.
This latter mode seems only to deny
the bond of love which all men have from Nature;
therefore within the second circle lie
simoniacs, sycophants, and hypocrites,
falsifiers, thieves, and sorcerers,
grafters, pimps, and all such filthy cheats.
[tr. Ciardi (1954)]

Fraud, which gnaws at every conscience, a man may practice upon one who trusts in him, or upon one who reposes no condifence. This altter way seems to sever only the bond of love which nature makes; wherefore in the second circle hypocrisy, flatteries, sorcerers, falsity, theft, simony, panders, barratry, and like filth have their nest.
[tr. Singleton (1970)]

Fraud, that gnaws the conscience of its servants,
can be used on one who puts his trust in you
or else on one who has no trust invested.
This latter sort seems only to destroy
the bond of love that Nature gives to man;
so in the second circle there are nests
of hypocrites, flatterers, dabblers in sorcery,
falsifiers, thieves and simonists,
panders, seducers, grafters and like filth.
[tr. Musa (1971)]

Now fraud, that eats away at every conscience,
is praticed by a man against another
who trusts in him, or one who has no trust.
This latter way seems only to cut off
the bond of love that nature forges; thus,
nestled within the second circle are:
hypocrisy and flattery, sorcerers,
and falsifiers, simony, and theft,
and barrators and panders and like trash.
[tr. Mandelbaum (1980)]

Fraud, by which every conscience is bitten,
A man may practice on a person who trusts him
Or upon one who has no confidence in him.
This latter mode cuts only the bond of love
Which nature itself establishes;
And so there are, lodged in the second circle,
Hypocrisy, flatterers, and those who delude,
Falsity, thieving and simony,
Pimps, trouble-makers, and all such-like scum.
[tr. Sisson (1981)]

Fraud, which bites every conscience, a man may play
Either on one who trusts him, or one who does not.
The latter of the two is seen to destroy
Only those bonds of love that nature makes:
So in the second circle hypocrisy,
Flatterers, sorcery, larceny, simoniacs,
With pimps, barrators, and such filth have their nest.
[tr. Pinsky (1994), ll. 53-59]

Fraud, which bites at every mind, a man can use against one who trusts in him or against one who has in his purse no cause for trust.
This latter mode seems to cut solely into the bond of love that Nature makes; thus in the second circle find their nest
hypocrisy, flattery, casters of spells, impersonators, thievery and simony, panders, embezzlers, and similar filth.
[tr. Durling (1996)]

Human beings may practise deceit, which gnaws at every conscience, on one who trusts them, or on one who places no trust. This latter form of fraud only severs the bond of love that Nature created, and so, in the eighth circle, are nested hypocrisy; sorcery; flattery; cheating; theft and selling of holy orders; pimps; corrupters of public office; and similar filth.
[tr. Kline (2002)]

As for deceit -- which gnaws all rational minds --
we practise this on those who trust in us,
or those whose pockets have no room for trust.
Fraud of the second kind will only gash
the ligature of love that Nature forms:
and therefore in great Circle Two there nests
smarm and hypocrisy, the casting-up of spells,
impersonation, thievery, crooked priests,
embezzlement and pimping, such like scum.
[tr. Kirkpatrick (2006)]

Fraud gnaws at every conscience,
whether used on him who trusted
or on one who lacked such faith.
Fraud against the latter only severs
the bond of love that nature makes.
Thus in the second circle nest
hypocrisy, flatteries, and sorcerers;
lies, theft, and simony;
panders, barrators, and all such filth.[tr. Hollander/Hollander (2007)]

Fraud will gnaw at the conscience, but a man may bury
His heart and cheat the people who believe in him --
But trust's not needed, just opportunity.
This sinning slices away the soft-tied tether
Of love, prepared for us by Nature. The second
Circle is therefore a nest for flatterers
And hypocrites and liars, and those who press
Illiterate fools for high Church office, well-paid
For their filthy work, and bawds, and all such festering
Sores.
[tr. Raffel (2010)]

Fraud eats the conscience, whether used against
Those who trust us, or those who trust us not.
In the latter case, the bonds of love dispensed
By nature are undone. Thus you have got,
In Circle Eight, toadies and hypocrites,
Magicians, forgers, thieves, thugs, dealers in
Holy preferment, everything that fits
The definition of sheer filth.
[tr. James (2013)]

Dante Alighieri -- The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 11, l. 22ff (11.22-27) [Virgil] (1309) [tr. Binyon (1943)]

Dave — Fri, 10 Mar 2023 20:56:00 +0000

Of all malice that makes of Heaven a foe
The end is injury, and all such end won
By force or fraud worketh another’s woe.
But since fraud is a vice of man’s alone,
It more offends God: so are lowest set
The fraudulent, and the heavier is their groan.

[D’ogne malizia, ch’odio in cielo acquista,
ingiuria è ‘l fine, ed ogne fin cotale
o con forza o con frode altrui contrista.
Ma perché frode è de l’uom proprio male,
più spiace a Dio; e però stan di sotto
li frodolenti, e più dolor li assale.]

Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 11, l. 22ff (11.22-27) [Virgil] (1309) [tr. Binyon (1943)]
(Source)

(Source (Italian)). Alternate translations:

Of ev'ry Vice which odious is in Heav'n
To injure is the purport, and the end;
Either by Force, or Fraud. But as to Man
Fraud is peculiar, it more God offends:
Therefore the fraudulent are lower plac'd,
And greater punishment and pains endure.
[tr. Rogers (1782), l. 21ff]

Above the Sons of Violence reside,
The bands of Fraud below together hide;
(Vile Fraud! The heav'n-born soul's peculiar blot!)
For this, in fiercer pains, the traitors keep
Their horrid vigils far in yonder deep;
Hated of Heav'n, and fill the lowest lot.
[tr. Boyd (1802), st. 5]

Of all malicious act abhorr’d in heaven,
The end is injury; and all such end
Either by force or fraud works other’s woe
But fraud, because of man peculiar evil,
To God is more displeasing; and beneath
The fraudulent are therefore doom’d to’ endure
Severer pang.
[tr. Cary (1814)]

Of each malicious act, abhorred on high.
Injustice is the end: for others' woe
Must all such ends or force or fraud apply.
But fraud in man his proper vice doth show,
To God more odious; wherefore deeper here
The fraudful sink, and mourn a sharper throe.
[tr. Dayman (1843)]

Of all malice, which gains hatred in Heaven, the end is injury; and every such end, either by force or by fraud, aggrieveth others.
But because fraud is a vice peculiar to man, it more displeases God; and therefore the fraudulent are placed beneath, and more pain assails them.
[tr. Carlyle (1849)]

Of evil deed, that's stamped with hate in heaven,
Is injury the end. Each end's attained
With force or fraud, by which another's pained.
Since fraud is then the native ill of man,
It more displeases God; beneath the vault,
The fraudulent the deeper pains assault.
[tr. Bannerman (1850)]

Of ev'ry malice which just heav'n abhors,
To injure is the end; and each such end,
Either by force or fraud, makes others grieve.
But since of man fraud is the proper sin,
More it displeases God; and so beneath
Are plac'd the fraudulent with heavier pains.
[tr. Johnston (1867)]

Of every malice that wins hate in Heaven,
⁠Injury is the end; and all such end
⁠Either by force or fraud afflicteth others.
But because fraud is man's peculiar vice, ⁠
⁠More it displeases God; and so stand lowest
⁠The fraudulent, and greater dole assails them.
[tr. Longfellow (1867)]

Of every badness which earns hatred in heaven, injury is the end; and every such end either by force or by fraud causes grief to another.
But because fraud is an ill peculiar to man, it more displeases God; and for this cause the fraudulent have their station below, and woe assails them more.
[tr. Butler (1885)]

Of every malice that in Heaven wins hate
The end is injury, and each such plan
By force or fraud on some wreaks woeful fate.
Since fraud is ill peculiar unto man
God it displeases more, and hence more low
The fraudulent are doomed to greater pain.
[tr. Minchin (1885)]

Of every malice that wins hate in heaven injury is the end, and every such end afflicts others either by force or by fraud. But because fraud is the peculiar sin of man, it most displeaseth God; and therefore the fraudulent are the lower, and more woe assails them.
[tr. Norton (1892)]

Of every evil act that earneth hate in Heaven, the end is injury; and every such end, by either violence or fraud, heapeth sorrow upon others. But forasmuch as fraud is man's peculiar vice, it is the more displeasing unto God ; and therefore they who dealt in fraud are set beneath, and greater is the torture that doth afflict them.
[tr. Sullivan (1893)]

All wickedness that lays up hate in heaven
Injustice hath for end, and such end alway,
Either by force or fraud, afflicts another:
But, seeing that fraud is man's peculiar evil,
More it displeases God: therefore are lowest
The fraudulent, and greater woe assails them.
[tr. Griffith (1908)]

Every kind of wickedness that gains the hatred of Heaven has injustice for its end, and every such end afflicts someone either by force or fraud; but because fraud is sin peculiar to man it is more offensive to God, and for that reason the fraudulent have their place lower nad more pain assails them.
[tr. Sinclair (1939)]

Of all malicious wrong that earns Heaven's hate
The end is injury; all such ends are won
Either by force or fraud. Both perpetuate
Evil to others; but since man alone
Is capable of fraud, God hates that worst;
The fraudulent lie lowest, then and groan
Deepest.
[tr. Sayers (1949)]

Malice is the sin most hated by God
And the aim of malice is to injure others
whether by fraud or violence. But since fraud
is the vice fo which man alone is capable,
God loathes it most. Therefore, the fraudulent
are place below, and their torment is more painful.
[tr. Ciardi (1954)]

Of every malice that gains hatred in Heaven the end is injustice; and every such end, either by force or by fraud, afflicts another. But because fraud is an evil peculiar to man, it more displeases God, and therefore the fraudulent are the lower, and more pain assails them.
[tr. Singleton (1970)]

All malice has injustice as its end,
an end achieved by violence or by fraud;
while both are sins that earn the hate of Heaven,
since fraud belongs exclusively to man,
God hates it more and, therefore, far below,
the fraudulent are placed and suffer most.
[tr. Musa (1971)]

Of every malice that earns hate in Heaven,
injustice is the end; and each such end
by force or fraud brings harm to other men.
However, fraud is man's peculiar vice;
God finds it more displeasing -- and therefore,
the fraudulent are lower, suffering more.
[tr. Mandelbaum (1980)]

The object of all malice, which earns heaven's hatred,
Is injury; every object of that kind
Causes distress to others by force or fraud.
And because fraud is an evil peculiar to men,
It displeases God the more; and therefore the fraudulent
are placed beneath and greater pain assail them.
[tr. Sisson (1981)]

The end of every wickedness that feels
Heaven's s hatred is injustice -- and each end
Of this kind, whether by force or fraud, afflicts
Some other person. But since fraud is found
In humankind as its peculiar vice,
It angers God more: so the fraudulent
Are lower, and suffer more unhappiness.
[tr. Pinsky (1994), l. 21ff]

Of every malice gaining the hatred of Heaven, injustice is the goal, and efvery such goal injures someone either with force or with fraud.
But because fraud is an evil proper to man, it is more displeasing to God; and therefore the fraudulent have a lower place and greater pain assails them.
[tr. Durling (1996)]

The outcome of all maliciousness, that Heaven hates, is harm: and every such outcome, hurts others, either by force or deceit. But because deceit is a vice peculiar to human beings, it displeases God more, and therefore the fraudulent are placed below, and more pain grieves them.
[tr. Kline (2002)]

Malice is aimed in all its forms -- and thus
incurs the hatred of Heaven -- at gross injustice,
and, aiming so, harms others, by deceit or force.
Deceit, though, is specifically a human wrong,
and hence displeases God the more. Liars
are therefore deeper down, and tortured worse.
[tr. Kirkpatrick (2006)]

Every evil deed despised in Heaven
has as its end injustice. Each such end
harms someone else through either force or fraud.
But since the vice of fraud is man's alone,
it more displeases God, and thus the fraudulent
are lower down, assailed by greater pain.
[tr. Hollander/Hollander (2007)]

Hated by Heaven, every conscious
sin will end in injustice, and each new sin,
By force or fraud, creates the same result.
But since such fraud is a sin unique to men,
God hates it more. So sinners guilty of fraud
Go farther down, and deeper pain attacks them.
[tr. Raffel (2010)]

Crimes Heaven hates have for their end
Injustice, and that end afflicts someone
Either by force or fraud, and must offend
The Lord, for fraud is human, and ills done
By humans please Him least, and therefore they,
The tricksters, lie down and suffer more.
[tr. James (2013)]

Cox, Marcelene -- “Ask Any Woman” column, Ladies’ Home Journal (1948-02)

Dave — Tue, 25 Oct 2022 14:44:03 +0000

No one is ever warmed by wool pulled over their eyes.

Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (1948-02)
(Source)

Gracián, Baltasar -- The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 175 (1647) [tr. Jacobs (1892)]

Dave — Mon, 25 Apr 2022 16:48:02 +0000

Only Truth can give true reputation: only reality can be of real profit. One deceit needs many others and so the whole house is built in the air and must soon come to the ground.

[Sola la verdad puede dar reputación verdadera, y la substancia entra en provecho. Un embeleco ha menester otros muchos, y así toda la fábrica es quimera, y como se funda en el aire es preciso venir a tierra.]

Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 175 (1647) [tr. Jacobs (1892)]
(Source)

(Source (Spanish)). Alternate translations:

Nothing but truth can give a true Reputation; and nothing but substance turns to account. One cheat stands in need of a great many others, and by consequent, the whole building is but imaginary: and seeing it is founded in the air, it must of necessity fall to the ground.
[Flesher ed. (1685)]

Only truth can bestow a true reputation, and only solid character prove profitable; one fraud makes necessary another and more; and so the whole of what is built up is flimsy, and as it rests upon air, it is destined to return to earth.
[tr. Fischer (1937)]

Only the truth can give you a true reputation, and only substance is profitable. One act of deceit begets many others, and soon the whole ghastly construction, which is founded in the air, comes tumbling down.
[tr. Maurer (1992)]

Foglio, Phil -- Agatha H. and the Siege of Mechanicsburg (2020) [with Kaja Foglio]

Dave — Mon, 29 Nov 2021 17:55:18 +0000

Tarvek thought about lying, but the first rule of lying was in knowing when you had a shot at getting away with it.

Phil Foglio (b. 1956) American writer, cartoonist
Agatha H. and the Siege of Mechanicsburg (2020) [with Kaja Foglio]
(Source)

Arendt, Hannah -- Interview (1973-10) with Roger Errera, Office de Radiodiffusion-Télévision Française (ORTF)

Dave — Thu, 21 Jan 2021 19:12:40 +0000

If everybody always lies to you, the consequence is not that you believe the lies, but rather that nobody believes anything any longer. This is because lies, by their very nature, have to be changed, and a lying government has constantly to rewrite its own history. On the receiving end you get not only one lie — a lie which you could go on for the rest of your days — but you get a great number of lies, depending on how the political wind blows. And a people that no longer can believe anything cannot make up its mind. It is deprived not only of its capacity to act but also of its capacity to think and to judge. And with such a people you can then do what you please.

Hannah Arendt (1906-1975) German-American philosopher, political theorist
Interview (1973-10) with Roger Errera, Office de Radiodiffusion-Télévision Française (ORTF)
(Source)

Parts of this interview were turned into an episode of the French TV series "Un certain regard," directed by Jean-Claude Lubtchansky, first broadcast 1974-07-06.

This section was published in The New York Review of Books (1978-10-26).

Sallust -- Bellum Catilinae [The War of Cateline], ch. 11, sent. 1-2 [tr. Murphy (1807)]

Dave — Tue, 27 Oct 2020 14:43:33 +0000

In this decline of all public virtue, ambition, and not avarice, was the passion that first possessed the minds of men; and this was natural. Ambition is a vice that borders on the confines of virtue; it implies a love of glory, of power, and pre-eminence; and these are objects that glitter alike in the eyes of the man of honour, and the most unprincipled: but the former pursues them by fair and honourable means, while the latter, who finds within himself no resources of talent, depends altogether upon intrigue and fallacy for his success.

[Sed primo magis ambitio quam avaritia animos hominum exercebat, quod tamen vitium propius virtutem erat. Nam gloriam, honorem, imperium bonus et ignavus aeque sibi exoptant; sed ille vera via nititur, huic quia bonae artes desunt, dolis atque fallaciis contendit.]

Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Cateline], ch. 11, sent. 1-2 [tr. Murphy (1807)]
(Source)

Also known as Catilinae Coniuratio [The Conspiracy of Cateline]. (Source (Latin)). Alternate translations:

At first, indeed, the minds of men were less influenced by avarice than ambition, a vice which has some affinity to virtue; for the desire of glory, power, and preferment is common to the worthy and the worthless; with this difference, that the one pursues them by direct means; the other, being void of merit, has recourse to fraud and subtlety.
[tr. Rose (1831)]

But at first ambition more than avarice influenced the minds of the Romans. Which vice however was the nearer to virtue. For glory, honour, command, the good and slothful equally wish for themselves. But the former strives by the right course; to the latter because good qualities are wanting, he works by tricks and deceits.
[Source (1841)]

At first, however, it was ambition, rather than avarice, that influenced the minds of men; a vice which approaches nearer to virtue than the other. For of glory, honor, and power, the worthy is as desirous as the worthless; but the one pursues them by just methods; the other, being destitute of honorable qualities, works with fraud and deceit.
[tr. Watson (1867)]

At first it was not so much avarice as ambition which spurred men's minds, a vice, indeed, but one akin to virtue. Glory, distinction, and power in the state are equally desired by good and bad, though the first strives to reach his goal by the path of honor, the second, in the lack of honest arts, uses the weapons of falsehood and deceit.
[tr. Pollard (1882)]

But at first men’s souls were actuated less by avarice than by ambitions -- a fault, it is true, but not so far removed from virtue; for the noble and the base alike long for glory, honour, and power, but the former mount by the true path, whereas the latter, being destitute of noble qualities, rely upon craft and deception.
[tr. Rolfe (1931)]

At first people's minds were taxed less by avarice than by ambition, which, though a fault, was nevertheless closer to prowess: for the good man and the base man have a similar personal craving for glory, honour, and command, but the former strives along the truth path, whereas the latter, because he lacks good qualities, presses forward by cunning and falsity.
[tr. Woodman (2007)]

Sallust -- Bellum Catilinae [The War of Catiline; The Conspiracy of Catiline], ch. 10, sent. 3-6 [tr. Rolfe (1931)]

Dave — Fri, 23 Oct 2020 18:20:40 +0000

Hence the lust for money first, then for power, grew upon them; these were, I may say, the root of all evils. For avarice destroyed honour, integrity, and all the other noble qualities; taught in their place insolence, cruelty, to neglect the gods, to set a price on everything. Ambition drove many men to become false; to have one thought locked in the breast, another ready on the tongue; to value friendships and enmities not on their merits but by the standard of self-interest, and to show a good front rather than a good heart. At first these vices grew slowly, from time to time they were punished; finally, when the disease had spread like a deadly plague, the state was changed and a government second to none in equity and excellence became cruel and intolerable.

[Igitur primo imperi, deinde pecuniae cupido crevit: ea quasi materies omnium malorum fuere. Namque avaritia fidem, probitatem ceterasque artis bonas subvortit; pro his superbiam, crudelitatem, deos neglegere, omnia venalia habere edocuit. Ambitio multos mortalis falsos fieri subegit, aliud clausum in pectore, aliud in lingua promptum habere, amicitias inimicitiasque non ex re, sed ex commodo aestumare magisque voltum quam ingenium bonum habere. Haec primo paulatim crescere, interdum vindicari; post, ubi contagio quasi pestilentia invasit, civitas inmutata, imperium ex iustissumo atque optumo crudele intolerandumque factum.]

Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Catiline; The Conspiracy of Catiline], ch. 10, sent. 3-6 [tr. Rolfe (1931)]
(Source)

Discussing the corruption of Rome in the years after the final defeat of Carthage.

Alt. trans.:

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

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

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

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

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

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

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

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

Wills, Garry -- Confessions of a Conservative, ch. 15 (1979)

Dave — Mon, 01 Jun 2020 19:40:03 +0000

Politics demands a great capacity for self-deception, which rescues the politician from hypocrisy. He can normally manage to believe what he is saying for the time it takes him to say it. This gives him a certain sincerity even when he is saying opposite things to opposite people.

Garry Wills (b. 1934) American author, journalist, historian
Confessions of a Conservative, ch. 15 (1979)
(Source)

Aristophanes -- The Birds, ll. 451-2 (414 BC) [tr. Rogers (1906)]

Dave — Wed, 15 Apr 2020 17:25:44 +0000

CHORUS: Full of wiles, full of guile, at all times, in all ways, are the children of Men.

[δολερὸν μὲν ἀεὶ κατὰ πάντα δὴ τρόπον / πέφυκεν ἄνθρωπος]

Aristophanes (c. 450-c. 388 BC) Athenian comedic playwright
The Birds, ll. 451-2 (414 BC) [tr. Rogers (1906)]
(Source)

Alt. trans.:

"Man naturally is deceitful, ever indeed, and always, in every one thing." [tr. Warter (1830)]
"Man is naturally deceitful ever, in every way!" [tr. Hickie (1853)]
"Man is a truly cunning creature." [abridged tr. O'Neill (1938)]
"A treacherous thing always in every way is human nature." [tr. Henderson (1998)]

Crisp, Quentin -- Manners from Heaven: A Divine Guide to Good Behavior (1984)

Dave — Thu, 19 Oct 2017 16:45:36 +0000

Of course I lie to people. But I lie altruistically — for our mutual good. The lie is the basic building block of good manners. That may seem mildly shocking to a moralist — but then what isn’t?

Quentin Crisp (1908-1999) English writer and raconteur [b. Denis Pratt]
Manners from Heaven: A Divine Guide to Good Behavior (1984)
(Source)

Franklin, Benjamin -- Poor Richard (1743 ed.)

Dave — Wed, 20 Jul 2016 04:15:45 +0000

Beware, beware! he’ll cheat ’ithout scruple, who can without fear.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1743 ed.)
(Source)

Not original with Franklin; see Fuller (1725).

Shaw, George Bernard -- The Intelligent Woman’s Guide to Socialism, Capitalism, Sovietism, and Fascism, ch. 74 (1928)

Dave — Wed, 04 Nov 2015 15:05:21 +0000

You must not tell lies because if you do you will find yourself unable to believe anything that is told to you.

George Bernard Shaw (1856-1950) Irish playwright and critic
The Intelligent Woman’s Guide to Socialism, Capitalism, Sovietism, and Fascism, ch. 74 (1928)

Rich, Adrienne -- “Women and Honor: Some Notes on Lying” (1975)

Dave — Wed, 21 Oct 2015 14:49:19 +0000

Lying is done with words, and also with silence.

Adrienne Rich (1929-2012) American poet, essayist, feminist
“Women and Honor: Some Notes on Lying” (1975)

Gracián, Baltasar -- The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 181 (1647) [tr. Jacobs (1892)]

Dave — Wed, 07 Oct 2015 13:21:27 +0000

A single lie destroys a whole reputation for integrity.

[Piérdese con sola una mentira todo el crédito de la entereza.]

Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 181 (1647) [tr. Jacobs (1892)]
(Source)

(Source (Spanish)). Alternate translations:

By one single lie, a man loses all his good name.
[Flesher ed. (1685)]

A whole reputation for uprightness may be ruined with a single lie.
[tr. Fischer (1937)]

A single lie can destroy your reputation for honesty.
[tr. Maurer (1992)]

Butler, Samuel -- The Way of All Flesh, ch. 39 (1903)

Dave — Wed, 23 Sep 2015 13:16:56 +0000

The best liar is he who makes the smallest amount of lying go the longest way.

Samuel Butler (1835-1902) English novelist, satirist, scholar
The Way of All Flesh, ch. 39 (1903)

Butler, Samuel -- The Note-Books of Samuel Butler, ch. 19 [ed. Festing-Jones] (1907)

Dave — Wed, 16 Sep 2015 14:17:18 +0000

I do not mind lying, but I hate inaccuracy.

Samuel Butler (1835-1902) English novelist, satirist, scholar
The Note-Books of Samuel Butler, ch. 19 [ed. Festing-Jones] (1907)

Byron, George Gordon, Lord -- Journal (1813-12-06)

Dave — Wed, 09 Sep 2015 14:48:01 +0000

I fear one lies more to one’s self than to anyone else.

George Gordon, Lord Byron (1788-1824) English poet
Journal (1813-12-06)
(Source)

Burke, Edmund -- Speech, Buckinghamshire (1784)

Dave — Wed, 29 Jul 2015 15:19:42 +0000

The people never give up their liberties but under some delusion.

Edmund Burke (1729-1797) Anglo-Irish statesman, orator, philosopher
Speech, Buckinghamshire (1784)

Twain, Mark -- The Adventures of Huckleberry Finn, ch. 31 (1884)

Dave — Tue, 28 Apr 2015 12:30:49 +0000

You can’t pray a lie.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
The Adventures of Huckleberry Finn, ch. 31 (1884)

Wotton, Henry -- Reliquiae Wottonainae (1651)

Dave — Mon, 23 Mar 2015 13:00:04 +0000

An Ambassador is an honest man, sent to lie abroad for the good of his country.

[Legatus est vir bonus, peregrè missus ad mentiendum Reipublicae causâ.]

Henry Wotton (1568-1639) English author, diplomat, politician
Reliquiae Wottonainae (1651)
(Source)

Wotton wrote in an apology to Velserus in 1612, that during his travel through Augsburg in 1604, "This merry definition of an ambassador I had chanced to set down at my friend's, Mr. Christopher Fleckamore, in his Album". It seems to have been intended as a pun when translated to English. Sometimes translated as "An ambassador is an honest gentleman sent to lie abroad for the good of his country."

Peguy, Charles -- “Basic Verities: The Honest People,” Basic Verities: Prose and Poetry [tr. A and J. Green (1943)]

Dave — Thu, 28 Aug 2014 12:35:55 +0000

He who does not bellow the truth when he knows the truth makes himself the accomplice of liars and forgers.

Charles Péguy (1873-1914) French poet, essayist, editor
“Basic Verities: The Honest People,” Basic Verities: Prose and Poetry [tr. A and J. Green (1943)]

Johnson, Samuel -- The Rambler, #189 (7 Jan 1752)

Dave — Mon, 18 Aug 2014 12:12:10 +0000

Almost every man wastes part of his life in attempts to display qualities which he does not possess, and to gain applause which he cannot keep.

Samuel Johnson (1709-1784) English writer, lexicographer, critic
The Rambler, #189 (7 Jan 1752)
(Source)

Franklin, Benjamin -- Autobiography, Virtue #7 “Sincerity,” 1784 (1798)

Dave — Wed, 02 Jul 2014 12:50:54 +0000

Use no hurtful deceit; think innocently and justly and, if you speak, speak accordingly.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Autobiography, Virtue #7 “Sincerity,” 1784 (1798)

Ebner-Eschenbach, Marie von -- Aphorisms (1905)

Dave — Fri, 25 Apr 2014 14:11:53 +0000

Fear not those who argue but those who dodge.

Marie von Ebner-Eschenbach (1830-1916) Austrian writer
Aphorisms (1905)

Kant, Immanuel -- Metaphysics of Morals [Metaphysik der Sitten], “The Doctrine of Virtue [Tugendlehre]” (1797) [tr. Gregor (1964)]

Dave — Thu, 20 Feb 2014 14:04:00 +0000

A man who himself does not believe what he tells another … has even less worth than if he were a mere thing. For a thing, as something real and given, has the property of being serviceable. … But the man who communicates his thoughts to someone in words which yet (intentionally) contain the contrary of what he thinks on the subject has a purpose directly opposed to the natural purposiveness of the power of communicating one’s thoughts, and therefore renounces his personality and makes himself a mere deceptive appearance of man, not man himself.

Immanuel Kant (1724-1804) German philosopher
Metaphysics of Morals [Metaphysik der Sitten], “The Doctrine of Virtue [Tugendlehre]” (1797) [tr. Gregor (1964)]

Emerson, Ralph Waldo -- Journal (1852)

Dave — Tue, 26 Nov 2013 14:05:38 +0000

Nor can a man dupe others long, who has not duped himself first.

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1852)
(Source)

Often rendered: "A man cannot dupe others long, who has not duped himself first."

Carlyle, Thomas -- Lecture (1840-05-22), “The Hero as King,” Home House, Portman Square, London

Dave — Tue, 12 Nov 2013 13:45:31 +0000

Self-deception once yielded to, all other deceptions follow naturally more and more.

Thomas Carlyle (1795-1881) Scottish essayist and historian
Lecture (1840-05-22), “The Hero as King,” Home House, Portman Square, London
(Source)

The lecture notes were collected by Carlyle into On Heroes, Hero-Worship, & the Heroic in History, Lecture 6 (1841).

Tolkien, J.R.R. -- The Lord of the Rings, Vol. 2: The Two Towers, Book 3, ch. 10 “The Voice of Saruman” [Gandalf] (1954)

Dave — Tue, 19 Jul 2011 12:16:09 +0000

The treacherous are ever distrustful.

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. 10 “The Voice of Saruman” [Gandalf] (1954)
(Source)

Arendt, Hannah -- Essay (1971-11-18), “Lying in Politics,” The New York Review of Books

Dave — Fri, 01 Apr 2011 12:47:42 +0000

For the trouble with lying and deceiving is that their efficiency depends entirely upon a clear notion of the truth that the liar and deceiver wishes to hide. In this sense, truth, even if it does not prevail in public, possesses an ineradicable primacy over all falsehoods.

Hannah Arendt (1906-1975) German-American philosopher, political theorist
Essay (1971-11-18), “Lying in Politics,” The New York Review of Books
(Source)

Revised and collected in Crises of the Republic (1972).

Carlyle, Thomas -- Journal (1870-06-23)

Dave — Thu, 04 Mar 2010 14:03:04 +0000

The beginning of all is to have done with Falsity — to eschew Falsity as Death Eternal.

Thomas Carlyle (1795-1881) Scottish essayist and historian
Journal (1870-06-23)
(Source)

Stevenson, Adlai -- (Attributed)

Dave — Mon, 15 Feb 2010 14:54:36 +0000

There are worse things than losing an election; the worst thing is to lose one’s convictions and not tell the people the truth.

Adlai Stevenson (1900–1965) American diplomat, statesman
(Attributed)

In Edward Doyle, As We Knew Adlai: The Stevenson Story by Twenty-two Friends (1966). In response to the suggestion his support for a nuclear test ban would cost him votes.

Fuller, Thomas (1654) -- Introductio ad Prudentiam, Vol. 1, # 525 (1725)

Dave — Tue, 21 Jul 2009 12:02:07 +0000

Take heed: Most Men will cheat without Scruple where they can do it without Fear.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 525 (1725)
(Source)

See Franklin (1743).

Montaigne, Michel de -- Essays, Book 1, ch. 9 (1.9), “Of Liars [Des Menteurs]” (1572) [tr. Ives (1925)]

Dave — Mon, 13 Jul 2009 13:16:27 +0000

If falsehood, like truth, had but one face, we should be better off, for we should take for certain the contrary of what the liar said. But the opposite of truth has a hundred thousand shapes and a limitless field.

[Si comme la verité, le mensonge n’avoit qu’un visage, nous serions en meilleurs termes : car nous prendrions pour certain l’opposé de ce que diroit le menteur. Mais le revers de la verité a cent mille figures, et un champ indefiny.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 9 (1.9), “Of Liars [Des Menteurs]” (1572) [tr. Ives (1925)]
(Source)

(Source (French)). Alternate translations:

If a lie had no more faces but one, as truth hath; we should be in farre better termes then we are: For, whatsoever a lier should say, we would take it in a contrarie sense. But the opposite of truth hath many-many shapes, and an undefinite field.
[tr. Florio (1603)]

If Falshood had, like Truth, but one Face only, we should be upon better Terms; for we should then take the contrary to what the Lyer says for certain Truth; but the Reverse of Truth has a hundred thousand Figures, and a Field indefinite without Bound or Limit.
[tr. Cotton (1686)]

If Falsehood had, like Truth, only one face, we should be upon better terms; for we should then take the contrary of what the liar should say for certain truth; but the reverse of truth has a hundred thousand forms, and a field without limits.
[tr. Friswell (1868)]

If falsehood had, like truth, but one face only, we should be upon better terms; for we should then take for certain the contrary to what the liar says: but the reverse of truth has a hundred thousand forms, and a field indefinite, without bound or limit.
[tr. Cotton/Hazlitt (1877)]

If falsehood, like truth, had only one face, we would be in better shape. For we would take as certain the opposite of what the liar said. But the reverse of truth has a hundred thousand shapes and a limitless field.
[tr. Frame (1943)]

If a lie, like truth, had only one face we could be on better terms, for certainty would be the reverse of what the liar said. But the reverse side of truth has a hundred thousand shapes and no defined limits.
[tr. Screech (1987)]

If, like truth, falsehood had only one face, we would be better off. We could trust that the opposite of whatever a liar says is true. But the flip side of the truth is endless and has a hundred thousand faces.
[tr. HyperEssays (2023)]

Colton, Charles Caleb -- Lacon: Or, Many Things in Few Words, Vol. 2, § 6 (1822)

Dave — Mon, 04 May 2009 11:55:32 +0000

Corruption is like a ball of snow, when once set a rolling it must increase. It gives momentum to the activity of the knave, but it chills the honest man, and makes him almost weary of his calling: and all that corruption attracts, it also retains, for it is easier not to fall, than only to fall once, and not to yield a single inch than having yielded to regain it.

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 2, § 6 (1822)
(Source)

Johnson, Samuel -- Essay (1758-11-11), The Idler, No. 30

Dave — Thu, 14 Feb 2008 09:48:15 +0000

Among the calamities of war, may be justly numbered the diminution of the love of truth, by the falsehoods which interest dictates, and credulity encourages.

Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1758-11-11), The Idler, No. 30
(Source)

Orwell, George -- Essay (1946-04), “Politics and the English Language,” Horizon Magazine

Dave — Fri, 10 Aug 2007 15:53:23 +0000

The great enemy of clear language is insincerity. When there is a gap between one’s real and one’s declared aims, one turns as it were instinctively to long words and exhausted idioms, like a cuttlefish spurting out ink.

George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-04), “Politics and the English Language,” Horizon Magazine
(Source)

Jefferson, Thomas -- Letter (1785-08-19) to Peter Carr

Dave — Sun, 01 Feb 2004 16:00:00 +0000

It is of great importance to set a resolution, not to be shaken, never to tell an untruth. There is no vice so mean, so pitiful, so contemptible and he who permits himself to tell a lie once, finds it much easier to do it a second and third time, till at length it becomes habitual, he tells lies without attending to it, and truths without the world’s believing him. This falsehood of the tongue leads to that of the heart, and in time depraves all it’s good dispositions.

Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1785-08-19) to Peter Carr
(Source)

Franklin, Benjamin -- Poor Richard (1738 ed.)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Who has deceiv’d thee so oft as thy self?

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1738 ed.)
(Source)

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶134 (1665-1678) [tr. FitzGibbon (1957)]

Dave — Sun, 01 Feb 2004 18:00:00 +0000

We are never so ridiculous through what we are as through what we pretend to be.

[On n’est jamais si ridicule par les qualités que l’on a que par celles que l’on affecte d’avoir.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶134 (1665-1678) [tr. FitzGibbon (1957)]
(Source)

Present in the 1st (1665) edition.

(Source (French)). Alternate translations:

The Qualities a man really hath, make him not so ridiculous as those which out of pure affectation he pretends to have.
[tr. Davies (1669), ¶15]

Men become Ridiculous, not so much for the Qualities they have, as those they would be thought to have, when they really have them not.
[tr. Stanhope (1694), ¶135]

We are never made so ridiculous by the qualities we have, as by those we affect to have.
[pub. Donaldson (1783), ¶22; ed. Lepoittevin-Lacroix (1797), ¶130]

Never are we made so ridiculous; by the qualities we have, as by those we affect to have.
[ed. Carvill (1835), ¶19]

We are never so ridiculous from the qualities we have, as from those we affect to have.
[ed. Gowens (1851), ¶137]

We are never so ridiculous from the habits we have as from those that we affect to have.
[tr. Bund/Friswell (1871), ¶134]

Our true qualities never make us as ridiculous as those we affect.
[tr. Heard (1917), ¶134]

Our real qualities never excite such ridicule as those we pretend to possess.
[tr. Stevens (1939), ¶134]

We are never so ridiculous for the qualities we have as for those we pretend to.
[tr. Kronenberger (1959), ¶134]

We are never so ridiculous through qualities we have as through those we pretend to have.
[tr. Tancock (1959), ¶134]

One is never as ridiculous with the qualities one has, as with those one affects to have. [tr. Siniscalchi (c. 1994)]

We are never so ridiculous in our personal qualities, as in those which we pretend to have.
[tr. Whichello (2016) ¶134]

Munro, H. H. -- “Clovis on the Alleged Romance of Business,” The Square Egg (1924)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

A little inaccuracy sometimes saves tons of explanation.

H. H. Munro (1870-1916) Scottish writer [Hector Hugh Munro; pseud. Saki]
“Clovis on the Alleged Romance of Business,” The Square Egg (1924)

Adler, Alfred -- The Problems of Neurosis, ch. 2 (1929)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

The truth is often a terrible weapon of aggression. It is possible to lie, and even to murder with the truth.

Alfred Adler (1870-1937) Austrian psychologist
The Problems of Neurosis, ch. 2 (1929)
(Source)

Shakespeare, William -- Merchant of Venice, Act 1, sc. 3, l. 106ff (1.3.106-111) (1597)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

ANTONIO: Mark you this, Bassanio,
The devil can cite Scripture for his purpose.
An evil soul, producing holy witness,
Is like a villain with a smiling cheek,
A goodly apple rotten at the heart.
O, what a goodly outside falsehood hath!

William Shakespeare (1564-1616) English dramatist and poet
Merchant of Venice, Act 1, sc. 3, l. 106ff (1.3.106-111) (1597)
(Source)

Bierce, Ambrose -- “Diplomacy,” The Cynic’s Word Book (1906)

Dave — Sun, 01 Feb 2004 18:00:00 +0000

DIPLOMACY, n. The patriotic art of lying for one’s country.

Ambrose Bierce (1842-1914?) American writer and journalist
“Diplomacy,” The Cynic’s Word Book (1906)
(Source)

Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1882-03-24).

Carlyle, Thomas -- Speech (1866-04-02), “On the Choice of Books,” Inaugural Address as Lord Rector, University of Edinburgh

Dave — Sun, 01 Feb 2004 16:00:00 +0000

For if a good speaker — an eloquent speaker — is not speaking the truth, is there a more horrid kind of object in creation?

Thomas Carlyle (1795-1881) Scottish essayist and historian
Speech (1866-04-02), “On the Choice of Books,” Inaugural Address as Lord Rector, University of Edinburgh
(Source)

Often rendered: "Can there be a more horrible object in existence than an eloquent man not speaking the truth?"

Regarding oration/declamation as an academic subject, and deemphasizing the importance of how something is said than what is being said.

See also Euripides (405 BC), Publilius Syrus (c. 40 BC).