Death is an equall doome
To good and bad, the common Inne of rest.Edmund Spenser (c. 1552–1599) English poet
The Faerie Queene, Book 2, Canto 1, st. 59 (1589-96)
(Source)
Quotations about:
doom
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
MEMBRILLO: All day long, Manny, I sort through pure sadness. I find evidence, and I piece together stories. But none of my stories end well — they all end here. And the moral of every story is the same: we may have years, we may have hours, but sooner or later, we push up flowers.
Tim Schafer (b. 1967) American video game designer.
Grim Fandango, “Year 2,” computer game (1998)
(Source)
(Source (Video); dialog confirmed). To Manny, in the morgue.
CALISTA: That I must die! it is my only Comfort;
Death is the Privilege of human Nature,
And Life without it were not worth our taking;
Thither the Poor, the Pris’ner, and the Mourner,
Fly for Relief, and lay their Burthens down.Nicholas Rowe (1674-1718) English poet and dramatist
The Fair Penitent, Act 5, sc. 1, l. 137ff (1703)
(Source)
Gilgamesh, where are you roaming?
You will never find the eternal life
that you seek. When the gods created mankind,
they also created death, and they held back
eternal life for themselves alone.
Humans are born, they live, and then they die,
this is the order that the gods have decreed.
But until the end comes, enjoy your life,
spend it in happiness, not despair.
Savor your food, make each of your days
a delight, bathe and anoint yourself,
wear bright clothes that are sparkling clean,
let music and dancing fill your house,
love the child who holds you by the hand,
and give your wife pleasure in your embrace.
That is the best way for a man to live.Epic of Gilgamesh (c. 2100–1200 BC) Sumerian myth
Tablet 10, col. 3 [Siduri] [tr. Mitchell (2004)]
(Source)
Said by Siduri, the tavern keeper, to Gilgamesh, who was seeking for immortality after Enkidu's death. In some versions, this is said by the ferryman Urshanabi.
Other translations:Why, O Gish, does thou run about?
The life that thou seekest, thou wilt not find.
when the gods created mankind,
Death they imposed on mankind;
Life they kept in their power.
Thou, O Gish, fill thy belly,
Day and night do you rejoice,
Daily make a rejoicing!
Day and night a renewal of jollification!
Let thy clothes be clean,
Wash thy head and pour water over thee!
Care for the little one who takes hold of thy hand!
Let the wife rejoice in thy bosom!
[tr. Jastrow/Clay (1920)]Gilgamesh, where are you hurrying to? You will never find the life for which you are looking. When the gods created man they allotted to him death, but life they retained in their own keeping. As for you, Gilgamesh, fill your belly with good things; day and night, night and day, dance and be merry, feast and rejoice. Let your clothes be fresh, bathe yourself in water, cherish the little child that holds your hand, and make your wife happy in your embrace; for this too is the lot of man.
[tr. Sandars (1960)]Gilgamesh, where are you wandering? The life that you are seeking all around you will not find. When the gods created mankind they fixed Death for mankind, and held back Life in their own hands. Now you, Gilgamesh, let your belly be full! Be happy day and night, of each day make a party, dance in circles day and night! Let your clothes be sparkling clean, let your head be clean, wash yourself with water! Attend to the little one who holds onto your hand, let a wife delight in your embrace. This is the [true] task of mankind.
[tr. Kovacs (1989)][...] Remember always, mighty king, that gods decreed the fate of all many years ago. They alone are let to be eternal, while we frail humans die as you yourself must someday do. What is best for us to do now to sing and dance. Relish warm food and cool drinks. Cherish children to whom your love gives life. Bathe easily, in sweet, refreshing waters. Play joyfully with your chosen wife. It is the will of the gods for you to smile on simple pleasure in the leisure time of your short days.
[tr. Jackson (1997)][...] But you, Gilgamesh, let your belly be full,
enjoy yourself always by day and by night!
Make merry each day,
dance and play day and night!
Let your clothes be clean,
let your head be washed, may you bathe in water!
Gaze on the child who holds your hand,
let your wife enjoy your repeated embrace!
[tr. George (1999)]What you want, you cannot have. You will not find a life that does not die. When maknind was created by the gods, they kept undying life for themselve; they gave death to man.
So, Gilgamesh, fill your stomach. Enjoy yourself. Take pleasure every day and every night in every way you can. Play. Dance. Refresh yourself with baths. Wash your hair. Put on clean clothes. Take your child's hand in yours and take your wife on your lap. That is life.
[tr. Harris (2001)]Thy constant grief shall never cease; nor mild
Thy life shall ever be if thou persist
Upon this foolish quest; thy deeds resist
The will of heaven's way's the gods bestowed
On us the ways of death with sorrow owed
To every living man; the gods reserved
Eternal life for their delight; -- unnerved
By this? This is the scheme of things, -- accept
Thy lot; enjoy the sun, thy children kept
In later years, and fleeting life today;
Remove thy needless burden; come what may.
[tr. Watson (2023)]
CATO: Curse on his virtues! they’ve undone his country.
Such popular humanity is treason.Joseph Addison (1672-1719) English essayist, poet, statesman
Cato, Act 4, sc. 4 (1713)
(Source)
Speaking of Caesar.
CHORUS:The meeting place
Of debt to Justice and to the gods
Is a terrible, terrible place.ΧΟΡΟΣ:[τὸ γὰρ ὑπέγγυον
Δίκᾳ καὶ θεοῖσιν οὐ συμπίτνει:
ὀλέθριον ὀλέθριον κακόν.]Euripides (485?-406? BC) Greek tragic dramatist
Hecuba [Hekabe; Ἑκάβη], l. 1028ff (c. 424 BC) [tr. @sentantiq (2020)]
(Source)
To Polymestor as he unknowingly goes to suffer Hecuba's bloody vengeance.
(Source (Greek)). Alternate translations:For twofold ruin doth impend
O'er him who human laws pursue,
And righteous Gods indignant view.
[tr. Wodhull (1809)]For where the rites of hospitality coincide with justice, and with the Gods, on the villain who dares to violate these destructive, destructive indeed impends the evil.
[tr. Edwards (1826)]For wherever it cometh to pass that the rightful demand
Of justice's claim and the laws of the Gods be at one,
Then is ruinous bane for the sinner, O ruinous bane!
[tr. Way (Loeb) (1894)]When the Gods and Justice meet,
And the Pledge that is forfeited,
The end is Ruin.
[tr. Sheppard (1924)]For the rights of justice and of the gods do not fall together; there is ruin full of death and doom.
[tr. Coleridge (1938)]Justice and the gods
exact the loan at last.
[tr. Arrowsmith (1958)]When the gods call in their debt
and Justice wants your scalp as well,
better for you if you were dead
as your life will be one long hell.
[tr. Harrison (2005)]Because when Justice and Heaven are both transgressed, there will be doom. Doom and more doom!
[tr. Theodoridis (2007)]Where justice and the gods converge, there’s a maelstrom.
[tr. Karden/Street (2011)]
Any coward can fight a battle when he’s sure of winning; but give me the man who has pluck to fight when he’s sure of losing. That’s my way, sir; and there are many victories worse than a defeat.
George Eliot (1819-1880) English novelist [pseud. of Mary Ann Evans]
Scenes of Clerical Life, “Janet’s Repentance,” ch. 6 (1857)
(Source)
Ah, make the most of what we yet may spend,
Before we too into the Dust Descend;
Dust into Dust, and under Dust, to lie,
Sans Wine, sans Song, sans Singer and — sans End!
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 129 [tr. FitzGerald (1859), # 23]
(Source)
FitzGerald used the same translation for all his editions, though the number changed -- #23 in the 1st, #26 in the 2nd, and #24 in the 3rd, 4th, and 5th. editions.
Alternate translations:Yon rolling heaven for our destruction, yours and mine,
Aims its stroke at our lives, yours and mine;
Come, live, sit on the grass - it will not be long
Ere grass grows out of our dust, yours and mine.
[tr. Cowell (1858), # 3]This wheel of heaven seeks my destruction and thine, it plots against my soul and thine. Come, seat thyself upon the grass, for in a little while fresh grass will spring from this dust of mine and thine.
[tr. McCarthy (1879), # 358]The wheel of heaven still holds his set design
To take away thy life, O love and mine,
Sit we on this green turf, 'twill not be long
Ere turf will hide my dust along with thine
[tr. Whinfield (1882), # 205]O Love, for ever doth heaven's wheel design
To take away thy precious life, and mine;
Sit we upon this turf, 't will not be long
Ere turf shall grow upon my dust, and thine!
[tr. Whinfield (1883), # 390]The "wheel of heaven" in its Fatal Play
Will soon our Breath of Being steal away, --
Come rest thee on this bank, for from our dust
Will spring the Vedure at no distant day.
[tr. Garner (1887), 3.3]The wheel of Heaven thy death and mine is bringing, friend!
Over our lives the cloud of doom 't is flinging, friend!
Come, sit upon this turf, for little time is left
Ere fresher turf shall from our dust be springing, friend!
[tr. M. K. (1888)]Beautiful wheel of blue above my head,
Will you be turning still when I am dead?
Were you still turning long before I came? --
O bitter thought to take with me to bed.
[tr. Le Gallienne (1897), # 54]The heavenly vault, for the sake of my destruction and thine,
wages war upon my pure sole and thine;
Sit upon the green sward, O my Idol! for it will not be long
ere that green sward shall grow from my dust and thine.
[tr. Heron-Allen (1898), # 129]Against our dear lives holding its design,
This wheel of Heaven doth plot thy death and mine;
Come sit upon this grass, 'twill not be long
Ere verdure springs up from my dust and thine.
[tr. Thompson (1906), # 442]The Heavens, that they may destroy us both,
On our pure souls to war are nothing loth;
Sit down, my Idol, on the grass, for soon
My dust and thine shall aid its vernal growth.
[tr. Talbot (1908), # 129]This wheel of Heaven, for the sake of my destruction
and thine, has designs upon my pure soul and thine.
Sit down on the grass, o idol, for it will not be long
ere grass shall spring from my dust and thine.
[tr. Christensen (1927), # 35]This Wheel of the Spheres revolves for your annihilation and for mine,
It has evil intentions on your pure soul and on mine.
Rest on the meadow, my Iove, for not much time will pass.
Until grass springs from your dust and from mine.
[tr. Rosen (1928), # 262]This Wheel of time effaces me and thee,
To slaughter us it chases me and thee;
Sit on the lawn and love, for time arrives
When lawn would hide our traces, me and thee.
[tr. Tirtha (1941), # 2.53]Allow no shadow of regret to cloud you,
No absurd grief to overcast your days.
Never renounce love-songs, or lawns, or kisses
Until your clay lies mixed with elder clay.
[tr. Graves & Ali-Shah (1967), # 24]This wheel of heaven, in order to destroy me and thee, has fell purpose against my innocent soul and thine: sit on the grass, and drink wine, and be happy, for this grass shall spring from my dust and thine.
[tr. Bowen (1976), # 14]The wheel of Fate is crooked. It destroys
Such innocent young souls as yours and mine:
So, joyously, sit down upon the grass
And while away this hour in drinking wine.
Alas! the herbage which delights our eyes,
On which you now recline your lovely head,
Is rooted in the dust of loves -- and
Will spring from ours one day when we are dead.
[alt. tr. Bowen (1976), # 14]Don’t permit sorrow to be your friend
Sadness and pain become your trend
Don’t let the book or the farm you tend
Rule your life before to earth you descend.
[tr. Shahriari (1998), literal]Before to dust you shall return
There is one thing that you must learn
Sorrow and pain your soul shall burn
Joy and bliss to light shall turn.
[tr. Shahriari (1998), figurative]
Necessity’s impartial law
For every rank is still the same,
One lot for high and low to draw:
The urn hath room for every name.
[Aequa lege Necessitas
Sortitur insignes et imos;
Omne capax movet urna nomen.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 3, # 1, l. 14ff (3.1.14-16) (23 BC) [tr. Gladstone (1894)]
(Source)
(Source (Latin)). Alternate translations:Necessity in a vast Pot
Shuffling the names of great and small,
Draws every one's impartial lot.
[tr. Fanshaw; ed. Brome (1666)]Yet equal Death doth strike at all,
The haughty Great, and humble Small,
She strikes with an impartial Hand;
She shakes the vast capacious Urn,
And each Man's Lot must take his turn;
Thro every glass she presses equal Sand.
[tr. Creech (1684)]What are great or small?
Death takes the mean man with the proud;
The fatal urn has room for all.
[tr. Conington (1872)]Fate, by the impartial law of nature, is allotted both to the conspicuous and the obscure; the capacious urn keeps every name in motion.
[tr. Smart/Buckley (1853)]Still Fate doth grimly stand.
And with impartial hand
The lots of lofty and of lowly draws
From that capacious urn,
Whence every name that lives is shaken in its turn.
[tr. Martin (1864)]Necessity with equal law assorts the varying lots;
Though this may bear the lofty name and that may bear the low,
Each in her ample urn she shakes,
And casts the die for all.
[tr. Bulwer-Lytton (1870)]But all with equal law stern Necessity
Allots their place — the high, the lowest,
Ev'ry man's name in that urn is shaken.
[tr. Phelps (1897)]but Doom, with equal law.
Wins high and humblest,
The ample urn shakes every name.
[tr. Garnsey (1907)]Alike for high and low Death votes.
His mighty urn will throw
Each name or soon or late.
[tr. Marshall (1908)]Yet with impartial justice Necessity allots the fates of high and low alike. The ample urn keeps tossing every name.
[tr. Bennett (Loeb) (1912)]All the same,
Ever and aye Necessity
Dooms high and low impartially;
The vasty urn shakes every name.
[tr. Mills (1924)]Yet still Necessity, the same just dealer,
Allots to high and low
Their fates: her large urn shuffles every name.
[tr. Michie (1963)]Necessity makes the choice.
No matter what your station or situation,
Your name is shake in the urn.
[tr. Ferry (1997)]Necessity allots the destinies of illustrious and lowly alike. The capacious urn churns every name.
[tr. Alexander (1999)]But Necessity sorts
the fates of high and low with equal
justice: the roomy urn holds every name.
[tr. Kline (2015)]
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)
An evil doom of some god was my undoing, and measureless wine.
[ἆσέ με δαίμονος αἶσα κακὴ καὶ ἀθέσφατος οἶνος.]
Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 11, l. 61 (11.61) [Elpenor] (c. 700 BC) [tr. Murray (1919)]
(Source)
Odysseus first encounter in the Underworld is the shade of his comrade Elpenor, whose body had been left on Circe's island. This is Elpenor's explanation of his death (10.552-560). Drunk with his crew mates, he climbed a ladder to the roof of Circe's palace to sleep it off. When he heard his friends preparing to leave, he either fell from or forgot about using the ladder, plummeting to his ignominious death.
(Source (Greek)). Alternate translations:In Circe’s house, the spite some spirit did bear,
And the unspeakable good liquor there,
Hath been my bane.
[tr. Chapman (1616)]I had come along with th’ bark,
But that the Devil and excess of wine
Made me to fall, and break my neck i’ th’ dark.
[tr. Hobbes (1675), l. 54ff]To hell my doom I owe,
Demons accursed, dire ministers of woe!
My feet, through wine unfaithful to their weight,
Betray'd me tumbling from a towery height.
[tr. Pope (1725)]Fool’d by some dæmon and the intemp’rate bowl.
[tr. Cowper (1792), ll. 69-70]I died
By stroke of fate and the dread fumes of wine.
[tr. Worsley (1861), st. 9]Ill fate destroyed me, and unstinted wine!
[tr. Bigge-Wither (1869)]An evil doom of some god was my bane, and wine out of measure.
[tr. Butcher/Lang (1879)]God's doom and wine unstinted on me the bane hath brought.
[tr. Morris (1887)]Heaven's cruel doom destroyed me, and excess of wine.
[tr. Palmer (1891)]It was all bad luck, and my own unspeakable drunkenness.
[tr. Butler (1898)]It was all bad luck of a daimôn, and my own unspeakable drunkenness.
[tr. Butler (1898), rev. Power/Nagy (1900)]It was all bad luck of a superhuman force [daimōn], and my own unspeakable drunkenness.
[tr. Butler (1898), rev. Kim/McCray/Nagy/Power (2018)]The harsh burden of some God sealed my doom, together with my own unspeakable excess in wine.
[tr. Lawrence (1932)]It was the malice of some evil power that was my undoing, and all the wine I swilled before I went to sleep in Circe’s palace.
[tr. Rieu (1946)]Bad luck shadowed me, and no kindly power;
ignoble death I drank with so much wine.
[tr. Fitzgerald (1961)]The evil will of the spirit and the wild wine bewildered me.
[tr. Lattimore (1965)]My undoing lay
in some god sending down my dismal fate
and in too much sweet wine.
[tr. Mandelbaum (1990)]The doom of an angry god, and god knows how much wine --
they were my ruin, captain.
[tr. Fagles (1996)]Bad luck and too much wine undid me.
[tr. Lombardo (2000)]The malicious decree of some god and too much wine were my undoing.
[tr. DCH Rieu (2002)]It was a god-sent evil destiny that ruined me, and too much wine.
[tr. Verity (2016)]But I had bad luck from some god, and too much wine befuddled me.
[tr. Wilson (2017)]Some god's ill-will undid me -- that, and too much wine!
[tr. Green (2018)]Some fatal deity
has brought me down -- that and too much wine.
[tr. Johnston (2019)]
Now, now, my sister, the Fates are in command.
Don’t hold me back. Where God and relentless
Fortune call us on, that’s the way we go![Iam iam fata, soror, superant; absiste morari;
quo deus et quo dura vocat Fortuna, sequamur.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 12, l. 676ff (12.676-677) [Turnus] (29-19 BC) [tr. Fagles (2006)]
(Source)
Declaring to his sister that, despite her attempts to protect him, Fate dictates he face Aeneas in (likely fatal) battle.
(Source (Latin)). Alternate translations:Fate calls now, sister, there is no delay:
What God and hard chance bids, we must obey.
[tr. Ogilby (1649)]Sister, the Fates have vanquish'd: let us go
The way which Heav'n and my hard fortune show.
[tr. Dryden (1697)]Sister, now, now, destiny prevails; forbear to stop me; let us follow whither god and rigid fortune calls.
[tr. Davidson/Buckley (1854)]The Fates, the Fates must have their way:
O sister! cease to breed delay:
Where Heaven and cruel Fortune call,
There let me follow to my fall.
[tr. Conington (1866)]Now, sister, now the fates prevail.
Bid me not pause. Wherever Heaven may lead
And Fortune stern, let us pursue our course.
[tr. Cranch (1872), l. 856ff]Now, O my sister, now fate prevails: cease to hinder; let us follow where deity and stern fortune call.
[tr. Mackail (1885)]Now, sister, now the Fates prevail! no more for tarrying try.
Nay, let us follow where the God, where hard Fate calleth me!
[tr. Morris (1900)]"Sister," he cries, "Fate conquers; let us go
The way which Heaven and cruel fortune show."
[tr. Taylor (1907), st. 88, l. 787ff]Fate is too strong, my sister! Seek no more
to stay the stroke. But let me hence pursue
that path where Heaven and cruel Fortune call.
[tr. Williams (1910)]Now, my sister, now Fate triumphs: cease to hinder; where God and cruel Fortune call, let us follow!
[tr. Fairclough (1918)]Fate is the winner now; keep out of my way,
My sister: now I follow god and fortune.
[tr. Humphries (1951)]The fates are too strong for me, sister -- I see it now. Don't hold me back;
Let me go where God and my own unmerciful fortune call me.
[tr. Day-Lewis (1952)]Sister, fate has won; do not
delay me; let us follow where both god
and cruel fortune call.
[tr. Mandelbaum (1971), l. 900ff]Ah, sister, see, fate overpowers us.
No holding back now. We must follow where
The god calls, or implacable Fortune calls.
[tr. Fitzgerald (1981), l. 915ff]"Sister," he said, "the time has come at last. The Fates are too strong. You must not delay them any longer. Let us go where God and cruel fortune call me."
[tr. West (1990)]Now, sister, now fate triumphs: no more delays:
where god and cruel fortune calls, let me follow.
[tr. Kline (2002)]Now, Sister, the Fates triumph at last.
Stop holding me back. We will follow
Where God and cruel Fortune call us.
[tr. Lombardo (2005)]Sister, fate has won. Stop delaying me.
Let's go where Jove and heartless Fortune call.
[tr. Bartsch (2021)]
‘A time may come soon,’ said he, ‘when none will return. Then there will be need of valour without renown, for none shall remember the deeds that are done in the last defence of your homes. Yet the deeds will not be less valiant because they are unpraised.’
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 3: The Return of the King, Book 5, ch. 2 “The Passing of the Grey Company” [Aragorn to Éowyn] (1955)
(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)
Those fools
were not aware that now they all were snared,
that death cords lashed them fast.[τὸ δὲ νήπιοι οὐκ ἐνόησαν,
ὡς δή σφιν καὶ πᾶσιν ὀλέθρου πείρατ᾽ ἐφῆπτο.]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 22, l. 32ff (22.32) (c. 700 BC) [tr. Mandelbaum (1990)]
(Source)
(Source (Greek)). Alternate translations:O fools, to think
That all their rest had any cup to drink
But what their great Antinous began!
[tr. Chapman (1616)]For, proud and foolish, they perceived not
The fatal hour was to them all arriv’d.
[tr. Hobbes (1675), l. 27ff]Blind as they were: for death e'en now invades
His destined prey, and wraps them all in shades.
[tr. Pope (1725)]Nor saw
Th’ infatuate men fate hov’ring o’er them all.
[tr. Cowper (1792), ll. 34-35]How fatal and how nigh
Death's snares were set, they foolish never knew!
[tr. Worsley (1861), st. 5]Yet this the fools knew not
That now them all the goal of death was touching!
[tr. Bigge-Wither (1869)]Insensate they!
Who felt not in that hour that one and all
Upon the verge of their own ruin stood!
[tr. Musgrave (1869), l. 54ff]But they knew not in their folly that on their own heads, each and all of them, the bands of death had been made fast.
[tr. Butcher/Lang (1879)]And they had no understanding, fools as they were, and vain,
That to all the end of the Death-doom was hard upon them now.
[tr. Morris (1887), ll. 32-33]They foolishly did not see that for them one and all destruction's cords were knotted.
[tr. Palmer (1891)]And did not perceive that death was hanging over the head of every one of them.
[tr. Butler (1898)]In their folly they knew not this, that over themselves one and all the cords of destruction had been made fast.
[tr. Murray (1919)]... their infatuation hiding from them the toils of death that enlaced each and every one.
[tr. Lawrence (1932)]It had not dawned upon the fools that every one of them was marked for slaughter too.
[tr. Rieu (1946)]Fools, not to comprehend
they were already in the grip of death.
[tr. Fitzgerald (1961)]They had not yet realized
how over all of them the terms of death were now hanging.
[tr. Lattimore (1965)]The fools did not perceive
That already the bond of destruction were fastened on them all.
[tr. Cook (1967)]Poor fools, blind to the fact
that all their necks were in the noose, their doom sealed.
[tr. Fagles (1996)]And had no idea of how tightly the net
Had been drawn around them.
[tr. Lombardo (2000)]And the poor fools never suspected how on all of the suitors the grim death bindings were fastened.
[tr. Merrill (2002)]It had not dawned upon the fools that the fate of all of them was sealed.
[tr. DCH Rieu (2002)]Fools, who did not understand that on every one of them death's ropes were now fastened tight.
[tr. Verity (2016)]Those poor fools did not know [...] that the snares of death were round them all.
[tr. Wilson (2017)]Poor fools, they had no notion that over them all the bonds of destruction were set.
[tr. Green (2018)]In their folly,
they did not understand that they were now enmeshed
in destruction’s net.
[tr. Johnston (2019), ll. 39-41]
All deaths are dour: the fate of men is sad; but there’s no death more miserable than the doom starvation sends.
[Πάντες μὲν στυγεροὶ θάνατοι δειλοῖσι βροτοῖσι,
λιμῷ δ’ οἴκτιστον θανέειν καὶ πότμον ἐπισπεῖν.]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 12, l. 341ff (12.341-342) [Eurylochus] (c. 700 BC) [tr. Mandelbaum (1990)]
(Source)
Urging is fellow sailors to slaughter the Sun God's cattle. That ends poorly.Original Greek. Alternate translations:Hear what I shall say,
Though words will staunch no hunger, ev’ry death
To us poor wretches that draw temporal breath
You know is hateful; but, all know, to die
The death of Famine is a misery
Past all death loathsome.
[tr. Chapman (1616)]Meantime Eurylochus bad counsel gives
To his companions. All deaths, quoth he,
Are hateful to what thing soever lives;
But death by hunger is the worst can be.
[tr. Hobbes (1675)]O friends, a thousand ways frail mortals lead
To the cold tomb, and dreadful all to tread;
But dreadful most, when by a slow decay
Pale hunger wastes the manly strength away.
[tr. Pope (1725)]Death, however caused,
Abhorrence moves in miserable man,
But death by famine is a fate of all
Most to be fear’d.
[tr. Cowper (1792)]Friends, though to wretched men all deaths are dire,
Yet it is far most miserable to pine
With pangs of famine and for want expire.
[tr. Worsley (1861), st. 47]Death is in all shapes to unhappy men
A fearful fate: but misery extreme
Were it our own destruction to provoke
And die of hunger.
[tr. Musgrave (1869), l. 515ff]All deaths are hateful to us wretched mortals;
But death by famine is most pitiable.
[tr. Bigge-Wither (1869)]Truly every shape of death is hateful to wretched mortals, but to die of hunger and so meet doom is most pitiful of all.
[tr. Butcher/Lang (1879)]All manner of death is loathly to wretched men that die,
But to meet our fate by famine is to end most wretchedly.
[tr. Morris (1887)]Hateful is every form of death to wretched mortals; and yet to die by hunger, and so to meet one's doom, is the most pitiful of all.
[tr. Palmer (1891)]All deaths are bad enough, but there is none so bad as famine.
[tr. Butler (1898)]All forms of death are hateful to wretched mortals, but to die of hunger, and so meet one's doom, is the most pitiful.
[tr. Murray (1919)]No variety of death is pleasing to us poor mortals: but commend me to hunger and its slow perishing as the meanest fate of all.
[tr. Lawrence (1932)]To us wretched men all forms of death are abominable, but death by starvation is the most miserable end that one can meet.
[tr. Rieu (1946)]All deaths are hateful to us, mortal wretches, but famine is the most pitiful, the worst end that a man can come to.
[tr. Fitzgerald (1961)]All deaths are detestable for wretched mortals,
but hunger is the sorriest way to die and encounter fate.
[tr. Lattimore (1965)]All ways of dying are hateful to us poor mortals,
true, but to die of hunger, starve to death --
that's the worst of all.
[tr. Fagles (1996)]Every manner of dying is hateful to miserable mortals,
but most wretched by hunger to die and encounter our doomsday.
[tr. Merrill (2002)]To us wretched men all forms of death are abominable,
but death by starvation is the most miserable way to meet one's doom.
[tr. DCH Rieu (2002)]All ways of dying are hateful to wretched mortals, but the most miserable way to meet one's doom is by hunger.
[tr. Verity (2016)]All human deaths are hard to bear. But starving is most miserable of all.
[tr. Wilson (2017)]All kinds of death are loathsome to wretched mortals,
but to die of starvation -- that's the most pitiful of fates!
[tr. Green (2018)]For wretched human beings
all forms of death are hateful. But to die
from lack of food, to meet one’s fate like that,
is worst of all. [tr. Johnston (2019), l. 445ff]
We are all at a wonderful ball where the champagne sparkles in every glass and soft laughter falls upon the summer air. We know, by the rules, that at some moment the Black Horsemen will come shattering through the great terrace doors, wreaking vengeance and scattering the survivors. Those who leave early are saved, but the ball is so splendid no one wants to leave while there is still time, so that everyone keeps asking, “What time is it? What time is it?” but none of the clocks have any hands.
George Goodman (1930-2014) American author, economics broadcast commentator [pseud. Adam Smith]
Supermoney, Part 3, ch. 2 (1972)
(Source)
An explanation he gave to a "mass-circulation magazine" about the stock bubble in 1968. He later incorporated a variation of the story in a republication of his 1968 The Money Game:We are all at a wonderful party, and by the rules of the game we know that at some point in time the Black Horsemen will burst through the great terrace doors to cut down the revelers; those who leave early may be saved, but the music and wines are so seductive that we do not want to leave, but we do ask, "What time is it? What time is it?" Only none of the clocks have any hands.
Then welcome fate!
‘Tis true I perish, yet I perish great:
Yet in a mighty deed I shall expire,
Let future ages hear it, and admire![νῦν αὖτέ με μοῖρα κιχάνει.
μὴ μὰν ἀσπουδί γε καὶ ἀκλειῶς ἀπολοίμην,
ἀλλὰ μέγα ῥέξας τι καὶ ἐσσομένοισι πυθέσθαι.]
Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 22, l. 303ff (22.303) [Hector] (c. 750 BC) [tr. Pope (1715-20), l. 385ff]
(Source)
Original Greek. Alternate translations:But Fate now conquers; I am hers; and yet not she shall share
In my renown; that life is left to every noble spirit,
And that some great deed shall beget that all lives shall inherit.
[tr. Chapman (1611), l. 266ff]But I will not fall
Inglorious; I will act some great exploit
That shall be celebrated ages hence.
[tr. Cowper (1791), l. 347ff]Fate overtakes me. Nevertheless I will not perish cowardly and ingloriously at least, but having done some great deed to be heard of even by posterity.
[tr. Buckley (1860)]My fate hath found me now.
Yet not without a struggle let me die,
Nor all inglorious; but let some great act,
Which future days may hear of, mark my fall.
[tr. Derby (1864)]Now my fate hath found me. At least let me not die without a struggle or ingloriously, but in some great deed of arms whereof men yet to be born shall hear.
[tr. Leaf/Lang/Myers (1891)]My doom has come upon me; let me not then die ingloriously and without a struggle, but let me first do some great thing that shall be told among men hereafter.
[tr. Butler (1898)]Now again is my doom come upon me. Nay, but not without a struggle let me die, neither ingloriously, but in the working of some great deed for the hearing of men that are yet to be.
[tr. Murray (1924)]But now my death is upon me. Let me at least not die without a struggle, inglorious, but do some big thing first, that men to come shall know of it.
[tr. Lattimore (1951)]Now the appointed time's upon me. Still, I would not die without delivering a stroke, or die ingloriously, but in some action memorable to men in days to come.
[tr. Fitzgerald (1974)]So now I meet my doom. Well let me die --
but not without struggle, not without glory, no,
in some great clash of arms that even men to come
will hear of down the years!
[tr. Fagles (1990), l. 359ff]But now has my doom overcome me. But let me at least not die without making a fight, without glory, but a great deed having done for the men of the future to hear of.
[tr. Merrill (2007)]May I not die without a fight and without glory
but after doing something big for men to come to learn about.
[tr. @Sentantiq (2011)]
He’d been wrong, there was a light at the end of the tunnel, and it was a flamethrower.
Idiot, not to know
his days are numbered who would fight the gods!
His children will not sing around his knees
“Papà! Papà!” on his return from war.Ὅττι μάλ’ οὐ δηναιὸς ὃς ἀθανάτοισι μάχηται,
οὐδέ τί μιν παῖδες ποτὶ γούνασι παππάζουσιν
ἐκ πολέμοιο καὶ αἰνῆς δηϊοτῆτος.Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 5, l. 407ff (5.407-409) (c. 750 BC) [tr. Fitzgerald (1974), l. 467ff]
(Source)
Alt. trans.:Not knowing he that fights with Heav’n hath never long to live,
And for this deed, he never shall have child about his knee
To call him father, coming home.
[tr. Chapman (1611), ll. 387-89]No man who fights with gods will live long or hear his children prattling about his knees when he returns from battle.
[tr. Butler (1898)]Know thou, whoe'er with heavenly power contends,
Short is his date, and soon his glory ends;
From fields of death when late he shall retire,
No infant on his knees shall call him sire.
[tr. Pope (1715-20)]Infatuate! he forgets
That whoso turns against the Gods his arm
Lives never long; he never, safe escaped
From furious fight, the lisp’d caresses hears
Of his own infants prattling at his knees.
[tr. Cowper (1791), ll. 474-78]Infatuate! nor does the son of Tydeus know this in his mind, that he is by no means long-lived who fights with the immortals, nor ever at his knees will sons lisp a father’s name, as he returns from war and dreadful battle.
[tr. Buckley (1860)]Unknowing he how short his term of life
Who fights against the Gods! for him no child
Upon his knee shall lisp a father's name,
Safe from the war and battle-field return'd.
[tr. Derby (1864), ll. 463-466]Verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict.
[tr. Murray (1924)]That man who fights the immortals lives for no long time, his children do not gather to his knees to welcome their father when he returns home after the fighting and the bitter warfare.
[tr. Lattimore (1951)]Doesn't the son of Tydeus know, down deep,
the man who fights the gods does not live long?
Nor do his children ride his knees with cries of 'Father' --
home at last from the wars and heat of battle.
[tr. Fagles (1990), ll. 465-468]
H.G. Wells said that history was a race between education and catastrophe, and it may be that the writer will add just sufficient impetus to education to enable it to outrace catastrophe. And if education wins by even the narrowest of margins, how much more can we ask for?
The salvation of America and of the human race depends on the next election, if we believe the newspapers. But so it was last year, and so it was the year before, and our fathers believed the same thing forty years ago.
No matter how far you have gone on the wrong road, turn back.
Proverbs, Sayings, and Adages
Turkish proverb
You have no lease of your lives, and death is not bound to give you warning before it gives you that deadly blow that will send you to everlasting misery or everlasting felicity.
Thomas Brooks (1608-1680) English Puritan divine, writer
The Hypocrite Detected, Anatomized (1650)
There is a doom inexorable and a law inviolable, or there is a providence that can be merciful, or else there is a chaos that is purposeless and ungoverned. If a resistless fate, why try to struggle against it? If a providence willing to show mercy, do your best to deserve its divine succour. If a chaos undirected, give thanks that amid such stormy seas you have within you a mind at the helm.
[Ἤτοι ἀνάγκη εἱμαρμένης καὶ ἀπαράβατος τάξις ἢ πρόνοια ἱλάσιμος ἢ φυρμὸς εἰκαιότητος ἀπροστάτητος. εἰ μὲν οὖν ἀπαράβατος ἀνάγκη, τί ἀντιτείνεις; εἰ δὲ πρόνοια ἐπιδεχομένη τὸ ἱλάσκεσθαι, ἄξιον σαυτὸν ποίησον τῆς ἐκ τοῦ θείου βοηθείας. εἰ δὲ φυρμὸς ἀνηγεμόνευτος, ἀσμένιζε ὅτι ἐν τοιούτῳ κλύδωνι αὐτὸς ἔχεις ἐν σαυτῷ τινα νοῦν ἡγεμονικόν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 12, ch. 14 (12.14) (AD 161-180) [tr. Staniforth (1964)]
(Source)
Original Greek. Alternate translations:Either fate, (and that either an absolute necessity, and unavoidable decree; or a placable and flexible Providence) or all is a mere casual confusion, void of all order and government. If an absolute and unavoidable necessity, why doest thou resist? If a placable and exorable Providence, make thyself worthy of the divine help and assistance. If all be a mere confusion without any moderator, or governor, then hast thou reason to congratulate thyself; that in such a general flood of confusion thou thyself hast obtained a reasonable faculty, whereby thou mayest govern thine own life and actions.
[tr. Casaubon (1634), #11]Either the Order of Things are fixed by irrevocable Fate, or Providence may be worked into Compassion, or else the World Floats at Random without any Steerage. Now if nature lies under immovable Necessity, to what purpose should you struggle against it? If the favor of Providence is to be gained, qualify your self for the Divine Assistance: But if Chance, and Confusion carry it, and no body sits at the Helm; be you contented and Ride out the Storm patiently, for you have a Governor within you , though the World has none.
[tr. Collier (1701)]There is either a fatal necessity, and an unalterably fixed order; or a kind and benign providence; or a blind confusion, without a governor. If there be an unalterable necessity, why strive against it? If there is a kind providence, which can be appeased; make yourself worthy of the divine aids. If there is an ungoverned confusion; yet compose yourself with this, that, amidst these tempestuous waves, you have a presiding intelligence within yourself.
[tr. Hutcheson/Moor (1742)]Either all things are fixed by a fatal necessity and an inviolable order; or they are governed by a benevolent providence; or they proceed at random, without any one to direct them.
Now, if there be an immutable necessity, why do we struggle against it? If a kind and merciful Providence presides, make yourself worthy of the divine assistance: if the world is all confusion, without any one to conduct it, comfort yourself however that, amidst these tempestuous waves, you have an intelligent guide within your breast.
[tr. Graves (1792)]Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director. If then there is an invincible necessity, why dost thou resist? But if there is a providence which allows itself to be propitiated, make thyself worthy of the help of the divinity. But if there is a confusion without a governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence.
[tr. Long (1862)]Either the order of things is fixed by irrevocable fate, or providence may be worked into compassion, or else the world floats at random without any steerage. Now if nature lies under an immovable necessity, to what purpose should you struggle against it? If the favor of providence is to be gained, qualify yourself for divine assistance; but if chance and confusion prevail, be you contented that in such a storm you have a governing intelligence within you.
[tr. Collier/Zimmern (1887)]Either fixed necessity and inviolable order, or a merciful providence, or a random and ungoverned medley. If an inviolable necessity, why resist? If a providence waiting to be merciful, make yourself worthy of divine aid. If a chaos uncontrolled, be thankful that amid the wild waters you have yourself an Inner governing mind.
[tr. Rendall (1898)]There is either a fatal necessity, an unalterable order, or a placable Providence, or a blind confusion without a governor. If there be an unalterable necessity, why strive against it? If there be a Providence admitting of propitiation, make yourself worthy of the divine aid. If there be an ungoverned confusion, be comforted; seeing that in this tempest you have within yourself a guiding intelligence.
[tr. Hutcheson/Chrystal (1902)]There must be either a predestined Necessity and inviolable plan, or a gracious Providence, or a chaos without design or director. If then there be an inevitable Necessity, why kick against the pricks? If a Providence that is ready to be gracious, render thyself worthy of divine succour. But if a chaos without guide, congratulate thyself that amid such a surging sea thou hast a guiding Reason.
[tr. Haines (Loeb) (1916)]Either the Necessity of destiny and an order none may transgress, or Providence that hears intercession, or an ungoverned welter without a purpose. If then a Necessity which none may transgress, why do you resist? If a Providence admitting intercession, make yourself worthy of assistance from the Godhead. If an undirected welter, be glad that in so great a flood of waves you have yourself within you a directing mind.
[tr. Farquharson (1944)]Either an ineluctable destiny and an order that none may overstep, or a providence that can be appeased, or an ungoverned confusion subject to nothing but chance. If, then, an inexorable necessity, why struggle against it? If a providence that allows itself to be appeased, make yourself worthy of aid from the divine. And if an ungoverned confusion, be glad that in such a swirl you have a mind that provides leadership.
[tr. Hard (1997 ed.; 2011 ed.)]Fatal necessity, and inescapable order. Or benevolent Providence. Or confusion -- random and undirected.
If it's an inescapable necessity, why resist it?
If it's Providence, admits of being worshipped, then try to be worthy of God's aid.
If it's confusion and anarchy, then be grateful that on this raging sea you have a mind to guide you.
[tr. Hays (2003)]Either the compulsion of destiny and an order allowing no deviation, or a providence open to prayer, or a random welter without direction. Now if undeviating compulsion, why resist it? If a providence admitting the placation of prayer, make yourself worthy of divine assistance. If an ungoverned welter, be glad that in such a maelstrom you have within yourself a directing mind of your own.
[tr. Hammond (2006)]Either predetermined necessity and unalterable cosmic order, or a gracious providence, or a chaotic ungoverned mixture. If a predetermined necessity, why do you resist? If it is a gracious Providence that can hear our prayers, then make yourself worthy of divine assistance. If a chaotic ungoverned mixture, be satisfied that in the midst of this storm, you have within yourself a mind whose nature it is to govern and command.
[tr. Needleman/Piazza (2008)]
Woe to those who make unjust laws,
to those who issue oppressive decrees,
to deprive the poor of their rights
and withhold justice from the oppressed of my people,
making widows their prey
and robbing the fatherless.
What will you do on the day of reckoning,
when disaster comes from afar?
To whom will you run for help?
Where will you leave your riches?
Nothing will remain but to cringe among the captives
or fall among the slain.The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 23. Isaiah 10: 1ff (Isa 10:1-3) [tr. NIV (2011 ed.)]
(Source)
Alternate translations:Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Without me they shall bow down under the prisoners, and they shall fall under the slain.
[KJV (1611)]You are doomed! You make unjust laws that oppress my people. That is how you keep the poor from having their rights and from getting justice. That is how you take the property that belongs to widows and orphans. What will you do when God punishes you? What will you do when he brings disaster on you from a distant country? Where will you run to find help? Where will you hide your wealth? You will be killed in battle or dragged off as prisoners.
[GNT (1976)]Woe to those who enact unjust decrees, who compose oppressive legislation to deny justice to the weak and to cheat the humblest of my people of fair judgement, to make widows their prey and to rob the orphan. What will you do on the day of punishment, when disaster comes from far away? To whom will you run for help and where will you leave your riches, to avoid squatting among the captives or falling among the slain?
[NJB (1985)]Ha! Those who write out evil writs and compose iniquitous documents, to subvert the cause of the poor, to rob of their rights the needy of My people; that widows may be their spoil, and fatherless children their booty! What will you do on the day of punishment, When the calamity comes from afar? To whom will you flee for help, And how will you save your carcasses from collapsing under [fellow] prisoners, from falling beneath the slain?
[JPS (1985)]Woe to those who make iniquitous decrees, who write oppressive statutes, to turn aside the needy from justice and to rob the poor of my people of their right, to make widows their spoil and to plunder orphans! What will you do on the day of punishment, in the calamity that will come from far away? To whom will you flee for help, and where will you leave your wealth, so as not to crouch among the prisoners or fall among the slain?
[NRSV (1989 ed.)]
The salvation of America and of the human race depends on the next Election, if we believe the newspapers.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1848-10)
ELRIC: As I look at you, Ambassador Mollari, I see a great hand reaching out of the stars. The hand is your hand. And I hear sounds — the sounds of billions of people calling your name.
LONDO: My followers?
ELRIC: Your victims.J. Michael (Joe) Straczynski (b. 1954) American screenwriter, producer, author [a/k/a "JMS"]
Babylon 5, 2×03 “The Geometry of Shadows” (16 Nov 1994)
Heaven-sent calamities you may stand up against, but you cannot survive those brought on by yourself.
Shu Ching (6th Century BC) Chinese collection of political philosophy [Shujing, Shu-kin, Shangshu, The Book of History, The Book of Documents, or The Classic of History]
T’ai Chia
Also cited as Shu Ching 4, 5
GARIBALDI: No boom?
SINCLAIR: No boom.
IVANOVA: No boom today. Boom tomorrow. There’s always a boom tomorrow. What? Look, somebody’s got to have some damn perspective around here! Boom. Sooner or later. BOOM!Christy Marx (b. 1952) American screenwriter, photographer, game designer
Babylon 5, 1×15 “Grail” (6 Jul 1994)
(Source)
