Feasts are made for laughter,
wine gladdens life,
and money meets every need.לִשְׂחוֹק֙ עֹשִׂ֣ים לֶ֔חֶם וְיַ֖יִן יְשַׂמַּ֣ח חַיִּ֑ים וְהַכֶּ֖סֶף יַעֲנֶ֥ה אֶת־הַכֹּֽל׃
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 21. Ecclesiastes 10:19ff (Eccl 10:19) [tr. NRSV (2021 ed.)]
(Source)
An odd text for the Bible, it seems to refer back to 10:16-17, which bemoans royalty and their ministers feasting and drinking at all hours.
(Source (Hebrew)). Alternate translations:A feast is made for laughter, and wine maketh merry:
but money answereth all things.
[tr. KJV (1611)]But meals are made for laughter. Wine gives joy to life. Money is the answer to everything.
[tr. JB (1966)]We give parties to enjoy ourselves, wine makes us cheerful, and money has an answer for everything.
[tr. NJB (1985)]Feasting makes you happy and wine cheers you up, but you can't have either without money.
[tr. GNT (1992 ed.)]Feasts are made for laughter,
wine cheers the living,
and money answers everything.
[tr. CEB (2011)]They make a banquet for revelry; wine makes life merry, and money answers every need.
[tr. RJPS (2023 ed.)]
Quotations about:
enjoyment
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
CALVIN: There’s never enough time to do all the nothing you want.
In the life of the artist there need be no hour without its pleasure. I take the author, with whose career I am best acquainted; and it is true he works in a rebellious material, and that the act of writing is cramped and trying both to the eyes and the temper; but remark him in his study, when matter crowds upon him and words are not wanting — in what a continual series of small successes time flows by; with what a sense of power as of one moving mountains, he marshals his petty characters; with what pleasures, both of the ear and eye, he sees his airy structure growing on the page; and how he labours in a craft to which the whole material of his life is tributary, and which opens a door to all his tastes, his loves, his hatreds, and his convictions, so that what he writes is only what he longed to utter. He may have enjoyed many things in this big, tragic playground of the world; but what shall he have enjoyed more fully than a morning of successful work? Suppose it ill paid: the wonder is it should be paid at all. Other men pay, and pay dearly, for pleasures less desirable.
Fortune nor home not more the man can cheer,
Who lives a prey to covetise or fear,
Than may a picture’s richest hues delight
Eyes that with dropping rheum are thick of sight,
Or warm soft lotions soothe a gout-racked foot,
Or aching ears be charmed by twangling lute.
On minds unquiet joy has lost its power;
In a foul vessel everything turns sour.[Qui cupit aut metuit, iuvat ilium sic domus et res,
Ut lippum pictae tabulae, fomenta podagrum,
Auriculas citbarae collecta sorde dolentes.
Sincerumst nisi vas, quodcumque infundis acescit
Sperne voluptate.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 2 “To Lollius,” l. 51ff (1.2.51-54) (14 BC) [tr. Martin (1881)]
(Source)
(Source (Latin)). Other translations:The wisshinge, and the tremblinge chuffe his house and good doth please,
As portraytures the poreblind eyes, as bathes, the gowtie ease.
As musicke dothe delite the eares with matter stuffde, and sore.
The vessels sowers what so it takes if it be fowle before.
[tr. Drant (1567)]Who fears, or covets: House to him and Ground,
Are Pictures to blind men, Incentives bound
About a gouty Limb, Musick t'an ear
Dam'd up with filth. A vessel not sincere
Sowres whatsoe're you put into't.
[tr. Fanshawe; ed. Brome (1666)]He that desires or fears, diseas'd in mind,
Wealth profits him as Pictures do the blind;
Plaisters the Gouty Feet; and charming Airs
And sweetest sounds the stuft and troubled Ears:
The musty Vessels sour what they contain.
[tr. Creech (1684)]Houses and riches gratify the breast
For lucre lusting, or with fear deprest,
As pictures, glowing with a vivid light,
With painful pleasure charm a blemisht sight;
As chafing soothes the gout, or music cheers
The tingling organs of imposthum'd ears.
Your wine grows acid when the cask is foul.
[tr. Francis (1747)]Who frets or covets, wealth can please no more
Than pictures him whose eyes with rheum run o'er --
Than furst an flannels can the cripple cheer,
Or warbling music charm an aching ear.
Life's every relish lies beyond his power,
As in the tainted vessel all turns sour.
[tr. Howes (1845)]To him that is a slave to desire or to fear, house and estate do just as much good as paintings to a sore-eyed person, fomentations to the gout, music to ears afflicted with collected matter. Unless the vessel be sweet, whatever you pour into it turns sour.
[tr. Smart/Buckley (1853)]Who fears or hankers, land and country-seat
Soothe just as much as tickling gouty feet,
As pictures charm an eye inflamed and blear,
As music gratifies an ulcered ear.
Unless the vessel whence we drink is pure,
Whate'er is poured therein turns foul, be sure.
[tr. Conington (1874)]A house and wealth afford like pleasure to him who is covetous or fearful, as paintings do to a person with defective sightk, fomentations to a gouty man, or music to those whose ears suffer from accumulated dirt. Except a jar be clean, whatever you may pour in turns sour.
[tr. Elgood (1893)]If a mind is bound by greed or harassed by fears, his house, his home and all his possessions will give him no more pleasure than paintings do to the blind, warm blankets the feverish or music the deaf. In an unclean pitcher sweet milk soon turns sour.
[tr. Dana/Dana (1911)]To one with fears or cravings, house and fortune give as much pleasure as painted panels to sore eyes, warm wraps to the gout, or citherns to ears that suffer from secreted matter. Unless the vessel is clean, whatever you pour in turns sour.
[tr. Fairclough (Loeb) (1926)]His house and estate are as much of a pleasure to him
Who wants something more (or is deathly afraid he won't get it)
As dazzling canvases are to a man with sore eyes,
Or nice wram robes to a man who suffers from gout,
Or the music of mournful guitars to infected ears.
If the vase isn't clean, whatever you put in turns sour.
[tr. Palmer Bovie (1959)]A man who desires or fears enjoys his good as much
as a sore-eyed man likes art, a man with gout
fine shoes, someone with wax-plugged hears a cithara.
Anything you pour into a dirty pot gets spoiled.
[tr. Fuchs (1977)]A miser, or a man endlessly
Greedy, enjoys his mansion, his rolling meadows, as much
As a sore-eyed man takes pleasure in paintings, a gouty man relishes
Hot cloths, a man with pus-filled ears loves music.
If the cup isn't clean, everything you drink is dirty.
[tr. Raffel (1983)]If your life is governed
By cravings for what you lack, or else by fear
Of losing what you have, then what you have,
Your house and your possessions, give you as much
Pleasure as a picture gives a blind man,
Or an elegant pair of shoes gives a man with gout,
Or music gives to an ear stuffed up with wax.
A glass that isn't clean will guarantee
That whatever you pour into it will sour.
[tr. Ferry (2001)]A man with fear or desire has as much pleasure from his house
and possessions as sore eyes from a picture, gouty feet
from muffs, or ears from a lyre when aching with lumps of dirt.
When a jar is unclean, whatever you fill it with soon goes sour.
[tr. Rudd (2005 ed.)]House and fortune grant
As much pleasure to one who’s full of fear and craving
As painting to sore eyes, poultice to gouty joint,
Or lute to ears that ache from accumulated wax.
Unless the jar is clean whatever you pour in sours.
[tr. Kline (2015)]
Whenever a minister haz preached a sermon that pleazes the whole congregashun, he probably haz preached one that the Lord wont endorse.
[Whenever a minister has preached a sermon that pleases the whole congregation, he probably haz preached one that the Lord won’t endorse.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1871-06 (1871 ed.)
(Source)
Just now, when every one is bound, under pain of a decree in absence convicting them of lèse-respectability, to enter on some lucrative profession, and labour therein with something not far short of enthusiasm, a cry from the opposite party, who are content when they have enough, and like to look on and enjoy in the meanwhile, savours a little of bravado and gasconade. And yet this should not be. Idleness so called, which does not consist in doing nothing, but in doing a great deal not recognized in the dogmatic formularies of the ruling class, has as good a right to state its position as industry itself.
Enjoying things which are pleasant; that is not the evil: it is the reducing of our moral self to slavery by them that is.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Lecture (1840-05-08), “The Hero as Prophet,” Home House, Portman Square, London
(Source)
The lecture notes were collected by Carlyle into On Heroes, Hero-Worship, & the Heroic in History, Lecture 2 (1841).
The appreciation of many things in which we are not proficient ourselves but which we have learned to enjoy is one of the important things to cultivate in modern education. The arts in every field — music, drama, sculpture, painting — we can learn to appreciate and enjoy. We need not be artists, but we should be able to appreciate the work of artists.
Eleanor Roosevelt (1884–1962) First Lady of the US (1933–1945), politician, diplomat, activist
Column (1958-11-05), “My Day”
(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)]
But suppose one could not point to this great benefit, suppose that the study of literature conferred only enjoyment: even then, I believe, you would agree that this form of mental relaxation broadens and enlightens the mind like no other. For other forms of mental relaxation are in no way suited to every time, age, and place. But the study of literature sharpens youth and delights old age; it enhances prosperity and provides a refuge and comfort in adversity; it gives enjoyment at home without being a hindrance in the wider world; at night, and when travelling, and on country visits, it is an unfailing companion.
[Quod si non hic tantus fructus ostenderetur et si ex his studiis delectatio sola peteretur, tamen, ut opinor, hanc animi adversionem humanissimam ac liberalissimam iudicaretis. Nam ceterae neque temporum sunt neque aetatum omnium neque locorum: haec studia adolescentiam acuunt, senectutem oblectant, secundas res ornant, adversis perfugium ac solacium praebent, delectant domi, non impediunt foris, pernoctant nobiscum, peregrinantur, rusticantur.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Pro Archia Poeta [For Archia the Poet], ch. 7 / sec. 16 (62 BC) [tr. Berry (2000)]
(Source)
(Source (Latin)). Other translations:Though, even if there were no such great advantage to be reaped from it, and if it were only pleasure that is sought from these studies, still I imagine you would consider it a most reasonable and liberal employment of the mind: for other occupations are not suited to every time, nor to every age or place; but these studies are the food of youth, the delight of old age; the ornament of prosperity, the refuge and comfort of adversity; a delight at home, and no hindrance abroad; they are companions by night, and in travel, and in the country.
[tr. Yonge (1856)]But even if we had no promise of such great fruit as we have, if we were led to study merely for the sake of the pleasure afforded us by study itself, you would nevertheless, I think , come to the conclusion that this mental recreation was a most humane and liberal one. For there are other studies which belong neither to all times, nor to all ages, nor to all places; but these studies strengthen youth and divert age, adorn prosperity, and afford a refuge and a solace in adversity; are a pleasure to us at home, and no hindrance abroad; they spend the night and roam about and rusticate with us.
[tr. M'Donogh Mahony (1886)][...] Such studies nourish us in youth, and entertain us in old age; they embellish our prosperity, and provide for us a refuge and a solace in adversity ; they are a delight at home, yet no embarrassment abroad; they are with us throughout sleepless nights, on tedious journeys, in. our country retreats.
[tr. Harbottle (1897)]Even if this so great advantage should not be shown, and if delight only is sought from these studies, however, as I think, you should judge (that) this employment of the mind (is) most humane and liberal. For other (occupations) are (suited) neither (for) all times, Even if this so great advantage should not be shown, and if delight only is sought from these studies, however, as I think, you should judge (that) this employment of the mind (is) most humane and liberal. For other (occupations) are (suited) neither (for) all times, foster youth, delight old age, adorn prosperity, in adversity they offer refuge and comfort, they delight (us) at home, they do not hinder (us) outside [abroad], they pass the night with us, they travel abroad, they go to the country (with us).
[tr. Dewey (1916)]But let us for the moment waive these solid advantages; let us assume that entertainment is the sole end of reading; even so, I think you would hold that no mental employment is so broadening to the sympathies or so enlightening to the understanding. Other pursuits belong not to all times, all ages, all conditions; but this gives stimulus to our youth and diversion to our old age; this adds a charm to success, and offers a haven of consolation to failure. In the home it delights, in the world it hampers not. Through the night-watches, on all our journeying, and in our hours of country ease, it is our unfailing companion.
[tr. Watts (Loeb) (1923)]And yet if so great a profit were not held out to them, and if enjoyment only were sought from such studies, still, I fancy, you would decide that this is the mind's most refined and liberal relaxation. The other classes of enjoyment are not for every time or every age or every situation, but these pursuits are the food of youth and the charm of age; they are the ornament of prosperity, and lend a refuge and comfort to misfortune; at home they are a pleasure, abroad they are no hindrance; they are with us by night, upon our journeys, at our country seats.
[tr. Allcroft/Plaistowe (c. 1925)]But if such great fruit as this did not result, and if pleasure alone were sought from these studies, still in my opinion you should judge this relaxation of mind most refining and most liberalizing. For other relaxations are not suitable for every season, age, and place, but these studies nourish youth and delight old age; they are an ornament in prosperity, and furnish a refuge and a solace in adversity; they are a delight at home and not a hindrance abroad; they pass the night, travel afar, or go to the country with us.
[tr. Guinach (1962)]But if this clear profit [of studying literature] is not clear and if entertainment alone should be sought from these pursuits, I still believe that you would judge them the most humanizing and enlightening exercise of the mind. For other activities do not partake in all times, all ages, and all places -- reading literature sharpens us in youth and comforts us in old age. It brings adornment to our successes and solace to our failures. It delights when we are at home and creates no obstacle for us out in the world. It is our companion through long nights, long journeys, and months in rural retreats.
[tr. @sentantiq (2019)]
Do you think that what I say each day on such a variety of topics could come to me if I did not cultivate my mind with learning, or that my mind could bear such a strain if I did not relax it by this same learning?
Indeed I confess that I have devoted myself to these interests. Let others be ashamed who have so buried themselves in books that they can offer nothing for the common enjoyment and can bring nothing forward into the light and the sight of men; but, gentlemen of the jury, why should I be ashamed, I who have lived so long in such a way that leisurely interests have never lured me nor pleasure called me nor sleep kept me from timely service to anyone?
Who, I ask, can censure me on this account, who can rightfully be angry at me, if I take as much time for the pursuit of these studies as is granted others to attend to their interests, to celebrate the festive days of the games, as much time as they devote to other pleasures and the relaxation of mind and body, as much time as others give to early-opening banquets, or even to throwing dice and playing ball?[An tu existimas aut suppetere nobis posse quod cotidie dicamus in tanta varietate rerum, nisi animos nostros doctrina excolamus, aut ferre animos tantam posse contentionem, nisi eos doctrina eadem relaxemus?
Ego vero fateor me his studiis esse deditum: ceteros pudeat, si qui se ita litteris abdiderunt, ut nihil possint ex his neque ad communem adferre fructum neque in aspectum lucemque proferre: me autem quid pudeat, qui tot annos ita vivo, iudices, ut a nullius umquam me tempore aut commodo aut otium meum abstraxerit aut voluptas avocarit aut denique somnus retardarit?
Qua re quis tandem me reprehendat aut quis mihi iure suscenseat, si, quantum ceteris ad suas res obeundas, quantum ad festos dies ludorum celebrandos, quantum ad alias voluptates et ad ipsam requiem animi et corporis conceditur temporum, quantum alii tribuunt tempestivis conviviis, quantum denique alveolo, quantum pilae, tantum mihi egomet ad haec studia recolenda sumpsero?]Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Pro Archia Poeta [For Archia the Poet], ch. 6 / sec. 12-13 (62 BC) [tr. Guinach (1962)]
(Source)
Cicero defends his reading and study habits.
(Source (Latin)). Other translations:Do you think it possible that we could find a supply for our daily speeches, when discussing such a variety of matters, unless we were to cultivate our minds by the study of literature; or that our minds could bear being kept so constantly on the stretch if we did not relax them by that same study?
But I confess that I am devoted to those studies, let others be ashamed of them if they have buried themselves in books without being able to produce anything out of them for the common advantage or anything which may bear the eyes of men and the light. But why need I be ashamed, who for many years have lived in such a manner as never to allow my own love of tranquility to deny me to the necessity or advantage of another or my fondness for pleasure to distract, or even sleep to delay my attention to such claims?
Who then can reproach me or who has any right to be angry with me, if I allow myself as much time for the cultivation of these studies as some take for the performance of their own business, or for celebrating days of festival and games, or for other pleasures, or even for the rest and refreshment of mind and body, or as others devote to early banquets, to playing at dice, or at ball?
[tr. Yonge (1856)]Do you think this can be afforded us as we speak every day in such a variety of cases, unless we abstract our minds from learning; or that our minds can bear such contention, unless we relax them from the same learning?
But I acknowledge I am devoted to these studies; the rest of my brethren may be ashamed if they withdraw from literature in such a manner as from it to be unable either to bear common fruit , or to bring it forth to light to be gazed on; but why am I to be ashamed that my sense of leisure has never led me to remain away in the hour of danger for convenience' sake, or pleasure never allured, or finally slumber never retarded me, who will thus continue to act for as many years as I live?
Why, indeed, should anyone blame me , or have a right to be angry with me if I employ , in the enumeration of these studies, as much time as is allowed to everyone else to attend to their own affairs, to celebrate the festal days of the games, to devote to other pleasures and to the rest of mind and body itself as much time as others devote to protracted banquets, or, in fine, to the gaming-table, or the javelin?
[tr. M'Donogh Mahony (1886)]Or do you suppose, either (that it) would be possible for us to have at hand, what we might utter daily, in such a variety of things [actions], unless we cultivated our minds by study, or (that) (our) minds could bear such great efforts, unless we relaxed them by the same study?
I indeed confess (that), I am given to these pursuits; let it shame others, if they hagve so buried themselves in letters, that they can neither bring nothing [anything] from these (studies), for the common advantage, nor to produce (anything) to view and to light. But why may I be ashamed, O judges who so many years live [have lived] so, that ever [never] either my leisure may have drawn me away or pleasure may have called (me) aside or in fine sleep may have kept (me) back from the emergency or the advantage of any one?
Wherefore who, pray, may reproach me, or who by right may be offended at me, if as much time as is conceded to others, for transacting their affairs, as much for celebrating festival days of games, as much for others pleasures, and for the rest itself of the mind and of the body; much as others devote to protracted banquets, as much in fine as to dice, as much as to ball playing.
[tr. Dewey (1916)]Do you think that I could find inspiration for my daily speeches on so manifold a variety of topics, did I not cultivate my mind with study, or that my mind could endure so great a strain, did not study too provide it with relaxation?
I am a votary of literature, and make the confession unashamed; shame belongs rather to the bookish recluse, who knows not how to apply his reading to the good of his fellows, or to manifest its fruits to the eyes of all. But what shame should be mine, gentlemen, who have made it a rule of my life for all these years never to allow the sweets of a cloistered ease or the seductions of pleasure or the enticements of repose to prevent me from aiding any man in the hour of his need?
How then can I justly be blamed or censured, if it shall be found that I have devoted to literature a portion of my leisure hours no longer than others without blame devote to the pursuit of material gain, to the celebration of festivals or games, to pleasure and the repose of mind and body, to protracted banqueting, or perhaps to the gaming-board? or to ball-playing?
[tr. Watts (Loeb) (1923)]Surely you do not believe that we can keep ourselves supplied with something to say every day on such a variety of topics, unless we thoroughly cultivate our minds by study? Surely you do not think that our minds could endure such strain unless we should give them the relaxation of the same study?
For my part I own that I am devoted to the pursuit of this. The rest of the world may be ashamed to have so buried themselves with literature as to be able neither to produce therefrom anything to the common profit, nor to bring it into sight and publicity. But why should I be ashamed , gentlemen of the jury, to have been living now so many years in such fashion, that neither has my love of retirement ever withdrawn me from any man's time of peril or season of advantage, nor has indulgence called me away, nor, in short, has sloth kept me back from it?
Who therefore, I pray, could find fault with me, or who could, with justice, be vexed with me, if I have myself appropriated to the resumption of such studies just so much out of my leisure hours as the rest of the world devotes to the transaction of their affairs, meeting of private engagements, or to attending the holidays of the Games, or to other indulgences and the mere rest of their minds and bodies? -- just so much time as some devote to lengthy dinners, or even to the dice-box and the tennis-ball?
[tr. Allcroft/Plaistowe (c. 1925)]How do you imagine I could find material for my daily speeches on so many different subjects if I did not train my mind with literary study, and how could my mind cope with so much strain if I did not use such study to help it unwind?
Yes, I for one am not ashamed to admit that I am devoted to the study of literature. Let others be ashamed if they have buried their heads in books and have not been able to find anything in them which could either be applied to the common good or brought out into the open and the light of day. But why should I be ashamed, gentlemen, given that in all the years I have lived my private pastimes have never distracted me, my own pleasures have never prevented me, and not even the need for sleep has ever called me away from helping anyone in his hour of danger or of need?
Who, then, can justly censure or reproach me if I allow myself the same amount of time for pursuing these studies as others set aside for dealing with their own personal affairs, celebrating festivals and games, indulging in other pleasures, and resting their minds and bodies, or as much as they devote to extended partying and to playing dice and ball?
[tr. Berry (2000)][...] I confess indeed that I am obsessed with studying literature. Let this fact shame others who do not know how to make use of their books so that they can’t provide anything from their reading to common profit or to make their benefit clear in sight.
Why, moreover, should I be ashamed when I have lived so many years in such a way that my hobby never prevented me from being useful to anyone at any time and its pleasure or sleepiness never distracted me or slowed me down? In what way, then, can anyone criticize me or censure me if I am discovered to have spent that very same amount of time in pursuing these studies as others do without blame in pursuing profit, or in celebrating festivals or games, in seeking the pleasure and rest of the body and mind, or dragging out hours in dining, gambling or ballgames?
[tr. @sentantiq (2019)]
The evils inseparably annexed to the present condition of man, are so numerous and afflictive, that it has been, from age to age, the task of some to bewail, and of others to solace them; and he, therefore, will be in danger of seeing a common enemy, who shall attempt to depreciate the few pleasures and felicities which nature has allowed us.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1753-11-27), The Adventurer, No. 111
(Source)
But thare iz lots ov pholks who kant see enny phun in enny thing, yu couldn’t fire a joke into them with a double barrell gun, 10 paces off, they go thru life az sollum az a cow. Menny people think it iz beneath their dignity to relish a joke, sutch people are simply fools, and dont seem to kno it.
[But there are lots of folks who can’t see any fun in anything; you couldn’t fire a joke into them with a double-barrel gun, ten paces off; they go through life as solemn as a cow. May people think it is beneath their dignity to relish a joke; such people are simply fools, and don’t seem to know it.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-04 “Fun” (1875 ed.)
(Source)
Any pleasure that does no harm to other people is to be valued.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 10 “Is Happiness Still Possible?” (1930)
(Source)
Life is a great big canvas, and you should throw all the paint on it you can.
Danny Kaye (1911-1987) American actor, comedian, singer, dancer [b. David Daniel Kaminsky]
(Attributed)
Widely quoted and attributed to Kaye, and in keeping with his ostensible joie de vivre, but not traced to any primary source.
Remember, all
Who live on earth are mortal, great and small:
Then take, good sir, your pleasure while you may;
With life so short ’twere wrong to lose a day.[Carpe viam, mihi crede, comes, terrestria quando
mortalis animas vivunt sortita neque ulla est
aut magno aut parvo leti fuga: quo, bone, circa,
dum licet, in rebus jucundis vive beatus;
vive memor quam sis aevi brevis.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 6 “Hoc erat in votis,” l. 93ff (2.6.93-97) (30 BC) [tr. Conington (1874)]
(Source)
The (Epicurean) town mouse encouraging the country mouse to come visit the city.
(Source (Latin)). Alternate translations:Our earthelie soule is ruinouse, not possible to flye
From dinte of death, by any meanes, the longeste livde muste dye.
Wherfore good sister, whilste thou maiste, do bayth they selfe in blisse,
Remember aye, how shadowye, and shorte this lyfe time is.
[tr. Drant (1567)]Since all shall die, and when
We go, our Mortal souls resolve to dust,
Live happy whil'st thou may'st, as one that must
Be nothing a while hence.
[tr. R. Fanshawe; ed. Brome (1666)]Since all must dye, and must resign their Breath,
Nor great, nor little is secure from Death;
Then spend thy days in Pleasure, Mirth and Sport.
And live like One, that Minds his Life is short.
[tr. Creech (1684)]Consider, Mice, like Men, must die,
Both small and great, both you and I:
Then spend your life in Joy and Sport,
(This doctrine, Friend, I learnt at Court.)
[tr. Pope (1733–38)]Since animals but draw their breath,
And have no being after death;
Since nor the little, nor the great,
Can shun the rigour of their fate;
At least be merry while you may,
The life of mice is but a day:
Come then, my friend, to pleasure give
The little life you have to live.
[tr. Francis (1747)]And, since in every creature upon earth
Lurk seeds of dissolution from its birth, --
Since soon or late, however great or small,
Inexorable Death awaits us all, --
Be wise, be happy; revel while you may,
And lengthen by enjoyment life's short day.
[tr. Howes (1845)]Since mortal lives are allotted to all terrestrial animals, nor is there any escape from death, either for the great or the small. Wherefore, my good friend, while it is in your power, live happy in joyous circumstances: live mindful of how brief an existence you are.
[tr. Smart/Buckley (1853)]Since creatures earthly all possess by lot but transitory lives, and since and following few lines, there's no escape from death for great or small: -- because of this, I say, dear friend, while you've the chance, live happy in a pleasant state, and well remember how short-lived you are.
[tr. Millington (1870)]Since all that is on earth is mortal, and there is no escape from death for great or small, draw the true conclusion, my dear sir, and live whilst you may in the enjoyment of what is pleasant; live, and remember how short the time is!
[tr. Wickham (1903)]Inasmuch as all creatures that live on earth have mortal souls, and for neither great nor small is there escape from death, therefore, good sir, while you may, live happy amid joys; live mindful ever of how brief your time is!
[tr. Fairclough (Loeb) (1926)]All earthly creatures, after all, have drawn as their lot
A mortal life: there is no escape from death
For large or small. Therefore, while you still can,
Enjoy a happy career, my good man, live well;
Live mindful of how short life really is.
[tr. Palmer Bovie (1959)]For nature gives
us earthly creatures mortal souls, and there's no escaping death
for anyone, large or small. That's why I say, old buddy,
live happily while you can with things that you enjoy;
live mindful of the shortness of your time.
[tr. Fuchs (1977)]For no one
Lives forever, not on this earth, and everyone
Dies, rich and poor alike. So
Be happy, live well, while you can.
Remember, it’s not for long!
[tr. Raffel (1983)]All earth's creatures
have mortal souls. And there is no way
to flee this destiny, neither for the great
nor for the humble; all the more reason,
my dear fellow, to live happily
so long as you can amidst pleasures,
keeping ever in mind how brief
are your days.
[tr. Alexander (1999)]We're all slated for death,
whether we be grand or ordinary;
thus we should avidly pursue life's joys
the whole of our short course on earth.
[tr. Matthews (2002)]All earthly creatures have been given mortal souls;
large or small they have no means of escaping death.
So my dear chap, while there's still time, enjoy the good things
of life, and never forget your days are numbered.
[tr. Rudd (2005 ed.)]Since all terrestrial creatures
Are mortal, and there’s no escape from death for great
Or small, then live happily, good friend, while you may
Surrounded by joyful things: mindful while you live
How brief existence is.
[tr. Kline (2015)]
Go to! Cast dust on those deaf skies, who spurn
Thy orisons and bootless prayers, and learn
To quaff the cup, and hover round the fair;
Of all who go, did ever one return?
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 97 [tr. Whinfield (1883), # 267]
(Source)
Given as # 149 in Whinfield's 1882 edition. Calcutta manuscript # 271. Alternate translations:Behold the dawn arise, O fountain of delights. Drink your wine and touch your lute, for the life of those who sleep will be but brief; and of those who have gone hence, not one will e'er return.
[tr. McCarthy (1879), # 44]Go, on the earth and the heavens cast dust and all their care;
Drink wine and follow the trace of the pleasant-visaged fair.
Where is the good of obedience? Where is the profit of prayer?
Of all that have gone before us, there's none returneth e'er.
[tr. Payne (1898), # 463]Go! throw dust upon the face of the heavens,
drink wine, and consort with the fair of face;
what time is this for worship? and what time is this for supplication?
since, of all those that have departed, not one has returned?
[tr. Heron-Allen (1898), # 97]Go, thou, cast dust on the heaven above us,
Drink ye wine, and beauty seek today!
What use in adoration? What need for prayer?
For of all the gone no one comes again.
[tr. Cadell, after Nicholas (1879), # 228]Go then, cast dust on heaven's sapphire stair,
Drink wine, love beauty, in this world of men.
What place for pious deeds? What need for prayer?
Of the departed, none comes back again.
[tr. Cadell (1899), # 105]Go! On earth's face, in Heaven's face high in air
Flung dust, drink wine and woo the sweet-faced fair!
What time is there for worship? What for prayer?
For none of all those gone returneth e'er.
[tr. Thompson (1906), # 312]Fling dust at heaven, that every offering spurns;
Drink wine, and love while thy desire yet burns;
What time is this to worship or to pray?
Of all that have departed, none returns.
[tr. Talbot (1908), # 97]Go! throw dust upon the head of the heavens and the
world. Drink ever wine and hover about the fair-faced ones.
What place is there for worship? what place for prayer?
for of all those who are gone not one has come back.
[tr. Christensen (1927), # 56]Go, throw dust on the Sphere of this world,
Drink wine and court those whose face is resplendent like the moon.
What place is this for worship and for prayer?
Since from all who have left no news returns.
[tr. Rosen (1928), # 174]Ascend the skies, fling the dust on earth, 'tis base,
Yea seek His love, and linger on His face.
Thy rites and prayers will not profit there,
The path you once have plied you can't retrace.
[tr. Tirtha (1941), # 3.49]
There are as many forms of fun as there are ways to tie a cravat. And just like cravat knots, some entertainments are quite subtle and others quite vulgar, and most are a matter of personal taste unfortunately foisted upon the world.
Gail Carriger (b. 1976) American archaeologist, author [pen name of Tofa Borregaard]
Ambush or Adore (2022)
Philosophy does not do battle against such pleasures as are natural, provided that temperance accompanies them; she teaches moderation in such things not avoidance.
[La philosophie n’estrive point contre les voluptez naturelles, pourveu que la mesure y soit joincte : & en presche la moderation, non la fuitte.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 5 (3.5), “Of Some Verses of Virgil [Sur des vers de Virgile]” (1586) [tr. Screech (1987)]
(Source)
The first part of this quotation (to the semi-colon) appeared in the 1588 edition; the final phrase about moderation was added for the 1595 edition.
(Source (French)). Alternate translations:Philosophie contends not against naturall delights, so that due measure be joined therewith; and alloweth the moderation, not the shunning of them.
[tr. Florio (1603)]Philosophy does not contend against natural Pleasures, provided they be moderate: and only preaches Moderation, not a total Abstinence.
[tr. Cotton (1686)]Philosophy does not contend against natural pleasures, provided they be moderate, and only preaches moderation, not a total abstinence.
[tr. Cotton/Hazlitt (1877)]Philosophy does not at all contend against natural pleasures, provided due measure be kept; and it preaches moderation in them, not avoidance.
[tr. Ives (1925)]Philosophy does not contend against natural pleasures, provided that measure is observed, and it preaches moderation in them, not flight.
[tr. Zeitlin (1934)]Philosophy does not strive against natural pleasures, provided that measure goes with them; she preaches moderation in them, not flight.
[tr. Frame (1943)]
LAWRENCE: I — killed — two people, I mean two Arabs. One was a boy — this was yesterday. … I led him into a quicksand. The other was a man — that was, oh let me see — before Akaba anyway — I had to execute him with my pistol. … There was something about it I didn’t like.
ALLENBY: Well, naturally.
LAWRENCE: No. Something else.
ALLENBY: I see. Well that’s all right. Let it be a warning.
LAWRENCE: No. Something else.
ALLENBY: What then?
LAWRENCE: I enjoyed it.
Robert Bolt (1924-1995) English dramatist
Lawrence of Arabia, Part 1, sc. 621-623 (1962) [with Michael Wilson]
(Source)
The above is from the Bolt shooting script. The actual movie sequence has slightly different language and intonation in Lawrence's first line:I killed two people, I mean, two Arabs. One was a boy. That was -- yesterday. I led him into a quicksand. The other was a man. That was -- before Aqaba, anyway. I had to execute him with my pistol. There was something about it I didn't like.
Old and young, we are all on our last cruise. If there is a fill of tobacco among the crew, for God’s sake pass it round, and let us have a pipe before we go!
ROBIN: And those things do best please me
That befall prepost’rously.William Shakespeare (1564-1616) English dramatist and poet
Midsummer Night’s Dream, Act 3, sc. 2, ll. 122ff (3.2.122-123) (1605)
(Source)
If one lived for ever the joys of life would inevitably in the end lose their savour. As it is, they remain perennially fresh.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 2 “Byronic Unhappiness” (1930)
(Source)
He who tries to make his happiness depend too much on his reason, who holds it up for examination, who quibbles, as it were, with his delights, and admits no indelicate pleasures, ends by having none at all. He is a man who cards the wool of his mattress until nothing is left, and he ends by sleeping on the boards.
[Celui qui veut trop faire dépendre son bonheur de sa raison, qui le soumet à l’examen, qui chicane, pour ainsi dire, ses jouissances, et n’admet que des plaisirs délicats, finit par n’en plus avoir. C’est un homme qui, à force de faire carder son matelas, le voit diminuer, et finit par coucher sur la dure.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 179 (1795) [tr. Merwin (1969)]
(Source)
(Source (French)). Alternate translations:He who allows his happiness to depend too much on reason, who submits his pleasures to examination, and desires enjoyments only of the most refined nature, too often ends by not having any at all.
[tr. De Finod (1884)]The man who makes his happiness too subject to his reason, who submits it to examination, who, as it were, quibbles with his enjoyment and recognizes only fastidious pleasures, will finish by having none at all. He is as one who makes his mattress smaller and smaller with assiduous carding until he ends by sleeping on the wood.
[tr. Mathers (1926)]One who wishes to make his happiness too much dependent on his reason, who examines his happiness closely, and who so to say quibbles with his enjoyments, ends by no longer having any. He is one who, by dint of having his mattress carded, sees it dwindle, and finishes by sleeping on the bare boards.
[tr. Pearson (1973)]Someone who wants his happiness to be too supported by reason, who examines it, who so to say quibbles over what he enjoys, and only allows himself pleasures that have delicacy, ends by not having any. He is a man who, because he wants his mattress to fit perfectly on his bed, continuously has to make it smaller, and ends up sleeping on the floor.
[tr. Siniscalchi (1994)]Anyone who relies too heavily on reason to achieve happiness, who analyses it, who so to speak quibbles over his enjoyment and can accept only refined pleasures, ends up not having any at all. He's like a man who wants to get rid of all the lumps in his mattress and eventually ends up sleeping on bare boards because he's made it too small.
[tr. Parmée (2003), ¶ 135]
Thrust into life without my own consent,
Thrust back to death, with who knows what intent?
Arise, bright saki, fill the cup with wine
And drown the burden of my discontent.
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 21 [tr. Roe (1906), # 44]
(Source)
A saki or sāqī (ساقی) means "wine-server" or "bartender."
Alternate translations:My coming was not of mine own design,
And one day I must go, and no choice of mine;
Come, light-handed cupbearer, gird thee to serve,
We must wash down the care of this world with wine.
[tr. Cowell (1858), # 8]What, without asking, hither hurried whence
And, without asking, wither hurried hence!
Another and another Cup to drown
The Memory of this Impertinence!
[tr. FitzGerald, 1st ed. (1859), # 30]What, without asking, hither hurried whence
And, without asking, wither hurried hence!
Ah, contrite Heav'n endowed us with the Vine
To drug the memory of that insolence.
[tr. FitzGerald, 2nd ed. (1868), # 33]What, without asking, hither hurried Whence?
And, without asking, Whither hurried hence!
Oh, many a Cup of this forbidden Wine
Must drown the memory of that insolence!
[tr. FitzGerald, 3rd ed. (1872), # 30; 4th ed. (1879); 5th ed. (1889)]O Cup-Bearer, since Time lurks hard by ready to shatter you and me, this world can never be an abiding dwelling for you and me. But come what may, assure yourself that God is in our hands while this cup of wine stands between you and me.
[tr. McCarthy (1879), # 35]I came not hither of my own free will,
And go against my wish, a puppet still;
Cupbearer! gird thy loins and fetch some wine;
To purge the world's despite, my goblet fill.
[tr. Whinfield (1883), # 110; (1882) # 641]Since hither, willy nilly, I came the other day
And hence must soon be going, without my yea or nay,
Up, cupbearer! thy middle come gird without delay;
The world and all its troubles with wine I 'll wash away.
[tr. Payne (1898), # 94]Seeing that my coming was not for me the Day of Creation,
and that my undesired departure hence is a purpose fixed for me,
get up and gird well thy loins, O nimble Cup bearer,
for I will wash down the misery of the world in wine.
[tr. Heron-Allen (1898), # 21]As my first coming was no wish of mine
So my departure I can not devise.
Gird thyself, Saki! Fair bright Saki rise,
Lest time should fail to drink this skin of wine.
[tr. Cadell (1899), # 37]Since coming at the first was naught of mine,
And I unwilling go by fixed design,
Cupbearer, rise! and quickly gird thy loins!
For worldly sorrows I'll wash down in wine!
[tr. Thompson (1906), # 157]I was not asked to choose my natal morn,
I die as helplessly as I was born.
Bring wine, and I will strive to wash away
The recollection of Creation's scorn.
[tr. Talbot (1908), # 21]Since my coming was not of my own choosing from
the first day, and my going has been irrevocably fixed without my will,
arise and gird thy loins, o nimble Sáqí, for I will
wash down the grief of the world with wine.
[tr. Christensen (1927), # 32]Since here I came unwilling and perforce,
To go unplanning is my proper course;
Arise O Guide! and girdle up thy waist,
And with Thy Word absolve me from remorse.
[tr. Tirtha (1941), # 8.72]My presence here has been no choice of mine;
Fate hounds me most unwillingly away.
Rise, wrap a cloth about your loins, my Saki,
And swill away the misery of this world.
[tr. Graves & Ali-Shah (1967), # 32]Since at first my coming was not at my will,
And the going is involuntarily imposed,
Arise, fasten your belt brisk wine-boy,
I'll drown the world's sorrow in wine.
[tr. Avery/Heath-Stubbs (1979), # 94]
There’s brief enjoyment in dishonorable pleasure.
[βραχεῖα τέρψις ἡδονῆς κακῆς]
Euripides (485?-406? BC) Greek tragic dramatist
Erectheus [Ἐρεχθεύς], frag. 362, l. 23 (TGF) (422 BC) [tr. Collard/Cropp (2008)]
(Source)
Part of the advice from Erechtheus to his son.
Nauck frag. 362, Barnes frag. 1, Musgrave frag. 2. (Source (Greek)). Alternate translations:The delight which sinful pleasure affords is short.
[tr. Wodhull (1809)]The enjoyment of unholy pleasure is of short duration.
[tr. Ramage (1895)]The enjoyment from a cheap pleasure is short.
[Source]
I enjoy life; I might almost say that with every year that passes I enjoy it more. This is due partly to having discovered what were the things that I most desired, and having gradually acquired many of these things. Partly it is due to having successfully dismissed certain objects of desire — such as the acquisition of indubitable knowledge about something or other — as essentially unattainable. But very largely it is due to a diminishing preoccupation with myself. Like others who had a Puritan education, I had the habit of meditating on my sins, follies, and shortcomings. I seemed to myself — no doubt justly — a miserable specimen. Gradually I learned to be indifferent to myself and my deficiencies; I came to centre my attention increasingly upon external objects: the state of the world, various branches of knowledge, individuals for whom I felt affection.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 1 “What Makes People Unhappy?” (1930)
(Source)
ARTHUR: I don’t want to die now, I’ve still got a headache! I don’t want to go to heaven with a headache, I’d be all cross and wouldn’t enjoy it.
Douglas Adams (1952-2001) English author, humorist, screenwriter
Hitchhiker’s Guide to the Galaxy, Phase 1, “Fit the 2nd” (BBC radio) (1978-03-15)
(Source)
The adaptation into the original novelization, Hitchhiker's Guide to the Galaxy, ch. 7 (1979), is nearly the same:"I don't want to die now!" he yelled. "I've still got a headache! I don't want to go to heaven with a headache, I'd be all cross and wouldn't enjoy it!"
Chuse such Pleasures, as recreate much, and cost little.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 61 (1725)
(Source)
Then to the Lip of this poor earthen Urn
I lean’d, the Secret of my Life to learn:
And Lip to Lip it murmur’d — “While you live,
“Drink! — for, once dead, you never shall return.”
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 100 [tr. FitzGerald, 3rd ed. (1872), # 35]
(Source)
The same translation was used by Fitzgerald for the 4th ed. (1879) and 5th ed. (1889).
Where there are numerological references (which multiple sources pull together as variations on this quatrain), they are based on the numbering: One man, two worlds, four elements, five senses, seven planets, eight heavens, nine spheres, ten powers.
Alternate translations:Lip to lip I passionately kissed the bowl,
To learn from it the secret of length of days;
Lip to lip in answer it whispered reply,
"Drink wine, for once gone thou shalt never return!"
[tr. Cowell (1858), # 25]Then to this earthen Bowl did I adjourn
My Lip the secret Well of Life to learn:
And Lip to Lip it murmur'd -- "While you live,
"Drink! -- for once dead you never shall return."
[tr. FitzGerald, 1st ed. (1859), # 34]Then to the Lip of this poor earthen Urn
I lean'd, the secret Well of Life to learn:
And Lip to Lip it murmur'd -- "While you live,
"Drink! -- for, once dead, you never shall return."
[tr. FitzGerald, 2nd ed. (1868), # 34]O offspring of the four and five, art puzzled by the four and five? Drink deep, for I have told thee time on time, that once departed, thou returnest no more.
[tr. McCarthy (1879), # 245]I put my lips to the cup, for I did yearn
The secret of the future life to learn;
And from his lip I heard a whisper drop,
"Drink! for once gone you never will return."
[tr. Whinfield (1882), # 149]I put my lips to the cup, for I did yearn
The means of gaining length of days to learn;
It leaned its lip to mine, and whispered low,
"Drink! for, once gone, you never will return."
[tr. Whinfield (1883), # 152, elsewhere # 274]I put my lips to the cup, for I did yearn
The hidden cause of length of days to learn;
He leaned its lip to mine, and whispered low,
"Drink! for, once gone, you never will return."
[tr. Whinfield (188?), # 274]Slave of four elements and sevenfold heaven,
Who aye bemoan the thrall of these eleven,
Drink! I have told you seventy times and seven,
Once gone, nor hell will send you back, nor heaven.
[tr. Whinfield (1882), #223]Child of four elements and sevenfold heaven,
Who fume and sweat because of these eleven,
Drink! I have told you seventy times and seven,
Once gone, nor hell will send you back, nor heaven.
[tr. Whinfield (1883), # 431]Sprung from the Four, and the Seven! I see that never
The four and the Seven respond to thy brain's endeavour --
Drink wine! for I tell thee, four times o'er and more,
Return there is none! -- Once gone, thou art gone for ever!
[tr. M. K. (1888)]Lip to lip with the jar you know not what is intended
That is to say my lip also was like your lips (employed)
In the end since existence is no longer available
Your lips should be thus employed according to the friendly order.
[tr. Heron-Allen (1897), Calcutta # 227]In great desire I pressed my lips to the lip of the jar,
To inquire from it how long life might be attained;
It joined its lip to mine and whispered: --
"Drink wine, for, to this world, thou returnest not."
[tr. Heron-Allen (1898), # 100]With strong desire my lips the cup's lip sought
From it the cause of weary life to learn.
Its lip pressed my lips close and whisperèd: --
"Drink, in this world no moment can return."
[tr. Cadell (1899), # 110]I prest my lip in yearning to the urn.
Thereby the means of length of life to learn.
And lip to my lip placed it whispered low,
"Drink! For to this world you will ne'er return!"
[tr. Thompson (1906), # 320]To the jar's mouth my eager lip I press'd,
For Life's Elixir making anxious quest;
It join'd its lip to mine, and whisper'd low --
"Drink wine: thou shalt not wake from thy last rest!"
[tr. Talbot (1908), # 100]I laid my lip to the lip of the wine-cup in the utmost
desire to seek from it the means of prolonging life.
It laid its lip to my lip and said mysteriously: "During
a whole life I was like thee; rejoice for a while in my company."
[tr. Christensen (1927), # 65]I placed my lip on the lip of the jug and caught from it
The means of attaining a long life.
The jug then seemed to say to me:
"For a lifetime I have been as you; now, for a while, be my companion."
[tr. Rosen (1928), # 177]My lip to lip of Jar I close in glee,
In hopes that life eternal I would see;
Then quoth the Jar: Like thee I once have been
For ages, hence a minute breathe with me."
[tr. Tirtha (1941), # 5.29]Greedily to the bowl my lips I pressed
and asked how might I sue for green old age.
Pressing its lips to mine it muttered darkly:
"Drink up! Once gone, you shall return no more!"
[tr. Graves & Ali-Shah (1967), # 36]I laid my lip against the pitcher's lip in the extremity of desire, that I might seek from it the means of long life: it laid (its) lip upon my lip and said secretly, "I too was (once) like thee: consort with me for a moment."
[tr. Bowen (1976), # 19, after Heron-Allen]I pressed my lip upon the Winejar's lip,
And questioned how long life I might attain;
Then lip to lip it whispering replied:
"Drink wine -- this world thou shalt not see again."
[tr. Bowen (1976), # 19]In the extremity of desire I put my lip to the pot's
To seek the elixir of life:
It put its lip on mine and murmured,
"Enjoy the wine, you'll not be here again."
[tr. Avery/Heath-Stubbs (1979), # 139]I brought the cup to my lips with greed
Begging for longevity, my temporal need
Cup brought its to mine, its secret did feed
Time never returns, drink, of this take heed.
[tr. Shahriari (1998), literal]The only secret that you need to know
The passage of time is a one way flow
If you understand, joyously you’ll grow
Else you will drown in your own sorrow.
[tr. Shahriari (1998), figurative]
There is this difference between those two temporal blessings health and money: money is the most envied, but the least enjoyed; health is the most enjoyed, but the least envied; and this superiority of the latter is still more obvious when we reflect that the poorest man would not part with health for money, but that the richest would gladly part with all their money for health.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 225 (1820)
(Source)
There are two motives for reading a book: one, that you enjoy it; the other, that you can boast about it.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)
(Source)
Of lingering and gain-seeking make an end;
Think, while there’s time, how soon Death’s pyre may blaze;
And some brief folly mix with prudent ways:
At the fit hour ’tis sweet to unbend.[Verum pone moras et studium lucri
nigrorumque memor, dum licet, ignium
misce stultitiam consiliis brevem:
dulce est desipere in loco.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 4, # 12, l. 25ff (4.12.25-28) (13 BC) [tr. Marshall (1908)]
(Source)
Usually subtitled by translators "To Virgil" or "Invitation to Virgil." There has been great controversy amongst scholars whether the Virgil mentioned in the ode refers to the famous poet who composed the Aeneid, among other works. The two knew each other, but that Virgil died in 19 BC. Some suggest this was an older poem of Horace's, finished and inserted into this later, final volume by him.
(Source (Latin)). Alternate translations:Think Life is short, forget thy fears,
And eager thoughts of Gain,
Short Folly mix with graver Cares,
'Tis decent sometimes to be vain.
[tr. Creech (1684)]Come, quit those covetous thoughts, those knitted brows,
Think on the last black embers, while you may,
And be for once unwise. When time allows,
'Tis sweet the fool to play.
[tr. Conington (1872)]But lay aside delay, and the desire of gain; and, mindful of the gloomy [funeral] flames, intermix, while you may, your grave studies with a little light gayety: it is delightful to give a loose on a proper occasion.
[tr. Smart/Buckley (1853)]To the winds with base lucre and pale melancholy ! --
In the flames of the pyre these, alas! will be vain,
Mix your sage ruminations with glimpses of folly, --
'T is delightful at times to be somewhat insane!
[tr. Martin (1864)]But put aside delays and care of gain,
Warned, while yet time, by the dark death-fires; mix
With thought brief thoughtlessness; to be unwise
In time and place is sweet.
[tr. Bulwer-Lytton (1870)]Then lay aside delays, pursuit of gain, and, mindful fo the funeral pyre, intermix, while it is permitted, a temporary foolishness with thy worldly plans. There is pleasure in indulging in folly on special occasions.
[tr. Elgood (1893)]Quick! ere the lurid death-fire's day,
Drive thou the lust of gain away!
Thy wisdom with unwisdom grace:
'Tis well to rave, in time and place.
[tr. Gladstone (1894)]Come! a truce to delay, and the desire of gain!
And, all mindful, in time, of the dark fun'ral fires.
Mingle with your grave plans some little folly's fling,
Sweet is folly at fitting times.
[tr. Phelps (1897)]Mingle a little folly with your wisdom; a little nonsense now and then is pleasant.
[Source (1908)]But put aside delay and thirst for gain, and, mindful of Death’s dark fires, mingle, while thou mayst, brief folly with thy wisdom. ’Tis sweet at the fitting time to cast serious thoughts aside.
[tr. Bennett (Loeb) (1912), "The Delights of Spring"]Quick, quit your usury. Time is fleet.
Think, while you may, of funeral flames,
And blend brief folly with your aims;
Folly, in folly's hour, is sweet.
[tr. Mills (1924)]Then come at once and pause for breath
In chasing wealth. Remembering death
And death's dark fires, mix, while you may,
Method and madness, work and play.
Folly is sweet, well-timed.
[tr. Michie (1963)]Don’t linger, don’t stop to be sensible,
Let a little folly mix with your wisdom,
Be aware of death’s dark fires:
Frivolity is sweet, in season.
[tr. Raffel (1983)]And, heedful of death's black fire, consent for a while
To mix a little pleasure in with your prudence.
It's right to be foolish when the time is right.
[tr. Ferry (1997)]Be mindful, while you may,
of black-smoked funeral pyres
and blend a bit of folly with your wisdom.
O it is sweet at the proper time
to play the fool!
[tr. Alexander (1999)]But abolish delay, and desire for profit,
and, remembering death’s sombre flames, while you can,
mix a little brief foolishness with your wisdom:
it’s sweet sometimes to play the fool.
[tr. Kline (2015), "Spring"]
Roald Dahl had Willy Wonka use the thematically similar line "A little nonsense now and then / Is relished by the wisest men" in both his screenplay for the movie Willy Wonka and the Chocolate Factory (1971) and in the book Charlie and the Great Glass Elevator. For more information in this variant and its possible origins, see Quote Origin: A Little Nonsense Now and Then is Relished by the Wisest Men – Quote Investigator®.
Wealth is not his that has it, but his that enjoys it.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1736 ed.)
(Source)
Mental pleasures never cloy: unlike those of the body, they are increased by repetition, approved of by reflection, and strengthened by enjoyment.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 246 (1820)
(Source)
The poor have the same basic pleasures of the rich, and the rich will always resent it.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 1 (1963)
(Source)
Awl plezzures are lawful that don’t end in making us feel sorry.
[All pleasures are lawful that don’t end in making us feel sorry.]Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 148 “Affurisms: Ink Brats” (1874)
(Source)
I had a very pleasant evening, however, though you will probably find out that there was no particular reason for it; but I do not think it worth while to wait for enjoyment until there is some real opportunity for it.
So Life’s year begins and closes;
Days, though short’ning, still can shine;
What though youth gave love and roses,
Age still leaves us friends and wine.
Put not oph till to-morrow what can be enjoyed to-day.
[Put not off till tomorrow what can be enjoyed today.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 148 “Affurisms: Ink Brats” (1874)
(Source)
IMMORALITY. The morality of those who are having a better time.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
The Book of Burlesques, “The Jazz Webster” (1920)
(Source)
Variant:Immorality is the morality of those who are having a better time.
[Chrestomathy, ch. 30 "Sententiae" (1949)]
Since Joys are so uncertain; take Gladness when it comes.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 101 (1725)
(Source)
Do not, on a rainy day, ask your child what he feels like doing, because I assure you that what he feels like doing, you won’t feel like watching.
Fran Lebowitz (b. 1950) American journalist, essayist
Social Studies, “Parental Guidance” (1981)
(Source)
No play is rubbish if it pleases and if it takes money at the door.
You can’t have a picnic lunch unless the party carrying the basket comes.
All that [experience] really demonstrated was that our future would be the same as our past, and that the sin we had done once, and with loathing, we would do many times, and with joy.
Oscar Wilde (1854-1900) Irish poet, wit, dramatist
The Picture of Dorian Gray, ch. 4 (1891)
(Source)
The passage also occurs in ch. 3 of the original Lippincott's Monthly Magazine (1890-06) version.
As extracted into Oscariana and epigram form (e.g.), it is given in the present tense:All that it really demonstrates is that our future will be the same as our past, and that the sin we have done once, and with loathing, we shall do many times, and with joy.
That man is the richest whose pleasures are cheapest.
How little it takes to make life perfect! A good sauce, a cocktail after a hard day, a girl who kisses with her mouth half open!
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 4, § 21 (1916)
(Source)
There is no sweeter pleasure than to surprise a man by giving him more than he expected.
[Il n’est pas de plaisir plus doux que de surprendre un homme en lui donnant plus qu’il n’espère.]
Charles Baudelaire (1821-1867) French poet, essayist, art critic
Le Spleen de Paris (Petits Poèmes en Prose), No. 28 “The Counterfeit Money [La Fausse Monnaie]” (1869) [tr. Shipley (1919)]
(Source)
(Source (French)). Alternate translations:There is no sweeter pleasure than to surprise a man by giving him more than he expects.
[tr. Varèse (1970)]There is no sweeter pleasure than surprising a man by giving him more than he hopes for.
[tr. Kaplan (1989)]
[T]here is a vast difference between games and play. Play is played for fun, but games are deadly serious, and you do not play them to enjoy yourself.
Maurice Baring (1874-1945) English man of letters, writer, essayist, translator
The Puppet Show of Memory, ch. 5 “School” (1922)
(Source)
The more the pleasures of the body fade away, the greater to me is the pleasure and charm of conversation.
Plato (c.428-347 BC) Greek philosopher
The Republic [Πολιτεία], Book 1 (c. 375 BC) [tr. Jowett (1871)]
(Source)
Socrates recounting something said to him by Cephalus.
And why carry out one’s projects, since the project is sufficient pleasure in itself?
[Et à quoi bon exécuter des projets, puisque le projet est en lui-même une jouissance suffisante?]
Charles Baudelaire (1821-1867) French poet, essayist, art critic
Le Spleen de Paris (Petits Poèmes en Prose), No. 24 “Projects [Les Projets],” final words (1869) [tr. Varèse (1970)]
(Source)
(Source (French)). Alternate translations:And what is the good of carrying out a project, when the project itself gives me pleasure enough?
[tr. Hamburger (1946)]And what good is it to carry out plans, since planning itself is a sufficient delight?
[tr. Kaplan (1989)]And what good would it do to execute such plans, since planning is in itself sufficient enjoyment?
[tr. Waldrop (2009)]What good is it to accomplish projects, when the project itself is enjoyment enough?
[Various]
I am afraid that the pleasantness of an employment does not always evince its propriety.
Moderation. Small helpings. Sample a little bit of everything. These are the secrets of happiness and good health. You need to enjoy the good things in life, but you need not overindulge.
Julia Child (1912-2004) American chef and writer
“What I’ve Learned,” interview by MIke Sager, Esquire (2001-06)
(Source)
One cannot have too large a party. A large party secures its own amusement.
They that love Mirth, let them heartily Drink,
‘Tis the only Receipt to make Sorrow sink.Ben Jonson (1572-1637) English playwright and poet
“Private Entertainment of the King and Queen,” Highgate, London (1604-05-01)
(Source)
Receipt and recipe (both from the Latin recipe "you take this!") were originally used in English for medical formulations and prescriptions. "Receipt" was often abbreviated "Rt," which, as a ligature, looks like "℞" or "Rx" -- which is still used as an abbreviation a medical prescription.
Money is a singular thing. It ranks with love as man’s greatest source of joy. And with death as his greatest source of anxiety.
John Kenneth Galbraith (1908-2006) Canadian-American economist, diplomat, author
The Age of Anxiety, ch. 6 “The Rise and Fall of Money” (1977)
(Source)
You are the sun who heals all clouded sight.
Solving my doubts, you bring me such content
That doubt, no less than knowing, is delight.[O sol che sani ogne vista turbata,
tu mi contenti sì quando tu solvi,
che, non men che saver, dubbiar m’aggrata.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 11, l. 91ff (11.91-93) [Dante] (1309) [tr. Kirkpatrick (2006)]
(Source)
Flattering Virgil before he asks another question. (Source (Italian)). Alternate translations:O you, who like the Sun each weaken'd sight
Relieve, and give such pleasure when you clear
My doubts, that I to raise them oft desire.
[tr. Rogers (1782), l. 89ff]Can I repent my doubts! illumin'd Bard,
When thus thy heav'nly words my doubts reward?
[tr. Boyd (1802), st. 14]O Sun! who healest all imperfect sight,
Thou so content’st me, when thou solv’st my doubt,
That ignorance not less than knowledge charms.
[tr. Cary (1814)]O Sun, that healest every troubled sight!
So full content, thou solving, doth ensue,
Glads me no less to doubt, than judge aright.
[tr. Dayman (1843)]O Sun! who healest all troubled vision, thou makest so glad when thou resolvest me, that to doubt is not less grateful than to know.
[tr. Carlyle (1849)]Thou sun, that clearest every clouded sight,
You so content me to dissolve the knot,
To know is scarce so pleasing as to doubt.
[tr. Bannerman (1850)]Oh, sun! thou healer of the troubled sight,
What thou declarest makes me so content,
That as in knowledge I rejoice in doubt.
[tr. Johnston (1867)]O Sun, that healest all distempered vision,
Thou dost content me so, when thou resolvest,
That doubting pleases me no less than knowing!
[tr. Longfellow (1867)]O Sun that healest every troubled sight, so dost thou content me when thou solvest, that doubting gives me no less pleasure than knowing.
[tr. Butler (1885)]O Sun, that healest every troubled sight.
Thou so contentest me when thou mak'st clear
Doubts, that no less than knowledge they delight.
[tr. Minchin (1885)]O Sun that healest every troubled vision, thou dost content me so, when thou explainest, that doubt, not less than knowledge, pleaseth me.
[tr. Norton (1892)]O sun, that bringest healing unto all clouded vision, thou grantest unto me such satisfaction in thine unravelling, that doubting doth delight me.
[tr. Sullivan (1893)]Oh! sun, who makest whole all troubled vision.
Thou dost content me so when thou resolvest
That doubt is joy to me, no less than knowledge.
[tr. Griffith (1908)]O Sun that healest all troubled sight, so dost thou satisfy me with the resolving of my doubts that it is no less grateful to me to question than to know.
[tr. Sinclair (1939)]O Sun, who heal'st all troubled vision, and so
Contentest me where thou doest certify,
That to doubt pleaseth not less than to know ....
[tr. Binyon (1943)]O Sun that healest all dim sight, thou so
Doest charm me in resolving of my doubt,
To be perplexed is pleasant as to know.
[tr. Sayers (1949)]O sun which clears all mists from troubled sight,
such joy attends your rising that I feel
as grateful to the dark as to the light.
[tr. Ciardi (1954)]O sun that heal every troubled vision, you do content me so, when you solve, that questioning, no less than knowing, pleases me.
[tr. Singleton (1970)]O sun that shines to clear a misty vision,
such joy is mine when you resolve my doubts
that doubting pleases me no less than knowing!
[tr. Musa (1971)]O sun that heals all sight that is perplexed,
when I ask you, your answer so contents
that doubting pleases me as much as knowing.
[tr. Mandelbaum (1980)]O sun who clears every obscure perception
You give such satisfaction when you enlighten me
That, not less than knowledge, doubt is agreeable.
[tr. Sisson (1981)]O sun, that makes all troubled vision clear,
You give solutions I am so contented with
That asking, no less than knowing, pleases me.
[tr. Pinsky (1994), l. 87ff]O sun that heals every clouded sight, you content me so when you resolve questions, that doubting is no less pleasurable than knowing.
[tr. Durling (1996)]O Sun, that heals all troubled sight, you make me so content when you explain to me, that to question is as delightful as to know.
[tr. Kline (2002)]O sun, you who heal all troubled sight,
you so content me by resolving doubts
it pleases me no less to question than to know.
[tr. Hollander/Hollander (2007)]O shining sun, healer of troubled vision,
I'm satisfied so well, my mind so settled,
That knowledge pleases me no more than asking questions!
[tr. Raffel (2010)]"Bright sun," I said, you calm these doubts of mine
As you heal any troubled sight. Such ease
You bring me that to question pleases me
Like being answered."
[tr. James (2013)]
I’m awfully sorry for people who are taken in by all of today’s dietary mumbo jumbo. They are not getting any enjoyment out of their food.
It is written that the last enemy to be vanquished is death. We should begin early in life to vanquish this enemy by obliterating every trace of the fear of death from our minds. Then can we turn to life and fill the whole horizon of our souls with it, turn with added zest to all the serious tasks which it imposes and to the pure delights which here and there it affords.
Felix Adler (1851-1933) German-American educator
Life and Destiny, Lecture 8 “Suffering and Consolation” (1903)
(Source)
When we are children we seldom think of the future. This innocence leaves us free to enjoy ourselves as few adults can. The day we fret about the future is the day we leave our childhood behind.
Patrick Rothfuss (b. 1973) American author
The Name of the Wind, ch. 12 “Puzzle Pieces Fitting” (2007)
(Source)
All the higher animals have methods of expressing pleasure, but human beings alone express pleasure when they do not feel it. This is called politeness and is reckoned among the virtues.
Bertrand Russell (1872-1970) English mathematician and philosopher
“On smiling,” New York American (1932-08-17)
(Source)
The reason some parents really enjoy their children is that they take the time to live with them.
Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (1946-04)
(Source)
We should laugh before being happy, for fear of dying without having laughed.
[Il faut rire avant que d’être heureux, de peur de mourir sans avoir ri.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 4 “Of the Heart [Du Coeur],” § 63 (4.63) (1688) [tr. Stewart (1970)]
(Source)
(Source (French)). Alternate translations:We must laugh before we are happy, or else we may die before we have cause to laugh.
[Bullord ed. (1696)]We must laugh before we are happy, for fear we die before we laugh at all.
[Curll ed. (1713)]We must laugh before we are happy, or else we may die before we ever laugh at all.
[Browne ed. (1752)]We must laugh before we are happy, or else we may die before ever having laughed at all.
[tr. Van Laun (1885)]We must laugh before we are happy, for fear of dying before we have laughed.
[tr. Lee (1903), "Brief Reflections on Men and Things"]
It is generally admitted that most grown-up people, however regrettably, will try to have a good time.
Bertrand Russell (1872-1970) English mathematician and philosopher
“Who May Use Lipstick?” New York American (1931-09-14)
(Source)
Many pleasant things are better when they belong to someone else. You can enjoy them more that way. The first day, pleasure belongs to the owner; after that, to others. When things belong to others, we enjoy them twice as much, without the risk of losing them, and with the pleasure of novelty. Everything tastes better when we are deprived of it.
[Muchas cosas de gusto no se han de poseer en propiedad. Más se goza de ellas ajenas que propias. El primer día es lo bueno para su dueño, los demás para los extraños. Gózanse las cosas ajenas con doblada fruición, esto es, sin el riesgo del daño y con el gusto de la novedad. Sabe todo mejor a privación.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 264 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:Many things that serve for pleasure, ought not to be peculiar. One enjoys more of what is another's, than of what belongs to himself. The first day is for the Master, and all the rest for Strangers. One doubly enjoys what belongs to others, that's to say, not only without fear of loss, but also with the pleasure of Novelty. Privation makes every thing better.
[Flesher ed. (1685), §263]Many things of Taste one should not possess oneself. One enjoys them better if another's than if one's own. The owner has the good of them the first day, for all the rest of the time they are for others. You take a double enjoyment in other men's property, being without fear of spoiling it and with the pleasure of novelty. Everything tastes better for having been without it.
[tr. Jacobs (1892)]Many of the things that bring delight should not be owned. They are more enjoyed if another's, than if yours; the first day they give pleasure to the owner, but in all the rest to the others: what belongs to another rejoices doubly, because without the risk of going stale, and with the satisfaction of freshness; everything tastes better after fasting.
[tr. Fischer (1937)]
It’s like this: if you have one piece of cake, and you eat it, that’s fine. If you have two pieces of cake, you should probably share some with a friend. But maybe not. Occasionally we could all use two pieces of cake. But if you have a whole cake, and you eat all of it, that’s not very cool. It’s not just selfish, it’s kinda sick and unhealthy.
Patrick Rothfuss (b. 1973) American author
“Concerning Cake, Bilbo Baggins and Charity,” Blog Entry (19 Jan 2014)
(Source)
I don’t enjoy any of the process of writing. I enjoy it when it goes on if it zings and it has great warmth and import and it’s successful. Yeah, that’s when I enjoy it. But during the desperate, tough time of creating it, there’s not much I enjoy about it. It tires me and lays me out, which is sort of the way I feel now. Tired.
Rod Serling (1924-1975) American screenwriter, playwright, television producer, narrator
“Rod Serling: The Facts of Life,” interview by Linda Brevelle (4 Mar 1975)
(Source)
The interview was held less than four months before his death from cancer.
Such is the life of man, nor wholly blest,
Nor wholly wretched; on her votaries Fortune
now smiles, then frowns. Since our prosperity
Is thus unstable, is not an exemption
From grief the greatest pleasure life can yield?[τοιόσδε ϑνητῶν τῶν ταλαιπώρων βίος’
οὔτ᾽ εὐτυχεῖ τὸ πάμπαν οὔτε δυστυχεῖ,
εὐδαιμονεῖ δὲ καύϑις οὐκ εὐδαιμονεῖ.
τί δῆτ᾽ ἐν ὄλβω μὴ σαφεῖ βεβηκότες
οὐ ξῶμεν ὡς ἥδιστα μὴ λυπούμενοι;]Euripides (485?-406? BC) Greek tragic dramatist
Antiope [Αντιοπη], frag. 196 (TGF, Kannicht) (c. 410 BC) (Amphion?) [tr. Wodhall (1809)]
(Source)
(Source (Greek)). Alternate translation:Such is the life of wretched mortals;
a man is neither wholly fortunate nor unfortunate;
why then, on entering prosperity which may be insecure,
do we not live as pleasantly as possible, without distress?
[Source]Such it is, the life of miserable mortals:
neither wholly fortunate nor unfortunate.
He is prosperous and then he is not prosperous.
Why then, when we stand in uncertain happiness,
do we not live as pleasurably as possible, without distress.
[tr. Will (2015)]
No pleasure has any taste for me when not shared with another: no happy thought occurs to me without my being irritated at bringing it forth alone with no one to offer it to.
[Nul plaisir n’a saveur pour moy sans communication. Il ne me vient pas seulement une gaillarde pensée en l’ame, qu’il ne me fasche de l’avoir produite seul, et n’ayant à qui l’offrir.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 9 (3.9), “Of Vanity [De la vanité]” (1587) [tr. Screech (1987)]
(Source)
First appeared in the 1588 edition.
(Source (French)). Alternate translations:With me no pleasure is fully delightsome without communication and no delight absolute except imparted. I doe not so much as apprehend one rare conceipt, or conceive one excellent good thought in my minde, but me thinks I am much grieved and grievously perplexed to have produced the same alone and that I have no sympathizing companion to impart it unto.
[tr. Florio (1603)]There can be no Pleasure to me without Communication. There is not so much as a spritely Thought comes into my Mind, that it does not grieve me to have produc'd alone, and that I have no one to communicate it unto.
[tr. Cotton (1686)]There can be no pleasure to me without communication: there is not so much as a sprightly thought comes into my mind, that it does not grieve me to have produced alone, and that I have no one to communicate it to.
[tr. Cotton/Hazlitt (1877)]No pleasure has any savour for me without imparting it; not even a lively thought comes into my mind that I am not vexed at expressing it when alone and at having no one to offer it to.
[tr. Ives (1925)]No pleasure has any savor for me without communication. Not even a merry thought comes to my mind without my being vexed at having produced it alone without anyone to offer it to.
[tr. Frame (1943)]
If you cannot enjoy reading a book over and over again, there is no use reading it at all.
Life often begins after dark, and I’ve found too much of a good thing can be wonderful.
Mae West (1892-1980) American film actress
Goodness Had Nothing To Do With It, ch. 21 (1959)
(Source)
Of course, there are those who don’t eat lamb chops, for moral reasons. There are also those who rise before daybreak and leap into a cold shower in February; those hwo disapprove of idleness, gin rummy, slang, dancing, unauthorized sex, naps, socialism, and Jacuzzis for moral reasons. They enjoy it; moral indignation is a pleasure, often the only pleasure, in many lives. It’s also one of the few pleasures people feel obliged to force on other people.
The chief aim of education is to show you, after you make a livelihood, how to enjoy living; and you can live longest and best and most rewardingly by attaining and preserving the happiness of learning.
Gilbert Highet (1906-1978) Scottish-American classicist, academic writer, intellectual critic, literary historian
The Immortal Profession: The Joys of Teaching and Learning (1976)
(Source)
One of the most glorious messes in the world is the mess created in the living room on Christmas day. Don’t clean it up too quickly.
Andy Rooney (1919-2011) American journalist, commentator, author
(Attributed)
It is good for a professional to be reminded that his professionalism is only a husk, that the real person must remain an amateur, a lover of the work.
May Sarton (1912-1995) Belgian-American poet, novelist, memoirist [pen name of Eleanore Marie Sarton]
Journal of a Solitude, ch. 11 (1973)
(Source)
Gloom we have always with us, a rank and sturdy weed, but joy requires tending.
Barbara Holland (1933-2010) American author
Endangered Pleasures (1995)
Men write history for the same reason they write poetry, study the properties of numbers, or play football — for the joy of creation; men read history for the same reason they listen to music or watch cricket — for the joy of appreciation.
A. J. P. Taylor (1906-1990) British historian, journalist, broadcaster [Alan John Percivale Taylor]
“The Historian,” Manchester Guardian (5 Aug 1938)
(Source)
We two will keep to the shelter here, eat and drink
and take some joy in each other’s heartbreaking sorrows,
sharing each other’s memories. Over the years, you know,
a man finds solace even in old sorrows, true, a man
who’s weathered many blows and wandered many miles.[νῶϊ δ᾽ ἐνὶ κλισίῃ πίνοντέ τε δαινυμένω τε
κήδεσιν ἀλλήλων τερπώμεθα λευγαλέοισι,
400μνωομένω: μετὰ γάρ τε καὶ ἄλγεσι τέρπεται ἀνήρ,
ὅς τις δὴ μάλα πολλὰ πάθῃ καὶ πόλλ᾽ ἐπαληθῇ.]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 15, l. 397ff (15.397) [Eumæus] (c. 700 BC) [tr. Fagles (1996)]
(Source)
(Source (Greek)). Alternate translations:We two, still in our tabernacle here
Drinking and eating, will our bosoms cheer
With memories and tales of our annoys.
Betwixt his sorrows ev’ry human joys,
He most, who most hath felt and furthest err’d.
[tr. Chapman (1616)]Meanwhile let us sit here, and drink and chat,
And stories of our sad adventures tell;
For much contentment there is ev’n in that,
To them that suffer’d have and come off well.
[tr. Hobbes (1675), l. 357ff]Here let us feast, and to the feast be joined
Discourse, the sweeter banquet of the mind;
Review the series of our lives, and taste
The melancholy joy of evils passed:
For he who much has suffered, much will know,
And pleased remembrance builds delight on woe.
[tr. Pope (1725)]But we with wine and a well-furnish’d board
Supplied, will solace mutually derive
From recollection of our sufferings past;
For who hath much endured, and wander’d far,
Finds the recital ev’n of sorrow sweet.
[tr. Cowper (1792), l. 483ff]But we two, drinking wine and eating bread,
Will charm our dear hearts each with other's pain.
Past sorrow, and the tears a man hath shed,
Who far hath wandered over earth and main,
Yield comfort.
[tr. Worsley (1861), st. 55]Let us, meanwhile,
Within this hut potations free enjoy,
And to our full contentment eat, while each
The mem'ry wakens of his own past griefs;
For, let but time enough elapse, the man
Who has sharp trials brook'd, and through the world
A wand'rer rov'd, will on his by-gone woe
Exulting dwell.
[tr. Musgrave (1869), l. 651ff]We two in the hut a' drinking and a' feasting,
We'll soothe each other with our doleful cares
Recounting them! for even sorrows bring
An after pleasure to the wight, I ween, --
His many woes and many wandrings past.
[tr. Bigge-Wither (1869)]But let us twain drink and feast within the steading, and each in his neighbour’s sorrows take delight, recalling them, for even the memory of griefs is a joy to a man who hath been sore tried and wandered far.
[tr. Butcher/Lang (1879)]But here in the booth we twain at the drink and the banqueting
Shall be merry with the memory of each other's weary woe.
For very grief shall gladden the man that to and fro
Hath wandered wide the world, and suffered sorrow sore.
[tr. Morris (1887)]But let us drink and feast within the lodge, and please ourselves with telling one another tales of piteous ill; for afterwards a man finds pleasure in his pains, when he has suffered logn and wandered long.
[tr. Palmer (1891)]We too will sit here eating and drinking in the hut, and telling one another stories about our misfortunes; for when a man has suffered much, and been buffeted about in the world, he takes pleasure in recalling the memory of sorrows that have long gone by.
[tr. Butler (1898)]But we two will drink and feast in the hut, and will take delight each in the other's grievous woes, as we recall them to mind. For in after time a man finds joy even in woes, whosoever has suffered much, and wandered much.
[tr. Murray (1919)]But we two snugly indoors here may drink and eat and revel in an interchange of sorrows-- sorrows that are memories, I mean; for when a man has endured deeply and strayed far from home he can cull solace from the rehearsal of old griefs.
[tr. Lawrence (1932)]Meanwhile let us two, here in the hut, over our food and wine, regale ourselves with the unhappy memories that each can recall. For a man who has been through bitter experiences and travelled far can enjoy even his sufferings after a time.
[tr. Rieu (1946)]Here's a tight roof; we'll drink on, you and I, and ease our hearts of hardships we remember, sharing old times. In later days a man can find a charm in old adversity, exile and pain.
[tr. Fitzgerald (1961)]But we two, sitting here in the shelter, eating and drinking,
shall entertain each other remembering and retelling
our sad sorrows. For afterwards a man who has suffered
much and wandered much has pleasure out of his sorrows.
[tr. Lattimore (1965)]Meanwhile let us two have the satisfaction of sharing our unhappy memories over our food and wine here in the hut. For a man who has been through bitter experiences and travelled far enjoys even his sufferings after a time.
[tr. DCH Rieu (2002)]We two will have our food and drink here in the hut and find pleasure in each other's sad troubles, as we call them to mind; for it is man's way to get enjoyment even from affliction, after the event, if he is a man who has suffered much and roamed far.
[tr. Verity (2016)]Now let us dine and drink in my home
And take pleasure while we recall to one another
Our grievous pains. For a man may take pleasure even in pain,
Later, when he has suffered and come through so many things.
[tr. @sentantiq (2016)]But let us, you and I, sit in my cottage over food and wine, and take some joy in hearing how much pain we each have suffered. After many years of agony and absence from one's home, a person can begin enjoying grief.
[tr. Wilson (2017)]But we two will drink and feast in the hut, and enjoy hearing about each other's wretched misfortunes as we recall them. A man looking back can find pleasure even in grief, one who's suffered and wandered much.
[tr. Green (2018)]But we two will drink and enjoy each other's sad stories.
[tr. Green (2018), summary version]We two will drink and feast here in the hut
and enjoy each other’s wretched troubles,
as we recall them. For once they’re over,
a man who’s done a lot of wandering
and suffered much gets pleasure from his woes.
[tr. Johnston (2019), l. 509ff]As we two drink and dine in this shelter
Let us take pleasure as we recall one another’s terrible pains.
For a man finds pleasure even in pains later on
After he has suffered so very many and survived many too.
[tr. @sentantiq [Joel] (2019)]Let us take pleasure in calling to mind each other’s terrible pains
while we drink and dine in my home.
For someone may even find pleasure among pains
when they have suffered many and gone through much.
[tr. @sentantiq (2020)]
People who love to eat are always the best people.
Julia Child (1912-2004) American chef and writer
(Attributed)
(Source)
Quoted in and title of a 2020 book of Child quotations, collected by the Julia Child Foundation for Gastronomy. Further source unknown.
No evil dooms us hopelessly except the evil we love, and desire to continue in, and make no effort to escape from.
George Eliot (1819-1880) English novelist [pseud. of Mary Ann Evans]
Daniel Deronda, Book 5, ch. 8 (1876)
(Source)
The essence of all art is to have pleasure in giving pleasure.
Mikhail Baryshnikov (b. 1948) Latvian-American dancer, choreographer, actor
“Baryshnikov: Gotta Dance,” Time (19 May 1975)
(Source)
Wise is he who instead of grieving over what he lacks delights in what he has.
[Εὐγνώμων ὁ μὴ λυπεόμενος ἐφ’ οἷσιν οὐκ ἔχει, ἀλλὰ χαίρων ἐφ’ οἷσιν ἔχει.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 231 (Diels) [tr. @sententiq (2016)]
(Source)
Original Greek. Diels citation "231 (61 N.)"; collected in Joannes Stobaeus (Stobaios) Anthologium III, 17, 25. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. Alternate translations:
- "A sensible man takes pleasure in what he has instead of pining for what he has not." [tr. Bakewell (1907)]
- "The right-minded man is he who is not grieved by what he has not, but enjoys what he has." [tr. Freeman (1948)]
- "A man of sound judgement is not grieved by what he does not possess but rejoices in what he does possess." [tr. Barnes (1987)]
- "A sensible man does not grieve for what he has not, but enjoys what he has." [Source]
I don’t know whether my life has been a success or a failure But not having any anxiety about becoming one instead of the other, and just taking things as they come along, I’ve had a lot of extra time to enjoy life.
Arthur "Harpo" Marx (1888-1964) American comedian, actor, mime, musician [b. Adolph Marx]
Harpo Speaks!, ch. 1, opening words (1961) [with Rowland Barber]
(Source)
I almost wish we were butterflies and liv’d but three summer days — three such days with you I could fill with more delight than fifty common years could ever contain.
Those who live without enjoying life are fools.
[Ἀνοήμονες βιοῦσιν οὐ τερπόμενοι βιοτῆι.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 200 (Diels) [tr. @sententiq (2014)]
(Source)
Enjoy the little things, for one day you may look back and realize they were the big things.
Robert Brault (b. c. 1945) American aphorist, programmer
(Attributed)
I don’t think we injye other people’s suffin’, Hinnissy. It isn’t acshally injyement. But we feel betther f’r it.
[I don’t think we enjoy other people’s suffering, Hennessy. It isn’t actually enjoyment. But we feel better for it.]
Finley Peter Dunne (1867-1936) American humorist and journalist
Observations by Mr. Dooley, “Enjoyment” (1902)
(Source)
MAME: Yes! Life is a banquet, and most poor sons-of-bitches are starving to death! Live!
Jerome Lawrence (1915-2004) American playwright and author [b. Jerome Lawrence Schwartz]
Auntie Mame, Act 2, sc. 6 (1956) [with Robert E. Lee]
Based on the novel Patrick Dennis, Auntie Mame (1955), turned first into this Broadway play by Lawrence and Lee, a 1958 movie, then the musical Mame (1966), followed by a movie of the musical (1974). The line is original with Lawrence and Lee.
ACASTE: The presence of those one loves is the true and perfect seasoning to all one’s pleasures.
[C’est un merveilleux assaisonnement aux plaisirs qu’on goûte que la présence des gens qu’on aime.]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 5, sc. 4 (1666) [tr. Wilbur (1954)]
(Source)
Reading a letter from Céliméne to Clitandre.
(Source (French)). Alternate translations:The presence of all those we love is an excellent relish to our pleasures.
[tr. Van Laun (1878)]The presence of people we love gives a wonderful relish to pleasures.
[tr. Mathew (1890)]It is a wonderful seasoning of all enjoyments to think of those we love.
[tr. Wormeley (1894)]The society fo those we love is a wonderful relish to our pleasure.
[tr. Waller (1903)]The presence of people we like gives a marvelous relish to our pleasures.
[tr. Page (1913)]The presence of people one is really fond of is the best seasoning for social amusements.
[tr. Bishop (1957)]A marvelous seasoning for the pleasures we enjoy is the presence of the persons we love.
[tr. Frame (1967)]
If I didn’t care for fun and such,
I’d probably amount to much.
But I shall stay the way I am,
Because I do not give a damn.Dorothy Parker (1893-1967) American writer, poet, wit
“Observation,” New York World (16 Aug 1925)
The aim of life is appreciation; there is no sense in not appreciating things; and there is no sense in having more of them if you have less appreciation of them.
Gilbert Keith Chesterton (1874-1936) English journalist and writer
The Autobiography of G. K. Chesterton (1936)
(Source)
Choose your pleasures for yourself, and do not let them be imposed upon you. Follow nature, and not fashion; weigh the present enjoyment of your pleasures against the necessary consequences of them, and then let your own common-sense determine your choice.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #119 (27 Mar 1747)
(Source)
“Christmas a humbug, uncle!” said Scrooge’s nephew. “You don’t mean that, I am sure.”
“I do,” said Scrooge. “Merry Christmas! What right have you to be merry? What reason have you to be merry? You’re poor enough.”
“Come, then,” returned the nephew gaily. “What right have you to be dismal? What reason have you to be morose? You’re rich enough.”
Scrooge having no better answer ready on the spur of the moment, said “Bah!” again; and followed it up with “Humbug.”
Charles Dickens (1812-1870) English writer and social critic
A Christmas Carol, ch. 1 (1843)
(Source)
The author is like the host at a party. It is his party, but he must not enjoy himself so much that he neglects his guests. His enjoyment is not so much his own as it is theirs.
Charles P. Curtis (1891-1959) American attorney, legal scholar, author [Charles Pelham Curtis, Jr.]
A Commonplace Book (1957)
(Source)
Laugh if you are wise, O girl, laugh.
[Ride, si sapis, o puella, ride.]
Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 2, epigram 41 (2.41.1) (AD 86) [tr. Ker (1919)]
(Source)
"To Maximina." (Source (Latin)).
Martial says he thinks he's quoting Ovid, but it aligns with nothing known or still extant from that poet. As the phrase is hendecasyllabic, and Ovid is not known to have published anything in that meter, it is at the very least believed a paraphrase. It is still usually credited as a fragment for Ovid. It's ironic, since it is the point of this Martial epigram, that in Ars Amatoria 3.279ff, Ovid warns against laughing if one's teeth are bad; see Williams for more discussion.
Alternate translations:Laugh, my girl, laugh, if you bee wise.
[16th C Manuscript]Laugh, lovely maid, laugh oft, if thou art wise.
[tr. Killigrew (1695)]Laugh, my pretty damsel, laugh;
If thou'rt cunning, but by half.
[tr. Elphinston (1782), Book 6, Part 3, ep. 8]Smile, O damsel, if you are wise, smile.
[tr. Amos (1858), ch. 3, ep. 101]Laugh if thou art wise, girl, laugh.
[tr. Bohn's Classical (1859)]Laugh if you are wise, girl, laugh
[tr. Bohn's Classical (1871)]Laugh, if thou be wise.
[ed. Harbottle (1897)]Laugh, maiden, laugh, if thou be wise.
[tr. Pott & Wright (1921)]Smile, maiden, smile.
[tr. Francis & Tatum (1924), ep. 86]Laugh, girl, laugh if you're sensible.
[tr. Bovie (1970)]Laugh if you have any sense, girl, laugh.
[tr. Shackleton Bailey (1993)]Laugh, girl; if you're clever, laugh!
[tr. Williams (2004)]
I am all for the short and merry life.
Edward FitzGerald (1809-1883) English writer, poet, translator
Letter to Frederick Tennyson (31 Dec 1850)
(Source)
Later his epitaph.
The Cool Stuff Theory of Literature is as follows: All literature consists of whatever the writer thinks is cool. The reader will like the book to the degree that he agrees with the writer about what’s cool. And that works all the way from the external trappings to the level of metaphor, subtext, and the way one uses words. In other words, I happen not to think that full-plate armor and great big honking greatswords are cool. I don’t like ’em. I like cloaks and rapiers. So I write stories with a lot of cloaks and rapiers in ’em, ’cause that’s cool.
Steven Brust (b. 1955) American writer, systems programmer
The Paths of the Dead (2002)
In the essay "Some Notes Toward Two Analyses of Auctorial Method and Voice" by Teresa Nielsen Hayden.
The civilized are those who get more out of life than the uncivilized, and for this the uncivilized have not forgiven them.
Cyril Connolly (1903-1974) English intellectual, literary critic and writer.
The Unquiet Grave (1944)
ALFRED: Because some men aren’t looking for anything logical, like money. They can’t be bought, bullied, reasoned or negotiated with. Some men just want to watch the world burn.
Christopher Nolan (b. 1970) English-American film director, screenwriter, producer
The Dark Knight (2008) [with Jonathan Nolan]
(Source)
We are of opinion that instead of letting books grow moldy behind an iron grating, far from the vulgar gaze, it is better to let them wear out by being read.
Jules Verne (1828-1905) French novelist, poet, playwright
Journey to the Center of the Earth (1864)
(Source)
How long do you want to wait until you start enjoying life? When you’re sixty-five you get Social Security, not girls.
Neil Simon (1927-2018) American playwright and screenwriter
Come Blow Your Horn (1961)
Unless each day can be looked back upon by an individual as one in which he has had some fun, some joy, some real satisfaction, that day is a loss. It is un-Christian and wicked, in my opinion, to allow such a thing to occur.
Dwight David Eisenhower (1890-1969) American general, US President (1953-61)
Speech, Commencement, Dartmouth College (14 Jun 1953)
(Source)
What good is having laurels if you can’t rest on them?
Tom Lehrer (b. 1928) American mathematician, satirist, songwriter
People (11 Jan 1982)
(Source)
Lehrer has used the phrase and variants many times over the years.
I live my life in celebration and in praise of the life I’m living. What you focus on expands. The more you praise and celebrate your life, the more there is in life to celebrate. The more you complain, the more you find fault, the more misery and fault you will have to find.
Oprah Winfrey (b. 1954) American TV personality, actress
“Words of the Week,” Jet (27 Oct 1986)
(Source)
‘T is pity though, in this sublime world, that
Pleasure’s a sin, and sometimes sin’s a pleasure.
Please stop assuming that longevity and perfect health is always the correct option. No. Sometimes fun costs ya. It just does, you know? And that’s OK, you’re willing to make that purchase. Sammy Davis, Jr. was 64 when he died. Give me 64 Sammy-years, I’ll be happy.
William "Bill" Maher (b. 1956) American comedian, political commentator, critic, television host.
Be More Cynical (2000)
A great many people (not you) do now seem to think that the mere state of being worried is in itself meritorious. I don’t think it is. We must, if it so happens, give our lives for others: but even while we’re doing it, I think we’re meant to enjoy Our Lord and, in Him, our friends, our food, our sleep, our jokes, and the birds’ song and the frosty sunrise.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Letter to Alan Griffiths (20 Dec 1946)
(Source)
Life is much too important a thing ever to talk seriously about it.
Oscar Wilde (1854-1900) Irish poet, wit, dramatist
Vera; or, The Nihilists, Act 2 [Prince Paul] (1881)
(Source)
Almost always paraphrased, "Life is too important to be taken seriously."
In Lady Windermere's Fan, Act 2 (1892), he recycled the line as "Life is far too important a thing ever to talk seriously about it."
Also (mis)attributed to G.K. Chesterton. More discussion of this quotation: Life Is Too Important To Be Taken Seriously – Quote Investigator.
May you live to be a hundred years,
With one extra year to repent.Proverbs, Sayings, and Adages
Irish proverb
Most men that do thrive in the world do forget to take pleasure during the time that they are getting their estate, but reserve that till they have got one and then it is too late for them to enjoy it.
Samuel Pepys (1633-1703) English diarist, naval administrator
Diary (1666-03-10)
How little a thing can make us happy when we feel that we have earned it!
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Story (1905-12), “Eve’s Diary,” Harper’s Magazine, Vol. 112, No. 1
(Source)
On Adam's admiration for her (Eve) having properly named the dodo.
Published in June, 1906, as its own (illustrated) book.
But we live through the fine days without noticing them; only when we fall on evil ones do we wish to have back the former. With sour faces we let a thousand bright and pleasant hours slip by unenjoyed and afterwards vainly sigh for their return when times are trying and depressing. Instead of this, we should cherish every present moment that is bearable, even the most ordinary, which with such indifference we now let slip by, and even with impatience push on.
[Aber wir verleben unsre schönen Tage, ohne sie zu bemerken: erst wann die schlimmen kommen, wünschen wir jene zurück. Tausend heitere, angenehme Stunden lassen wir, mit verdrießlichem Gesicht, ungenossen an uns vorüberziehn, um nachher, zur trüben Zeit, mit vergeblicher Sehnsucht ihnen nachzuseufzen. Statt dessen sollten wir jede erträgliche Gegenwart, auch die alltägliche, welche wir jetzt so gleichgültig vorüberziehn lassen, und wohl gar noch ungeduldig nachschieben.]
Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 1, “Aphorisms on the Wisdom of Life [Aphorismen zur Lebensweisheit],” ch. 5 “Counsels and Maxims [Paränesen und Maximen],” § 2.5 (1851) [tr. Payne (1974)]
(Source)
(Source (German)). Alternate translation:But we live through our days of happiness without noticing them; it is only when evil comes upon us that we wish them back. A thousand gay and pleasant hours are wasted in ill-humor; we let them slip by unenjoyed, and sigh for them in vain when the sky is overcast. Those present moments that are bearable, be they never so trite and common, -- passed by in indifference, or, it may be, impatiently pushed away.
[tr. Saunders (1890)]
Next to enjoying ourselves, the next greatest pleasure consists in preventing others from enjoying themselves, or, more generally, in the acquisition of power. Consequently those who live under the dominion of Puritanism become exceedingly desirous of power.
Bertrand Russell (1872-1970) English mathematician and philosopher
Sceptical Essays, ch. 10 (1928)
What will you think of pleasures when you no longer enjoy them?
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], 1802 entry [tr. Auster (1983)]
(Source)
I could not find an analog in other translations of the Pensées.
This is perhaps a not unimportant counsel to give to writers: write nothing that does not give you great pleasure; emotion passes easily from writer to reader.
[Ce ne serait peut-être pas un conseil peu important à donner aux écrivains, que celui-ci: n’écrivez jamais rien qui ne vous fasse un grand plaisir; l’émotion se propage aisément de l’écrivain au lecteur.]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 23 “Des Qualités de l’Écrivain [Of the Qualities of Writers],” ¶ 58 (1850 ed.) [tr. Lyttelton (1899), ch. 22, ¶ 25]
(Source)
(Source (French)). Alternate translations:This were perhaps not an unimportant advice to give to writers: never write any thing that does not give you great enjoyment; emotion is easily propagated from the writer to the reader.
[tr. Calvert (1866), ch. 15]And perhaps there is no advice to give a writer more important than this: -- Never write anything that does not give you great pleasure.
[tr. Auster (1983)], 1823 entry]
The only time to eat diet food is while you’re waiting for the steak to cook.
Julia Child (1912-2004) American chef and writer
Quoted in Nancy Verde Barr, Backstage with Julia, ch. 3 (2007)
(Source)
Your work is going to fill a large part of your life, and the only way to be truly satisfied is to do what you believe is great work. And the only way to do great work is to love what you do. If you haven’t found it yet, keep looking. Don’t settle. As with all matters of the heart, you’ll know when you find it. And, like any great relationship, it just gets better and better as the years roll on. So keep looking. Don’t settle.
Steve Jobs (1955-2011) American computer inventor, entrepreneur
Commencement Address, Stanford University (2005)
(Source)
To love what you do and feel that it matters — how could anything be more fun?
Katharine Graham (1917-2001) American newspaper publisher
In “The Power That Didn’t Corrupt,” Ms. Magazine (Oct 1974)
More discussion of this quotation's origins here: To Love What You Do and Feel That It Matters—How Could Anything Be More Fun? – Quote Investigator.
Sometimes misquoted as "how could anything else be more fun".
There are many kinds of success in life worth having. It is exceedingly interesting and attractive to be a successful business man, or railroad man, or farmer, or a successful lawyer or doctor; or a writer, or a President, or a ranchman, or the colonel of a fighting regiment, or to kill grizzly bears and lions. But for unflagging interest and enjoyment, a household of children, if things go reasonably well, certainly makes all other forms of success and achievement lose their importance by comparison.
Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Autobiography, ch. 9 “Outdoors and Indoors” (1913)
(Source)
A prodigal starts with ten thousand pounds, and dies worth nothing; a miser starts with nothing, and does worth ten thousand pounds. It has been asked which has had the best of it? I should presume the prodigal; he has spent a fortune — but the miser has only left one; — he has lived rich, to die poor; the miser has lived poor, to die rich; and if the prodigal quits life in debt to others, the miser quits it, still deeper in debt to himself.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 2, § 131 (1822)
(Source)
Experience has taught me that things are likely to get worse, so these will eventually turn out to be the Good Old Days, and think what a fool you’ll feel like later if you don’t enjoy them now.
Molly Ivins (1944-2007) American writer, political columnist [Mary Tyler Ivins]
Bill of Wrongs, Introduction (2007) [with Lou Dubose]
(Source)
To enjoy and to give joy, without harming either oneself or anyone else, that, I think, is all of morality.
[Jouis et fair jouir, sans faire mal ni à toi ni à personne, voilà, je crois, toute la morale.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 5, ¶ 319 (1795) [tr. Siniscalchi (1994)]
(Source)
(Source (French)). Alternate translations:To enjoy yourself and make others enjoy themselves, without harming yourself or any other; that, to my mind, is the whole of ethics.
[tr. Mathers (1926)]Enjoy and give pleasure, without doing harm to yourself or to anyone else -- that, I think, is the whole of morality.
[tr. Merwin (1969)]Enjoy and make others enjoy; without doing harm to yourself or anyone else: that, I think, sums up the whole of morality.
[tr. Pearson (1973)]Give and take pleasure, without doing harm to yourself or anyone else -- that, I think, sums up morality.
[tr. Dusinberre (1992), Frag. 319]Take your pleasure, give pleasure to others without doing harm to yourself or to anyone else: that sums up the whole of morality.
[tr. Parmée (2003), ¶ 196]
Most people, when they are left free to fill their own time according to their choice are at a loss to think of anything sufficiently pleasant to be worth doing. And whatever they decide on, they are troubled by the feeling that something else would have been pleasanter. The ability to fill leisure intelligently is the last product of civilization, and at present very few people have reached this level.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 14 “Work” (1930)
(Source)
The time you enjoy wasting is not wasted time.
Bertrand Russell (1872-1970) English mathematician and philosopher
(Misattributed)
Misattributed to many modern authors besides Russell, including John Lennon, T. S. Elliot, and Soren Kierkegaard.
The frequent misattribution to Russell is from the phrase being used by Lawrence J. Peter in Peter's Quotations (1977) about a different Russell quote ("The thing that I should wish to obtain from money would be leisure with security"). In turn, the words were not original with Peter: the earliest citation for this quote is Marthe Troly-Curtin, Phyrnette Married, ch. 29 (1912).
More information on the history of this quotation: Time You Enjoy Wasting Is Not Wasted Time – Quote Investigator®.
Brace thee, my friend, when times are hard, to show
A mind unmoved; nor less, when fair thy state,
A sober joy. For Death doth wait
As surely, whether woe
Dogs all thy days, or fortune bids thee bask
On peaceful lawn reclined while life goes well,
And quaff thy wine, from inner cell
Drawn at Falernian cask.[Aequam memento rebus in arduis
servare mentem, non secus in bonis
ab insolenti temperatam
laetitia, moriture Delli,
seu maestus omni tempore vixeris
seu te in remoto gramine per dies
festos reclinatum bearis
interiore nota Falerni.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 2, # 3, l. 1ff (2.3.1-8) (23 BC) [tr. Marshall (1908)]
(Source)
Generally believed to be addressed to Quintus Dellius, but some scholars point to an older manuscript that refers to "Gelli" rather than "Delli," which then fits into various theories about themes in in Horace's works.
(Source (Latin)). Alternate translations:Keep still an equal minde, not sunk
With stormes of adverse chance, not drunk
With sweet Prosperitie,
O Dellius that must die,
Whether thou live still melancholy,
Or stretcht in a retired valley;
Make all thy howers merry
With bowls of choicest Sherrie.
[tr. Sir R. Fanshaw; ed. Brome (1666)]An even mind in every State,
Amidst the Frowns and Smiles of Fate,
Dear mortal Delius always show;
Let not too much of cloudy Fear,
Nor too intemperate joys appear
Or to contract, or to extend thy Brow:
Whether thy dull unhappy Years
Run slowly clog'd with Hopes and Fears,
And sit too heavy on thy Soul;
Or whether crown'd on Beds of Flowers
Mirth softly drives thy easy hours
And cheers thy Spirits with the choicest Bowl.
[tr. Creech (1684)]An equal mind, when storms o'ercloud,
Maintain, nor 'neath a brighter sky
Let pleasure make your heart too proud,
O Dellius, Dellius! sure to die,
Whether in gloom you spend each year,
Or through long holydays at ease
In grassy nook your spirit cheer
With old Falernian vintages.
[tr. Conington (1872)]O Dellius, since thou art born to die, be mindful to preserve a temper of mind even in times of difficulty, as well an restrained from insolent exultation in prosperity: whether thou shalt lead a life of continual sadness, or through happy days regale thyself with Falernian wine of the oldest date, at ease reclined in some grassy retreat.
[tr. Smart/Buckley (1853)]Let not the frowns of fate
Disquiet thee, my friend,
Nor, when she smiles on thee, do thou, elate
With vaunting thoughts, ascend
Beyond the limits of becoming mirth,
For, Dellius, thou must die, become a clod of earth!
Whether thy days go down
In gloom, and dull regrets.
Or, shunning life's vain struggle for renown,
Its fever and its frets,
Stretch'd on the grass, with old Falernian wine.
Thou giv'st the thoughtless hours a rapture all divine.
[tr. Martin (1864)]With a mind undisturbed take life's good and life's evil,
Temper grief from despair, temper joy from vainglory;
For, through each mortal change, equal mind,
O my Dellius, befits mortal-born,
Whether all that is left thee of life be but trouble,
Or, reclined at thine ease amid grassy recesses,
Thy Falernian, the choicest, records
How serenely the holidays glide.
[tr. Bulwer-Lytton (1870)]An even mind in days of care,
And in thy days of joy to bear
A chastened mood, remember: why?
'Tis, Dellius, that thou hast to die.
Alike, if all thy life be sad,
Or festal season find thee glad,
On the lone turf at ease recline,
And quaff thy best Falernian wine.
[tr. Gladstone (1894)]See thou preserve a true equanimity
In seasons adverse, and in prosperity
A mind restrain'd from overweening
Joy, for, my Dellius, thou art mortal!
Whether in sorrow all thy life long thou live,
Or in a distant glade on some holiday,
Thou lie at ease, the summer day long,
Quaffing the specially-mark'd Falernian.
[tr. Phelps (1897)]An even mind remember to preserve
In arduous times, conversely, in the good
One tinctured with no overweening joy.
For you will die (Gillo)
Whether you live at all times sad,
Or whether on distant lawn reclined
Through days of feast you are made glorious
From inmost cellar of Falernian.
[tr. Garnsey (1907)]Remember, when life’s path is steep, to keep an even mind, and likewise, in prosperity, a spirit restrained from over-weening joy, Dellius, seeing thou art doomed to die, whether thou live always sad, or reclining in grassy nook take delight on holidays in some choice vintage of Falernian wine.
[tr. Bennett (Loeb) (1912)]Remember, Dellius, doomed to die
Some day, to keep a level mind
When times are hard, nor pridefully
Exalt your horn when Fate seems kind --
Aye, doomed to die, whether each dawn
Renews your griefs, or days of rest
Comfort you, couched on some far lawn,
With old Falernian of the best.
[tr. Mills (1924)]Maintain an unmoved poise in adversity;
Likewise in luck one free of extravagant
Joy. Bear in mind my admonition,
Dellius. Whether you pass a lifetime
Prostrate with gloom, or whether you celebrate
Feast-days with choice old brands of Falernian,
Stretched out in some green, unfrequented
Meadow, remember your death is certain.
[tr. Michie (1963)]Remember, Dellius: keep yourself in
Balance when it’s hard, keep yourself in
Balance when all of it comes your way,
All of us destined to die
Whether we live forever sad
Or always lying in some grassy spot,
Celebrating life away
With a jug of choice Falernian.
[tr. Raffel (1983)]When things are bad, be steady in your mind;
Dellius, don't be
Too unrestrainedly joyful in good fortune.
You are going to die.
It doesn't matter at all whether you spend
Your days and nights in sorrow,
Or, on the other hand, in holiday pleasure,
Drinking Falernian wine
Of an excellent vintage year, on the river bank.
[tr. Ferry (1997)]Remember, entrapped in life’s bitter maze,
to keep an even mind. Even in prosperity
do not give way to unbridled joy.
Remember, you must die, O Dellius,
Whether you live always embrued in melancholy
or languidly laying in a far-off meadow
on festive days, you take delight in
some choice vintage of Falernian wine.
[tr. Alexander (1999)]When things are troublesome, always remember,
keep an even mind, and in prosperity
be careful of too much happiness:
since my Dellius, you’re destined to die,
whether you live a life that’s always sad,
or reclining, privately, on distant lawns,
in one long holiday, take delight
in drinking your vintage Falernian.
[tr. Kline (2015)]
God Almighty first planted a garden. And indeed it is the purest of human pleasures.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Gardens,” Essays, No. 46 (1625)
(Source)
But banish care, it’s no time for it now — on with the dance, let joy be unconfined is my motto, whether there’s any dance to dance; or any joy to unconfine — you’ll be the healthier for it every time, — every time, Washington — it’s my experience, and I’ve seen a good deal of this world.
Love what you do. Get good at it. Competence is a rare commodity in this day and age. And let the chips fall where they may.
Jon Stewart (b. 1962) American satirist, comedian, and television host. [b. Jonathan Stuart Leibowitz]
Commencement Address, College of William & Mary (2004-05-20)
(Source)
Thus it comes to pass, that our desires always increase with our possessions; the knowledge that something remains yet unenjoyed, impairs our enjoyment of the good before us.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1753-06-26), The Adventurer, No. 67
(Source)
I believe in the gospel of Good Living. You can not make any god happy by fasting. Let us have good food, and let us have it well cooked — and it is a thousand times better to know how to cook than it is to understand any theology in the world.
Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
“What Must We Do to Be Saved?” Sec. 11 (1880)
(Source)
NARRATOR: For instance, on the planet Earth Man had always assumed that he was more intelligent than dolphins because he had achieved so much … the wheel, New York, wars, and so on, whilst all the dolphins had ever done was muck about in the water having a good time. But conversely the dolphins believed themselves to be more intelligent than man for precisely the same reasons.
Douglas Adams (1952-2001) English author, humorist, screenwriter
Hitchhiker’s Guide to the Galaxy, Phase 1, “Fit the 3rd” (BBC Radio) (1978-03-22)
(Source)
This is rendered the same (save for some punctuation polishing) in the novel form, Hitchhiker's Guide to the Galaxy No. 1, The Hitchhiker's Guide to the Galaxy, ch. 23 (1979):For instance, on the planet Earth, man had always assumed that he was more intelligent than dolphins because he had achieved so much -- the wheel, New York, wars and so on -- whilst all the dolphins had ever done was muck about in the water having a good time. But conversely, the dolphins had always believed that they were far more intelligent than man -- for precisely the same reasons.
All animals, except man, know that the principal business of life is to enjoy it.
Samuel Butler (1835-1902) English novelist, satirist, scholar
The Way of All Flesh, ch. 19 (1903)
Full text.
YESTERDAY This Day’s Madness did prepare;
TO-MORROW’S Silence, Triumph, or Despair:
Drink! for you know not whence you came, nor why:
Drink! for you know not why you go, nor where.Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 26 [tr. FitzGerald, 3rd ed. (1872), # 74]
(Source)
FitzGerald used the same text for subsequent editions.
Alternate translations:Ah, fill the Cup: -- what boots it to repeat
How Time is slipping underneath our Feet:
Unborn To-morrow and dead Yesterday,
Why fret about them if To-day be sweet!
[tr. FitzGerald, 1st ed. (1859), # 37]Yesterday This Day's Madness did prepare;
To-morrow's Silence, Triumph, or Despair:
Drink! for you know not whence you came, nor why:
Drink! for you know not why you go, nor where.
[tr. FitzGerald, 2nd ed. (1868), # 80]Be on your guard, my friend, for you will be sundered from your soul, you will pass behind the curtain of the secrets of heaven. Drink wine, for you know not whence you come. Be merry, for you know not where you go.
[tr. McCarthy (1879), # 180]O soul, so soon to leave this coil below,
And pass the dread mysterious curtain through,
Be of good cheer, and joy you while you may,
You wot not whence you come, nor whither go.
[tr. Whinfield (1882), # 40]Make haste! soon must you quit this life below,
And pass the veil, and Allah's secrets know;
Make haste to take your pleasure while you may,
You wot not whence you come, nor whither go.
[tr. Whinfield (1883), # 48 or 87]Ah Brother, but a little while, and Thou shalt find
Thy Lasting Home the 'Secret Veil' behind; --
Rejoice Thy Heart and banish Grief, for know, --
Thy source, Thy Goal, has never been defined.
[tr. Garner (1887), 7.8]Ah, brother, but a little while and thou shalt find
Eternal rest, the secret veil behind;
Rejoice thy heart and banish grief, for know --
Thy source, thy goal, has never been divined.
[tr. Garner (1898), # 148]'Tis a strange world we came to, You and I,
Whence no man knows, and surely none knows why,
Why we remain -- a harder question still,
And still another -- whither when we die?
[tr. Le Gallienne (1897)]Bethink thee that soulless and bare thou shalt go;
The veil of God's mysteries to tear thou shalt go:
Drink wine, for thou knowest not whence thou hast come;
Live blithe, for thou knowest not where thou shalt go.
[tr. Payne (1898), # 188]Know this --- that from thy soul thou shalt be separated,
thou shalt pass behind the curtain of the secrets of God.
Be happy -- thou knowest not whence thou hast come:
drink wine - thou knowest not whither thou shalt go.
[tr. Heron-Allen (1898), # 26]Thou shalt be parted from thy soul, and then,
Enter God's veil of mystery again;
Be glad! For whence you came you do not know;
Drink! For you wist as little where you go.
[tr. Cadell (1899), # 26]Soon shall you bid farewell to mortal tie;
Soon shall you read life's deepest mystery.
Drink, for you know not when you go, nor where;
Drink, for you know not whence you came, nor why.
[tr. Roe (1906), # 35]Since from your soul you separate, then know
Behind God's secret veil you will go, too;
Drink wine! for you know not whence you have come;
Be jocund! for you know not where you go!
[tr. Thompson (1906), # 136]Know this, that soon thou diest, and thy soul
The Book of God's Great Secret must unroll;
Be happy! knowing not whence thou hast come,
Nor whither thou shalt go. Drink out the Bowl!
[tr. Talbot (1908), # 26]Know that thou shalt depart, deprived of thy soul; thou
shalt go behind the veil of the mystery of annihilation.
Drink wine: thou knowest not whence thou art come.
Be merry! thou knowest not whither thou shalt go.
[tr. Christensen (1927), # 15]Ye go from soul asunder this ye know,
And that ye creep, behind His curtain low;
Hence sing His Name, ye know not whence ye came,
And live sedate, ye know not where to go.
[tr. Tirtha (1941), 9.99]What, without asking, hither hurried whence?
And, without asking, whither hurried hence!
Another and another cup to drown
The Memory of this impertinence.
[tr. Graves & Ali-Shah (1967)]
if you are writing without zest, without gusto, without love, without fun, you are only half a writer. It means you are so busy keeping one eye on the commercial market, or one ear peeled for the avant-garde coterie, that you are not being yourself. You don’t even know yourself. For the first thing a writer should be is — excited. He should be a thing of fevers and enthusiasms. Without such vigor, he might as well be out picking peaches or digging ditches; God knows it’d be better for his health.
Ray Bradbury (1920-2012) American writer, futurist, fabulist
“The Joy of Writing,” Zen & the Art of Writing and The Joy of Writing, Capra Chapbook No. 13 (1973)
(Source)
Reprinted in Bradbury, Zen in the Art of Writing (1990).
IAGO: Pleasure and action make the hours seem short.
William Shakespeare (1564-1616) English dramatist and poet
Othello, Act 2, sc. 3, l. 400 (2.3.400) (1603)
(Source)
ANTONY: To business that we love we rise betime
And go to ’t with delight.William Shakespeare (1564-1616) English dramatist and poet
Antony and Cleopatra, Act 4, sc. 4, l. 27ff (4.4.27-28) (1607)
(Source)
HAL: If all the year were playing holidays,
To sport would be as tedious as to work,
But when they seldom come, they wished-for come,
And nothing pleaseth but rare accidents.William Shakespeare (1564-1616) English dramatist and poet
Henry IV, Part 1, Act 1, sc. 2, l. 211ff (1.2.211-212) (1597)
(Source)
MESSENGER: Frame your mind to mirth and merriment,
Which bars a thousand harms, and lengthens life.William Shakespeare (1564-1616) English dramatist and poet
Taming of the Shrew, Induction, sc. 2, l. 137ff (c. 1591)
(Source)
To condemn spontaneous and delightful occupations because they are useless for self-preservation shows an uncritical prizing of life regardless of its contents.
George Santayana (1863-1952) Spanish-American poet and philosopher [Jorge Agustín Nicolás Ruíz de Santayana y Borrás]
The Sense of Beauty, Part 1 “The Nature of Beauty,” sec. 4 “Work and Play” (1896)
(Source)
One half of the world cannot understand the pleasures of the other.
While you are upon the earth, enjoy the good things that are here (to the end that they were given), and be not melancholy, and wish yourself in Heaven.
John Selden (1584-1654) English jurist, legal scholar, antiquarian, polymath
Table Talk, § 104.4 “Pleasure” (1689)
There is no cure for birth and death save to enjoy the interval.
George Santayana (1863-1952) Spanish-American poet and philosopher [Jorge Agustín Nicolás Ruíz de Santayana y Borrás]
Essay (1916 ca.), “War Shrines,” Soliloquies in England, ch. 24 (1922)
(Source)
Most people are willing to pay more to be amused than to be educated.
Robert C. Savage (1914-1987) American Christian missionary, pastor, hymnologist, author
Life Lessons (1993)
(Source)
There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 21. Ecclesiastes 2:24 (Eccl 2:24) [tr. KJV (1611)]
(Source)
Alternate translations:There is no happiness for man but to eat and drink and to be content with his work.
[JB (1966)]The best thing we can do is eat and drink and enjoy what we have earned.
[GNT (1976)]There is nothing worthwhile for a man but to eat and drink and afford himself enjoyment with his means.
[JPS (1985)]There is nothing better for mortals than to eat and drink and find enjoyment in their toil.
[NRSV (1989 ed.)]
This is in fact the test and use of a man’s education, that he finds pleasure in the exercise of his mind.
Jacques Barzun (1907-2012) French-American historian, educator, polymath
Essay (1950-10-15), “The Educated Man,” Life Magazine
(Source)
More commonly given as "The test and use of a man's education is that he finds pleasure in the exercise of his mind."
Essay collected, under the same name, in Barzun, Begin Here: The Forgotten Conditions of Teaching and Learning, ch. 15 (1991).
No man is a failure who is enjoying life.
William Feather (1889-1981) American publisher, author
(Attributed)
Widely attributed to Feather (e.g. Laurence Peter, Peter's Quotations (1977)), but no citation to be found online. A particularly common quote (usually without attribution) in school yearbooks, collections of wisdom / happiness quotations, etc.The earliest use of it that I can find is as anonymous column filler in The Deaf-Mutes' Journal, Vol. 61, No. 50 (1932-12-15).
A variant adds "No man is a success who isn't."
Choose a job you love, and you will never have to work a day in your life.
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
(Spurious)
We hear of the conversion of water into wine at the marriage in Cana, as of a miracle. But this conversion is, through the goodness of God, made every day before our eyes. Behold the rain which descends from heaven upon our vineyards, and which incorporates itself with the grapes to be changed into wine; a constant proof that God loves us, and loves to see us happy!
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Letter to Abbé Morallet (1779)
(Source)
Apparent origin of the misquote: "Beer is proof that God loves us and wants us to be happy."
Go, eat your bread in gladness, and drink your wine in joy.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 21. Ecclesiastes 9: 7 (Eccl 9:7) [tr. JPS (1985)]
(Source)
Alternate translations:Go thy way, eat thy bread with joy, and drink thy wine with a merry heart.
[KJV (1611)]Go, eat your bread with joy and drink your wine with a glad heart.
[JB (1966)]Go ahead -- eat your food and be happy; drink your wine and be cheerful.
[GNT (1976)]Go, eat your bread with enjoyment and drink your wine with a merry heart.
[NRSV (1989 ed.)]
“When you wake up in the morning, Pooh,” said Piglet at last, “what’s the first thing you say to yourself?”
“What’s for breakfast?” said Pooh. “What do you say, Piglet?”
“I say, I wonder what’s going to happen exciting to-day?” said Piglet.
Pooh nodded thoughtfully.
“It’s the same thing,” he said.A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
Winnie-the-Pooh, ch. 10 “Christopher Robin Gives a Pooh Party” (1926)
(Source)
