Accept modestly; surrender gracefully.
[Ἄτύφως μὲν λαβεῖν, εὐλύτως δὲ ἀφεῖναι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 33 (8.33) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again.
[tr. Casaubon (1634), 8.31]As to the Case of good Fortune; Take it without Pride, and Resign without Reluctance.
[tr. Collier (1701)]Receive the gifts of fortune, without pride; and part with them, without reluctance.
[tr. Hutcheson/Moor (1742); Hutcheson/Chrystal (1902)]Receive any good fortune which falls to your lot, without being too much elated; and resign it, if necessary, without being dejected.
[tr. Graves (1792), 8.32]Receive [wealth or prosperity] without arrogance; and be ready to let it go.
[tr. Long (1862)]As to the case of good fortune, take it without pride, and resign it without reluctance.
[tr. Collier/Zimmern (1887)]Modestly take, cheerfully resign.
[tr. Rendall (1898)]Accept without arrogance, surrender without reluctance.
[tr. Haines (Loeb) (1916)]Accept without pride, relinquish without a struggle.
[tr. Farquharson (1944)]Accept without arrogance, relinquish without demur.
[tr. Hard (1997 ed.)]To accept it without arrogance, to let it go with indifference.
[tr. Hays (2003)]Accept humbly; let go easily.
[tr. Hammond (2006)]Accept without arrogance, relinquish without a struggle.
[tr. Hard (2011 ed.)]
Quotations about:
grace
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Wherein, then, is your grievance? You are not ejected from the city [life] by any unjust judge or tyrant, but by the selfsame Nature which brought you into it; just as when an actor is dismissed by the manager who engaged him.
“But I have played no more than three of the five acts.” Just so; in your drama of life, three acts are all the play. Its point of completeness is determined by him who formerly sanctioned your creation, and today sanctions your dissolution. Neither of those decisions lay within yourself.
Pass on your way, then, with a smiling face, under the smile of him who bids you go.[τί οὖν δεινόν, εἰ τῆς πόλεως ἀποπέμπει σε οὐ τύραννος οὐδὲ δικαστὴς ἄδικος, ἀλλ̓ ἡ φύσις ἡ εἰσαγαγοῦσα, οἷον εἰ κωμῳδὸν ἀπολύοι τῆς σκηνῆς ὁ παραλαβὼν στρατηγός;—ἀλλ̓ οὐκ εἶπον τὰ πέντε μέρη, ἀλλὰ τὰ τρία.—καλῶς εἶπας: ἐν μέντοι τῷ βίῳ τὰ τρία ὅλον τὸ δρᾶμά ἐστι. τὸ γὰρ τέλειον ἐκεῖνος ὁρίζει ὁ τότε μὲν τῆς συγκρίσεως. νῦν δὲ τῆς διαλύσεως αἴτιος: σὺ δὲ ἀναίτιος ἀμφοτέρων. ἄπιθι οὖν ἵλεως: καὶ γὰρ ὁ ἀπολύων ἵλεως.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 12, ch. 36 (12.36) (AD 161-180) [tr. Staniforth (1964)]
(Source)
Concluding words of the Meditations. See Cicero (44 BC).
(Source (Greek)). Alternate translations:Why then should it be grievous unto thee, if (not a tyrant, nor an unjust judge, but) the same nature that brought thee in, doth now send thee out of the world? As if the praetor should fairly dismiss him from the stage, whom he had taken in to act a while.
Oh, but the play is not yet at an end, there are but three acts yet acted of it? Thou hast well said: for in matter of life, three acts is the whole play. Now to set a certain time to every man's acting, belongs unto him only, who as first he was of thy composition, so is now the cause of thy dissolution. As for thyself; thou hast to do with neither.
Go thy ways then well pleased and contented: for so is He that dismisseth thee.
[tr. Casaubon (1634), 12.27]You can't say you are sent off by a Tyrannical, and Unrighteous Sentence; No, you quit the Stage as fairly as a Player does that has his Discharge from the Master of the Revels:
But I have only gone through three Acts, and not held out to the End of the Fifth. You say well; but in Life three Acts make the Play entire. He that appoints the Entertainment is the best Judge of the length on't; and as he ordered the opening of the first Scene, so now he gives the sign for shutting up the last: You are neither accountable for one or to'ther;
Therefore retire in good Humour, for He by whom you are dismiss'd means you no harm.
[tr. Collier (1701)]What is there terrible in this, that you are sent out, not by a tyrant, or an unjust judge, but by that nature, which at first introduced you? As if the praetor who employed the player, should dismiss him again from the scene.
But, say you, I have not finished the five acts, but only three. You say true; but, in life, three acts make a complete play. For, ’tis he who appoints the end to it, who, as he was the cause of the composition, is now the cause of the dissolution. Neither of them are chargeable on you:
Depart, therefore, contented, and in good humour; for, he is propitious and kind, who dismisses you.
[tr. Hutcheson/Moor (1742)]Is it any hardship that you are sent out of the world, not by a tyrant, or an unjust judge, but by that Being which first introduced you? As the magistrate who engages an actor for the stage, dismisses him again at his pleasure.
"But I have performed only three acts of the play, and not the whole five."
Very true; but in life, even three acts may complete the whole drama. He determines the duration of the piece, who first cause it to be composed, and now orders its conclusion. You are not accountable for either.
Depart, therefore, with a good grace; for he who dismisses you is a gracious and benevolent Being.
[tr. Graves (1792)]Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature, who brought thee into it? the same as if a praetor who has employed an actor dismisses him from the stage.
-- "But I have not finished the five acts, but only three of them." -- Thou sayest well, but in life the three acts are the whole drama; for what shall be a complete drama is determined by him who was once the cause of its composition, and now of its dissolution: but thou art the cause of neither.
Depart then satisfied, for he also who releases thee is satisfied.
[tr. Long (1862)]Where is the hardship then if nature, that planted you here, orders your removal? You cannot say you are sent off by a tyrant or unjust judge. No; you quit the stage as fairly as a player does that has his discharge from the master of the revels.
But I have only gone through three acts, and not held out to the end of the fifth. You say well; but in life three acts make the play entire. He that ordered the opening of the first scene now gives the sign for shutting up the last; you are neither accountable for one nor the other;
Therefore retire well satisfied, for He, by whom you are dismissed, is satisfied too.
[tr. Collier/Zimmern (1887)]Why then protest? No tyrant gives you your dismissal, no unjust judge, but nature who gave you the admission. It is like the praetor discharging some player whom he has engaged.
-- "But the five acts are not complete; I have played but three." -- Good: life's drama, look you, is complete in three. The completeness is in his hands, who first authorized your composition, and now your dissolution; neither was your work.
Serenely take your leave; serene as he who gives you discharge.
[tr. Rendall (1898)]Where then is the calamity, if you are sent out of the city, by no tyrant or unjust judge, but Nature herself who at first introduced you, just as the praetor who engaged the actor again dismisses him from the stage?
“But,” say you, “I have not spoken my five acts, but only three.” True, but in life three acts make up the play. For he sets the end who was responsible for its composition at the first, and for its present dissolution. You are responsible for neither.
Depart then graciously; for he who dismisses you is gracious.
[tr. Hutcheson/Chrystal (1902)]What hardship then is there in being banished from the city, not by a tyrant or an unjust judge but by Nature who settled thee in it? So might a praetor who commissions a comic actor, dismiss him from the stage.
But I have not played my five acts, but only three. Very possibly, but in life three acts count as a full play. For he, that is responsible for thy composition originally and thy dissolution now, decides when it is complete. But thou art responsible for neither.
Depart then with a good grace, for he that dismisses thee is gracious.
[tr. Haines (Loeb) (1916)]Why is it hard, then, if Nature who brought you in, and no despot nor unjust judge, sends you out of the City -- as though the master of the show, who engaged an actor, were to dismiss him from the stage?
"But I have not spoken my five acts, only three." "What you say is true, but in life three acts are the whole play." For He determines the perfect whole, the cause yesterday of your composition, to-day of your dissolution; you are the cause of neither.
Leave the stage, therefore, and be reconciled, for He also who lets his servant depart is reconciled.
[tr. Farquharson (1944)]Where is the hardship, then, if it is no tyrant or unjust judge who sends you out of the city, but nature who brought you into it? It is just as if the director of a show, after first engaging an actor, were dismissing him from the stage.
"But I haven't played all five acts, only three!" Very well; but in life three can make up a full play. For the one who determines when it is complete is he who once arranged for your composition and now arranges for your dissolution, while you for your part are responsible for neither.
So make your departure with good grace, as he who is releasing you shows a good grace.
[tr. Hard (1997 ed.; 2011 ed.)]And to be sent away from it, not by a tyrant or a dishonest judge, but by Nature, who first invited you in -- why is that so terrible?
Like the impresario ringing down the curtain on an actor:
“But I’ve only gotten through three acts ...!”
Yes. This will be a drama in three acts, the length fixed by the power that directed your creation, and now directs your dissolution. Neither was yours to determine.
So make your exit with grace -- the same grace shown to you.
[tr. Hays (2003)]So what is there to fear in your dismissal from the city? This is no tyrant or corrupt judge who dismisses you, but the very same nature that brought you in. It is like the officer who engaged a comic actor dismissing him from the stage.
"But I have not played my five acts, only three." "True, but in life three acts can be the whole play." Completion is determined by that being who caused first your composition and now your dissolution. You have no part in either causation.
Go then in peace: the god who lets you go is at peace with you.
[tr. Hammond (2006)]
And yet I am held responsible for my belief. Then why does not God give me the evidence? They say he has. In what? In an inspired book. But I do not understand it as they do. Must I be false to my understanding? They say: “When you come to die you will be sorry if you do not.” Will I be sorry when I come to die that I did not live a hypocrite? Will I be sorry that I did not say I was a Christian when I was not? Will the fact that I was honest put a thorn in the pillow of death? Cannot God forgive me for being honest? They say that when he was in Jerusalem he forgave his murderers, but now he will not forgive an honest man for differing from him on the subject of the Trinity.
Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1884-01-20), “Orthodoxy,” Tabor Opera House, Denver, Colorado
(Source)
Published as its own book in 1884.
CHORUS: Visitations of love that come
Raging and violent on a man
Bring him neither good repute nor goodness.
But if Aphrodite descends in gentleness
No other goddess brings such delight.[ΚΥΚΛΩΨ: ἔρωτες ὑπὲρ μὲν ἄγαν ἐλθόντες οὐκ εὐδοξίαν
οὐδ᾽ ἀρετὰν παρέδωκαν ἀνδράσιν: εἰ δ᾽ ἅλις ἔλθοι
Κύπρις, οὐκ ἄλλα θεὸς εὔχαρις οὕτως.]Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 627ff, Second Stasimon, Strophe 1 (431 BC) [tr. Vellacott (1963)]
(Source)
(Source (Greek)). Other translations:Th' immoderate Loves in their career,
Nor glory nor esteem attends,
But when the Cyprian Queen descends
Benignant from her starry sphere.
No Goddess can more justly claim
From man the grateful prayer.
[tr. Wodhull (1782)]When fierce conflicting passions urge
The breast where love is wont to glow,
What mind can stem the stormy surge
Which rolls the tide of human woe?
The hope of praise, the dread of shame,
Can rouse the tortur’d breast no more;
The wild desire, the guilty flame,
Absorbs each wish it felt before.
But if Affection gently thrills
The soul, by purer dreams possest,
The pleasing balm of mortal ills
In love can sooth the aching breast:
If thus thou comest in disguise,
Fair Venus! from thy native heaven,
What heart, unfeeling, would despise
The sweetest boon the Gods have given?
[tr. Byron (1807)]When with a wild impetuous sway
The Loves come rushing on the breast,
Each virtuous thought is rent away,
Each breath of fame supprest.
But when, confess'd her gentle reign,
Enchanting Venus deigns t'appear,
Of all the pow'rs of heav'n most dear,
She leads the Graces in her train.
[tr. Potter (1814)]The wild loves that force eager way
Nor worth nor fame on man confer,
But if come Cypris with meet sway
There is no gracious god like her.
[tr. Webster (1868)]When in excess and past all limits Love doth come, he brings not glory or repute to man; but if the Cyprian queen in moderate might approach, no goddess is so full of charm as she.
[tr. Coleridge (1891)]The loves, when they come too impetuously, have given neither good report nor virtue among men, but if Venus come with moderation, no other Goddess is so benign.
[tr. Buckley (1892)]Love bringeth nor glory nor honour to men when it cometh restraining
Not its unscanted excess: but if Kypris, in measure raining
Her joy, cometh down, there is none other Goddess so winsome as she.
[tr. Way (Loeb) (1894)]Alas, the Love that falleth like a flood,
Strong-winged and transitory:
Why praise ye him? What beareth he of good
To man, or glory?
Yet Love there is that moves in gentleness,
Heart-filling, sweetest of all powers that bless.
[tr. Murray (1906)]When love is in excess
It brings a man no honor
Nor any worthiness.
But if in moderation Cypris comes,
There is no other power at all so gracious.
[tr. Warner (1944)]When the Loves descend in full force they never enhance
Men’s fame or virtue, but if Aphrodite approaches
With reserve, there is no more gracious goddess.
[tr. Podlecki (1989)]Loves that come to us in excess bring no good name or goodness to men. If Aphrodite comes in moderation, no other goddess brings such happiness.
[tr. Kovacs (Loeb) (1994)]When passions come upon men in strength beyond due measure, their gift is neither one of glory nor of greatness. But if the Cyprian tempers her visit, no other goddess is so gracious.
[tr. Davie (1996)]When Aphrodite arrives in the hearts of people, with no fuss and with no exaggerated madness, she is a very enjoyable visitor but, alas, overwhelming lust brings neither honour nor glory to any one.
[tr. Theodoridis (2004)]Love coming on too strong
does not give glory or virtue
to men. But if Kypris comes in moderation,
no other goddess is so gracious.
[tr. Luschnig (2007)]Erotic love with too much passion
brings with it no fine reputation,
and nothing virtuous to men.
But if Aphrodite comes in smaller doses,
no other god is so desirable.
[tr. Johnston (2008)]Excess of passion brings no glory or honour to men.
[ed. Yeroulanos (2016)]Love that comes in great excess does not grant reputation or excellence; but if Aphrodite comes more gently, there is no other god who gives such great pleasure.
[tr. Ewans (2022)]When loves come excessive and past all limit, they bring neither good repute nor high ideals [aretē] to men; but if Aphrodite approaches in moderate strength, no goddess is so full of charm as she.
[tr. Coleridge / Ceragioli / Nagy / Hour25]
Heaven alone can produce devout people; Princes produce hypocrites.
[Le Ciel seul peut faire les dévots; les Princes font les hypocrites.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Pensées Diverses [Assorted Thoughts], # 630 / 1007 “General Maxims of Politics,” No. 10 (1720-1755) [tr. Clark (2012)]
(Source)
In the French, "seul [alone, solely]" is an amendment above the line in manuscript.(Source (French)).
In the meantime the older son was out in the field. On his way back, when he came close to the house, he heard the music and dancing. So he called one of the servants and asked him, “What’s going on?”
“Your brother has come back home,” the servant answered, ‘and your father has killed the prize calf, because he got him back safe and sound.”
The older brother was so angry that he would not go into the house; so his father came out and begged him to come in. But he spoke back to his father, “Look, all these years I have worked for you like a slave, and I have never disobeyed your orders. What have you given me? Not even a goat for me to have a feast with my friends! But this son of yours wasted all your property on prostitutes, and when he comes back home, you kill the prize calf for him!”
“My son,” the father answered, “you are always here with me, and everything I have is yours. But we had to celebrate and be happy, because your brother was dead, but now he is alive; he was lost, but now he has been found.”[Ἦν δὲ ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος ἐν ἀγρῷ· καὶ ὡς ἐρχόμενος ἤγγισεν τῇ οἰκίᾳ, ἤκουσεν συμφωνίας καὶ χορῶν, καὶ προσκαλεσάμενος ἕνα τῶν παίδων ἐπυνθάνετο τί ἂν εἴη ταῦτα.
ὁ δὲ εἶπεν αὐτῷ ὅτι Ὁ ἀδελφός σου ἥκει, καὶ ἔθυσεν ὁ πατήρ σου τὸν μόσχον τὸν σιτευτόν, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν.
ὠργίσθη δὲ καὶ οὐκ ἤθελεν εἰσελθεῖν, ὁ δὲ πατὴρ αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν. ὁ δὲ ἀποκριθεὶς εἶπεν τῷ πατρὶ αὐτοῦ, Ἰδοὺ τοσαῦτα ἔτη δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρῆλθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον ἵνα μετὰ τῶν φίλων μου εὐφρανθῶ· ὅτε δὲ ὁ υἱός σου οὗτος ὁ καταφαγών σου τὸν βίον μετὰ πορνῶν ἦλθεν, ἔθυσας αὐτῷ τὸν σιτευτὸν μόσχον.
ὁ δὲ εἶπεν αὐτῷ, Τέκνον, σὺ πάντοτε μετ᾽ ἐμοῦ εἶ, καὶ πάντα τὰ ἐμὰ σά ἐστιν· εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει, ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν καὶ ἔζησεν, καὶ ἀπολωλὼς καὶ εὑρέθη.]The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 15: 25-32, “Parable of the Prodigal Son” (Jesus) [GNT (1992 ed.)]
(Source)
No Synoptic parallels. The conclusion of the Parable of the Prodigal Son, which appears only in Luke.
See Luke 15:7. Also see Lewis (1955) and Ciardi (1972).
(Source (Greek)). Alternate translations:Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things meant.
And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
And he was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
[KJV (1611)]Now the elder son was out in the fields, and on his way back, as he drew near the house, he could hear music and dancing. Calling one of the servants he asked what it was all about.
"Your brother has come" replied the servant "and your father has killed the calf we had fattened because he has got him back safe and sound."
He was angry then and refused to go in, and his father came out to plead with him; but he answered his father, "Look, all these years I have slaved for you and never once disobeyed your orders, yet you never offered me so much as a kid for me to celebrate with my friends. But, for this son of yours, when he comes back after swallowing up your property -- he and his women -- you kill the calf we had been fattening."
The father said, "My son, you are with me always and all I have is yours. But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found."
[JB (1966)]Now the elder son was out in the fields, and on his way back, as he drew near the house, he could hear music and dancing. Calling one of the servants he asked what it was all about.
The servant told him, "Your brother has come, and your father has killed the calf we had been fattening because he has got him back safe and sound."
He was angry then and refused to go in, and his father came out and began to urge him to come in; but he retorted to his father, "All these years I have slaved for you and never once disobeyed any orders of yours, yet you never offered me so much as a kid for me to celebrate with my friends. But, for this son of yours, when he comes back after swallowing up your property -- he and his loose women -- you kill the calf we had been fattening."
The father said, "My son, you are with me always and all I have is yours. But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found."
[NJB (1985)]Now his older son was in the field. Coming in from the field, he approached the house and heard music and dancing. He called one of the servants and asked what was going on.
The servant replied, "Your brother has arrived, and your father has slaughtered the fattened calf because he received his son back safe and sound."
Then the older son was furious and didn’t want to enter in, but his father came out and begged him. He answered his father, "Look, I’ve served you all these years, and I never disobeyed your instruction. Yet you’ve never given me as much as a young goat so I could celebrate with my friends. But when this son of yours returned, after gobbling up your estate on prostitutes, you slaughtered the fattened calf for him."
Then his father said, "Son, you are always with me, and everything I have is yours. But we had to celebrate and be glad because this brother of yours was dead and is alive. He was lost and is found."
[CEB (2011)]Now his elder son was in the field, and as he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on.
He replied, "Your brother has come, and your father has killed the fatted calf because he has got him back safe and sound."
Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, "Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command, yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fatted calf for him!"
Then the father said to him, "Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found."
[NRSV (2021 ed.)]
In a word, there is only one thing here worth the minding, and that is, to be true and just, and to show benevolence, even to the untrue and unjust.
[Ἓν ὧδε πολλοῦ ἄξιον, τὸ μετ᾿ ἀληθείας καὶ δικαιοσύνης εὐμενῆ τοῖς ψεύσταις καὶ ἀδίκοις διαβιοῦν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 47 (6.47) (AD 161-180) [tr. Collier/Zimmern (1887)]
(Source)
(Source (Greek)). Alternate translations:One thing there is, and that only, which is worth our while in this world, and ought by us much to be esteemed; and that is, according to truth and righteousness, meekly and lovingly to converse with false, and unrighteous men.
[tr. Casaubon (1634), 6.42]In a word. There's only one thing here worth the minding; And that is, not to imitate the Degeneracy of Mortals: But to be True, Honest, and Good-natur'd, even amongst Knaves, and Sharpers.
[tr. Collier (1701)]The one thing valuable in this life, is, to spend it in a steady course of truth, justice, and humanity, toward even the false and unjust.
[tr. Hutcheson/Moor (1742)]In short, there is nothing here much worth our attention, but to act on all occasions with a regard to truth and justice, and to live peaceably even with those who act with fraud and injustice.
[tr. Graves (1792), 6.41]One thing here is worth a great deal, to pass thy life in truth and justice, with a benevolent disposition even to liars and unjust men.
[tr. Long (1862)]Here one thing is of real worth, to live out life in truth and justice, with charity even to the false and the unjust.
[tr. Rendall (1898)]The one precious thing in life is to spend it in a steady course of truth and justice, with kindliness even for the false and the unjust.
[tr. Hutcheson/Chrystal (1902)]One thing on earth is worth much -- to live out our lives in truth and justice, and in charity with liars and unjust men.
[tr. Haines (Loeb) (1916)]One thing here is of great price, to live out life with truth and righteousness, gracious to liars and to the unrighteous.
[tr. Farquharson (1944)]In this life one thing only is of precious worth: to live out one's days in truthfulness and fair dealing, and in charity even with the false and unjust.
[tr. Staniforth (1964)]In this world there is only one thing of real value, to pass our days in truth and justice, and yet be gracious to those who are false and unjust.
[tr. Hard (1997 ed.)]The only thing that isn’t worthless: to live this life out truthfully and rightly. And be patient with those who don't.
[tr. Hays (2003)]In this world there is only one thing of value, to live out your life in truth and justice, tolerant of those who are neither true nor just.
[tr. Hammond (2006)]In this world there is only one thing of real value, to pass our days in truth and justice, and yet be gracious to those who are false and unjust.
[tr. Hard (2011 ed.)]So there is one thing that is of most value: to live out your life in truth and justice and be kind to those who are false and unjust.
[tr. Gill (2013)]So one thing is worth much: to keep on living with truth and justice and in good will even among liars and unjust men.
[tr. @sentantiq (2019)]
If grace be grace, and Allah gracious be,
Adam from Paradise why banished He?
Grace to poor sinners shown is grace indeed;
In grace hard earned by works no grace I see.Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات] [tr. Whinfield (1883), # 102]
(Source)
While numbered as # 102 in most locations, it is given as # 57 here.
I was unable to find alternate translations or analogs to this quatrain from Whinfield. The closest (but a bit of a stretch):If sinfully I drudge, where is Your mercy?
If clouds darken my heart, where is Your light?
Heaven rewards my practice of obedience;
Rewards well-earned are good -- but what of grace?
[tr. Graves & Ali-Shah (1967), # 86]
“She chose her way and it’s taken her far out of reach of man’s mercy, if ever she’d lived to face trial. And now, I suppose,” he said, seeing his friend’s face still thoughtful and undismayed, “you will tell me roundly that God’s reach is longer than man’s.”
“It had better be,” said Brother Cadfael very solemnly, “otherwise we are all lost.”Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
The Sanctuary Sparrow, ch. 14 (1983)
(Source)
Concluding words of the book.
MALCOLM: Angels are bright still, though the brightest fell.
Though all things foul would wear the brows of grace,
Yet grace must still look so.William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 4, sc. 3, l. 27ff (4.3.27-30) (1606)
(Source)
“God resolves all given time,” said Cai philosophically and trudged away into darkness. And Cadfael returned along the path with the uncomfortable feeling that God, nevertheless, required a little help from men, and what he mostly got was hindrance.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
A Morbid Taste for Bones, ch. 3 (1977)
(Source)
Let Tom and Jane not think, because they see
one man is picking pockets and another
is offering all his goods to charity,
that they can judge their neighbors with God’s eyes:
for the pious man may fall, and the thief may rise.[Non creda donna Berta e ser Martino,
per vedere un furare, altro offerere,
vederli dentro al consiglio divino;
ché quel può surgere, e quel può cadere.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 13, l. 139ff (13.139-142) [Thomas Aquinas] (1320) [tr. Ciardi (1970)]
(Source)
Berta and Martino were common names in Dante's era, and stand in for "ordinary people" (with a sarcastic hint of pretension by giving them minor titles). Most translators use a straight translation of the names to Bertha and Martin; others change them to something more modern to reflect their everyman status.
(Source (Italian)). Alternate translations:The pious man
May fail ; the Penitent, altho' by spoil
He liv'd, may purchase Heav'n by arduous toil
Ere death: it is not our's their fate to scan.
[tr. Boyd (1802), st. 24]Seeing one steal,
Another bring, his offering to the priest,
Let not Dame Bertha and Sir Martin thence
Into heav’n’s counsels deem that they can pry:
For one of these may rise, the other fall.
[tr. Cary (1814)]Let not Nun Bertha and Saint Martin try,
Seeing one offer, and another steal,
The counsel of the heaven from that to tell:
For this may rise again, and that may fall.
[tr. Bannerman (1850)]Let not Dame Bertha nor Ser Martin think,
Seeing one steal, another offering make,
To see them in the arbitrament divine;
For one may rise, and fall the other may.
[tr. Longfellow (1867)]Let not Dame Bertha and Master Martin deem, for seeing one steal, another make offerings, that they are seeing them within the Divine counsel; for that one may be exalted and this may fall.
[tr. Butler (1885)]Let not Dame Bertha nor Sir Martin deem,
Because they see one rob, another pray,
That they can pry within the will supreme;
For one can rise, and one can fall away.
[tr. Minchin (1885)]Let not dame Bertha and master Martin, seeing one rob, and another make offering, believe to see them within the Divine counsel: for the one may rise and the other may fall.
[tr. Norton (1892)]Let not Dame Bertha or Squire Martin think, if they perceive one steal and one make offering, they therefore see them as in the divine counsel; for the one yet may rise and the other fall.
[tr. Wicksteed (1899)]Let not Dame Bertha and Master Martin, when they see one rob and another make an offering, think they see them within the divine counsel; for the one may rise and the other fall.
[tr. Sinclair (1939)]Let no Dame Bertha or Sir Martin deem,
Because they see one steal and one give all,
They see as divine forethought seéth them;
For the one yet may rise and the other fall.
[tr. Binyon (1943)]Let Jack and Jill not think they see so far
That, seeing this man pious, that a thief,
They see them such as in God's sight they are,
For one may rise, the other come to grief.
[tr. Sayers/Reynolds (1962)]Let not dame Bertha and squire Martin, if they see one steal and one make offering, believe to see them within the Divine Counsel: for the one may rise and the other may fall.
[tr. Singleton (1975)]Let not every Bertha and Martin think
Because they see one a thief, another respectable,
That they see how they are in the eyes of God;
For one may rise, and the other one may fall.
[tr. Sisson (1981)]Let not Dame Bertha or Master Martin think
that they have shared God’s Counsel when they see
one rob and see another who donates:
the last may fall, the other may be saved.
[tr. Mandelbaum (1984)]No Mr. or Miss Know-It-All should think,
when they see one man steal and one give alms
that they are seeing them through God's own eyes,
for one may yet rise up, the other fall.
[tr. Musa (1984)]Let not dame Bertha and messer Martin believe, because they see one stealing, another offering, that they see them within God’s counsel,
for that one can rise up, and this one can fall.
[tr. Durling (2011)]Do not let Jack and Jill think, that if they see someone steal or another make offering they therefore see them as Divine Wisdom does, since the one may still rise, and the other fall.
[tr. Kline (2002)]And so when Mrs Smith and Mr Jones
see one man steal, another offer alms,
don’t let them think they see this in God’s plan.
The thief may rise, the other take a fall.
[tr. Kirkpatrick (2007)]Let not Dame Bertha and Master Martin,
when they see one steal and another offer alms,
think that they behold them with God's wisdom,
for the first may still rise up, the other fall.
[tr. Hollander/Hollander (2007)]Let not Mrs. Judy and Mister John,
Seeing one man steal but another before
The altar with offerings, think one is sinful,
The other's in Heaven -- for people rise and fall.
[tr. Raffel (2010)]
Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms.
[ἕκαστος καθὼς ἔλαβεν χάρισμα εἰς ἑαυτοὺς αὐτὸ διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος Θεοῦ.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
1 Peter 4: 10 [NIV (2011 ed.)]
(Source)
(Source (Greek)). Alternate translations:As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
[KJV (1611)]Each one of you has received a special grace, so, like good stewards responsible for all these different graces of God, put yourselves at the service of others.
[JB (1966)]Each one, as a good manager of God's different gifts, must use for the good of others the special gift he has received from God.
[GNT (1976)]Each one of you has received a special grace, so, like good stewards responsible for all these varied graces of God, put it at the service of others.
[NJB (1985)]And serve each other according to the gift each person has received, as good managers of God’s diverse gifts.
[CEB (2011)]Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received.
[NRSV (2021 ed.)]
The rule is, we are to Give as we would Receive, cheerfully, quickly, and without Hesitation; for there’s no Grace in a Benefit that sticks to the fingers.
Seneca the Younger (c. 4 BC-AD 65) Roman statesman, philosopher, playwright [Lucius Annaeus Seneca]
Morals, Part 1 “Of Benefits,” ch. 7 “The Manner of Obliging” [tr. L’Estrange (1693)]
(Source)
Wherefore, we must not think it sufficient that we do any thing merely well; but we ought to make it our study to do every thing gracefully also.
[Non si dèe adunque l’uomo contentare di fare le cose buone, ma dèe studiare di farle anco leggiadre.]
Giovanni della Casa (1503-1556) Florentine poet, author, diplomat, bishop
Galateo: Or, A Treatise on Politeness and Delicacy of Manners [Il Galateo overo de’ costumi], ch. 28 (1558) [tr. Graves (1774)]
(Source)
(Source (Italian)). Alternate translations:It is not inoughe for a man, to doe things that be good: but hee must also have a care, hee doe them with a good grace.
[tr. Peterson (1576)]Therefore, a man must not be content with doing what is good, but he must also seek to do it gracefully.
[tr. Einsenbichler/Bartlett (1986)]A man must therefore not be content to do things well, but must also aim to do them gracefully.
So everything that slows us down and forces patience, everything that sets us back into the slow circles of nature, is a help. Gardening is an instrument of grace.
May Sarton (1912-1995) Belgian-American poet, novelist, memoirist [pen name of Eleanore Marie Sarton]
Journal of a Solitude (1973)
(Source)
Glamour. Elves are beautiful. They’ve got style. Beauty. Grace. That’s what matters. If cats looked like frogs we’d realize what nasty, cruel little bastards they are. Style. That’s what people remember.
Beauty without grace, is a hook without a bait.
Anne "Ninon" de l'Enclos (1620-1705) French author, courtesan, patron of the arts [Ninon de Lenclos, Ninon de Lanclos]
The Memoirs of Ninon de L’Enclos, Vol. 1, “Life and Character” (1761)
(Source)
Ralph Waldo Emerson used almost precisely the same phrase in "Beauty," The Conduct of Life (1860).
You can have the other words — chance, luck, coincidence, serendipity. I’ll take grace. I don’t know what it is exactly, but I’ll take it.
For the holy are susceptible too to evil, even as you and I, signori; they too are helpless before sin without God’s aid. … And the holy can be fooled by sin as quickly as you or I, signori. Quicker, because they are holy.
I’ve seen the meanness of humans till I don’t know why God ain’t put out the sun and gone away.
Cormac McCarthy (1933-2023) American novelist, playwright, screenwriter
Outer Dark, ch. 17 (1968)
(Source)
The most important tactic in an argument, next to being right, is to leave an escape hatch for your opponent, so that he can gracefully swing over to your side without an embarrassing loss of face.
Sydney J. Harris (1917-1986) Anglo-American columnist, journalist, author
Pieces of Eight (1982)
(Source)
Frequently misquoted: "The most important thing in an argument, next to being right, is to leave an escape hatch for your opponent, so that he can gracefully swing over to your side without too much apparent loss of face."
There is more reason for saying grace before a new book than before dinner.
Charles Lamb (1775-1834) Welsh-English essayist
“Grace before Meat,” Essays of Elia (1823)
You may rejoice to think yourselves secure,
You may be grateful for the gift divine,
That grace unsought which made your black hearts pure
And fits your earthborn souls in Heaven to shine.
But is it sweet to look around and view
Thousands excluded from that happiness,
Which they deserve at least as much as you,
Their faults not greater nor their virtues less?Anne Brontë (1820-1849) British novelist, poet [pseud. Acton Bell]
“A Word to Calvinists” (28 May 1843)
(Source)
I think all Christians would agree with me if I said that though Christianity seems at first to be all about morality, all about duties and rules and guilt and virtue, yet it leads you on, out of all that, into something beyond.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Mere Christianity, “Faith” (1952)
(Source)
The most perilous moment is often when an adversary is seemingly prepared to retreat and then is jolted into new defiance by an assault on his self-esteem.
Henry Kissinger (1923-2024) German-American diplomat
Years of Upheaval, ch. 12 (1982)
Deliberate with caution, but act with decision; and yield with graciousness, or oppose with firmness.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 284 (1820)
(Source)
Grace is beauty in action.
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
(Attributed)
Sometimes attributed to Pensées (1838), but not found in any translation. See however "Justice is truth in action."
Somewhat more often attributed to Benjamin Disraeli. He did use the phrase (e.g., "Grace indeed is beauty in action" in Conington, Book 6, ch. 2 (1844)), but does not seem to have originated it. For example, in a speech in the House of Commons (1851-02-11), he is recorded as:A great writer has said that "grace is beauty in action." I say that Justice is truth in action.
Unless Disraeli was quoting himself as a "great writer," it seems likely he had someone else in mind.
Beauty loses its relish; the Graces, never: After the longest acquaintance, they are no less agreeable than at first.
Henry Home, Lord Kames (1696-1782) Scottish jurist, agriculturalist, philosopher, writer
Introduction to the Art of Thinking, ch. 4 (1761)
(Source)
Gentleness is everywhere in daily life, a sign that faith rules through ordinary things: through cooking and small talk, through storytelling, making love, fishing, tending animals and sweet corn and flowers, through sports, music and books, raising kids — all the places where the gravy soaks in and grace shines through.
Garrison Keillor (b. 1942) American entertainer, author
“The Meaning of Life,” We Are Still Married (1989)
Kindness consists in part, perhaps, in esteeming and loving people more than they deserve; but then there is a measure of prudence in believing that people are not always equal to what they are taken for.
[Une partie de la bonté consiste peut-être à estimer et à aimer les gens plus qu’ils ne le méritent; mais alors une partie de la prudence est de croire que les gens ne valent pas toujours ce qu’on les prise.]Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 5 “Des Passions et des Affections de l’Âme [On the Soul],” ¶ 66 (1850 ed.) [tr. Attwell (1896), ¶ 71]
(Source)
(Source (French)). Alternate translation:A part of goodness consists, perhaps, in esteeming and loving people more than they deserve; but then a part of prudence is to believe that people are not always worth what we rate them at.
[tr. Calvert (1866), ch. 5]
Commonly truncated and paraphrased as:A part of kindness consists in loving people more than they deserve.
[E.g. (1935)]
(Sometimes the "A part of" is left off as well.)
There are two kinds of losers: (1) the good loser and (2) those who can’t act.
Lawrence J. Peter (1919-1990) American educator, management theorist
Peter’s People, ch. 8 (1979)
For man proposes but God disposes. The path a person takes does not lie within himself.
[Nam homo proponit, sed Deus disponit, nec est in homine via ejus.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 19, v. 2 (1.19.2) (c. 1418-27) [tr. Creasy (1989)]
(Source)
Thomas saying that, regardless of a person's good intentions to act virtuously, they are dependent on God's grace to make that actually happen.
The phrase "Man proposes but God disposes" (or the Latin original of it) was coined by Thomas, which makes it ironic where some later translators put it in quotations or self-referent indeeds.
The text given relates to, is frequently footnoted to, and even is quoted directly from:
- Proverbs 16:9 ("A man's heart deviseth his way: but the Lord directeth his steps." [KJV])
- Jeremiah 10:23 ("O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps." [KJV])
(Source (Latin)). Alternate translations:For man purposeth, but God disposeth: nay, the way that man shall walk in this world is not in himself but in the grace of God.
[tr. Whitford/Raynal (1530/1871)]Man proposes, but God disposes. The way that a man shall walk in this world is found not in himself, but in the grace of God.
[tr. Whitford/Gardiner (1530/1955)]For man doth propose but God doth dispose, neither is the way of man in his owne hands.
[tr. Page (1639), 1.19.9]A Man's Heart deviseth his Way, but the Lord directeth his Steps, says Solomon: We may contrive and act as seems most adviseable; by which we do so, are from the Lord, so is the Event of our having done it entirely in his disposal.
[tr. Stanhope (1696; 1706 ed.), 1.19.3]Tho' the heart of man deviseth his way, yet the Lord ordereth the event; and that it is not in man that walketh, to direct his steps.
[tr. Payne (1803)]For man proposes, but God disposes; neither is the way of man in himself.
[Parker ed. (1841); Bagster ed. (1860); Anon. (1901)]For man proposes but GOD disposes: nor is it in man to direct his steps.
[tr. Dibdin (1851)]For man proposeth, but God disposeth; and the way of a man is not in himself.
[tr. Benham (1874)]For man, indeed, proposes but God disposes, and God's way is not man's.
[tr. Croft/Bolton (1940)]For man proposes, but God disposes, and a man's road is not within himself.
[tr. Daplyn (1952)]Man proposes, but God disposes, and man's destiny is not in his own hands.
[tr. Sherley-Price (1952)]They know that "man proposes, and God disposes"; the course of a man's life is not what he makes it.
[tr. Knox-Oakley (1959)]For man proposes, God disposes, and it is not for man to choose his lot.
[tr. Knott (1962)]Man indeed proposes, bit it is God who disposes nor is the course of man in his power as he goes his way.
[tr. Rooney (1979)]
Do thou thy best, and leave to God the rest.
James Howell (c. 1594–1666) Welsh historian and writer
Paroimiographia [Παροιμιογραφία]: Proverbs, or, Old Sayed Sawes & Adages, “New Sayings,” 2nd Century (1659)
(Source)
I believe that appreciation is a holy thing, that when we look for what’s best in the person we happen to be with at the moment, we’re doing what God does; so in appreciating our neighbor, we’re participating in something truly sacred.
Fred Rogers (1928-2003) American educator, minister, songwriter, television host ["Mister Rogers"]
Commencement Address, Marquette College (May 2001)
(Source)
Rogers used the same comment at the Middlebury College commencement.
If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island cut off from other lands, but a continent that joins to them.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Goodness, and Goodness of Nature,” Essays, No. 13 (1625)
(Source)
Good Master, how shall I recount this Thine inestimable charity?
What return can I make for this vast boon? […]
What reward shall I give my God,
except my heart’s obedience to His command?
And Thy command is this:
that we love one another.Anselm of Canterbury (1033-1109) British monk, theologian, archbishop, saint.
“A Prayer for Friends”
Attributed in Prayers and Meditations of St. Anselm, selected and translated by a Religious of C.S.M.V. (1952)
Zeus, who guided mortals to be wise,
has established his fixed law —
wisdom comes through suffering.
Trouble, with its memories of pain,
drips in our hearts as we try to sleep,
so men against their will
learn to practice moderation.
Favours come to us from gods
seated on their solemn thrones —
such grace is harsh and violent.τὸν φρονεῖν βροτοὺς ὁδώ-
σαντα, τὸν [πάθει μάθος]
θέντα κυρίως ἔχειν.
στάζει δ’ ἀνθ’ ὕπνου πρὸ καρδίας
μνησιπήμων πόνος· καὶ παρ’ ἄ-
κοντας ἦλθε σωφρονεῖν.
δαιμόνων δέ που χάρις βίαιος
σέλμα σεμνὸν ἡμένων.
Aeschylus (525-456 BC) Greek dramatist (Æschylus)
Agamemnon, ll. 175-183 [tr. Johnston (2007)]
(Source)
Alt. trans.:The first Hamilton alternate was used, slightly modified, by Robert Kennedy in his speech on the assassination of Martin Luther King, Jr. (4 Apr 1968). Kennedy's family used it as an epitaph on his grave Arlington National Cemetery: "Even in our sleep, pain which cannot forget, falls drop by drop upon the heart, until in our own despair, against our will, comes wisdom, through the awful grace of God."
- "It is through suffering that learning comes." [In Arnold Toynbee, "Christianity and Civilization" (1947), Civilization on Trial (1948)]
- "God, whose law it is that he who learns must suffer. And even in our sleep pain that cannot forget, falls drop by drop upon the heart, and in our own despite, against our will, comes wisdom to us by the awful grace of God." [tr. Hamilton (1930)]
- "Guide of mortal man to wisdom, he who has ordained a law, knowledge won through suffering. Drop, drop -- in our sleep, upon the heart sorrow falls, memory’s pain, and to us, though against our very will, even in our own despite, comes wisdom by the awful grace of God." [tr. Hamilton (1937)]
See here for more discussion.
I know a number of highly sensitive and intelligent people in my own communion who consider as a heresy my faith that God’s loving concern for his creation will outlast all our willfulness and pride. No matter how many eons it takes, he will not rest until all of creation, including Satan, is reconciled to him, until there is no creature who cannot return his look of love with a joyful response of love […] Some people feel it to be heresy because it appears to deny man his freedom to refuse to love God. But this, it seems to me, denies God his freedom to go on loving us beyond all our willfulness and pride. If the Word of God is the light of the world, and this light cannot be put out, ultimately it will brighten all the dark corners of our hearts and we will be able to see, and seeing, will be given the grace to respond with love — and of our own free will.
Madeleine L'Engle (1918-2007) American writer
The Irrational Season (1977)
OLIVER: Kindness, nobler ever than revenge.
William Shakespeare (1564-1616) English dramatist and poet
As You Like It, Act 4, sc. 3, l. 135 (4.3.135) (1599)
(Source)
Allowing an unimportant mistake to pass without a comment is a wonderful social grace […] Children who have the habit of constantly correcting should be stopped before they grow up to drive spouses and everyone else crazy by interrupting stories to say, “No, dear — it was Tuesday, not Wednesday.”
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
(Attributed)
Widely attributed to Martin, but I am unable to find an original source.
