Let us spurn the rewards of today and look to future glory; let us deem best what is most honorable; let us hope for what we want, but bear what befalls us; finally, let us consider that even the bodies of brave men and great citizens are mortal; but that activity of the mind and the glory of virtue are for ever.
[Praesentis fructus neglegamus, posteritatis gloriae serviamus; id esse optimum putemus quod erit rectissimum; speremus quae volumus, sed quod acciderit feramus; cogitemus denique corpus virorum fortium magnorum hominum esse mortale, animi vero motus et virtutis gloriam sempiternam.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Pro Sestio [For Publius Sestius], ch. 68 / sec. 143 (56-02 BC) [tr. @sentantiq (2011)]
(Source)
(Source (Latin)). Other translations:Let us disregard present gains, let us care only for the reputation we shall have with posterity; let us hope for that which we desire to have, but let us bear what shall have befallen us; lastly, let us reflect that the bodies of brave heroes and great men are mortal, but the emotions of the soul and the glory of their merits eternal.
[tr. Hickie (1888)]Let us disregard present rewards, and fix our eyes on the glory which we shall receive from posterity. Let us think that the most desirable conduct, which is the most upright; let us hope for whatever we choose, but bear whatever befalls us, let us consider, lastly, that the bodies of brave men and great citizens are mortal, but that the impulses of the mind and the glory of virtue are everlasting.
[tr. Yonge (1891)]Neglecting present gain, let us be in bondage to posterity; let us count best what is right; hoping to achieve our ends, let us nevertheless bear what may befall us; let us remember that the body of the great and brave is mortal, but the fame of their spirit and their virtues is eternal.
[tr. Rogers/Harley (1928)]Let us disregard present advantages, let us work for glory in years to come; let us regard that as best which is most truly good ; let us hope for our wishes, but let us bear what comes. Lastly, let us remember, that if the body of a brave and great man is mortal, yet the impulses of the mind and the glory of virtue are eternal.
[tr. Gardner (Loeb) (1958)]
Quotations about:
mortality
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
The hour for your departure draws near; if you will but forget all else and pay sole regard to the helmsman of your soul and the divine spark within you — if you will but exchange your fear of having to end your life some day for a fear of failing even to begin it on nature’s true principles — you can yet become a man, worthy of the universe that gave you birth, instead of a stranger in your own homeland, bewildered by each day’s happenings as though by wonders unlooked for, and ever hanging upon this one or the next.
[ἐὰν οὖν, ὅτε δήποτε πρὸς ἐξόδῳ γένῃ, πάντα τὰ ἄλλα καταλιπὼν μόνον τὸ ἡγεμονικόν σου καὶ τὸ ἐν σοὶ θεῖον τιμήσῃς καὶ μὴ τὸ παύσεσθαί ποτε ῾τοὖ ζῆν φοβηθῇς, ἀλλὰ τό γε μηδέποτε ἄρξασθαι κατὰ φύσιν ζῆν, ἔσῃ ἄνθρωπος ἄξιος τοῦ γεννήσαντος κόσμου καὶ παύσῃ ξένος ὢν τῆς πατρίδος καὶ θαυμάζων ὡς ἀπροσδόκητα τὰ καθ̓ ἡμέραν γινόμενα καὶ κρεμάμενος ἐκ τοῦδε καὶ τοῦδε.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 12, ch. 1 (12.1) (AD 161-180) [tr. Staniforth (1964)]
(Source)
Source of the commonly given paraphrase, "It is not death that a man should fear, but never beginning to live."
(Source (Greek)). Alternate translations:If therefore whensoever the time of thy departing shall come, thou shalt readily leave all things, and shalt respect thy mind only, and that divine part of thine, and this shall be thine only fear, not that some time or other thou shalt cease to live, but thou shalt never begin to live according to nature : then shalt thou be a man indeed, worthy of that world, from which thou hadst thy beginning; then shalt thou cease to be a stranger in thy country, and to wonder at those things that happen daily, as things strange and unexpected, and anxiously to depend of divers things that are not in thy power.
[tr. Casaubon (1634)]If, since your Life is almost up, you lay aside all other Matters, and only Cultivate your Mind, and pay a Regard to the Governing , and Diviner part of your self: If you are not at all afraid of losing your Life, but of Missing the Ends on't, and not Living as you should do; Then you'l act suitably to your Extraction, and deserve to have the Deity for your Maker: Then you'l be no longer a stranger in your own Country , nor be surpriz'd at common Accidents; you'll ne'er be anxious about the Future, nor stand to the Courtesy of Events.
[tr. Collier (1701)]If, therefore, now that you are near your exit, you quit thought about other things, and honour only that governing and divine part within you, and dread not the ceasing to live, but the not commencing to live according to nature; you will become a man, worthy of that orderly universe which produced you, and will cease to be as a stranger in your own country; both astonished, with what happens every day, as if unexpected; and in anxious suspence about this and t’other thing.
[tr. Hutcheson/Moor (1742)]If then, as you are now on the verge of life, you lay aside all other cares, and dedicate your whole attention to the improvement of your mind, and pay a due respect to the Deity within you, and fear less to die than not to live according to nature; you will, by this means, become worthy of that Universal Nature which produced you, and will no longer be a stranger in your own country; and will cease to be surprized at what happens every day, as if it were something extraordinary; nor be anxious and in suspense about the common events of life.
[tr. Graves (1792)]If, then, whatever the time may be when thou shalt be near to thy departure, neglecting everything else thou shalt respect only thy ruling faculty and the divinity within thee, and if thou shalt be afraid not because thou must some time cease to live, but if thou shalt fear never to have begun to live according to nature -- then thou wilt be a man worthy of the universe which has produced thee, and thou wilt cease to be a stranger in thy native land, and to wonder at things which happen daily as if they were something unexpected, and to be dependent on this or that.
[tr. Long (1862)]If, since your life is almost up, you lay aside all other matters, and only cultivate your mind, and pay a regard to the governing and diviner part of yourself; if you are not at all afraid of losing your life, but only of never beginning to live in accordance with nature, then you will act suitably to your extraction, and deserve to be the offspring of the universe; then you will be no longer a stranger in your own country, nor surprised at common accidents; you will never be dependent on this or that.
[tr. Collier/Zimmern (1887)]If then, now that you near your end, leaving all else alone, you will reverence only your Inner Self and the god within, if you will fear not life some time coming to an end, but never beginning life at all in accord with nature's law, then indeed you will be a man, worthy of the universe that begat you, and no more a stranger to your fatherland, ever in amaze at the unexpectedness of what each day brings forth, and hanging upon this event or that.
[tr. Rendall (1898)]If then, now that you are near your exit, setting behind you all other things, you will hold alone in reverence your ruling part, the spirit divine within you; if you will cease to dread the end of life, but rather fear to miss the beginning of life according to Nature, you will be a man, worthy of the ordered Universe that produced you; you will cease to be a stranger in your own country, gaping in wonder at every daily happening, caught up by this trifle or by that.
[tr. Hutcheson/Chrystal (1902)]If then, when the time of thy departure is near, abandoning all else thou prize thy ruling Reason alone and that which in thee is divine, and dread the thought, not that thou must one day cease to live, but that thou shouldst never yet have begun to live according to Nature, then shalt thou be a man worthy of the Universe that begat thee, and no longer an alien in thy fatherland, no longer shalt thou marvel at what happens every day as if it were unforeseen, and be dependent on this or that.
[tr. Haines (Loeb) (1916)]If then, when you arrive at last at your final exit, resigning all else, you honour your governing self alone and the divine element within you, if what you dread is not that some day you will cease to live, but rather never to begin at all to live with Nature, you will be a man worthy of the Universe that gave you birth, and will cease to be a stranger in your own country, surprised by what is coming to pass every day, as at something you did not look to see, and absorbed in this thing or in that.
[tr. Farquharson (1944)]If then, when the time for your departure draws near, you have put all else behind you and you honour your governing faculty alone and what is divine within you, and if what you hold in fear is not that some day you will cease to live, but rather that you may never begin go live according to nature, you will be a person who is worthy of the universe that brought you to birth, and you will no longer be a stranger in your native land, wondering at what happens day after day as if it were beyond foreseeing, and in thrall to one thing and the next.
[tr. Hard (1997 ed.)]And if, when it’s time to depart, you shunt everything aside except your mind and the divinity within ... if it isn’t ceasing to live that you’re afraid of but never beginning to live properly ... then you’ll be worthy of the world that made you.
No longer an alien in your own land.
No longer shocked by everyday events—as if they were unheard-of aberrations.
No longer at the mercy of this, or that.
[tr. Hays (2003)]If, then, when you finally come close to your exit, you have left all else behind and value only your directing mind and the divinity within you, if your fear is not that you will cease to live, but that you never started a life in accordance with nature, then you will be a man worthy of the universe that gave you birth. You will no longer be a stranger in your own country, no longer meet the day’s events as if bemused by the unexpected, no longer hang on this or that.
[tr. Hammond (2006), 12.2]But if, when you have come to the end, having let go of all other things, you honor only your guiding part and the divinity that is within you, and you do not fear ceasing to live so much as you fear never having begun to live in accordance with Nature -- then you will be a man who is worthy of the Cosmos that created you; and you will cease to live like a stranger in your own land, that is, surprised at unexpected everyday occurrences and wholly distracted by this and that.
[tr. Needleman/Piazza (2008)]If then, when the time for your departure draws near, you have put all else behind you and you honour your ruling centre alone and what is divine within you, and if what you hold in fear is not that some day you will cease to live, but rather that you may never begin to live according to nature, you will be a man who is worthy of the universe that brought you to birth, and you will no longer be a stranger in your native land, wondering at what happens day after day as if it were beyond foreseeing, and hanging on to one thing after another.
[tr. Hard (2011 ed.)]
Death is the event in life. It is our chief organizing principle. It’s why we rush and why we dawdle, why we butter up our bosses and fawn over our children, why we like both fast cars and fading flowers, why we write poetry, why sex thrills us. It’s why we wonder why we are here.
Russell Shorto (b. 1959) American author, historian, journalist
Descartes’ Bones, ch. 2 “Banquet of Bones” (2008)
(Source)
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)]
To our graves we walk
In the thick footprints of departed men.
A great man’s greatest good luck is to die at the right time.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 276 (1955)
(Source)
O man! as a citizen thou hast lived, and conversed in this great city the world. Whether just for so many years, or no, what is it unto thee? Thou hast lived (thou mayest be sure) as long as the laws and orders of the city required; which may be the common comfort of all.
[Ἄνθρωπε, ἐπολιτεύσω ἐν τῇ μεγάλῃ ταύτῃ πόλει: τί σοι διαφέρει, εἰ πέντε ἔτεσιν ἢ τρισί; τὸ γὰρ κατὰ τοὺς νόμους ἴσον ἑκάστῳ.]
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. Casaubon (1634), 12.27]
(Source)
(Source (Greek)). Alternate translations:Hark ye Friend; you have been a Burgher of this Great City; what's matter tho' you have lived in't but a few Years; if you have observ'd the Laws of the Corporation, the length or shortness of the Time, makes no difference.
[tr. Collier (1701)]You have lived, O man, as a denizen of this great state: Of what consequence to you, whether it be only for five years? What is according to the laws, is equal and just to all.
[tr. Hutcheson/Moor (1742)]O! my friend, you have lived a citizen of this great commonwealth, the world; of what consequence is it to you, whether you have lived precisely five years or not? What is according to the laws of the community, is equal and just to all.
[tr. Graves (1792)]Man, thou hast been a citizen in this great state [the world]; what difference does it make to thee whether for five years [or three]? for that which is conformable to the laws is just for all.
[tr. Long (1862)]Hark ye friend; you have been a burgher of this great city, what matter though you have lived in it five years or three; if you have observed the laws of the corporation, the length or shortness of the time makes no difference.
[tr. Collier/Zimmern (1887)]Man, you have been a citizen of the great world city. Five years or fifty, what matters it? To every man his due, as law allots.
[tr. Rendall (1898)]You have lived, O man, as a citizen of this great city; of what consequence to you whether for five years or for three? What comes by law is fair to all.
[tr. Hutcheson/Chrystal (1902)]Man, thou hast been a citizen in this World-City, what matters it to thee if for five years or a hundred? For under its laws equal treatment is meted out to all.
[tr. Haines (Loeb) (1916)]Mortal man, you have been a citizen in this great City; what does it matter to you whether for five or fifty years? For what is according to its laws is equal for every man.
[tr. Farquharson (1944)]O man, citizenship of this great world-city has been yours. Whether for five years or fivescore, what is that to you? Whatever the law of that city decrees is fair to one and all alike.
[tr. Staniforth (1964)]My friend, you have been a citizen of this great city [of the universe]. What difference if you live in it for five years or a hundred? For what is laid down in its laws is equitable for all.
[tr. Hard (1997 ed.; 2011 ed.)]You've lived as a citizen in a great city. Five years or a hundred -- what's the difference? The laws make no distinction.
[tr. Hays (2003)]Mortal man, you have lived as a citizen in this great city. What matter if that life is five or fifty years? The laws of the city apply equally to all.
[tr. Hammond (2006)]Man, you have been a citizen in this world city; what does it matter whether for five years or fifty? [...]
[tr. Oxford Dictionary of Quotations (2004)]
The glories of our blood and state
Are shadows, not substantial things;
There is no armour against fate;
Death lays his icy hand on kings:
Scepter and crown
Must tumble down,
And, in the dust, be equal made
With the poor crooked scythe and spade.James Shirley (1596–1666) English poet, playwright
Contention of Ajax and Ulysses for Achilles’s Armour, sc. 3, st. 1 (1659)
(Source)
Sung by Calchas over the body of Ajax.
The poem was eventually set to music by Edward Coleman. It was said to be a favorite of England's King Charles II, perhaps because it was said by some to have terrified Oliver Cromwell.
Titled as "Death's Final Conquest" in Thomas Percy, Reliques of Ancient English Poetry, Book 3, No. 2 (1885). There the first line is given as "birth and state."
All buildings are but monuments of death,
All clothes but winding-sheets for our last knell,
All dainty fattings for the worms beneath,
All curious musique, but our passing bell;
Thus death is nobly waited on, for why?
All that we have is but death’s livery.James Shirley (1596–1666) English poet, playwright
Poem (1639), “Fatum Supremum,” Facetiae: Wits Recreations, Epigram 170 (1640)
(Source)
The piece is also known as "The Passing Bell." The connection of this epigram to Shirley seems faint; he is labeled (probably) as a co-author of another part of this book (with John Mennes the clear lead author of the collection). However, he was labeled as the author in the influential 19th Century Hoyt, Cyclopædia of Practical Quotations, English and Latin (1882), and the attribution was picked up and carried on from there in other books of quotations. Hoyt, in turn, may have cross-attributed a reference to Shirley in Dodd, The Epigrammatists (1870).
The longer I live, the more urgent it seems to me to endure and transcribe the whole dictation of existence up to its end, for it might just be the case that only the very last sentence contains that small and possibly inconspicuous word through which everything we had struggled to learn and everything we had failed to understand will be transformed suddenly into magnificent sense.
Rainer Maria Rilke (1875-1963) German poet
Letter (1913-12-21) to Ilse Erdman [tr. Baer (2005)]
(Source)
Collected in The Poet's Guide to Life [Letters on Life], "On Life and Living" [ed. Baer (2005)]
Of present fame think little, and of future less; the praises that we receive after we are buried, like the posies that are strewed over our grave, may be gratifying to the living, but they are nothing to the dead; the dead are gone, either to a place where they hear them not, or where, if they do, they will despise them.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 2, § 277 (1822)
(Source)
MEMBRILLO: All day long, Manny, I sort through pure sadness. I find evidence, and I piece together stories. But none of my stories end well — they all end here. And the moral of every story is the same: we may have years, we may have hours, but sooner or later, we push up flowers.
Tim Schafer (b. 1967) American video game designer.
Grim Fandango, “Year 2,” computer game (1998)
(Source)
(Source (Video); dialog confirmed). To Manny, in the morgue.
In his infinite goodness, God invented rheumatism and gout and dyspepsia, cancers and neuralgia, and is still inventing new diseases. Not only this, but he decreed the pangs of mothers, and that by the gates of love and life should crouch the dragons of death and pain. Fearing that some might, by accident, live too long, he planted poisonous vines and herbs that looked like food. He caught the serpents he had made and gave them fangs and curious organs, ingeniously devised to distill and deposit the deadly drop. He changed the nature of the beasts, that they might feed on human flesh. He cursed a world, and tainted every spring and source of joy. He poisoned every breath of air; corrupted even light, that it might bear disease on every ray; tainted every drop of blood in human veins; touched every nerve, that it might bear the double fruit of pain and joy; decreed all accidents and mistakes that maim and hurt and kill, and set the snares of life-long grief, baited with present pleasure, — with a moment’s joy. Then and there he foreknew and foreordained all human tears. And yet all this is but the prelude, the introduction, to the infinite revenge of the good God. Increase and multiply all human griefs until the mind has reached imagination’s farthest verge, then add eternity to time, and you may faintly tell, but never can conceive, the infinite horrors of this doctrine called “The Fall of Man.”
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.
CALISTA: That I must die! it is my only Comfort;
Death is the Privilege of human Nature,
And Life without it were not worth our taking;
Thither the Poor, the Pris’ner, and the Mourner,
Fly for Relief, and lay their Burthens down.Nicholas Rowe (1674-1718) English poet and dramatist
The Fair Penitent, Act 5, sc. 1, l. 137ff (1703)
(Source)
“I’ve never seen Death actually at work.”
“Not many have,” said Albert. “Not twice, at any rate.”
Tell yourself, when you feel exasperated and out of all patience, that this mortal life endures but a moment; it will not be long before we shall one and all have been laid to rest.
[ὅταν λίαν ἀγανακτῇς ἢ καὶ δυσπαθῇς, ἀκαριαῖος ὁ ἀνθρώπειος βίος καὶ μετ᾿ ὀλίγον πάντες ἐξετάθημεν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 11, ch. 18 (11.18) (AD 161-180) [tr. Staniforth (1964)]
(Source)
Marcus' 6th point to remember when aggravated by another's actions.
(Source (Greek)). Alternate translations:That whensoever thou doest take on grievously, or makest great woe, little doest thou remember then that a man's life is but for a moment of time, and that within a while we shall all be in our graves.
[tr. Casaubon (1634)]When you are most Angry and Gall'd, remember that Humane Life lasts but a Moment, and that we shall all of us very quickly , be laid in our Graves.
[tr. Collier (1701)]When your anger and resentment is highest, remember human life is but for a moment. We shall be all presently stretched out dead corpses.
[tr. Hutcheson/Moor (1742)]When you are excessively provoked and suffer some real injury, reflect that human life is but of a moment's duration, and that in a short time we shall all be laid in our tombes together.
[tr. Graves (1792)]Consider when thou art much vexed or grieved, that man's life is only a moment, and after a short time we are all laid out dead.
[tr. Long (1862)]When you are most angry and vexed remember that human life lasts but a moment, and that we shall all of us very quickly be laid in our graves.
[tr. Collier/Zimmern (1887)]When sorely provoked and out of patience, remember that man's life is but for a moment; a little while, and we all lie stretched in death.
[tr. Rendall (1898)]When you are vexed or worried overmuch, remember that man’s life is but for a moment, and that in a little we shall all be laid to rest.
[tr. Hutcheson/Chrystal (1902)]When thou art above measure angry or even out of patience, bethink thee that man's life is momentary, and in a little while we shall all have been laid out.
[tr. Haines (Loeb) (1916)]When you are highly indignant or actually suffering, that man's life is but a moment, and in a little we are one and all laid low in death.
[tr. Farquharson (1944)]When you are annoyed beyond measure and losing all patience, remember that human life lasts but a moment, and that in a short while we shall all have been laid to rest.
[tr. Hard (1997 ed. and 2011 ed.)]When you lose your temper, or even feel irritated: that human life is very short. Before long all of us will be laid out side by side.
[tr. Hays (2003)]When you are high in indignation and perhaps losing patience, remember that human life is a mere fragment of time and shortly we are all in our grave.
[tr. Hammond (2006)]Whenever you are excessively disturbed or even suffering, remember that human life lasts only a moment and that in a short time we will all be laid out for burial.
[tr. Needleman/Piazza (2008)]Whenever you are really angry and upset, [remember] that human life is short and soon we will all be in the ground.
[tr. @sentantiq (2020)]
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)]
And so, you see, simplicity
Requires that our lot
Be that we exit, when we must,
With only what we brought.Bruce Holland Rogers (b. 1958) American author [pseud. Hanovi Braddock]
“A Common Night,” Fantastic Alice (1995) [ed. Margaret Weis]
(Source)
Short as life is, we make it still shorter by the careless waste of time.
Victor Hugo (1802-1885) French writer
(Attributed)
The earliest reference to this translation I find, with no citation, is in Maturin Ballou, Edge-Tools of Speech (1886). Nineteenth Century books of quotations such as this often paraphrase passages, especially in translation, so it is altogether possible this particular wording was crafted by Ballou.
O eloquent, just, and mighty Death! whom none could advise, thou hast persuaded; what none hath dared, thou hast done; and whom all the world hath flattered, thou only hast cast out of the world and despised: thou hast drawn together all the far stretchèd greatness, all the pride, cruelty and ambition of man, and covered it all over with those two narrow words, Hic jacet!
Walter Raleigh (c. 1552-1618) English statesman, soldier, writer, explorer
The Historie of the World, in Five Bookes, Book 5, ch. 6, sec. 12 (1614)
(Source)
Penultimate paragraph of the work. The Latin hic jacet means "here lies," as in an tomb's epitaph.
All our affections are at the mercy of death, which may strike down those whom we love at any moment. It is therefore necessary that our lives should not have that narrow intensity which puts the whole meaning and purpose of our life at the mercy of accident. For all these reasons the man who pursues happiness wisely will aim at the possession of a number of subsidiary interests in addition to those central ones upon which his life is built.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 15 “Impersonal Interests” (1930)
(Source)
We refuse sympathy and intimacy with people, as if we waited for some better sympathy and intimacy to come. But whence and when? To-morrow will be like to-day. Life wastes itself whilst we are preparing to live. Our friends and fellow-workers die off from us. Scarcely can we say we see new men, new women, approaching us. We are too old to regard fashion, too old to expect patronage of any greater or more powerful. Let us suck the sweetness of those affections and consuetudes that grow near us. These old shoes are easy to the feet.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Essay (1841), “Prudence,” Essays: First Series, No. 7
(Source)
Based on a lecture (winter 1837–1838), Boston, the seventh in his course on "Human Culture."
I don’t know what God is.
I don’t know what death is.But I believe they have between them
some fervent and necessary arrangement.
But if, in addition, you would like an unphilosophical rule which appeals to the heart, nothing will make you more cheerful in the face of death than to consider the things from which you are about to be parted, and the sort of characters with whom your soul will no longer be entangled.
[Εἰ δὲ καὶ ἰδιωτικὸν παράπηγμα ἁψικάρδιον θέλεις, μάλιστά σε εὔκολον πρὸς τὸν θάνατον ποιήσει ἡ ἐπίστασις ἡ ἐπὶ τὰ ὑποκείμενα, ὧν μέλλεις ἀφίστασθαι, καὶ μεθ̓ ἠθῶν οὐκέτι ἔσται ἡ … ἐμπεφυρμένη.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 3 (9.3) (AD 161-180) [tr. Hard (1997 ed.)]
(Source)
Hard gives the same translation in their 2011 edition.(Source (Greek)). Alternate translations:But thou desirest a more popular, and though not so direct and philosophical, yet a very powerful and penetrative recipe against the fear of death, nothing can make they more willing to part with thy life, than if thou shalt consider, both what the subjects themselves are that thou shalt part with, and what manner of disposition thou shalt no more have to do with.
[tr. Casaubon (1634)]But if you stand in need of a Vulgar Remedy, and want a Cordial to make Dying go down the better, you shall have it. Consider then what sort of World, and what sort of Humours, you will be Rid of!
[tr. Collier (1701)]If you want also a popular support, here is one which goes to the heart: you will be extremely easy with regard to death, if you consider the objects you are going to leave; and the manners of that confused croud from which you are to be disengaged.
[tr. Hutcheson/Moor (1742)]But (if you would have a popular remedy, yet what may prove a cordial, against the fear of death) it will greatly contribute to this end, if you consider what sort of world you are to leave, and with what sort of characters you will no longer be conversant.
[tr. Graves (1792)]But if thou requirest also a vulgar kind of comfort which shall reach thy heart, thou wilt be made best reconciled to death by observing the objects from which thou art going to be removed, and the morals of those with whom thy soul will no longer be mingled.
[tr. Long (1862)]But if you stand in need of a vulgar remedy to soothe the mind, consider, then, what sort of world and what sort of customs you will be rid of!
[tr. Collier/Zimmern (1887)]If your heart asks for some simple and effective reassurance, the best solace against death is correct appreciation of the material things from which you are to part, and of the moral natures with which your soul will then cease to intermingle.
[tr. Rendall (1898)]If you wish for the common sort of comfort, here is a thought which goes to the heart. You will be completely resigned to death if you consider the things you are about to leave, and the morals of that confused crowd from which your soul is to be disengaged.
[tr. Hutcheson/Chrystal (1902)]But if thou desirest a commonplace solace too that will appeal to the heart, nothing will enable thee to meet death with equanimity better than to observe the environment thou art leaving and the sort of characters with whom thy soul shall no longer be mixed up.
[tr. Haines (Loeb) (1916)]And if you would have an everyday rule to touch your heart, it will make you most contented with death to dwell upon the objects from which you are about to be parted and the kind of characters with whom your soul will be no longer contaminated.
[tr. Farquharson (1944)]But if your heart would have comfort of a simpler sort, then there is no better solace in the face of death than to think on the nature of the surroundings you are leaving, and the characters you will no longer have to mix with.
[tr. Staniforth (1964)]Or perhaps you need some tidy aphorism to tuck away in the back of your mind. Well, consider two things that should reconcile you to death: the nature of the things you’ll leave behind you, and the kind of people you’ll no longer be mixed up with.
[tr. Hays (2003)]If you want another criterion — unscientific but emotionally effective — you will find it quite easy to face death if you stop to consider the business you will be leaving and the sort of characters which will no longer contaminate your soul.
[tr. Hammond (2006)]If you want a private passage at hand to soothe your heart, the knowledge of the world around you will give you some solace at death, the world you leave and the kind of people your soul will no longer be associated with.
[tr. @sentantiq (2017)]If a person waiting for death should require some vulgar comfort, they can be more reconciled to death by remembering the evils from which they will be removed, and the morals of those they will no longer have to live with.
[tr. McNeill (2019)]
Death devours all lovely things.
Lesbia with her sparrow
Shares the darkness. Presently
Every bed is narrow.Edna St. Vincent Millay (1892-1950) American poet
Poem (1921-03), “Passer Mortuus est,” st. 1, The Century Magazine, Vol. 101/79, No. 5
A reference to (and, in the title, quote from) Catullus' poem about the death of his beloved Lesbia's beloved sparrow (1, 2).
Collected in Second April (1921), with slightly different punctuation.Death devours all lovely things;
Lesbia with her sparrow
Shares the darkness, -- presently
Every bed is narrow.
It is this latter punctuation that is generally used in later printings.
RICHARD: I wasted time, and now doth time waste me.
William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 5, sc. 5, l. 50 (5.5.50) (1595)
(Source)
In his prison cell.
The fanatics have another name for fetuses. They call them the pre-born. Now we’re getting creative. If you accept pre-born, I think you would have to say that, at the moment of birth, we go instantly from being pre-born to being pre-dead. Makes sense, doesn’t it? Technically, we’re all pre-dead.
George Carlin (1937-2008) American comedian
Book (2004), When Will Jesus Bring the Pork Chops?, “Euphemisms: Political-Interest Groups,” “A Bunny in the Oven?”
(Source)
(Source (Audiobook); dialogue verified)
KING RICHARD: For within the hollow crown
That rounds the mortal temples of a king
Keeps Death his court, and there the antic sits,
Scoffing his state and grinning at his pomp,
Allowing him a breath, a little scene,
To monarchize, be feared, and kill with looks,
Infusing him with self and vain conceit,
As if this flesh which walls about our life
Were brass impregnable; and humored thus,
Comes at the last and with a little pin
Bores through his castle wall, and farewell, king!William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 3, sc. 2, l. 165ff (3.2.165-175) (1595)
(Source)
If it were enough, to repent the last Day of thy Life; yet how canst thou be sure to do that; unless thou doest it this very Day? Since this Day may be (for ought thou knowest) thy last.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2305 (1727)
(Source)
KING RICHARD: For God’s sake, let us sit upon the ground
And tell sad stories of the death of kings —
How some have been deposed, some slain in war,
Some haunted by the ghosts they have deposed,
Some poisoned by their wives, some sleeping killed,
All murdered.William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 3, sc. 2, l. 160ff (3.2.160-165) (1595)
(Source)
The old ladies sitting on the side porch waved and called out to him, and he waved back at them. They sat like a bunch of ancient crows on a branch. Time was shooting them down, one by one.
I shall die, but that is all that I shall do for Death; I am not on his pay-roll.
Edna St. Vincent Millay (1892-1950) American poet
Poem (1934), “Conscientious Objector,” l. 8, Wine from These Grapes, sec. 4
(Source)
CALVIN: Miss Wormwood, I have a question about this math lesson.
TEACHER: Yes?
CALVIN: Given that, sooner or later, we’re all just going to die, what’s the point of learning about integers?
TEACHER: Turn to page 83, class.
CALVIN: (sulking) Nobody likes us “big picture” people.
’Mid hopes and fears and passion’s stormy strife
Think, every day that dawns, the last of life:
Thus shall each hour that lengthens nature’s treat,
By coming unexpected, come more sweet.[Inter spem curamque, timores inter et iras,
Omnem crede diem tibi diluxisse supremum:
Grata superveniet quae non sperabitur hora.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 4 “To Albius Tibullus,” l. 12ff (1,4.12-14) (20 BC) [tr. Howes (1845)]
(Source)
(Source (Latin)). Other translations:Twixte hope to have, and care to kepe, twixte feare and wrathe, awaye
Consumes the time: eche daye that cummes thinke it the latter daye,
The hower that cummes unloked for shall cum more welcum ay.
[tr. Drant (1567)]When thou'rt tost up and down' twixt hope and care,
Enflam'd with anger and shrunk up with fear:
As soon as such a day is overpast,
Comfort thy self, that that's to be the last:
When an hour comes that brings thee joy and bliss,
If unexpected, Oh! how grateful is!
[tr. A. B.; ed. Brome (1666)]Whilst mid'st strong hopes and fears thy time doth wast,
Think every rising Sun will be thy last;
And so the grateful unexpected Hour
Of Life prolong'd, when come, will please the more.
[tr. Creech (1684)]By hope inspir'd, deprest with fear,
By passion warm'd, perplext with care,
Believe that every morning's ray
Hath lighted up thy latest day;
Then, if to-morrow's sun be thine,
With double lustre shall it shine.
[tr. Francis (1747)]In the midst of hope and care, in the midst of fears and disquietudes, think every day that shines upon you is the last. [Thus] the hour, which shall not be expected, will come upon you an agreeable addition.
[tr. Smart/Buckley (1853)]Let hopes and sorrows, fears and angers be,
And think each day that dawns the last you'll see;
For so the hour that greets you unforeseen
Will bring with it enjoyment twice as keen.
[tr. Conington (1874)]'Twixt hopes and tremors, fears and frenzies passed,
Regard each day as though it were thy last.
So shall chance seasons of delight arise.
And overtake thee with a sweet surprise.
[tr. Martin (1881)]Unswayed then either by hopes or fears, by apprehensive or angry feelings, regard each day, as it shines upon you, as your last. death will one day come upon you acceptably because unexpectedly.
[tr. Elgood (1893)]Amid hopes and cares, amid fears and passions, believe that every day that has dawned is your last. Welcome will come to you another hour unhoped for.
[tr. Fairclough (Loeb) (1926)]Between your hopes
And cares, between your rages and fears, believe
That each day's down is the last to shine upon you:
The unhoped-for hours will be welcome.
[tr. Palmer Bovie (1959)]Among men’s cares and hopes, their fears and rages,
count as your last each morning that illuminates the sky:
then the next day, unhoped for, will always please you.
[tr. Fuchs (1977)]Live with hope and with fear, with worry and with angry passion,
But expect every hour to be your last:
Days come even more delightful, unexpected.
[tr. Raffel (1983)]Between hope and discouragement, fears, and angers, and such,
Treat every new day as the last you're going to have,
Then welcome the next as unexpectedly granted.
[tr. Ferry (2001)]In a world torn by hope and worry, dread and anger,
imagine every day that dawns is the last you'll see;
the hour you never hoped for will prove a happy surprise.
[tr. Rudd (2005 ed.)]Beset by hopes and anxieties, indignation and fear,
Treat every day that dawns for you as the last.
The unhoped-for hour’s ever welcome when it comes.
[tr. Kline (2015)]
KING RICHARD: Why, uncle, thou hast many years to live.
GAUNT: But not a minute, king, that thou canst give.
William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 1, sc. 3, l. 231ff (1.3.231-232) (1595)
(Source)
CHORUS:His Second Part,
Where Death cuts off the progress of his pomp
And murderous Fates throw all his triumphs down.
Life’s usefulness is not in its length, but in its use: some who have lived a long time have lived but little — take heed of it while you are still in it. For you to have lived enough lies in your will, not in the number of your years.
[L’utilité du vivre n’est pas en l’espace: elle est en l’usage. Tel a vescu long temps, qui a peu vescu. Attendez vous y pendant que vous y estes. Il gist en vostre volonté, non au nombre des ans, que vous ayez assez vescu.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 19 (1.19), “That to Philosophize Is to Learn to Die [Que Philosopher, c’est apprendre à mourir]” (1572-03) [tr. Atkinson/Sices (2012)]
(Source)
This essay was present in the 1st (1580) edition, but this passage dates from the final (1595) collection.
Some translators use the older 1588 chapter sequence, and identify this as ch. 20.
(Source (French)). Alternate translations:The profit of life consistes not in the space, but rather in the use. Some man hath lived long, that hath had a short life. Follow it whilst you have time. It consists not in number of yeares, but in your will, that you have lived long enough.
[tr. Florio (1603)]Neither does the Utility of living consist in the length of days, but in the well husbanding and improving of Time, and such an one may have been who has longer continued in the World than the ordinary Age of Man; that has yet liv’d but a little while. Make use of Time while it is present with you. It depends upon your Will, and not upon the number of Days, to have a sufficient length of Life.
[tr. Cotton (1686)]The benefit of life consists not in the space, but in the use of it. Such a one may have lived a long time who yet may be said to have enjoyed but a short life. Give attention to time while it is present with you. It depends upon your will and not upon the nujmber of years that you have lived long enough.
[tr. Friswell (1868)]The utility of living consists not in the length of days, but in the use of time; a man may have lived long, and yet lived but a little. Make use of time while it is present with you. It depends upon your will, and not upon the number of days, to have a sufficient length of life.
[tr. Cotton/Hazlitt (1877)]The usefulness of living is not in length of time, but in its use. A man may have lived long who has lived little. Look well to life whilst you are in life. It depends on your will, not on the number of your years, whether you ahve loved long enough.
[tr. Ives (1925)]Wherever your life ends, it is all there. “The advantage of living is not measured by length, but by use; some men have lived long, and lived little; attend to it while you are in it. It lies in your will, not in the number of years, for you to have lived enough.
[tr. Frame (1943)]The value of life lies not in the length of days but in the use you make of them; he has lived for a long time who has little lived. Whether you have lived enough depends not on the number of your years but on your will.
[tr. Rat (1958), 1.20]The usefulness of living lies not in duration but in what you make of it. Some have lived long and lived little. See to it while you are still here. Whether you have lived enough depends not on a count of years but on your will.
[tr. Screech (1987)]Life is worth not its extent but its use. Some lived little who lived a long while. Pay attention to life while you live yours. Whether you have lived enough depends on your will, not on a number of years.
[tr. HyperEssays (2025)]
Down, down, down into the darkness of the grave
Gently they go, the beautiful, the tender, the kind;
Quietly they go, the intelligent, the witty, the brave.
I know. But I do not approve. And I am not resigned.
I am not resigned to the shutting away of loving hearts in the hard ground.
So it is, and so it will be, for so it has been, time out of mind.
Into the darkness they go, the wise and the lovely. Crowned
With lilies and with laurel they go; but I am not resigned.
One should always have one’s boots on, and be ready to leave.
[Il faut estre tousjours botté et prest à partir, en tant que en nous est.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 19 (1.19), “That to Philosophize Is to Learn to Die [Que Philosopher, c’est apprendre à mourir]” (1572-03) [tr. Rat (1958), 1.20]
(Source)
On being prepared to die at any time.
This essay and passage were present in the 1st (1580) edition; the essay was expanded for subsequent editions.
Some translators use the older 1588 chapter sequence, and identify this as ch. 20.
(Source (French)). Alternate translations:A man should ever, as much as in him lieth, be ready booted to take his journey.
[tr. Florio (1603)]We should always (as near as we can) be booted and spurr’d, and ready to go.
[tr. Cotton (1686)]We should always, as far as possible, be booted and ready to depart.
[tr. Friswell (1868)]We should always, as near as we can, be booted and spurred, and ready to go.
[tr. Cotton/Hazlitt (1877)]We must always be booted and ready to depart, so far as lies in us.
[tr. Ives (1925), 1.20]We must be always booted and ready to go, so far as it is in our power.
[tr. Frame (1943), 1.20]As far as we possibly can we must always have our boots on, ready to go.
[tr. Screech (1987), 1.20]We must always have our boots on, ready to leave, insofar as we can.
[tr. Atkinson/Sices (2012)]We must always have our boots on and, as much as possible, be ready to go.
[tr. HyperEssays (2024)]
CALVIN: “Live for the moment” is my motto. You never know how long you’ve got! You could step into the road tomorrow and — WHAM — you get hit by a cement truck! Then you’d be sorry you put off your pleasures! That’s why I say “Live for the Moment.” What’s your motto?
HOBBES: “Look down the road.”
And he went on to say to them all, “Watch out and guard yourselves from every kind of greed; because your true life is not made up of the things you own, no matter how rich you may be.”
Then Jesus told them this parable: “There was once a rich man who had land which bore good crops. He began to think to himself, ‘I don’t have a place to keep all my crops. What can I do? This is what I will do,’ he told himself; ‘I will tear down my barns and build bigger ones, where I will store the grain and all my other goods. Then I will say to myself, Lucky man! You have all the good things you need for many years. Take life easy, eat, drink, and enjoy yourself!’ But God said to him, ‘You fool! This very night you will have to give up your life; then who will get all these things you have kept for yourself?’”
And Jesus concluded, “This is how it is with those who pile up riches for themselves but are not rich in God’s sight.”εἶπεν δὲ πρὸς αὐτούς, Ὁρᾶτε καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῷ περισσεύειν τινὶ ἡ ζωὴ αὐτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτῷ.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων, Ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα. καὶ διελογίζετο ἐν ἑαυτῷ λέγων, Τί ποιήσω, ὅτι οὐκ ἔχω ποῦ συνάξω τοὺς καρπούς μου; καὶ εἶπεν, Τοῦτο ποιήσω, καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω καὶ συνάξω ἐκεῖ πάντα τὸν σῖτον καὶ τὰ ἀγαθά μου καὶ ἐρῶ τῇ ψυχῇ μου, Ψυχή, ἔχεις πολλὰ ἀγαθὰ κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε, εὐφραίνου.
εἶπεν δὲ αὐτῷ ὁ θεός, Ἄφρων, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται; οὕτως ὁ θησαυρίζων ἑαυτῷ καὶ μὴ εἰς θεὸν πλουτῶν.The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 12: 15-21 [GNT (1992 ed.)]
(Source)
No Synoptic parallels, but the parable is paralleled in the Gospel of Thomas, saying 63.
(Source (Greek)). Alternate translations:And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.
And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.
[KJV (1611)]Then he said to them, 'Watch, and be on your guard against avarice of any kind, for a man's life is not made secure by what he owns, even when he has more than he needs'.
Then he told them a parable: 'There was once a rich man who, having had a good harvest from his land, thought to himself, "What am I to do? I have not enough room to store my crops." Then he said, "This is what I will do: I will pull down my barns and build bigger ones, and store all my grain and my goods in them, and I will say to my soul: My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time". 'But God said to him, "Fool! This very night the demand will be made for your soul; and this hoard of yours, whose will it be then?". So it is when a man stores up treasure for himself in place of making himself rich in the sight of God.'
[JB (1966)]Then he said to them, 'Watch, and be on your guard against avarice of any kind, for life does not consist in possessions, even when someone has more than he needs.'
Then he told them a parable, 'There was once a rich man who, having had a good harvest from his land, thought to himself, "What am I to do? I have not enough room to store my crops." Then he said, "This is what I will do: I will pull down my barns and build bigger ones, and store all my grain and my goods in them, and I will say to my soul: My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time." But God said to him, "Fool! This very night the demand will be made for your soul; and this hoard of yours, whose will it be then?" So it is when someone stores up treasure for himself instead of becoming rich in the sight of God.'
[NJB (1985)]Then Jesus said to them, “Watch out! Guard yourself against all kinds of greed. After all, one’s life isn’t determined by one’s possessions, even when someone is very wealthy.”
Then he told them a parable: “A certain rich man’s land produced a bountiful crop. He said to himself, What will I do? I have no place to store my harvest! Then he thought, Here’s what I’ll do. I’ll tear down my barns and build bigger ones. That’s where I’ll store all my grain and goods. 19 I’ll say to myself, You have stored up plenty of goods, enough for several years. Take it easy! Eat, drink, and enjoy yourself.
"But God said to him, ‘Fool, tonight you will die. Now who will get the things you have prepared for yourself?’ This is the way it will be for those who hoard things for themselves and aren’t rich toward God.”
[CEB (2011)]And he said to them, “Take care! Be on your guard against all kinds of greed, for one’s life does not consist in the abundance of possessions.”
Then he told them a parable: “The land of a rich man produced abundantly. And he thought to himself, ‘What should I do, for I have no place to store my crops?’ Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’
"But God said to him, ‘You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ So it is with those who store up treasures for themselves but are not rich toward God.”
[NRSV (2021 ed.)]
MYCETES: Time passeth swift away;
Our life is frail, and we may die to-day.Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
Tamburlaine the Great, Part 1, Act 1, sc. 1 (1586-1587)
(Source)
More on the historical Tamburlaine (Tamerlane, Timur).
Riches are given thee, that thou may’st pass they Life easily: but Life is not given thee, that thou may’st keep up Riches.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2078 (1727)
(Source)
The Time will come when thou shalt desire one Day, or even one Hour to amend in, and I cannot say it will be granted thee.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2058 (1727)
(Source)
Thare iz no man so necessary in this world, but that when he dies hiz plase iz quickly filled, and he iz soon forgotten.
[There is no man so necessary in this world, but that when he dies his place is quickly filled, and he is soon forgotten.]
It is difficult to think of any politician who has lived to be eighty and still been regarded as a success. What we call a “great” statesman normally means one who dies before his policy has had time to take effect. If Cromwell had lived a few years longer he would probably have fallen from power, in which case we should now regard him as a failure. If Pétain had died in 1930, France would have venerated him as a hero and patriot. Napoleon remarked once that if only a cannon-ball had happened to hit him when he was riding into Moscow, he would have gone down to history as the greatest man who ever lived.
George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-05), “Second Thoughts on James Burnham,” Polemic Magazine
(Source)
Published separately as a pamphlet, James Burnham and the Managerial Revolution (1946).
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)]
“This is most uncalled-for. Couldn’t you have arranged a less awkward time?”
Only by consultation with your murderer.
“It all seems very badly organized. I wish to make a complaint. I pay my taxes, after all.
I am Death, not Taxes. I turn up only once.
My friend, there will come one day to you a Messenger, whom you cannot treat with contempt. He will say, “Come with me;” and all your pleas of business cares and earthly loves will be of no avail. When his cold hand touches yours, the key of the counting-room will drop forever, and he will lead you away from all your investments, your speculations, your bank-notes and real estate, and with him you will pass into eternity, up to the bar of God. You will not be too busy to die.
Abbott Eliot "A. E." Kittredge (1834-1912) American clergyman and Presbyterian leader
(Attributed)
(Source)
In Josiah Hotchkiss Gilbert (ed.), Burning Words of Brilliant Writers (1883). I could not find any primary source that Gilbert borrowed from.
It is nothing to die; it is horrible not to live.
[Ce n’est rien de mourir; c’est affreux de ne pas vivre.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 5 “Jean Valjean,” Book 9 “Supreme Shadow, Supreme Dawn,” ch. 5 (5.9.5) [Jean Valjean] (1862) [tr. Wilbour/Fahnestock/MacAfee (1987)]
(Source)
Spoken to Cosette and Marius (and his doctor) as he is dying.
(Source (French)). Alternate translations:It is nothing to die; it is frightful not to live.
[tr. Wilbour (1862)]It is nothing to die, but it is frightful not to live.
[tr. Wraxall (1862)]It is nothing to die; it is dreadful not to live.
[tr. Hapgood (1887)]To die is nothing; but it is terrible not to live.
[tr. Denny (1976)]It’s nothing to die. It’s dreadful not to live.
[tr. Donougher (2013)]
Taking it all together, keep always in view that human life is transitory and cheap: yesterday a drop of semen, tomorrow a buried corpse or ashes. So make your way through this brief moment in time in line with nature and let go of your life gladly, as an olive might fall when ripe, blessing the earth that bore it and grateful to the tree that gave it growth.
[τὸ γὰρ ὅλον, κατιδεῖν ἀεὶ τὰ ἀνθρώπινα ὡς ἐφήμερα καὶ εὐτελῆ καὶ ἐχθὲς μὲν μυξάριον, αὔριον δὲ τάριχος ἢ τέφρα. τὸ ἀκαριαῖον οὖν τοῦτο τοῦ χρόνου κατὰ φύσιν διελθεῖν καὶ ἵλεων καταλῦσαι, ὡς ἂν εἰ ἐλαία πέπειρος γενομένη ἔπιπτεν, εὐφημοῦσα τὴν ἐνεγκοῦσαν καὶ χάριν εἰδυῖα τῷ φύσαντι δένδρῳ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 48 (4.48) (AD 161-180) [tr. Gill (2013)]
(Source)
(Source (Greek)). Alternate translations:For herein lieth all indeed, ever to look upon all worldly things, as things for their continuance, that are but for a day: and for their worth, most vile, and contemptible, as for example, What is man? That which but the other day when he was conceived was vile snivel; and within few days shall be either an embalmed carcass, or mere ashes. Thus must thou according to truth and nature, throughly consider how man's life is but for a very moment of time, and so depart meek and contented: even as if a ripe olive falling should praise the ground that bare her, and give thanks to the tree that begat her.
[tr. Casaubon (1634) 4.39]Mankind are poor Transitory Things! They are one Day in the Rudiments of Life, and almost the next, turn'd to Mummie, or Ashes. Your way is therefore to manage this Minute Wisely, and part with it chearfully; And like a ripe Nut when you drop out of the Husk, be sure to speak well of the Season, and make your Acknowledgments to the Tree that bore you.
[tr. Collier (1701)]And, in general, all human affairs are mean, and but for a day. What yesterday was a trifling embryo, to morrow shall be an embalmed carcase, or ashes. Pass this short moment of time according to nature, and depart contentedly; as the full ripe olive falls of its own accord, applauding the earth whence it sprung, and thankful to the tree that bore it.
[tr. Hutcheson/Moor (1742)]On the whole, then, a wise man will consider all human affairs as of a day's continuance, contemptible, and of little importance. Man himself is to-day in embryo, to-morrow a mummy or a handful of ashes.
Let us then employ properly this moment of time allotted us by fate, and leave the world contentedly; like a ripe olive dropping from its stalk, speaking well of the soil that produced it, and of the tree that bore it.
[tr. Graves (1792)]To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus, to-morrow will be a mummy or ashes. Pass then through this little space of time conformably to nature, and end thy journey in content, as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew.
[tr. Long (1862)]In short, mankind are poor, transitory things! They are one day in the rudiments of life, and almost the next turned to mummy or ashes. Your way is therefore to manage this minute in harmony with nature, and part with it cheerfully; and like a ripe olive when you droop, be sure to speak well of the mother that bare you.
[tr. Collier/Zimmern (1887)]In a word, look at all human things, behold how fleeting and how sorry -- but yesterday a mucus-clot, to-morrow dust or ashes! Spend your brief moment then according to nature's law, and serenely greet the journey's end, as an olive falls when it is ripe, blessing the branch that bears it and giving thanks to the tree which gave it life.
[tr. Rendall (1898)]In sum, look upon human things, and behold how short-lived and how vile they are; mucus yesterday, tomorrow ashes or pickled carrion. Spend, then, the fleeting remnant of your time in a spirit that accords with Nature, and depart contentedly. So the olive falls when it is grown ripe, blessing the ground from whence it sprung, and thankful to the tree that bore it.
[tr. Hutcheson/Chrystal (1902)]In a word, fail not to note how short-lived are all mortal things, and how paltry -- yesterday a little mucus, to-morrow a mummy or burnt ash. Pass then through this tiny span of time in accordance with Nature, and come to thy journey's end with a good grace, just as an olive falls when it is fully ripe, praising the earth that bare it and grateful to the tree that gave it growth.
[tr. Haines (Loeb) (1916)]This is the whole matter: see always how ephemeral and cheap are the things of man -- yesterday, a spot of albumen, to-morrow, ashes or a mummy. Therefore make your passage through this span of time in obedience to Nature and gladly lay down your life, as an olive, when ripe, might fall, blessing her who bare it and grateful to the tree which gave it life.
[tr. Farquharson (1944)]Observe, in short, how transient and trivial is all mortal life; yesterday a drop of semen, tomorrow a handful of spice or ashes. Spend, therefore, these fleeting moments on earth as Nature would have you spend them, and then go to your rest with good grace, as an olive falls in its season, with a blessing for the earth that bore it and a thanskgiving to the tree that gave it life.
[tr. Staniforth (1964)]In a word, never cease to observe how evanescent are all things human, and how worthless: today a drop of mucus, and tomorrow a mummy or a pile of ash. So make your eay through this brief moment of time as one who is obedient to nature, and accept your end with a cheerful heart, just as an olive might ripen and fall, blessing the earth that bare it and grateful to the tree that gave it growth.
[tr. Hard (1997 ed.); Hard (2011 ed.)]In general, consider always how ephemeral and cheap human affairs are; yesterday slime, tomorrow pickle or ashes. Go through this momentary time in accordance with nature, and come to an end cheerfully, like an olive that falls when it is ripe, speaking well of the earth who bore it you and giving thanks to the tree that begat you.
[tr. Hard? (1997 ed.)]In short, know this: Human lives are brief and trivial. Yesterday a blob of semen; tomorrow embalming fluid, ash.
To pass through this brief life as nature demands. To give it up without complaint.
Like an olive that ripens and falls.
Praising its mother, thanking the tree it grew on.
[tr. Hays (2003)]The conclusion of this? You should always look on human life as short and cheap. Yesterday sperm: tomorrow a mummy or ashes.
So one should pass through this tiny fragment of time in tune with nature, and leave it gladly, as an olive might fall when ripe, blessing the earth which bore it and grateful to the tree which gave it growth.
[tr. Hammond (2006)]So always keep in mind how short-lived and insignificant human things really are: yesterday a glob of mucous, tomorrow a corpse or a pile of ashes. So pass this brief amount of time in accordance with Nature and dissolve graciously, just as a ripe olive falls to the ground praising both he earth which gave it life and the tree which nourished it.
[tr. Needleman/Piazza (2008)]Mark how fleeting and paltry is the estate of man, yesterday in infancy, tomorrow embalmed or in ashes. For the hairsbreadth of time assigned to thee, live rationally, and part with life gracefully, as a ripe olive falls, blessing the season that bore it and thanking the tree that gave it life.
[ed. Yeroulanos (2016)]
And yet I would not be a child again.
For surely as the night succeeds the day,
So surely will their mirth turn into tears.
And I would not return to happy hours,
If I must live again these weary years.
I would walk on, and leave it all behind:
will walk on; and when my feet grow sore,
The boatman waits — his sails are all unfurled —
He waits to row me to a fairer shore.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1868), “An Autumn Reverie,” st. 4-5, Shells (1873)
(Source)
They say you only live once, but come to think of it — you only die once as well.
Eyran Katsenelenbogen (b. 1965) Israeli-American jazz pianist [אירן קאצנלנבוגן]
One Time (book) (2021)
(Source)
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!
To be suddenly snuffed out in the middle of ambitious schemes, is tragical enough at best; but when a man has been grudging himself his own life in the meanwhile, and saving up everything for the festival that was never to be, it becomes that hysterically moving sort of tragedy which lies on the confines of farce.
Don’t let yourself forget how many doctors have died, after furrowing their brows over how many deathbeds. How many astrologers, after pompous forecasts about others’ ends. How many philosophers, after endless disquisitions on death and immortality. How many warriors, after inflicting thousands of casualties themselves. How many tyrants, after abusing the power of life and death atrociously, as if they were themselves immortal.
How many whole cities have met their end: Helike, Pompeii, Herculaneum, and countless others.
And all the ones you know yourself, one after another. One who laid out another for burial, and was buried himself, and then the man who buried him — all in the same short space of time.[Ἐννοεῖν συνεχῶς πόσοι μὲν ἰατροὶ ἀποτεθνήκασι, πολλάκις τὰς ὀφρῦς ὑπὲρ τῶν ἀρρώστων συσπάσαντες: πόσοι δὲ μαθηματικοί, ἄλλων θανάτους ὥς τι μέγα προειπόντες: πόσοι δὲ φιλόσοφοι, περὶ θανάτου ἢ ἀθανασίας μυρία διατεινάμενοι: πόσοι δὲ ἀριστεῖς, πολλοὺς ἀποκτείναντες: πόσοι δὲ τύραννοι, ἐξουσίᾳ ψυχῶν μετὰ δεινοῦ φρυάγματος ὡς ἀθάνατοι κεχρημένοι: πόσαι δὲ πόλεις ὅλαι, ἵν̓ οὕτως εἴπω, τεθνήκασιν, Ἑλίκη καὶ Πομπήιοι καὶ Ἡρκλᾶνον καὶ ἄλλαι ἀναρίθμητοι. ἔπιθι δὲ καὶ ὅσους οἶδας, ἄλλον ἐπ̓ ἄλλῳ: ὁ μὲν τοῦτον κηδεύσας εἶτα ἐξετάθη, ὁ δὲ ἐκεῖνον, πάντα δὲ ἐν βραχεῖ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 48 (4.48) (AD 161-180) [tr. Hays (2003)]
(Source)
Helice (Helike, Ἑλίκη) was a town in Greece destroyed by an earthquake and tsunami in AD 373. Herculaneum and Pompeii were towns in southern Italy destroyed by an eruption of Mt Vesuvius in AD 79.
(Source (Greek)). Alternate translations:Let it be thy perpetual meditation, how many physicians who once looked so grim, and so tetrically shrunk their brows upon their patients, are dead and gone themselves. How many astrologers, after that in great ostentation they had foretold the death of some others, how many philosophers after so many elaborate tracts and volumes concerning either mortality or immortality; how many brave captains and commanders, after the death and slaughter of so many; how many kings and tyrants, after they had with such horror and insolency abused their power upon men's lives, as though themselves had been immortal; how many, that I may so speak, whole cities both men and towns: Helice, Pompeii, Herculaneum, and others innumerable are dead and gone. Run them over also, whom thou thyself, one after another, hast known in thy time to drop away. Such and such a one took care of such and such a one's burial, and soon after was buried himself. So one, so another: and all things in a short time.
[tr. Casaubon (1634), 4.39]Consider how many Physicians are Dead that us'd to value themselves upon the Cure of their Patients; How many Astrologers who thought themselves Great Men by foretelling the Death of others; How many Philosophers have gone the way of all Flesh, after all their Learned Disputes about dying, and Immortality; How many Field-Worthies, who had knock'd so many Mens Brains out ; How many Tyrants who manag'd the Power of Life and Death with as much Pride and Rigour, and as if themselves had been Immortal; How many Cities, if I may say so, have given up the Ghost: For Instance Helice in Greece, Pompeii, and Herculanum in Italy; not to mention many besides. Do but recollect your Acquaintance; And here you'll find People Managing and making way for Funerals; Mourning for their Friends, and giving Occasion for the same Office themselves. And all within a small Compass of Time.
[tr. Collier (1701)]Consider frequently how many physicians, who had often knit their brows on discovering the prognostics of death in their patients, have at last yielded to death themselves: And how many astrologers, after foretelling the deaths of others, with great ostentation of their art; and how many philosophers, after they had made many long dissertations upon death and immortality; how many warriors, after they had slaughtered multitudes; how many tyrants, after they had exercised their power of life and death with horrid pride, as if they had been immortal; nay, how many whole cities, if I may so speak, are dead: Helice, Pompeii, Herculanum, and others innumerable. Then run over those whom, in a series, you have known, one taking care of the funeral of another, and then buried by a third, and all this in a short time.
[tr. Hutcheson/Moor (1742)]Consider how many physicians have died, after having with contracted eye-brows and great solemnity pronounced the death of so many patients: -- how many astrologers, who thought it a great matter to foretell the fate of others: -- how many philosophers, after all their disputes about death and immortality: -- how many heroes, renowned for slaughter: -- how many tyrants, after exercising their power of life and death with the most ferocious insolence, as if they themselves were immortal! Nay, how many cities (if I may be allowed the expression) are dead and buried in their own ruins! Helice, Pompeii, and Herculaneum, and others without number.
Recollect also how many amongst your own acquaintance, whom, after attending the funerals of their friends, you have seen carried to their graves; and this within a short space of time.
[tr. Graves (1792), 4.39]Think continually how many physicians are dead after often contracting their eyebrows over the sick; and how many astrologers after predicting with great pretensions the deaths of others; and how many philosophers after endless discourses on death or immortality; how many heroes after killing thousands; and how many tyrants who have used their power over men's lives with terrible insolence, as if they were immortal; and how many cities are entirely dead, so to speak, Helice and Pompeii and Herculaneum, and others innumerable. Add to the reckoning all whom thou hast known, one after another. One man after burying another has been laid out dead, and another buries him; and all this in a short time.
[tr. Long (1862)]Consider how many physicians are dead that used to knit their brows over their patients; how many astrologers who thought themselves great men by foretelling the death of others; how many philosophers have gone the way of all flesh, after all their learned disputes about dying and immortality; how many warriors, who had knocked so many men's brains out; how many tyrants, who managed the power of life and death with as much insolence, as if themselves had been immortal; how many cities, if I may say so, have given up the ghost: for instance, Helice in Greece, Pompeii and Herculaneum in Italy; not to mention many besides. Do but recollect your acquaintance, and here you will find one man closing another's eyes, then he himself is laid out, and this one by another. And all within a small compass of time.
[tr. Collier/Zimmern (1887)]Constantly realise how many physicians are dead, who have often enough knit their brows over their patients; how many astrologers, who have pompously predicted others' deaths; philosophers, who have held disquisitions without end on death or immortality; mighty men, who have slain their thousands; tyrants, who in exercise of their prerogative of death have blustered as though they were Immortals; whole cities buried bodily, Helice, Pompeii, Herculaneum, and others without end. Then count up those whom you have known, one by one; how one buried another, was in his turn laid low, and another buried him; and all this in a little span!
[tr. Rendall (1898)]Constantly consider how many physicians are dead and gone, who frequently knitted their brows over their patients; how many astrologers, who foretold the deaths of others with great ostentation of their art; how many philosophers, who wrote endlessly on death and immortality; how many warriors, who slew their thousands; and how many tyrants, who used their power of life and death with cruel wantonness, as though they had been immortal. How many whole cities, if I may so speak, are dead: Helice and Pompeii and Herculaneum, and others past counting. Tell over next all those you have known, one after the other: think how one buried his fellow, then lay dead himself, to be buried by a third. And all this within a little time.
[tr. Hutcheson/Chrystal (1902)]Cease not to bear in mind how many physicians are dead after puckering up their brows so often over their patients; and how many astrologers after making a great parade of predicting the death of others; and how many philosophers after endless disquisitions on death and immortality; how many great captains after butchering thousands; how many tyrants after exercising with revolting insolence their power of life and death, as though themselves immortal; and how many entire cities are, if I may use the expression, dead, Helice and Pompeii and Herculaneum, and others without number.
Turn also to all, one after another, that come within thine own knowledge. One closed a friend's eyes and was then himself laid out, and the friend who closed his, he too was laid out -- and all this in a few short years.
[tr. Haines (Loeb) (1916)]Think continually how many physicians have died, after often knitting their foreheads over their patients; how many astrologers after prophesying other men's deaths, as though to die were a great matter; how many philosophers after endless debate on death or survival after death; how many paladins after slaying their thousands; how many tyrants after using their power over men's lives with monstrous arrogance, as if themselves immortal; how many entire cities have, if I may use the term, died, Helice, Pompeii, Herculaneum, and others innumerable. Run over, too, the many also you know of, one after another. One followed this man's funeral and then was himself laid on the bier; another followed him, and all in a little while.
[tr. Farquharson (1944)]Remind yourself constantly of all the physicians, now dead, who used to knit their brows over their ailing patients; of all the astrologers who so solemnly predicted their clients’ doom; the philosophers who expatiated so endlessly on death or immortality; the great commanders who slew their thousands; the despots who wielded powers of life and death with such terrible arrogance, as if themselves were gods who could never die; the whole cities which have perished completely, Helice, Pompeii, Herculaneum, and others without number. After that, recall one by one each of your own acquaintances; how one buried another, only to be laid low himself and buried in turn by a third, and all in so brief a space of time.
[tr. Staniforth (1964)]Reflect constantly on how many physicians have died after knitting their brows again and again over the beds of the sick; and how many astrologers after foretelling the deaths of others as though death itself were some great thing; and how many philosophers after endless disputes about death and immortality; and how many heroes after slaying a multitude of others; and how many tyrants after exercising their power over life and death with fearful arrogance, as though they themselves would be immortal; and how many entire cities have, if one may use the word, died: Helice, Pompeii, Herculaneium and others without number. Also call before your mind, one after another, the many whom you yourself have known. This man, after paying his last respects to that, was then laid out himself, and the one who laid him out was laid out in his turn, and all in so short a time.
[tr. Hard (1997 ed.)]Consider continually how many doctors have died, after often knitting their brows over their patients; how many astrologers, having foretold the deaths of others as if this were something important; how many philosophers, who contend endlessly about death and immortality [...] Go over how many people you have known, one after the other; one buried another and was then laid out for burial himself, and another another; all; in a short time.
[tr. Hard? (1997 ed.)]Think constantly how many doctors have died, after knitting their brows over their own patients; how many astrologers, after predicting the deaths of others, as if death were something important; how many philosophers, after endless deliberation on death or immortality; how many heroes, after the many others they killed; how many tyrants, after using their power over men’s lives with monstrous insolence, as if they themselves were immortal. Think too how many whole cities have ‘died’ — Helice, Pompeii, Herculaneum, innumerable others. Go over now all those you have known yourself, one after the other: one man follows a friend’s funeral and is then laid out himself, then another follows him — and all in a brief space of time.
[tr. Hammond (2006)]Keep constantly in your mind how many doctors die after a lifetime of wrinkling their brows in thought over the sick; and how many astrologers die after predicting with much ceremony the death of others; and how many philosophers die after exhausting their minds with countless discourses concerning death and immortality; and how many great military men die after killing so many people; and how many tyrants die after exercising their power over the lives of others with an insolent snort, as if they themselves were immortal. And how many entire cities -- Helice, Pompeii, Herculaneum,’ and countless others -- have been destroyed.
[tr. Needleman/Piazza (2008)]Reflect constantly on how many physicians have died after knitting their brows again and again over the beds of the sick; and how many astrologers after foretelling the deaths of others as though death itself were some great thing; and how many philosophers after endless disputes about death and immortality; and how many heroes after slaying a multitude of others; and how many tyrants after exercising their power over life and death with appalling arrogance, as though they themselves would be immortal; and how many entire cities have, if one may use the word, died: Helice, Pompeii, Herculaneum* and others without number. Also call before your mind, one after another, the many people whom you yourself have known. This man, after paying his last respects to that, was then laid out himself, and the one who laid him out was laid out in his turn, and all in so short a time.
[tr. Hard (2011 ed.)]Reflect constantly how many doctors have died, after often knitting their brows over those who were ill; and how many astrologers, after predicting the deaths of other people, as if death were some great thing; and how many philosophers, after countless debates about death or immortality; and how many heroes, after killing many other people, and how many tyrants, after exercising the power of life and death with terrible arrogance, as though they were immortal themselves; and how many entire cities died, if one can put it this way, Helike and Pompeii and Herculaneum, and others without number. Run over the ones you know, one after the other: one person attended another's funeral and then was laid out himself, another followed him, and all in so short a time.
[tr. Gill (2013)]
For Nature nere appointed him or me,
Or any else, proprietors to be
Of our own lands, though now the time is his
To turn me out, yet his unthriftiness
Or ignorance of tricks in law, or else
Who e’re survives him, him at last expells,
This Farm which now by Umbrenas name is known
Was mine, but none can say, It is his own;
‘Tis thine, and mine, and his.[Nam propriae telluris erum natura nec illum
nec me nec quemquam statuit: nos expulit ille,
illum aut nequities aut vafri inscitia iuris,
postremum expellet certe vivacior heres.
nunc ager Umbreni sub nomine, nuper Ofelli
dictus, erit nulli proprius, sed cedet in usum
nunc mihi, nunc alii.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 2 “Quae virtus et quanta,” l. 129ff (2.2.129-135) (30 BC) [tr. A. B.; ed. Brome (1666)]
(Source)
On accepting the transitory nature of property and possessions.
(Source (Latin)). Alternate translations:For Nature doth not Me or Him Create,
The proper Lord of such and such Estate:
He forc't us out, and doth possess my Plain;
Another cheat shall force him out again,
Or quircks in Law, or when those fears are past,
His long-liv'd Heir shall force him out at last:
That which was once Ofellus Farm is gone,
Now call'd Umbrena's, but 'tis no Mans own:
None hath the Property, it comes and goes,
As merry Chance, or stubborn Fates dispose,
As God thinks fit, and his firm Nods Decree,
Now to be us'd by Others, now by Me.
[tr. Creech (1684)]Nature will no perpetual heir assign,
Or make the farm his property or mine.
He turn'd us out: but follies all his own,
Or law-suits, and their knaveries unknown,
Or, all his follies and his law-suits past,
Some long-lived heir shall turn him out at last.
The farm, once mine, now bears Umbrenus' name,
The use alone, not property we claim.
[tr. Francis (1747)]For view'd as property, the land, my sons,
Is neither his, nor mine, nor any one's.
He turn'd me out; and him his own excess
Or the law's quirks shall shortly dispossess:
At best, stern Death's ejectment, soon or late,
Shall prove these acres but a life-estate.
Umbrenus' name the farm at present bears;
'Twas lately mine, and shall be soon his heir's:
Now this, now that may sow the ground and till;
But all like are tenants but at will.
[tr. Howes (1845)]For nature has appointed to be lord of this earthly property, neither him, nor me, nor any one. He drove us out: either iniquity or ignorance in the quirks of the law shall [do the same by] him: certainly in the end his long-lived heir shall expel him. Now this field under the denomination of Umbrenus', lately it was Ofellus', the perpetual property of no man; for it turns to my use one while, and by and by to that of another.
[tr. Smart/Buckley (1853)]And I say "resident," because nor him nor me nor any one has nature fixed to be the owner of the land in perpetuity. He turned me out, and him profuse expenditure, or ignorance of legal quirk, or certainly at last, his heir, who's longer lived, will oust. The farm now bears Umbrenus' name, and lately bore Ofella's ; 'twill belong in perpetuity to none, but pass into the tenancy now of myself, now of some other man.
[tr. Millington (1870)]Holder, I say, for tenancy's the most
That he, or I, or any man can boast:
Now he has driven us out: but him no less
His own extravagance may dispossess
Or slippery lawsuit: in the last resort
A livelier heir will cut his tenure short.
Ofellus' name it bore, the field we plough,
A few years back: it bears Umbrenus' now:
None has it as a fixture, fast and firm,
But he or I may hold it for a term.
[tr. Conington (1874)]Nature, in truth, makes neither him nor me nor anyone else lord of the soil as his own. He drove us out, and he will be driven out by villainy, or by ignorance of the quirks of the law, or in the last resort by an heir of longer life. To-day the land bears the name of Umbrenus; of late it had that of Ofellus; to no one will it belong for good, but for use it will pass, now to me and now to another.
[tr. Fairclough (Loeb) (1926)]Nature indeed has appointed not him, not me,
Nor anyone else as lord and master of the earth.
He drove us off; some force will in turn drive him out:
Inefficiency, ignorance of some subtle clause of law,
Or at least and at last, no doubt, an heir that outlives him.
The land now known as Umbrenus' was recently called
Ofellus'; it will never belong to anyone, really:
It is loaned to use for our use, now mine, now others'.
[tr. Palmer Bovie (1959)]The land has no owners: nature never granted him a title,
she gave no rights to me or anyone. He pushed us out;
his sloth, or his ignorance of our complicated law,
a surviving heir, if nothing else, will push him out.
Now this field is named after Umbrenus; Ofellus was
the old name. It belongs to no one, but lets itself be used
now by me, now by others.
[tr. Fuchs (1977)]I call him so because nature has not
made him absolute master of
this land; neither he nor I nor anyone else.
He drove us out. His incapacity
or ignorance or quirks of the law will push
him out in turn, or ultimately
without fail, the heir who succeeds him.
Now the farm is under the name of
Umbrenus; once it was owned by
Ofellus. It will never be the absolute
property of anyone but will pass
in use now by me now by another.
[tr. Alexander (1999)]Nobody can own the land.
Nature signs no deeds. He harried us out,
and in his turn, his sloth or ignorance
of legal trickery, or at the last, an heir
will supplant him. Now the land bears the name
of Umbrenus. Once the name was Ofellus.
Still it belongs to none, and uses us
to till it, one by one.
[tr. Matthews (2002)]I say "occupant," for by nature's decree possession of the land
isn't his or mine or anyone else's. He turned us out,
and he'll be turned out by his own improvidence, his inability
to cope with the law's cunning, or at last by the heir who outlives him.
The farm is now in Umbrenus' name; not long ago
it was called Ofellus'; no one will own it, but its use will still
be enjoyed -- now by me, in time by another.
[tr. Rudd (2005 ed.)]Nature makes no-one, not he nor I, the true owner
Of the land: he replaced us, and he’ll be replaced
Through incompetence, not grasping legal subtlety,
Or, failing all that, by the heir that outlives him.
Today it’s Umbrenus’ farm, it was Ofellus’ lately,
No one will truly own it, but it will be worked
Now by me, now another.
[tr. Kline (2015)]
If one of the gods informed you, ‘You will die tomorrow or, at any rate, the day after tomorrow’, you would consider it no great matter whether it were the day after tomorrow rather than tomorrow, unless, indeed, you were an extraordinary coward, for the difference is minimal; so likewise, consider it no great matter whether you will die after many a long year rather than tomorrow.
[Ὥσπερ εἴ τίς σοι θεῶν εἶπεν, ὅτι αὔριον τεθνήξῃ ἢ πάντως γε εἰς τρίτην, οὐκέτ̓ ἂν παρὰ μέγα ἐποιοῦ τὸ εἰς τρίτην μᾶλλον ἢ αὔριον, εἴ γε μὴ ἐσχάτως ἀγεννὴς εἶ: πόσον γάρ ἐστι τὸ μεταξύ; οὕτως καὶ τὸ εἰς πολλοστὸν ἔτος μᾶλλον ἢ αὔριον μηδὲν μέγα εἶναι νόμιζε.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 47 (4.47) (AD 161-180) [tr. Hard (1997 ed.)]
(Source)
(Source (Greek)). Alternate translations:Even as if any of the gods should tell thee, Thou shalt certainly die to-morrow, or next day, thou wouldst not, except thou wert extremely base and pusillanimous, take it for a great benefit, rather to die the next day after, than to-morrow; (for alas, what is the difference!) so, for the same reason, think it no great matter to die rather many years after, than the very next day.
[tr. Casaubon (1634), 4.38]Put the case some God should acquaint you, you were to Die to Morrow, or next Day at farthest. Under this Warning, you would be a very Poor Wretch if you should strongly solicit for the longest time: For alas ! how inconsiderable is the difference? In like manner if you would Reason right, and compute upon the Notion of Eternity, you would not be much concerned whether your Life was up to Morrow, or a Thousand Years hence.
[tr. Collier (1701)]If any God would assure you, you must die either to morrow, or the next day at farthest, you would little matter whether it were to morrow or the day after; unless you were exceedingly mean-spirited: for how trifling is the difference? Just so, you should repute it of small consequence, whether you are to die in extreme old age, or to morrow.
[tr. Hutcheson/Moor (1742)]If any God should inform you that you were infallibly to die, either to-morrow or the following day at fartherst; you would not be very solicitous, nor deem it any great favour, unless you were the most abject wretch breathing, to have a reprieve till the third day, instead of having your death take place to-morrow. For how inconsiderable is the difference! In like manner, you ought not to esteem it a matter of any great importance, whether your life be prolonged to the most distant period, or be terminated to-morrow.
[tr. Graves (1792)]If any god told thee that thou shalt die to-morrow, or certainly on the day after to-morrow, thou wouldst not care much whether it was on the third day or on the morrow, unless thou wast in the highest degree mean-spirited; for how small is the difference! So think it no great thing to die after as many years as thou canst name rather than to-morrow.
[tr. Long (1862)]Put the case, some god should acquaint you you were to die to-morrow, or next day at farthest. Under this warning, you would be a very poor wretch if you should strongly solicit for the longest time. For, alas! how inconsiderable is the difference? In like manner, if you would reason right, you would not be much concerned whether your life was to end to-morrow or a thousand years hence.
[tr. Collier/Zimmern (1887)]Suppose some god informed you that to-morrow, or at most the day after, you would be dead, you would not be greatly exercised whether it were the day after rather than to-morrow, not if you have a spark of spirit -- for what difference is there worth considering? So, too, never mind whether it is ever so many years hence, or to-morrow.
[tr. Rendall (1898)]If some God were to inform you that you must die tomorrow, or the next day at farthest, you would take little concern whether it was to be tomorrow or the next day; that is if you were not the most miserable of cowards. For how small is the difference? Wherefore, account it of no great moment whether you die after many years or tomorrow.
[tr. Hutcheson/Chrystal (1902)]Just as, if a God had told thee, Thou shalt die to-morrow or in any case the day after, thou wouldest no longer count it of any consequence whether it were the day after to-morrow or to-morrow, unless thou art in the last degree mean-spirited, for how little is the difference! -- so also deem it but a trifling thing that thou shouldest die after ever so many years rather than to-morrow.
[tr. Haines (Loeb) (1916)]Just as, if one of the gods told you: 'to-morrow you will be dead or in any case the day after to-morrow', you would no longer be making that day after important any more than to-morrow, unless you are an arrant coward (for the difference is a mere trifle), in the same way count it no great matter to live to a year that is an infinite distance off rather than till to-morrow.
[tr. Farquharson (1944)]If a god were to tell you, “Tomorrow, or at best the day after, you will be dead,’ you would not, unless the most abject of men, be greatly solicitous whether it was to be the later day, rather than the morrow -- for what is the difference between them? In the same way, do not reckon it of great moment whether it will come years and years hence, or tomorrow.
[tr. Staniforth (1964)]Suppose that a god announced that you were going to die tomorrow “or the day after.” Unless you were a complete coward you wouldn’t kick up a fuss about which day it was -- what difference could it make? Now recognize that the difference between years from now and tomorrow is just as small.
[tr. Hays (2003)]Just as if a god told you that you would die tomorrow or at least the day after tomorrow, you would attach no importance to the difference of one day, unless you are a complete coward (such is the tiny gap of time): so you should think there no great difference between life to the umpteenth year and life to tomorrow.
[tr. Hammond (2006)]If some god told you that you would die tomorrow, or the next day at the latest, you would not consider death on the third day to be anything better than death on the second day, unless you were a wholly base person. And so just the same, do not think that living many years is any better than dying tomorrow.
[tr. Needleman/Piazza (2008)]If one of the gods informed you, ‘You will die tomorrow or, at any rate, the day after tomorrow’, you would consider it no great matter whether it were the day after tomorrow rather than tomorrow, unless, indeed, you were a terrible coward, for the difference is minimal; so likewise, consider it no great matter whether you will die after many a long year rather than tomorrow.
[tr. Hard (2011 ed.)]If one of the gods told you that tomorrow you would be dead or at least all events the day after tomorrow, you would no longer consider that it mattered whether it was the day after tomorrow rather than tomorrow, unless you were extremely small-minded (what is the difference between them?). In the same way, do not regard it as very important whether you live for many years rather than tomorrow.
[tr. Gill (2013)]
KING HENRY: O God! Methinks it were a happy life
To be no better than a homely swain,
To sit upon a hill as I do now,
To carve out dials quaintly, point by point,
Thereby to see the minutes how they run:
How many makes the hour full complete,
How many hours brings about the day,
How many days will finish up the year,
How many years a mortal man may live.
When this is known, then to divide the times:
So many hours must I tend my flock,
So many hours must I take my rest,
So many hours must I contemplate,
So many hours must I sport myself,
So many days my ewes have been with young,
So many weeks ere the poor fools will ean,
So many years ere I shall shear the fleece;
So minutes, hours, days, months, and years,
Passed over to the end they were created,
Would bring white hairs unto a quiet grave.
Ah, what a life were this! How sweet, how lovely!William Shakespeare (1564-1616) English dramatist and poet
Henry VI, Part 3, Act 3, sc. 5, l. 21ff (3.5.21-41) (1591)
(Source)
"Ean" means to give birth to lambs.
Since Life is so very short, live as much as thou canst in so short a Time.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 1757 (1725)
(Source)
There seems to be a lot more interest in bypassing perishability than in engaging it, to the point that Christians who confess to being in a lot of pain can be accused of not having enough faith. Just yesterday I passed a church sign that read, “Do not fear; trust Jesus.” That is wonderful advice, but it leaves a lot of questions unanswered. Trust Jesus to do what? What is it that you are afraid of? Can you put it into words? If you can, then what is it that you trust Jesus to give you, or take away from you, to relieve you of your fear? Is that reasonable, based on what you know of his life story? What might your fear have to teach you, if you gave it a chance? Are you willing to do your part? Maybe I’m just cranky, but I don’t know many Christians who are interested in answering those kinds of questions.
Barbara Brown Taylor (b. 1951) American minister, academic, author
Interview (2013-12-19), “Material Faith,” by Meghan Larissa Good, The Other Journal, No. 23
(Source)
Being over seventy is like being engaged in a war. All our friends are going or gone and survive amongst the dead and the dying as on a battlefield.
Muriel Spark (1918–2006) Scottish writer, poet, essayist
Memento Mori, ch. 4 [Miss Jean Taylor] (1959)
(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)
DUKE:If thou art rich, thou ’rt poor,
For, like an ass whose back with ingots bows,
Thou bear’st thy heavy riches but a journey,
And death unloads thee.William Shakespeare (1564-1616) English dramatist and poet
Measure for Measure, Act 3, sc. 1, l. 26ff (3.1.26-29) (1604)
(Source)
In his guise as a friar.
This mortal life is a little thing, lived in a little corner of the earth; and little, too, is the longest fame to come — dependent as it is on a succession of fast-perishing little men who have no knowledge even of their own selves, much less of one long dead and gone.
[μικρὸν μὲν οὖν ὃ ζῇ ἕκαστος: μικρὸν δὲ τὸ τῆς γῆς γωνίδιον ὅπου ζῇ: μικρὸν δὲ καὶ ἡ μηκίστη ὑστεροφημία καὶ αὕτη δὲ κατὰ διαδοχὴν ἀνθρωπαρίων τάχιστα τεθνηξομένων καὶ οὐκ εἰδότων οὐδὲ ἑαυτοὺς οὐδέ γε τὸν πρόπαλαι τεθνηκότα.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 10 (3.10) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:The time therefore that any man doth live, is but a little, and the place where he liveth, is but a very little corner of the earth, and the greatest fame that can remain of a man after his death, even that is but little, and that too, such as it is whilst it is, is by the succession of silly mortal men preserved, who likewise shall shortly die, and even whiles they live know not what in very deed they themselves are: and much less can know one, who long before is dead and gone.
[tr. Casaubon (1634)]Life moves in a very narrow Compass; yes, and Men live in a poor Corner of the World too : And the most lasting Fame will stretch but to a sorry Extent. The Passage on't is uneven and craggy, and therefore it can't run far. The frequent Breaks of Succession drop it in the Conveyance : For alas ! poor transitory Mortals, know little either of themselves, or of those who were long before them.
[tr. Collier (1701)]It is a very little time which each man lives, and in a small corner of the earth; and the longest surviving fame is but short, and this conveyed through a succession of poor mortals, each presently a-dying; men who neither knew themselves, nor the persons long since dead.
[tr. Hutcheson/Moor (1742)]The life of every one, therefore, is evidently a mere point in time. This world indeed in which we live is but a mere corner of the universe, and the most extensive posthumous fame a very trifling affair; and is to pass through a succession of insignificant mortals, who know little of themselves, and much less therefore of those who have long submitted to their destiny.
[tr. Graves (1792)]Short then is the time which every man lives; and small the nook of the earth where he lives; and short too the longest posthumous fame, and even this only continued by a succession of poor human beings, who will very soon die, and who know not even themselves, much less him who died long ago.
[tr. Long (1862)]Life moves in a very narrow compass; yes, and men live in a small corner of the world too. And the most lasting fame will stretch but to a sorry extent; for, alas! poor transitory mortals who hand it down know little even of themselves, much less of those who died long before their time.
[tr. Collier/Zimmern (1887)]Man's life has but a tiny span, tiny as the corner of earth on which he lives, short as fame's longest tenure, handed along the line of short-lived mortals, who do not even know themselves, far less the dead of long ago.
[tr. Rendall (1898)]Short is the time which each of us has to live, and small the corner of the earth he has to live in. Short is the longest posthumous fame, and this preserved through a succession of poor mortals, soon themselves to die; men who knew not themselves, far less those who died long ago.
[tr. Hutcheson/Chrystal (1902)]Little indeed, then, is a man's life, and little the nook of earth whereon he lives, and little even the longest after-fame, and that too handed on through a succession of manikins, each one of them very soon to be dead, with no knowledge even of themselves, let alone of a man who has died long since.
[tr. Haines (Loeb) (1916)]Little the life each lives, little the corner of the earth he lives in, little even the longest fame hereafter, and even that dependent on a succession of poor mortals, who will very soon be dead, and have not learnt to know themselves, much less the man who was dead long years ago.
[tr. Farquharson (1944)]Human life is thus a little thing, and little too even the fame that endures for the longest, and even that is passed on from one poor mortal to another, all of whom will die in no great while, and who have no knowledge even of themselves, let alone of one who has died many long years before.
[tr. Hard (1997 ed.)]The span we live is small -- small as the corner of the earth in which we live it. Small as even the greatest renown, passed from mouth to mouth by short-lived stick figures, ignorant alike of themselves and those long dead.
[tr. Hays (2003)]Sure, life is a small thing, and small the cranny of the earth in which we live it: small too even the longest fame thereafter, which is itself subject to a succession of little men who will quickly die, and have no knowledge even of themselves, let alone of those long dead.
[tr. Hammond (2006)]Small indeed is the life which each person lives, and tiny is the corner of the earth where he lives. Small too is even the longest after-glory, which is handed off, as in a relay race, to others who will soon be dead, not having know even themselves, let alone someone who died long ago.
[tr. Needleman/Piazza (2008)]The space of each person’s existence is thus a little thing, and little too is the corner of the earth on which it is lived, and little too even the fame that endures for the longest; and even that is passed on from one poor mortal for another, all of whom will die in no great while, and who have no knowledge even of themselves, let alone of one who has died many long years before.
[tr. Hard (2011 ed.)]For each of us, small is our life and small is the corner of earth where it is lived; small too is even the longest fame after death, and this depends on a succession of little human beings who will quickly die and who do not know themselves, let along the one who has died first.
[tr. Gill (2013)]
He had never before been quite so acutely aware of the particular quality and function of November, its ripeness and its hushed sadness. The year proceeds not in a straight line through the seasons, but in a circle that brings the world and man back to the dimness and mystery in which both began, and out of which a new seed-time and a new generation are about to begin. Old men, thought Cadfael, believe in that new beginning, but experience only the ending. It may be that God is reminding me that I am approaching my November. Well, why regret it? November has beauty, has seen the harvest into the barns, even laid by next year’s seed. No need to fret about not being allowed to stay and sow it, someone else will do that. So go contentedly into the earth with the moist, gentle, skeletal leaves, worn to cobweb fragility, like the skins of very old men, that bruise and stain at the mere brushing of the breeze, and flower into brown blotches as the leaves into rotting gold. The colours of late autumn are the colours of the sunset: the farewell of the year and the farewell of the day. And of the life of man? Well, if it ends in a flourish of gold, that is no bad ending.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Brother Cadfael’s Penance, ch. 1 (1994)
(Source)
What we’re here for
is death
Somebody accidentally
wound us up
(“I told you
to leave that alone”)
and we must
wait
to run down.George Alec Effinger (1947-2002) American author [a.k.a. O. Neimand, Susan Doenim]
Poem (1972), “Things Go Better, Orbit 11 [ed. Damon Knight]
(Source)
Collected in Effinger, Mixed Feelings (1974).
The two most precious things on this side the grave are our reputation and our life. But it is to be lamented that the most contemptible whisper may deprive us of the one, and the weakest weapon of the other. A wise man, therefore, will be more anxious to deserve a fair name than to possess it, and this will teach him so to live as not to be afraid to die.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 555 (1820)
(Source)
Mors sceptra ligonibus æquat.
[Death equalizes the scepter and the spade.]
Proverbs, Sayings, and Adages
Latin proverb
Widely used over the centuries in sermons, religious writings, and inscriptions regarding death and the vanity of worldly rank and honors. Citations I found go back at least to the 16th Century, with use peaking, then tailing off in the 19th Century.
While attributed in various places, without citation, to Lucan, Lucian, or Horace, it does not appear to be actually from any of those writers.
Alternate translations / renderings:Death maketh sceptres and mattocks equal, and as soon arresteth he the prince that carrieth the sceptre, as the poor man that diggeth with the mattock.
[tr. Grindal (1564)]Scepter and crown
Must tumble down,
And in the dust be equal made
With the poor crooked scythe and spade.
[tr. Shirley (1654)]Death mingles scepters with spades.
[tr. Henry (1806)]Death is the head of the leveling party.
[tr. Cawdry (1869)]In death there is no difference betwixt the king and the beggar.
[tr. Cawdry (1869)]In death there is no difference made
Between the sceptre and the spade.
[Inverness tombstone of Samuel Urquhart (1700); see Swift, below]In Death, no Difference is made,
Betweene the Sceptre, and the Spade.
[Inverness tombstone of John Cutherbert of Drakes (1711)]Death makes sceptres and hoes equal.
[tr. Aavitsland (2012)]Death makes scepters equal with hoes.
[tr. Stone (2013)]
Variants:Mors dominos servis et sceptra ligonibus æquat,
Dissimiles simili condicione trahens.
[Death comes alike to monarch, lord, and slave,
And levels all distinctions in the grave.]
[Hall (1909), from Colman (c. 1633)]Ah! who, in our degenerate days,
As nature prompts, his offering pays?
Here nature never difference made
Between the sceptre and the spade.
[Swift (1730), regarding the goddess of the sewer, Cloacina]
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®.
Those who go forth to the battle never return without holes in their ranks, like gaping wounds. Pity of all pities that those who lead never learn, and the few wise men among those who follow never quite avail to teach. But faith given and allegiance pledged are stronger than fear, thought Cadfael, and that, perhaps, is virtue, even in the teeth of death. Death, after all, is the common expectation from birth. Neither heroes nor cowards can escape it.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Dead Man’s Ransom, ch. 1 (1984)
(Source)
On return of Shrewsbury's troops after fighting battles for King Stephen against the Earls of Chester and Lincoln.
Saint Luke was a Saint and a Physitian, yet is dead.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 1008 (1640 ed.)
(Source)
Will the gods grant a morrow for to-day?
No mortal can declare;
Give! all thou giv’st with open hand away
Escapes thy greedy heir.
Once thou art dead, once Minos on his bench
Thy doom for thee hath writ,
Birth, eloquence, devotion, nought can wrench
Thy spirit from the pit,
Torquatus!
[Quis scit an adiciant hodiernae crastina summae
tempora di superi?
Cuncta manus avidas fugient heredis amico
quae dederis animo.
Cum semel occideris et de te, splendida, Minos
fecerit arbitria,
non, Torquate, genus, non te facundia, non te
restituet pietas.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 4, # 7, l. 17ff (4.7.17-24) (23 BC) [tr. Gladstone (1894)]
(Source)
(Source (Latin)). Alternate translations:Who knows if Iove unto thy life's past score
Will adde one morning more?
When thou art dead, and Rhadamanthus just
Sentence hath spoke thee dust,
Thy blood, nor eloquence can ransome thee,
No nor thy piety.
[tr. Fanshaw; ed. Brome (1666)]Who knows if stubborn Fate will prove so kind,
And joyn to this another day?
What e're is for thy greedy Heir design'd,
Will slip his Hands, and fly away:
When thou art gone, and Minos Sentence read,
Torquatus there is no return,
Thy Fame, nor all thy learned Tongue can plead,
Nor goodness shall unseal the Urn.
[tr. Creech (1684)]Can Hope assure you one more day to live
From powers above?
You rescue from your heir whate'er you give
The self you love.
When life is o'er, and Minos has rehearsed
The grand last doom,
Not birth, nor eloquence, nor worth, shall burst
Torquatus' tomb.
[tr. Conington (1872)]Who knows whether the gods above will add to this day’s reckoning the space of to-morrow? Every thing, which you shall indulge to your beloved soul, will escape the greedy hands of your heir. When once, Torquatus, you shall be dead, and Minos shall have made his awful decisions concerning you; not your family, not you eloquence, not your piety shall restore you.
[tr. Smart/Buckley (1853)]Who knows, if they who all our Fates control,
Will add a morrow to thy brief to-day?
Then think of this, -- What to a friendly soul
Thy hand doth give shall 'scape thine heir's rapacious sway.
When thou, Torquatus, once hast vanish'd hence,
And o'er thee Minos' great decree is writ,
Nor ancestry, nor fire-lipp'd eloquence,
Nor all thy store of wealth to give thee back were fit.
[tr. Martin (1864)]Who knows if the gods will yet add a to-morrow
To the sum of to-day?
Count as saved from an heir's greedy hands all thou givest
To that friend -- thine own self.
When once dead, the resplendent tribunal of Minos
Having once pronounced doom,
Noble birth, suasive tongue, moral worth, O Torquatus,
Reinstate thee no more.
[tr. Bulwer-Lytton (1870)]Who can tell whether the Gods above will add an existence for us during to-morrow to that of to-day? All, however, thou mayest indulge thyself in will escape the greedy grasp of thy heir. When once thou hast fallen, and Minos shall have passed his impartial judgment upon thee, neither thy pedigree, Torquatus, thine eloquence, nor thy goodness, will restore thee back to earth.
[tr. Elgood (1893)]Who can tell whether the Gods will add the hours of tomorrow
On to the sum of to-day?
All will escape your heir's greedy clutches, which with a friendly
Mind you have spent in your life.
For, when once thou hast died, and over thee Minos in judgment
Hath made his grand last award,
Then neither birth shall avail, Torquatus; nor eloquence bring thee
Back, nor thy fear of the Gods.
[tr. Phelps (1897)]Who knoweth if the gods above may add to-morrow's time
To this day's count?
All that thou givest to thy soul's delighting will escape
An heir's greedy hands.
When once thou'rt dead, and Minos o'er thee shall have made
August decision.
Not, O Torquatus, not thy birth, or flow of word, not piety,
Will reinstate thee.
[tr. Garnsey (1907)]Who knows that Heaven to this day's gift will please
To-morrow's sun to lend?
And all thy goods a greedy heir will seize,
Save what thyself did spend.
Once thou art dead, and Minos' high decree
Shall speak to seal thy doom
Though noble, pious, eloquent thou be,
These snatch not from the tomb.
[tr. Marshall (1908)]Who knows whether the gods will add to-morrow’s time to the sum of today ? All things which thou grantest to thine own dear soul, shall escape the greedy clutches of thine heir. When once thou hast perished and Minos has pronounced on thee his august judgment, not family, Torquatus, nor eloquence, nor righteousness shall restore thee again to life.
[tr. Bennett (Loeb) (1912)]Who knows whether the gods who reign above
Add a new day's span to the sum of this?
Live while you live; that which the soul you love,
Your self, enjoys, your greedy heir will miss.
Once you are dead, once Minos, judge of men,
Has fixed by doom august your destiny,
Not rank, Torquatus, shall restore you then;
Not eloquence; not even piety.
[tr. Mills (1924)]Who knows whether the all-high gods intend an addition
Made to the sum of today?
Give to your own dear self: that gift is the only possession
Fingers of heirs cannot grasp.
Once you are dead, Torquatus, and Minos delivers his august
Verdict upon your affairs,
No blue blood, no good deeds done, no eloquent pleading
Ever shall conjure you back.
[tr. Michie (1963)]Who knows if the gods will add tomorrow's
Hours to your time today?
Whatever you give yourelf, here, now,
No greedy heir can clutch at.
Torquatus, once you're buried, once
The Lord of Death has judged you,
Nothing will bring you back, no ancient
Name, no noble words, no one's love.
[tr. Raffel (1983)]Who knows whether tomorrow the gods will have
Anything more to give than they have given?
What you can give to your own dear heart today
Will not fall into the clutch of your heir tomorrow.
Torquatus, once you've died and Minos the judge
Has spoken his words down there, then neither rank
Nor eloquence nor virtue -- none of these --
Can ever bring you back to life again.
[tr. Ferry (1997)]Who knows whether the celestial gods will add tomorrow’s time to the sum of today’s. All which you bestow upon your very own soul escapes the avid hands of your heir. Once you are dead and Minos has pronounced on you his solemn judgment, neither your noble origin, Torquatus, nor your eloquence, nor your piety will bring you back to life.
[tr. Alexander (1999)]Who knows whether the gods above will add tomorrow’s hours
to the total of today?
All those you devote to a friendly spirit will escape from
the grasping hands of your heirs.
When once you’re dead, my Torquatus, and Minos pronounces
his splendid judgement on you,
no family, no eloquence, no righteousness even,
can restore you again.
[tr. Kline (2015)]
Yet new moons swift replace the seasons spent;
But when we forth are thrust,
Where old Aeneas, Tullus, Ancus went,
Shadow are we and dust.
[Damna tamen celeres reparant caelestia lunae:
nos ubi decidimus
quo pius Aeneas, quo dives Tullus et Ancus,
pulvis et umbra sumus.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 4, # 7, l. 13ff (4.7.13-16) (23 BC) [tr. Marshall (1908)]
(Source)
"To Torquatus." (Source (Latin)). Alternate translations:But the decays of time, Time doth repair:
When we once plunged are
Where good Aeneas, with rich Ancus wades,
Ashes we are, and shades.
[tr. Fanshawe; ed. Brome (1666)]When we shall view the gloomy Stygian Shore,
And walk amongst the mighty Dead
Where Tullus, where Aeneas went before:
We shall be Dust, and empty shade.
[tr. Creech (1684)]Yet the swift moons repair Heaven's detriment:
We, soon as thrust
Where good Aeneas, Tullus, Ancus went,
What are we? dust.
[tr. Conington (1872)]Nevertheless the quick-revolving moons repair their wanings in the skies; but when we descend [to those regions] where pious Æneas, where Tullus and the wealthy Ancus [have gone before us], we become dust and a mere shade.
[tr. Smart/Buckley (1853)]But moons revolve, and all again is bright:
We, when we fall, as fell the good and just
Æneas, wealthy Tullus, Ancus wight,
Are but a nameless shade, and some poor grains of dust.
[tr. Martin (1864)]But the swift moons restore change and loss in the heavens,
When we go where have gone
Sire Æneas, and Tullus, and opulent Ancus,
We are dust and a shade.
[tr. Bulwer-Lytton (1870)]The swiftly-revolving Months however restore the gifts of the Seasons but we, when we have descended where good Æneas, wealthy Tullus, and Ancus, have gone, are dust and shadow.
[tr. Elgood (1893)]The hastening moons all waste in heaven repair:
We, when we once descend
To Tullus, Ancus, sire Aeneas, there
In dust and shadow end.
[tr. Gladstone (1894)]Yet the revolving Moons repair the losses of heaven;
But we, when once we have gone
Where pious Æneas, rich Tullus, and Ancus, have vanish'd,
Lo! dust and ashes are we!
[tr. Phelps (1897)]Still, rapid moving moons repair the heavenly losses:
We, when we fall
Whither the good Æneas fell, Tullus and Ancus rich,
Are dust and shadow.
[tr. Garnsey (1907)]Yet the swiftly changing moons repair their losses in the sky. We, when we have descended whither righteous Aeneas, whither rich Tullus and Ancus have gone, are but dust and shadow.
[tr. Bennett (Loeb) (1912)]Yet, fast as moons wane in the sky, as fast
They wax; but we, poor mortals, when we fare
Whither Aeneas, Tullus, Ancus passed,
Are naught but dust here, naught but shadows there.
[tr. Mills (1924)]Moons make speed to repair their heavenly losses, but not so
We, who, when once we have gone
Downwards to join rich Tullus and Ancus and father Aeneas,
Crumble to shadow and dust.
[tr. Michie (1963)]Whatever the skies lose, quick-running
Months repair -- but men, good Aeneas
Or rich Tullus or Ancus king of Rome,
Die and turn to shadows, to dust.
[tr. Raffel (1983)]Yet after a time, and time and time again,
The moon restores itself in the nighttime sky.
But when it's time for us to go down there
Where Aeneas went, the pious, and Tullus the rich,
And old King Ancus Martius, and all the others,
Then we're nothing but dust, we're nothing but shadows.
[tr. Ferry (1997)]And yet the swiftly phasing moons repair their celestial mishaps. While we, once descended where dwells pious Aeneas and wealthy Tullus and Ancus, dust and shadow are.
[tr. Alexander (1999)]Yet swift moons are always repairing celestial losses:
while, when we have descended
to virtuous Aeneas, to rich Tullus and Ancus, our kings,
we’re only dust and shadow.
[tr. Kline (2015)]
What is the worst of woes that wait on Age?
What stamps the wrinkle deeper on the brow?
To view each loved one blotted from Life’s page,
And be alone on earth, as I am now.George Gordon, Lord Byron (1788-1824) English poet
Childe Harold’s Pilgrimage, Canto 2, st. 98 (1812)
(Source)
He that feares death lives not.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 781 (1640 ed.)
(Source)
Ah, make the most of what we yet may spend,
Before we too into the Dust Descend;
Dust into Dust, and under Dust, to lie,
Sans Wine, sans Song, sans Singer and — sans End!
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 129 [tr. FitzGerald (1859), # 23]
(Source)
FitzGerald used the same translation for all his editions, though the number changed -- #23 in the 1st, #26 in the 2nd, and #24 in the 3rd, 4th, and 5th. editions.
Alternate translations:Yon rolling heaven for our destruction, yours and mine,
Aims its stroke at our lives, yours and mine;
Come, live, sit on the grass - it will not be long
Ere grass grows out of our dust, yours and mine.
[tr. Cowell (1858), # 3]This wheel of heaven seeks my destruction and thine, it plots against my soul and thine. Come, seat thyself upon the grass, for in a little while fresh grass will spring from this dust of mine and thine.
[tr. McCarthy (1879), # 358]The wheel of heaven still holds his set design
To take away thy life, O love and mine,
Sit we on this green turf, 'twill not be long
Ere turf will hide my dust along with thine
[tr. Whinfield (1882), # 205]O Love, for ever doth heaven's wheel design
To take away thy precious life, and mine;
Sit we upon this turf, 't will not be long
Ere turf shall grow upon my dust, and thine!
[tr. Whinfield (1883), # 390]The "wheel of heaven" in its Fatal Play
Will soon our Breath of Being steal away, --
Come rest thee on this bank, for from our dust
Will spring the Vedure at no distant day.
[tr. Garner (1887), 3.3]The wheel of Heaven thy death and mine is bringing, friend!
Over our lives the cloud of doom 't is flinging, friend!
Come, sit upon this turf, for little time is left
Ere fresher turf shall from our dust be springing, friend!
[tr. M. K. (1888)]Beautiful wheel of blue above my head,
Will you be turning still when I am dead?
Were you still turning long before I came? --
O bitter thought to take with me to bed.
[tr. Le Gallienne (1897), # 54]The heavenly vault, for the sake of my destruction and thine,
wages war upon my pure sole and thine;
Sit upon the green sward, O my Idol! for it will not be long
ere that green sward shall grow from my dust and thine.
[tr. Heron-Allen (1898), # 129]Against our dear lives holding its design,
This wheel of Heaven doth plot thy death and mine;
Come sit upon this grass, 'twill not be long
Ere verdure springs up from my dust and thine.
[tr. Thompson (1906), # 442]The Heavens, that they may destroy us both,
On our pure souls to war are nothing loth;
Sit down, my Idol, on the grass, for soon
My dust and thine shall aid its vernal growth.
[tr. Talbot (1908), # 129]This wheel of Heaven, for the sake of my destruction
and thine, has designs upon my pure soul and thine.
Sit down on the grass, o idol, for it will not be long
ere grass shall spring from my dust and thine.
[tr. Christensen (1927), # 35]This Wheel of the Spheres revolves for your annihilation and for mine,
It has evil intentions on your pure soul and on mine.
Rest on the meadow, my Iove, for not much time will pass.
Until grass springs from your dust and from mine.
[tr. Rosen (1928), # 262]This Wheel of time effaces me and thee,
To slaughter us it chases me and thee;
Sit on the lawn and love, for time arrives
When lawn would hide our traces, me and thee.
[tr. Tirtha (1941), # 2.53]Allow no shadow of regret to cloud you,
No absurd grief to overcast your days.
Never renounce love-songs, or lawns, or kisses
Until your clay lies mixed with elder clay.
[tr. Graves & Ali-Shah (1967), # 24]This wheel of heaven, in order to destroy me and thee, has fell purpose against my innocent soul and thine: sit on the grass, and drink wine, and be happy, for this grass shall spring from my dust and thine.
[tr. Bowen (1976), # 14]The wheel of Fate is crooked. It destroys
Such innocent young souls as yours and mine:
So, joyously, sit down upon the grass
And while away this hour in drinking wine.
Alas! the herbage which delights our eyes,
On which you now recline your lovely head,
Is rooted in the dust of loves -- and
Will spring from ours one day when we are dead.
[alt. tr. Bowen (1976), # 14]Don’t permit sorrow to be your friend
Sadness and pain become your trend
Don’t let the book or the farm you tend
Rule your life before to earth you descend.
[tr. Shahriari (1998), literal]Before to dust you shall return
There is one thing that you must learn
Sorrow and pain your soul shall burn
Joy and bliss to light shall turn.
[tr. Shahriari (1998), figurative]
We vaguely know the rules, and the system of scoring, but for God’s sake why don’t they tell us how long the game is?
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 5 (1966)
(Source)
Ah, Postumus! they fleet away,
Our years, nor piety one hour
Can win from wrinkles and decay,
And Death’s indomitable power.
[Eheu fugaces, Postume, Postume,
labuntur anni nec pietas moram
rugis et instanti senectae
adferet indomitaeque morti.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 2, # 14, l. 1ff (2.14.1-4) (23 BC) [tr. Conington (1872)]
(Source)
"To Postumus." It is unclear which acquaintance of Horace this was addressed to; the name is popularly associated (back to Horace's time) with being given to a child born after the death of their father (which gives it a certain irony here); in reality, it was originally given to the (broader) category of last children of a father.
(Source (Latin)). Alternate translations:Ah Posthumus! the years of man
Slide on with winged pace, nor can
Vertue reprieve her friend
From wrinkles, age, and end.
[tr. Fanshawe; ed. Brome (1666)]Time (Posthumus) goes with full sail,
Nor can thy honest heart avail
A furrow'd brow, old age at hand,
Or Death unconquer'd to withstand:
One long night,
Shall hide this light
From all our sight,
And equal Death
Shall few dayes hence,
stop every breath.
[tr. S. W.; ed. Brome (1666)]The whirling year, Ah Friend! the whirling year Rouls on apace;
And soon shall wrinkles plough thy wither'd Face:
In vain you wast your Pious breath,
No prayers can stay, no vows defer
The swift approach of Age, and conqu'ring Death.
[tr. Creech (1684)]Alas! my Postumus, my Postumus, the fleeting years glide on; nor will piety cause any delay to wrinkles, and advancing old age, and insuperable death.
[tr. Smart/Buckley (1853)]Ah, Posthumus, the years, the fleeting years
Still onwards, onwards glide;
Nor mortal virtue may
Time's wrinkling fingers stay,
Nor Age's sure advance, nor Death's all-conquering stride.
[tr. Martin (1864)]Postumus, Postumus, the years glide by us,
Alas! no piety delays the wrinkles,
Nor old age imminent,
Nor the indomitable hand of Death.
[tr. Bulwer-Lytton (1870)]Ah! Postumus! Devotion fails
The lapse of gliding years to stay,
With wrinkled age it nought avails
Nor conjures conquering Death away.
[tr. Gladstone (1894)]Ah me! how quickly, Postumus, Postumus,
Glide by the years! nor even can piety
Delay the wrinkles, and advancing
Age, and attacks of unconquer'd Hades.
[tr. Phelps (1897)]Alas! Postumus, Postumus, the fleeing years
Slip by, and duteousness does not give pause
To wrinkles, or to hasting age,
Or death unconquerable.
[tr. Garnsey (1907)]Ah! Postumus, Postumus, fast fly the years,
And prayers to wrinkles and impending age
Bring not delay; nor shalt assuage
Death's stroke with pious tears.
[tr. Marshall (1908)]Alas, O Postumus, Postumus, the years glide swiftly by, nor will righteousness give pause to wrinkles, to advancing age, or Death invincible.
[tr. Bennett (Loeb) (1912)]Ah, Postumus, my Postumus, the fleeting years roll by;
Wrinkles and ever nearing eld stay not for piety:
Relentless they, relentless death's unconquered tyranny.
[tr. Mills (1924)]Ah, how they glide by, Postumus, Postumus,
The years, the swift years! Wrinkles and imminent
Old age and death, whom no one conquers --
Piety cannot delay their onward
March.
[tr. Michie (1963)]Oh year by year, Póstumay,
Póstumay, time slips by,
And holiness can't stop us drying,
Or hold off death.
[tr. Raffel (1983)]How the years go by, alas how the years go by.
Behaving well can do nothing at all about it.
Wrinkles will come, old age will come, and death,
Indomitable. Nothing at all will work.
[tr. Ferry (1997)]Alas! O Postumus, Postumus! Swiftly the years glide by, and no amount of piety will wrinkles delay or halt approaching age or ineluctable death.
[tr. Alexander (1999)]Oh how the years fly, Postumus, Postumus,
they’re slipping away, virtue brings no respite
from the wrinkles that furrow our brow,
impending old age, Death the invincible.
[tr. Kline (2015)]
Death is the liberator of him whom freedom cannot release, the physician of him whom medicine cannot cure, and the comforter of him whom time cannot console.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 2, § 200 (1822)
(Source)
GARCIN: I died too soon. I wasn’t allowed time to — to do my deeds.
INEZ: One always dies too soon — or too late. And yet one’s whole life is complete at that moment, with a line drawn neatly under it, ready for the summing up. You are — your life, and nothing else.
The planet’s tyrant, dotard Death, had held his gray mirror before them for a moment and shown them the image of things to come.
Dorothy Sayers (1893-1957) English author, translator
The Unpleasantness at the Bellona Club, ch. 2 (1928)
(Source)
With tread imperial, impartial pallid Death
knocks at the doors of cottages and palaces. [Pallida mors æquo pulsat pede pauperum tabernas
Regumque turres.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 1, # 4, l. 13ff (1.4.13-14) (23 BC) [tr. Alexander (1999), “To Lucius Sestius”]
(Source)
(Source (Latin)). Alternate translations:Death knocks as boldly at the Rich mans dore
As at the Cottage of the Poore,
[tr. Fanshaw (1666), "To L. Sextius, a Consular Man"]With equal foot, Rich friend, impartial Fate
Knocks at the Cottage, and the Palace Gate.
[tr. Creech (1684), "He adviseth his Friend to live merrily"]Pale Death, impartial, walks his round: he knocks at cottage-gate
And palace-portal.
[tr. Conington (1872)]Pale death knocks at the cottages of the poor, and the palaces of kings, with an impartial foot.
[tr. Smart/Buckley (1853), "To Sextius"]Death comes alike to all, — to the monarch's lordly hall,
Or the hovel of the beggar, and his summons none shall stay.
[tr. Martin (1864), "To Sestius"]But all the while, with equal step, pale Death strides on unpausing,
Knocks at thé lowly shed and regal tower.
[tr. Bulwer-Lytton (1870), "To Lucius Sestius"]Pale death, with impartial step, knocks at the hut of the poor and the towers of kings.
[E.g. (1893)]The kingly tower alike
And pauper's hut pale Death will strike.
[tr. Gladstone (1894), "To the Rich Sextius"]Pale Death with foot impartial knocks at poor men's dwellings.
And tow'rs of monarchs.
[tr. Phelps (1897), "To Sestius"]Pale death with foot impartial strikes at the huts of paupers and
Kings' towers.
[tr. Garnsey (1907), "To Sestius"]With equal foot pale Pluto knocks at hovels of the poor,
And at the tyrant's towers
[tr. Marshall (1908), "Spring"]Pale Death with foot impartial knocks at the poor man’s cottage and at princes’ palaces.
[tr. Bennett (Loeb) (1912), "Spring's Lesson"]Marching with step impartial, Death's pale Presence raps its call
At doors of rich and poor alike.
[tr. Mills (1924)]Hold! Pale Death, at the poor man's shack and the pasha's palace kicking
Impartially, announces his arrival.
[tr. Michie (1964)]Death raps his bony knuckles, bleached,
Indifferent, on any man’s door, a palace or a hut.
[tr. Raffel (1983)]Revenant white-faced Death is walking not knowing whether
He's going to knock at a rich man's door or a poor man's.
[tr. Ferry (1997)]Pale death knocks with impartial foot, at the door of the poor man’s cottage,
and at the prince’s gate.
[tr. Kline (2015), "Spring"]
What is the end of Fame? ’tis but to fill
A certain portion of uncertain paper:
Some liken it to climbing up a hill,
Whose summit, like all hills, is lost in vapour;
For this men write, speak, preach, and heroes kill,
And bards burn what they call their “midnight taper,”
To have, when the original is dust,
A name, a wretched picture, and worse bust.
Come, let us live and love, my dear,
A fig for all the pratings drear
Of sour old sages, worldly wise.
Aye, suns may set again to rise;
But as for us, when once our sun
His little course of light has run,
An endless night we’ll sleep away.
[Vivamus, mea Lesbia, atque amemus
rumoresque senum severiorum
omnes unius aestimemus assis
soles occidere et redire possunt:
nobis cum semel occidit brevis lux,
nox est perpetua una dormienda.]Catullus (c. 84 BC – c. 54 BC) Latin poet [Gaius Valerius Catullus]
Carmina # 5 “To Lesbia,” ll. 1-6 [tr. Stewart (1915)]
(Source)
One of Catulllus' most popular and widely-translated poems.
(Source (Latin)). Alternate translations:Come and let us live, my Deare,
Let us love and never feare
What the sourest Fathers say:
Brightest Sol that dyes to-day
Lives againe as blithe to-morrow;
But if we darke sons of sorrow
Set, ô then, how long a Night
Shuts the Eyes of our short light!
[tr. Crashaw (1648)]Lesbia, live to love and pleasure,
Careless what the grave may say:
When each moment is a treasure
Why should lovers lose a day?
Setting suns shall rise in glory,
But when little life is o'er,
There's an end of all the story --
We shall sleep, and wake no more.
[tr. Langhorne (c. 1765)]Let's live, and love, my darling fair!
And not a single farthing care
For age's babbling spite;
Yon suns that set again shall rise,
but, when our transient meteor dies,
We sleep in endless night.
[tr. Nott (1795)]My Lesbia, let us love and live,
And to the winds, my Lesbia, give
Each cold restraint, each boding fear
Of age and all her saws severe.
Yon sun now posting to the main
Will set -- but 'tis to rise again: --
But we, when once our mortal light
Is set, must sleep in endless night!
[tr. Coleridge (1798)]Love, my Lesbia, while we live,
Value all the cross advice
That the surly greybeards give
At a single farthing's price.
Suns that set again may rise;
We, when once our fleeting light,
Once our day in darkness dies,
Sleep in one eternal night.
[tr. Lamb (1821)]Live we, love we, Lesbia dear,
And the stupid saws austere,
Which your sour old dotards prate,
Let us at a farthing rate!
When the sun sets, ' tis to rise
Brighter in the morning skies;
But, when sets our little light,
We must sleep in endless night.
[tr. T. Martin (1861)]The while we live, to love let's give
Each hour, my winsome dearie!
Hence, churlish rage of icy age!
Of love we 'll ne'er grow weary.
Bright Phoebus dies, again to rise;
Returns life's brief light never;
When once 'tis gone, we slumber on
For ever and for ever.
[tr. Cranstoun (1867)]Living, Lesbia, we should e'en be loving.
Sour severity, tongue of eld maligning,
All be to us a penny's estimation.
Suns set only to rise again to-morrow.
We, when sets in a little hour the brief light,
Sleep one infinite age, a night for ever.
[tr. Ellis (1871)]Love we (my Lesbia!) and live we our day,
While all stern sayings crabbed sages say,
At one doit's value let us price and prize!
The Suns can westward sink again to rise
But we, extinguished once our tiny light,
Perforce shall slumber through one lasting night!
[tr. Burton (1893)]Let us live, my Lesbia, and let us love, and count all the rumors of stern old men at a penny's fee. Suns can set and rise again: we when once our brief light has set must sleep through a perpetual night.
[tr. Smithers (1894)]Come, my Lesbia, no repining;
Let us love while yet we may!
Suns go on forever shining;
But when we have had our day,
Sleep perpetual shall o'ertake us,
And no morrow's dawn awake us.
[tr. Field (1896)]Let us live, my Lesbia, and love, and value at one farthing all the talk of crabbed old men.
Suns may set and rise again. For us, when the short light has once set, remains to be slept the sleep of one unbroken night.
[tr. Warre Cornish (1904)]Let us live, my Lesbia, let us love, for the reprobation of soured age let us not care a sou. Suns can set and rise again; but to our brief light, when once it sets, there comes a never-ending night that must be passed in never-ending sleep.
[tr. Stuttaford (1912)]We live, Lesbia,
And we love, Lesbia,
And what do we care what the world may say?
The sun goes down,
And the sun comes up,
But our little lives pass away
In a day,
Our poor little lives pass away.
[tr. Dement (1915)]Let us revel in life and love, my darling;
All that crabbed antiquities say idly
We will value together at a farthing.
Suns may set , and return again as brightly:
When our light to its dying spark has fluttered,
We must sleep an eternity of slumber.
[tr. Symons-Jeune (1923)]O! let us love and have our day,
All that the bitter greybeards say
Appraising at a single mite.
My Lesbia , suns can set and rise:
For us the brief light dawns and dies
Once only, and the rest is night.
[tr. MacNaghten (1925)]Come let us live and let us love,
And the stern voice of censors prove,
Who bid us from our loving cease,
Exactly worth a penny piece.
For suns can rise and suns can wane
And on the morrow rise again;
But when our one brief day is gone,
For ever we must sleep alone.
[tr. Wright (1926)]Come, Lesbia, let us live and love,
nor give a damn what sour old men say.
The sun that sets may rise again
but when our light has sunk into the earth,
it is gone forever.
[tr. Gregory (1931)]Lesbia, let us live only for loving,
and let us value at a single penny
all the loose flap of senile busybodies!
Suns when they set are capable of rising,
but at the setting of our on brief light
night is one sleep from which we never awaken.
[tr. C. Martin (1979)]Let us live, my Lesbia, let us love,
and all the words of the old, and so moral,
may they be worth less than nothing to us!
Suns may set, and suns may rise again:
but when our brief light has set,
night is one long everlasting sleep.
[tr. Kline (2001)]Let us live, my Lesbia, and let us love,
and let us judge all the rumors of the old men
to be worth just one penny!
The suns are able to fall and rise:
When that brief light has fallen for us,
we must sleep a never ending night.
[tr. Negenborn (1997)]Let's live, Lesbia mine, and love --
and as for scandal, all the gossip, old men's strictures,
value the lot at no more than a farthing!
Suns can rise and set ad infinitum --
for us, though, once our bref life's quenched,
there's only one unending night that's left to sleep through.
[tr. Green (2005)]Come live with me, Lesbia, and be my love,
And ignore the wagging tongues
Of wilted crones and toothless geezers.
Suns rise and set, rise and set again,
But we, when our brief light is blacked,
Must sleep forever, and then forever.
[tr. Hager (2006)]My Lesbia, let’s live and let’s love,
Let all the rumors of harsh old men
count for only a penny.
Suns can set and rise again:
but when our brief light sets
we must sleep a lonely endless night.
[tr. @sentantiq (2015)]Let us live, my Lesbia, and let us love,
and let's value all the rumors
of rather stern old men as one penny!
Suns can set and return;
as for us, once our brief light sets,
there is one perpetual night to be slept.
[tr. Wikibooks (2017)]Let us live, my Lesbia, and let us love,
and let us value all the rumors of
more severe old men at only a penny!
Suns are able to set and return:
when once the short light has set for us
one perpetual night must be slept by us.
[tr. Wikisource (2018)]
Compare also these two pieces, which start modeled after Catullus (as shown):My sweetest Lesbia, let us live and love;
And though the sager sort our deeds reprove,
Let us not weigh them: Heaven's great lamps do dive
Into their west, and straight again revive,
But, soon as once set is our little light,
Then must we sleep one ever-during night.
[Thomas Campion, A Book of Airs (1601)]Come my Celia, let us prove,
While we can, the sports of love;
Time will not be ours forever,
He at length our good will sever.
Spend not then his gifts in vain;
Suns that set may rise again,
But if once we lose this light,
'Tis with us perpetual night.
[Ben Jonson, Volpone, Act 3, sc. 6 (1616)]
If anything does happen to me, I shall fall with a contented and prepared mind; and, indeed, death cannot be disgraceful to a brave man, nor premature to one of consular rank, nor miserable to a wise man.
[Si quid obtigerit, aequo animo paratoque moriar. nam neque turpis1mors forti viro potest accidere neque immatura consulari nec misera sapienti.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Orationes in Catilinam [Catilinarian Orations], No. 4, § 2, cl. 3 (4.2.3) (63-12-05 BC) [tr. Yonge (1856), 4.3]
(Source)
(Source (Latin)). Alternate translations:if any thing should fall out amiss, I shall be contented and ready to die: For Death can never come dishonourable to a Valiant Person, nor untimely to him that is Consular, nor unfortunate to a Wise man.
[tr. Wase (1671), 4.3]If I am doomed to fall a sacrifice in your cause, I am resigned to my fate. To a well-prepared spirit death can never be dishonourable; to a consul never premature; to a wise man it never can be an evil.
[tr. Sydney (1795)]If anything shall happen to me, I shall die with a mind contented and prepared. For neither can a disgraceful death happen to a brave man, nor an untimely one to a man of consular rank, nor a wretched one to a wise man.
[tr. Mongan (1879), 4.2]If any (thing) shall have befallen, I shall die with an equal and prepared mind. For neither a base death is able to happen to a brave man, nor an immature (death) to a consular (man), nor a wretched (death) to a wise man.
[tr. Underwood (1885), 4.2]If any (thing) shall have befallen, I shall die with an equal [a calm] and prepared mind. For neither a base death is able to happen to a brave man, nor an immature (one) to a consular (man), nor a wretched (one) to a wise (man).
[tr. Dewey (1916), 4.2]Death cannot be dishonorable to the brave man, or premature to him who has held high office, or lamentable to the philosopher.
[Source]
The prince who kept the world in awe,
The judge whose dictate fix’d the law;
The rich, the poor, the great, the small,
Are levell’d; Death confounds ’em all.John Gay (1685-1732) English poet and playwright
Fables, Part 2, Fable 16 “The Ravens, the Sexton, and the Earthworm” (1727)
(Source)
Go, sit in the shade of the rose, for every rose
That springs from the earth, again to earth soon goes away!
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 135, ll. 3-4 [tr. M. K. (1888)]
(Source)
Alternate translations:And look -- a thousand Blossoms with the Day
Woke -- and a thousand scatter'd into Clay
[tr. FitzGerald, 1st ed. (1859), # 8]Morning a thousand Roses brings, you say;
Yes, but where leaves the Rose of yesterday?
[tr. FitzGerald, 2nd Ed (1868), # 9]Each Morn a thousand Roses brings, you say:
Yes, but where leaves the Rose of Yesterday?
[tr. FitzGerald, 3rd ed. (1872), # 9; same in later editions]Sit in the shade of the rose, for many times this rose from earth has come, and unto earth has gone.
[tr. McCarthy (1879), # 463]Sit we beneath this rose, which many a time
Has sunk to earth, and sprung from earth again.
[tr. Whinfield (1883), # 414]Sit in the shade of the rose, for, by the wind, many roses
have been scattered to earth and have become dust.
[tr. Heron-Allen (1898), # 135]Sit we 'neath this rose shade, for many a rose
Wind strewn in earth has turned to earth again!
[tr. Thompson (1906), # 522]Sit in her fragrant bower, for oft the wind
Hath strewn and turn'd to dust such flowers as these.
[tr. Talbot (1908), # 135]Rest in the shadow of the rose, for many of its leaves will the rose
Shed on the earth while we lie under the earth.
[tr. Rosen (1928), # 270]Stay, Dearest One! beneath the rosy shade,
The roses bloom for Thee but soon would blight.
[tr. Tirtha (1941), # 3.7]Rest in the rose's shade, though winds have burst
A world of blossoml petals fall to dust --
[tr. Graves & Ali-Shah (1967), # 74, ll. 1-2]Sit in the rose's shadow, for oftentimes this rose shall spill upon the dust, when we are dust.
[tr. Bowen (1976), # 5a]The Rosetree spills her petals in the dust,
And nothing of her fragrant harvest saves;
And yet this Rose, a plaything of the breeze,
Will bloom each year when we are in our graves.
[tr. Bowen (1976), # 5b]
Old age isn’t so bad when you consider the alternative.
Maurice Chevalier (1888-1972) French singer, actor, entertainer
(Attributed)
Attributed in James B. Simpson, Contemporary Quotations (1964 ed.) (though not showing up in later editions), citing New York Times (1960-10-09). I could not find the reference in the Times online archives, and Respectfully Quoted: A Dictionary of Quotations (1989) treats it as "Unverified."
Quote Investigator finds evidence Chevalier used the line as of 1959, but finds evidence of anonymous / filler use of it or close variants as early as 1952. He tracks multiple references, including attributions to Chevalier.
How dull it is to pause, to make an end,
To rust unburnish’d, not to shine in use!
As tho’ to breathe were life. Life piled on life
Were all too little, and of one to me
Little remains: but every hour is saved
From that eternal silence, something more,
A bringer of new things; and vile it were
For some three suns to store and hoard myself,
And this gray spirit yearning in desire
To follow knowledge, like a sinking star,
Beyond the utmost bound of human thought.
I postpone death by living, by suffering, by error, by risking, by giving, by losing.
On a long enough time line, the survival rate for everyone will drop to zero.
Chuck Palahniuk (b. 1962) American novelist and freelance journalist
Fight Club, ch. 2 (1997)
(Source)
The phrase also shows up later in the book, in ch. 24: "On a long enough time line, everyone's survival rate drops to zero."
In the 1999 movie adaptation (screenplay by Jim Uhls), the Narrator's line is "On a long enough time line the survival rate for everyone drops to zero."
Why do we get older? Why do our bodies wear out? Why can’t we just go on and on and on, accumulating a potentially infinite number of Frequent Flier mileage points? These are the kinds of questions that philosophers have been asking ever since they realized that being a philosopher did not involve any heavy lifting.
And yet the answer is really very simple: Our bodies are mechanical devices, and like all mechanical devices, they break down. Some devices, such as battery-operated toys costing $39.95, break down almost instantly upon exposure to the Earth’s atmosphere. Other devices, such as stereo systems owned by your next-door neighbor’s 13-year-old son who likes to listen to bands with names like “Nerve Damage” at a volume capable of disintegrating limestone, will continue to function perfectly for many years, even if you hit them with an ax. But the fundamental law of physics is that sooner or later every mechanism ceases to function for one reason or another, and it is never covered under the warranty.Dave Barry (b. 1947) American humorist, author, columnist
Dave Barry Turns 40, ch. 2 “Your Disintegrating Body” (1990)
(Source)
To live in this world
you must be able
to do three things:
to love what is mortal;
to hold itagainst your bones knowing
your own life depends on it;
and, when the time comes to let it go,
to let it go.Mary Oliver (1935-2019) American poet
“In Blackwater Woods,” st. 7-9, American Primitive (1983)
(Source)
Originally published in Yankee Magazine.
Distrust, and darkness, of a future state,
Make poor Mankind so fearful of their Fate.
Death, in itself, is nothing; but we fear
To be we know not what, we know not where.
Were you to reach the ripe old age of death,
instead of dying prattling in your crib,
would you have more fame in a thousand years?
What are ten centuries to eternity?
Less than the blinking of an eye compared
to the turning of the slowest of the spheres.[Che voce avrai tu più, se vecchia scindi
da te la carne, che se fossi morto
anzi che tu lasciassi il ‘pappo’ e ’l ‘dindi’,
pria che passin mill’anni? ch’è più corto
spazio a l’etterno, ch’un muover di ciglia
al cerchio che più tardi in cielo è torto.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 11, l. 103ff (11.103-108) [Oderisi of Gubbio] (1314) [tr. Musa (1981)]
(Source)
Dante refers to two childish terms, which various translators note as
- "pappo" perhaps "father" (padre), or "bread" (pane) or just "baby food" (cf. English "pap")
- "dindi," probably "money" (danari/denaro)
(Source (Italian)). Alternate translations:Ah! where's your 'vantage, if yon cast away,
In years, the muddy vesture of decay,
As when the swathe involves your tender frame?
Can you suppose her long, sonorious blast,
Thro' twice six thousand changing Moons, will last?
Yet, what is that to Heav'n's eternal year? --
Less, than the quick glance of human eye,
To that slow movement of the ample Sky,
That turns around the universal Sphere!
[tr. Boyd (1802), st. 20-21]Shalt thou more
Live in the mouths of mankind, if thy flesh
Part shrivel’d from thee, than if thou hadst died,
Before the coral and the pap were left,
Or ere some thousand years have passed? and that
Is, to eternity compar’d, a space,
Briefer than is the twinkling of an eye
To the heaven’s slowest orb.
[tr. Cary (1814)]More fame shalt thou enjoy, if once old age
Wear flesh away, than if thou hadst expired
Ere left the breast, or coral last admired?
A thousand years' eternity to thee
Far shorter than the eyebrow's movement fleet
To slowest orbit stars of heaven complete.
[tr. Bannerman (1850)]What fame shalt thou have more, if old peel off
From thee thy flesh, than if thou hadst been dead
Before thou left the 'pappo' and the 'dindi,'
Ere pass a thousand years? which is a shorter
Space to the eterne, than twinkling of an eye
Unto the circle that in heaven wheels slowest.
[tr. Longfellow (1867)]What fame wilt thou have more, if when it is old thou loose from thee thy flesh, than if thou hadst died before thou hadst left off thy child's prattle, ere a thousand years are past? which beside the eternal is a shorter space than is a movement of the eyelid beside the circle which in heaven turns the slowest.
[tr. Butler (1885)]If thou stripp'st off thy aged flesh, wilt share
More fame than if thou'dst early died in grace
Before thou'dst ceased thy childish prattle,
A thousand years have past? A briefer space
Beside the eternal, than a glance of the eye
By that star's orbit, longest whirled through space.
[tr. Minchin (1885)]What more fame shalt thou have, if thou strippest old flesh from thee, than if thou hadst died ere thou hadst left the pap and the chink, before a thousand years have passed? -- which is a shorter space compared to the eternal than a movement of the eyelids to the circle that is slowest turned in Heaven.
[tr. Norton (1892)]What greater fame shalt thou have, if thou strip thee of thy flesh when old, than if thou hadst died ere thou wert done with pap and chink,
before a thousand years are passed? which is shorter space to eternity than the twinkling of an eye to the circle which slowest is turned in heaven.
[tr. Okey (1901)]What more fame shalt thou have if thou put off thy flesh when it is old than if thou hadst died before giving up pappo and dindi, when a thousand years are past, which is a shorter space to eternity than the twinkling of an eye to the slowest turning circle in the heavens?
[tr. Sinclair (1939)]Wilt thou have more fame if old age unwrap
Thy bones from withered flesh than if thy race
Ended ere thou wert done with bib and pap
Before a thousand years pass, -- shorter space
To eternity than is a blinked eye-lid
To the circle in heaven that moves at slowest pace?
[tr. Binyon (1943)]Ten centuries hence, what greater fame hast thou,
Stripping the flesh off late, than if thou'dst died
Ere thou was done with gee-ger and bow-wow?
Ten centuries hence -- and that's a brief tide,
Matched with eternity, than one eye-wink
to that wheeled course Heaven's tardiest sphere must ride.
[tr. Sayers (1955)]Though loosed from flesh in old age, will you have
in, say, a thousand years, more reputation
than if you went from child's play to the grave?
What, to eternity, is a thousand years?
Not so much as the blinking of an eye
to the turning of the slowest of the spheres.
[tr. Ciardi (1961)]What greater fame will you have if you strip off your flesh when it is old than if you had died before giving up pappo and dindi, when a thousand years have passed, which is a short4er space compared to the eternal than the movement of the eyelids to that circle which is slowest turned in heaven?
[tr. Singleton (1973)]What greater name will you have, if you are old
When you put aside your flesh, than if you had died
Before you had given up baby-talk and rattles,
Once a thousand years have passed? And that is a shorter
Space to the eternal than the flash of an eyelid
To the circle which turns in the heavens most slowly.
[tr. Sisson (1981)]Before a thousand years have passed -- a span
that, for eternity, is less space than
an eyeblink for the slowest sphere in heaven --
would you find greater glory if you left
your flesh when it was old than if your death
had come before your infant words were spent?
[tr. Mandelbaum (1982)]What more acclaim will you have if you strip off your flesh when it is old, than if you had died before you left off saying ‘pappo’ and ‘dindi,’
before a thousand years have passed? which is a briefer space compared with eternity than the blinking of an eye to the circle that turns slowest in the sky
[tr. Durling (2003)]What more fame will you have, before a thousand years are gone, if you disburden yourself of your flesh when old, than if you had died before you were done with childish prattle? It is a shorter moment, in eternity, than the twinkling of an eye is to the orbit that circles slowest in Heaven.
[tr. Kline (2002)]What more renown will you have if you strip
your flesh in age away than if you died
before you’d left off lisping "Din-dins!", "Penth!"
when once a thousand years have passed, a space
that falls far short of all eternity --
an eye blink to the slowest turning sphere.
[tr. Kirkpatrick (2007)]Will greater fame be yours if you put off
your flesh when it is old than had you died
with pappo and dindi still upon your lips
after a thousand years have passed? To eternity,
that time is shorter than the blinking of an eye
is to one circling of the slowest-moving sphere.
[tr. Hollander/Hollander (2007)]Suppose you get to be old, before you discard
Your flesh, how much more fame will go with your name,
After a thousand years, if "Pappy" and "Mammy"
were still on your tongue when you died? And a thousand years
Compared with life eternal, is like an eyelid
Flutter compared with the slowest stars int he skies.
[tr. Raffel (2010)]
And Man in portions can foresee
His own funereal destiny;
His wretchedness, and his resistance,
And his sad unallied existence:
To which his Spirit may oppose
Itself — and equal to all woes,
And a firm will, and a deep sense,
Which even in torture can decry
Its own concenter’d recompense,
Triumphant where it dares defy,
And making Death a Victory.
This thing of being a hero, about the main thing to it is to know when to die. Prolonged life has ruined more men that it ever made.
And though mine arm should conquer twenty worlds,
There’s a lean fellow beats all conquerors.Thomas Dekker (c. 1572-1632) English dramatist and pamphleteer
Old Fortunatus, Act 1, sc. 1, l. 281 (1599)
(Source)
Poor fool, what makes you promise yourself a long life, when there is not a day of it that goes by in security? Again and again, people who looked forward to a long life have been caught out over it, called away quite unexpectedly from this bodily existence. Nothing commoner than to be told, in the course of conversation, how such a man was stabbed, such a man was drowned; how one fell from a height and broke his neck, another never rose from table, another never finished his game of dice. Fire and sword, plague and murderous attack, it is always the same thing — death is the common end that awaits us all, and life can pass suddenly, like a shadow when the sun goes in.
[Ha stulte, quid cogitas te diu victurum, cum nullum diem habeas securum? Quam multi decepti sunt et insperati de corpore extracti! Quoties audisti a dicentibus, quia ille gladio cecidit, ille submersus est, ille ab alto ruens cervicem fregit, ille manducando obriguit, ille ludendo finem fecit, alius igne, alius ferro, alius peste, alius latrocinio interiit: et sic omnium finis mors est, et vita hominum tanquam umbra cito pertransit.]Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 23, v. 7 (1.23.7) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
(Source (Latin)). Alternate translations:Thou art a fool, if thou think to live long, sith thou art not sure to live one day to the end. How many have been deceived through trust of long life, and suddenly have been taken out of this world or they had thought. How oft hast thou heard say that such a man was slain, and such a man was drowned, and such a man fell and broke his neck ? This man as he ate his meat was strangled, and this man as he played took his death ; one with fire, another with iron, another with sickness, and some by theft have suddenly perished ! And so the end of all men is death, for the life of man as a shadow suddenly fleeth and passeth away.
[tr. Whitford/Raynal (1530/1871)]You are foolish if you think to live long, since you are not certain to live one day through to the end. How many have been deceived through trusting in a long life who have suddenly been taken out of the world much sooner than they had thought. How often have you heard that such a man was slain, and such a man was drowned, and such a man fell and broke his neck; this man choked on his food, and this man died in his recreation; one by fire, another by the sword, another by sickness, and some by theft have suddenly perished. And so the end of all men is death, and the life of man is as a shadow which suddenly glides and passes away.
[tr. Whitford/Gardiner (1530/1955)]Ah foole, why dost thou think to live long, when thou canst not promise to thy selfe one day, how many have been deceived and suddenly snatcht away? How often dost thou hear these reports, such a man is slain, another is drowned, a third breaks his neck with a fall, this man died eating, and that man playing? One perished by fire, another by the sword, another of the plague, and another was slain by theeves, thus death is the end of all, and mans life passeth away like a shadow.
[tr. Page (1639), 1.23.29-31]Does any Confidence of long Life encourage you to defer putting this good Advice in Execution speedily ? Nay, but reflect, fond Man, how little you can promise your self one poor single Day. How many Instances have you before your Eyes, or fresh in your Remembrance, of Persons miserably deluded and disappointed in this Hope, and hurried out of the Body without any warning at all? How often have you been surprized with the News of this Friend being run thro', another drowning crossing the Water, a Third breaking his Neck by a Fall, a Fourth fallen down dead at Table, or choaked with his Meat, a Fifth seized with an Apoplex at Play, a Sixth burnt in his Bed, a Seventh murthered, an Eighth killed by Thieves, a Ninth struck with Lightning, or Blasting, or Pestilence, a Tenth swallow'd up in an Earthquake. Such vast variety of Deaths surround us, and so fleeting a Shadow is the Life of a Man.
[tr. Stanhope (1696; 1706 ed.)]Ah foolish man! why dost thou still flatter thyself with the expectation of a long life, when thou canst not be sure of a single day? How many unhappy fools, deluded by this hope, are in some unexpected moment separated from the body! How often dost thou hear, that one is slain, another is drowned, another by falling from a precipice has broken his neck, another is choaked in eating, another has dropt down dead in the exercise of some favorite diversion; and that thousands, indeed, are daily perishing by fire, by sword, by the plague, or by the violence of robbers! Thus is death common to every age; and man suddenly passeth away as a vision of the night.
[tr. Payne (1803), 1.23.8]Ah! fool, why dost thou think to live long, when thou canst not promise to thyself one day. How many have been deceived and suddenly snatched away! How often dost thou hear these reports, Such a man is slain, another man is drowned, a third breaks his neck with a fall from some high place, this man died eating, and that man playing! One perished by fire, another by the sword, another of the plague, another was slain by thieves. Thus death is the end of all, and man's life suddenly passeth away like a shadow.
[ed. Parker (1841)]Ah, foolish man! why dost thou think thou wilt live long, when thou canst not count upon a single day? How many souls, deluded by this hope, are, in some unexpected moment, separated from the body! How often dost thou hear, that "one is slain, another is drowned, another, by falling form a precipice, has broken his neck -- another is choaked in eating; another has dropt down dead in the exercise of some favourite diversion; and that thousands, indeed, are daily perishing by fire, by sword, by the plague, or by the violence of robbers! Thus, death is the end of all; and the life of man passeth away suddenly like a shadow.
[tr. Dibdin (1851)]Ah, fool! why dost thou think to live long, when thou art not sure of one day? How many thinking to live long have been deceived, and snatched unexpectedly away? How often hast thou heard related, that such a one was slain by the sword; another drowned; another, from a height, broke his neck; one died eating, another playing? Some have perished by fire; some by the sword; some by pestilence; and some by robbers. And so death is the end of all; and man's life suddenly passeth away like a shadow.
[ed. Bagster (1860)]Ah, foolish one! why thinkest thou that thou shalt live long, when thou art not sure of a single day? How many have been deceived, and suddenly have been snatched away from the body! How many times hast thou heard how one was slain by the sword, another was drowned, another falling from on high broke his neck, another died at the table, another whilst at play! One died by fire, another by the sword, another by the pestilence, another by the robber. Thus cometh death to all, and the life of men swiftly passeth away like a shadow.
[tr. Benham (1874)]Ah! fool, why dost thou think to live long, when thou canst not promise to thyself one day. How many have been deceived and suddenly snatched away! How often dost thou hear these reports, Such a man is slain, another is drowned, a third has broken his neck with a fall, this man died eating, and that man playing! One perished by fire, another by the sword, another by the plague, another was slain by thieves. Thus death is the end of all, and man's life suddenly passeth away like a shadow.
[tr. Anon. (1901)]Ah, foolish man, why do you plan to live long when you are not sure of living even a day? How many have been deceived and suddenly snatched away! How often have you heard of persons being killed by drownings, by fatal falls from high places, of persons dying at meals, at play, in fires, by the sword, in pestilence, or at the hands of robbers! Death is the end of everyone and the life of man quickly passes away like a shadow.
[tr. Croft/Bolton (1940)]Ah fool, why think of living long when you have no certainty of a day? How many are mistaken and unexpectedly snatched away from the body. How often you have heard men say, he is killed by the sword, he is drowned, he broke his neck falling from a height, he choked while eating, he met his end while at play; one perished by fire, another from plague, another by a robber; and so death is the end of all; and man’s life passes suddenly like a shadow.
[tr. Daplyn (1952)]Foolish man, how can you promise yourself a long life, when you are not certain of a single day? How many have deceived themselves in this way, and been snatched unexpectedly from life! You have often heard how this man was slain by the sword; another drowned; how another fell from a high place and broke his neck; how another died at table; how another met his end in play. One perishes by fire, another by the sword, another from disease, another at the hands of robbers. Death is the end of all men; and the life of man passes away suddenly as a shadow.
[tr. Sherley-Price (1952)]You fool, why do you imagine you will live a long life. when you cannot be sure of a single day? Many have made this mistake and have been snatched away from life when they least expected it. So often you hear people saying that so and so has been killed in battle, and so and so drowned; another man has fallen from a height and broken his neck; one choked over a meal, another met his end in some sport. Others have died by -- fire, by violence, by sickness, by robbery -- death is the end of all, and the life of man passes by and vanishes like a shadow.
[tr. Knott (1962)]Foolish one, why do you hope for long life when not even one day is certain? How many there are who think they will live long, but are mistaken and snatched from the body unexpectedly. How often have you heard it said: This man fell by the sword; that man was drowned; another fell and broke his neck; yet another was taken while at table and the other was at sport when the end came. One by fire, another by steel, yet another by pestilence and again another by thieves met his death. Death is the end of all men and man’s life is a shadow that quickly passes by.
[tr. Rooney (1979)]Ah, my foolish friend! why do you think of living a long life when you are not sure of even one day? How many people are tricked and unexpectedly snatched away? How often have you heard it said that someone was murdered, someone else drowned, another broke his neck falling from a high place, yet another choked while eating, and someone else met his end while playing; one person died by fire, another from disease, and another was killed by a robber, and thus death is the end of all, and our life passes suddenly like a shadow.
[tr. Creasy (1989)]
In short, I consider this world as a place which nature never designed for my permanent abode, and I look upon my departure out of it, not as being driven away from my habitation, but as leaving my inn.
[Et ex vita ita discedo tamquam ex hospitio, non tamquam e domo; commorandi enim natura devorsorium nobis, non habitandi dedit.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Senectute [Cato Maior; On Old Age], ch. 23 / sec. 84 (23.84) (44 BC) [tr. Melmoth (1773)]
(Source)
(Source (Latin)). Alternate translations:I departe me from this presente life as a walkyng weyfaryng man or as a voyagieng pilgryme departith from some lodgyng place or an hostellrye for to come to his owne dwellyng house. But I departe me not from this life as the lorde departeth from his owne house for this passable life is nowght ellys but as a lodgyng place or an hostellrye.
[tr. Worcester/Worcester/Scrope (1481)]And I depart out of this life as out of an inn, and not out of a dwellinghouse. For nature hath given to us a lodging to remain and sojourn in for a time, and not to dwell in continually.
[tr. Newton (1569)]And I depart out of this life, as from an Inne, not as from a continuall habitation; for nature hath given us a place to rest in, not to dwell in.
[tr. Austin (1648)]Hence from an Inne, not from my home, I pass,
Since Nature meant us here no dwelling place.
[tr. Denham (1669)]I have not frustrated the End of Nature, and am disposed to leave this life, with as much Indifference, as an Inn upon the Road; for Nature here intends us a Lodging only, not a Fixed Home or Settled Place of Habitation.
[tr. Hemming (1716)]And now I go from this Life as from an Inn; for Nature hath given it us as a Place to rest in, but not for a continual Habitation.
[tr. J. D. (1744)]And when the Close comes, I shall quit Life as I would an Inn, and not as a real Home. For Nature appears to me to have ordain'd this Station here for us, as a Place of Sojournment, a transitory Abode only, and not as a fixt Settlement or permanent Habitation.
[tr. Logan (1744)]I depart out of life just as out of an inn, and not as out of my home. For Nature has given us an hotel to sojourn in, not a place to dwell in.
[Cornish Bros. ed. (1847)]And from this life I depart as from a temporary lodging, not as from a home. For nature has assigned it to us as an inn to sojourn in, not a place of habitation.
[tr. Edmonds (1874)]Yet I depart from life, as from an inn, not as from a home; for nature has given us here a lodging for a sojourn, not a place of habitation.
[tr. Peabody (1884)]But I quit life as I would an inn, not as I would a home. For nature has given us a place of entertainment, not of residence.
[tr. Shuckburgh (1895)]I now depart
As from a lodging; house, and not a home.
Nature has made this world a place in which
One stays a little, does not dwell for aye.
[tr. Allison (1916)]And I quit life as if it were an inn, not a home. For Nature has given us an hostelry in which to sojourn, not to abide.
[tr. Falconer (1923)]But what nature gives us is a place to dwell in temporarily, not one to make our own. When I leave life, therefore, I shall feel as if I am leaving a hostel rather than a home.
[tr. Grant (1960, 1971 ed.)]And I am departing from life as from a temporary lodging, not as from a home. Yes, nature has given a spot where we may turn aside for a time, not a place of permanent residence.
[tr. Copley (1967)]But I do feel as though I am leaving an inn, not my home. Nature has given us a place to stay for a while, but not for ever.
[tr. Cobbold (2012)]I leave this life as I would leave
An inn and not a home. Nature
Gave us in fact a temporary hotel,
Not a permanent place in which to dwell.
[tr. Bozzi (2015)]I depart from life as if from an inn, not a house. Nature gives us our bodies to abide in only for a time as guests, not to make our home.
[tr. Freeman (2016)]And I am leaving life as if from an inn, not a home. For nature has given us a way-station for a brief delay, not to permanently reside.
[tr. @sentantiq (2018)]
Blessed is he who has succeeded in learning the laws of nature’s working, has cast beneath his feet all fear and fate’s implacable decree, and the howl of insatiable Death.
[Felix, qui potuit rerum cognoscere causas,
atque metus omnis et inexorabile fatum
subiecit pedibus strepitumque Acherontis avari.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 2, l. 490ff (2.490-492) (29 BC) [tr. Fairclough (Loeb) (1916)]
(Source)
(Source (Latin)). Alternate translations:Happie is he that hidden causes knowes,
And bold all shapes of danger dares oppose:
Trampling beneath his feet the cruell Fates,
Whom Death, nor swallowing Acheron amates.
[tr. Ogilby (1649)]Happy the Man, who, studying Nature's Laws,
Thro' known Effects can trace the secret Cause.
His Mind possessing, in a quiet state,
Fearless of Fortune, and resign'd to Fate.
[tr. Dryden (1709), l. 698-701]Happy the Man, whose penetrating mind
Of things the latent causes first could find,
He, who all terrors, ruthless Fate could quell,
And the dire din of all-devouring Hell!
[tr. Nevile (1767), l. 549-552]How blest the sage! whose soul can pierce each cause
Of changeful Nature, and her wondrous laws:
Who tramples fear beneath his foot, and braves
Fate, and stern death, and hell's resounding waves.
[tr. Sotheby (1800)]Happy is he who has been able to trace out the causes of things, and who has cast beneath his feet all fears, and inexorable Destiny, and the noise of devouring Acheron!
[tr. Davidson (1854)]Thrice blest the man whom mighty genius brings
To know the cause and origin of things:
Beneath his feet lie destiny and dread;
He walks the roaring waters of the dead.
[tr. Blackmore (1871)]Happy the man who has won the knowledge of the moving springs of nature, and so trmapled under food all fears, and the remorseless doom of death, and the road of Acheron, yawning for prey!
[tr. Wilkins (1873)]Happy, who had the skill to understand
Nature's hid causes, and beneath his feet
All terrors cast, and death's relentless doom,
And the loud roar of greedy Acheron.
[tr. Rhoades (1881)]Happy the man who knows the secret cause,
How nature works, and reads creation’s laws,
Whose soul to fortune can superior rise,
And death, dark minister of fate, despise.
[tr. King (1882), ll. 498-501]Happy is he who has been able to trace out the causes of things, and who has trodden under foot all idle fears, and inexorable Destiny, and the roar of devouring Acheron!
[tr. Bryce (1897)]Happy he who hath availed to know the causes of things, and hath laid all fears and immitigable Fate and the roar of hungry Acheron under his feet.
[tr. Mackail (1899)]Oh happy, whose heart hath attained Creation's secret to know,
Who hath trampled all haunting fears underfoot, nor dreadeth the blow
Of Fate the relentless, the roar of insatiate Acheron's flow!
[tr. Way (1912)]Blest was that man whose vision could explore
The world's prime causes, conquering for man
His horde of fears, his certain doom of death
Inexorable, and the menace loud
Of hungry Acheron!
[tr. Williams (1915)]Lucky is he who can learn the roots of the universe,
Has mastered all his fears and fate's intransigence
And the hungry clamour of hell.
[tr. Day-Lewis (1940)]Blessed is he who masters nature’s laws,
Tramples on fear and unrelenting fate,
On greedy, roaring Acheron.
[tr. Bovie (1956)]Happy the man who has been able to learn the causes of things and has trampled beneath his feet all fears, inexorable fate, and the howl of greedy Acheron.
[tr. Miles (1980)]Blessed is he whose mind had power to probe
The causes of things and trample underfoot
All terrors and inexorable fate
And the clamour of devouring Acheron.
[tr. Wilkinson (1982)]He who’s been able to learn the causes of things is happy,
and has set all fear, and unrelenting fate, and the noise
of greedy Acheron, under his feet.
[tr. Kline (2001)]Blessed, he who understands the workings of nature
and tramples all fear and relentless fate and the bone-
shaking clatter of greedy Death beneath his feet.
[tr. Lembke (2004)]O happy he who can fathom the causes of thing,
who's thrown all fear and dogged Fate
beneath his feet, and the roaring of ravenous Acheron.
[tr. Johnson (2009)]That man is blessed who has learned the causes of things,
And therefore under his feet subjugates fear
And the decrees of unrelenting fate
And the noise of Acheron's insatiable waters.
[tr. Ferry (2015)]
All has its date below; the fatal hour
Was register’d in Heav’n ere time began.
We turn to dust, and all our mightiest works
Die too.William Cowper (1731-1800) English poet
The Task, Book 5 “The Winter Morning Walk,” l. 529ff (1785)
(Source)
Today a man is here; tomorrow he is gone. And when he is out of sight, he is soon out of mind.
[Hodie homo est, et cras non comparet. Cum autem sublatus fuerit ab oculis, etiam cito transit a mente.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 23, v. 1 (1.23.1) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
See Marcus Aurelius (AD 180).(Source (Latin)). Alternate translations:For the common proverb is true: To-day a man , to-morrow none. And when thou art taken out of sight, thou art anon out of mind, and soon shalt thou be forgotten.
[tr. Whitford/Raynal (1530/1871)]For the common proverb is true: Today a man; tomorrow none. When you are out of sight you are soon out of mind, and soon will be forgotten.
[tr. Whitford/Gardiner (1530/1955)]To day a man, tomorrow none, and out of sight, out of mind.
[tr. Page (1639)]To Day the Man is vigorous, and gay, and flourishing, and to Morrow he is cut down, withered and gone. A very little time carries him out of our Sight, and a very little more out of our Remembrance.
[tr. Stanhope (1696; 1706 ed.)]To-day man is, and to-morrow he is not seen; And when he is once removed from the fight of others, he soon passeth from their remembrance.
[tr. Payne (1803)]To-day the man is here; to-morrow he hath disappeared. And when he is out of sight, quickly also is he out of mind.
[ed. Parker (1841)]Man is here to-day, and gone to-morrow: and when once removed from sight, soon perishes from remembrance.
[tr. Dibdin (1851)]A man is here to-day, and to-morrow he is no longer seen. And when he is taken away from the sight, he is also quickly out of mind.
[ed. Bagster (1860)]To-day man is, and to-morrow he will be seen no more. And being removed out of sight, quickly also he is out of mind.
[tr. Benham (1874)]To-day we are here, to-morrow we disappear, and when we are gone, quickly also we are out of mind.
[tr. Anon. (1901)]Today we live; tomorrow we die and are quickly forgotten.
[tr. Croft/Bolton (1940)]Today man is; and tomorrow he has vanished. But when he is taken out of sight he also soon passes out of mind.
[tr. Daplyn (1952)]Here man is today; tomorrow, he is lost to view; and once a man is out of sight, it's not long before he passes out of mind.
[tr. Knox-Oakley (1959)]A man is here today and gone tomorrow, and once he is out of our sight it is not long before he is out of our minds as well.
[tr. Knott (1962)]Today a man is and tomorrow he is gone. When he has been removed from our sight he is soon out of mind as well.
[tr. Rooney (1979)]Today we are, and tomorrow we are gone. And when we are taken out of sight, we soon pass out of mind.
[tr. Creasy (1989)]
All flesh is grass, and all its glory fades
Like the fair flower dishevell’d in the wind;
Riches have wings, and grandeur is a dream;
The man we celebrate must find a tomb,
And we that worship him, ignoble graves.
O misery! misery! Time eats our lives,
And that dark Enemy who gnaws our hearts
Grows by the blood he sucks from us, and thrives.[Ô douleur ! ô douleur ! Le Temps mange la vie,
Et l’obscur Ennemi qui nous ronge le cœur
Du sang que nous perdons croît et se fortifie!]Charles Baudelaire (1821-1867) French poet, essayist, art critic
Les Fleurs du Mal [The Flowers of Evil], # 10 “L’Ennemi [The Enemy],” st. 4 (1857) [tr. Squire (1909)]
(Source)
Also in 1861, 1868 eds. (Source (French)). Alternate translations:Oh misery! -- Time devours our lives,
And the enemy black, which consumeth our hearts
On the blood of our bodies, increases and thrives!
[tr. Scott (1909)]o grief! o grief! time eats away our lives,
and the dark Enemy gnawing at our hearts
sucks from our blood the strength whereon he thrives!
[tr. Shanks (1931)]Oh, anguish, anguish! Time eats up all things alive;
And that unseen, dark Enemy, upon the spilled
Bright blood we could not spare, battens, and is fulfilled.
[tr. Millay (1936)]Time swallows up our life, O ruthless rigour!
And the dark foe that nibbles our heart's root,
Grows on our blood the stronger and the bigger!
[tr. Campbell (1952)]Alas! Alas! Time eats away our lives,
And the hidden Enemy who gnaws at our hearts
Grows by drawing strength from the blood we lose!
[tr. Aggeler (1954)]Time and nature sluice away our lives.
A virus eats the heart out of our sides,
digs in and multiplies on our lost blood.
[tr. Lowell (1963), "The Ruined Garden"]О grief! О grief! Time eats away life,
And the dark Enemy who gnaws the heart
Grows and thrives on the blood we lose.
[tr. Fowlie (1964)]Time consumes existence pain by pain,
and the hidden enemy that gnaws our heart
feeds on the blood we lose, and flourishes!
[tr. Howard (1982)]I cry! I cry! Life feeds the seasons' maw
And that dark Enemy who gnaws our hearts
Battens on blood that drips into his jaws!
[tr. McGowan (1993)]Time eats at life: no wonder we despair.
Our enemy feeds on the blood we lose.
He gnaws our heart, and look how strong he grows.
[tr. Lerner (1999)]O pain! pain! Time devours life and the dark Enemy that gnaws our heart grows, and grows strong, from the blood we let.
[tr. Waldrop (2006)]
Boy! let my cup with rosy wine o’erflow,
Above the melting of the summer snow:
Let my wet hair with wasteful odour shine,
And loads of roses round my temples twine:
Tombs of the Caesars, your sad honours cry,
“Live, little men, for lo! the gods can die.”[Sextantes, Calliste, duos infunde Falerni,
Tu super aestivas, Alcime, solve nives,
Pinguescat nimio madidus mihi crinis amomo
Lassenturque rosis tempora sutilibus.
Tam vicina iubent nos vivere Mausolea,
Cum doceant, ipsos posse perire deos.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 5, epigram 64 (5.64) (AD 90) [tr. Hodgson (1809)]
(Source)
Martial could see the Mausoleum of Augustus from his house on the Quirinal.
"Summer snow" was snow preserved (or transported from the mountains) until the summer, used like ice to cool drinks.
(Source (Latin)). Alternate translations:You, boy, two measures of brisk wine let flow,
And you, pour on it summer cooling snow;
Let my moist hairs with rich perfumes abound,
With loads of rosy wreaths my temples crown'd:
"Live now," our neighbouring stately tombs do cry,
"Since kings, you see (your petty gods), can die.
[16th C Manuscript]Two cups, Calistus, of rich wine fill thou,
Thou Alcimus, allay 't with summer snow.
Let my moist haire with richest oyntment sweat;
And sweet rose chaplets on my Temples set.
Come, let us live; the Caesars tombes so nigh
Teach us that even the gods themselves will dye.
[tr. May (1629), 3.65]Twice four Falernians, dear Callistus, pour:
Diffuse, my Alcimus, the snowy show'r.
Bid my locks fatten with enormous oil:
With textur'd roses make my temples toil.
We learn to live from Mausoleums by,
Which teach us that the gods themselves can dy.
[tr. Elphinston (1782), Book 7, ep. 73]Fill high the bowl with sparkling wine;
Cool the bright draught with summer snow.
Amid my locks let odours flow;
Around my temples roses twine.
See yon proud emblem of decay,
Yon lordly pile that braves the sky!
It bids us live our little day,
Teaching that gods themselves may die.
[tr. Merivale (1838)]Fill the double-cyathi cujps with Falernian, pour summer-snow over the wine, let our hair be wet with unstinted perfume, and our temples be loaded with chaplets of roses. The adjacent Mausolea teach us how to live, for they show that even gods can die.
[tr. Amos (1858), 5.65]Fill double cups of Falernian, Callistus; dissolve into it, Alcimus, the summer snow. Let my hair drip richly with abundance of nard, and my temples be encircled with wreaths of roses. The Mausoleums, close at hand, bid us live, for they teach us that even gods can die.
[tr. Bohn's Classical (1859)]Pour in, Callistus, two double-measures of Falernian; do thou, Alciums, dissolve upon them the summer's snow; let my dripping locks be rich with over-bounteous balm, and my temples droop beneath the knitted roses. Your tombs, so nigh, bid us enjoy life, forasmuch as they teach us that the very gods can die.
[tr. Ker (1919)]Slave, a full draught of vintage fine,
And bid thy comrade cool the wine,
Let snow its heat allay;
Twine rosy wreaths to deck my head,
Nard shall its precious fragrance shed
To crown my locks to-day;
For Caesar’s tomb that standeth nigh
Doth warn that even gods can die,
I’ll live while yet I may.
[tr. Pott & Wright (1921), "Carpe Diem"]Callistus, pour two bumpers, pour them neat;
Melt, Alcimus, the snow to quench their heat.
In oozy spikenard steep your perfumed hair
And bow my head with rosy garlands fair.
From yonder Mausoleum breathes the sigh,
"Live while thou mayest, gods themselves must die."
[tr. Francis & Tatum (1924), ep. 259]Pour in an extra cup of dark Falernian.
Strain it through the summer's snow and chill.
Anoint my dripping hair with fragrant perfume,
And crown my head with roses, if you will.
The Mausoleum of divine Augustus
Looming close, so very close nearby,
Orders us to live and love existence
Since even gods themselves decline and die.
[tr. Marcellino (1968)]Callistus, pour in a double double of Falernian. Alcimus, melt summer snow over it. Let my soaked hair be sleek with an excess of unguent and my temples wearied by stitched roses. The Mausoleum so close at hand tells us to live, teaching that the very gods can perish.
[tr. Shackleton Bailey (1993)]Pour me a double measure, of Falernian, Callistus,
and you Alcimus, melt over it summer snows,
let my sleek hair be soaked with excess of perfume,
my brow be wearied beneath the sewn-on rose.
The Mausoleum tells us to live, that one nearby,
it teaches us that the gods themselves can die.
[tr. Kline (2006)]Callistus, pour me a double of Falernian.
Chill it, Alcimus, with summer snows.
Sleek my damp hair with ample oil of cardamom,
and weight my brows with garlands made of rose.
The Mausoleum of Caesar, so close by,
says, "Live it up, for even gods can die."
[tr. McLean (2014)]
I live,
But live to die: and, living, see no thing
To make death hateful, save an innate clinging,
A loathsome and yet all invincible
Instinct of life, which I abhor, as I
Despise myself, yet cannot overcome —
And so I live. Would I had never lived!
The terrible events of life are great eye-openers. They force us to learn that which it is wholesome for us to know, but which habitually we try to ignore — namely, that really we have no claim on a long life; that we are each of us liable to be called off at any moment, and that the main point is not how long we live, but with what meaning we fill the short allotted span — for short it is at best.
Felix Adler (1851-1933) German-American educator
Life and Destiny, Lecture 8 “Suffering and Consolation” (1903)
(Source)
The bitter, yet merciful, lesson which death teaches us is to distinguish the gold from the tinsel, the true values from the worthless chaff.
Felix Adler (1851-1933) German-American educator
Life and Destiny, Lecture 8 “Suffering and Consolation” (1903)
(Source)
Let us learn from the lips of death the lessons of life. Let us live truly while we live, live for what is true and good and lasting. And let the memory of our dead help us to do this. For they are not wholly separated from us, if we remain loyal to them. In spirit they are with us. And we may think of them as silent, invisible, but real presences in our households.
Felix Adler (1851-1933) German-American educator
Life and Destiny, Lecture 8 “Suffering and Consolation” (1903)
(Source)
Life begins when a person first realizes how soon it will end.
Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (1949-05)
(Source)
Although reason were intended by Providence to govern our passions; yet it seems that in two points of the greatest moment to the being and continuance of the world, God has intended our passions to prevail over reason. The first is, the propagation of our species; since no wise man ever married from the dictates of reason. The other is, the love of life; which, from the dictates of reason, every man would despise, and wish it at an end, or that it never had a beginning.
Every man’s last day is fixed.
Lifetimes are brief and not to be regained,
For all mankind. But by their deeds to make
Their fame last: that is labor for the brave.[Stat sua cuique dies, breve et inreparabile tempus
Omnibus est vitae; sed famam extendere factis,
Hoc virtutis opus.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 10, l. 467ff (10.467-69) [Jove] (29-19 BC) [tr. Fitzgerald (1981)]
(Source)
Jove, to Alcides (Hercules), comforting him on the pending, but brave, death of Pallas.
(Source (Latin)). Alternate translations:Each hath his fate; Short and irreparable time
Man's life enjoyes: But by brave deeds to clime
To honour's height, this they by valour gain.
[tr. Ogilby (1649)]Short bounds of life are set to mortal man.
'Tis virtue's work alone to stretch the narrow span.
[tr. Dryden (1697)]To every one his day is fixed: a short and irretrievable term of life is given to all: but by deeds to lengthen out fame, this is virtue's task.
[tr. Davidson/Buckley (1854)]Each has his destined time: a span
Is all the heritage of man:
'Tis virtue's part by deeds of praise
To lengthen fame through after days.
[tr. Conington (1866)]To every one his day
Stands fixed by fate. The term of mortal life
Is brief, and irretrievable to all.
But to extend the period of its fame
By noble actions, this is virtue's work.
[tr. Cranch (1872), l. 615ff]Each hath his own appointed day; short and irrecoverable is the span of life for all: but to spread renown by deeds is the task of valour.
[tr. Mackail (1885)]His own day bideth every man; short space that none may mend
Is each man's life: but yet by deeds wide-spreading fame to send,
Man's valour hath this work to do.
[tr. Morris (1900)]Each hath his day; irreparably brief
Is mortal life, and fading as the leaf.
'Tis valour's part to bid it bloom anew
By deeds of fame.
[tr. Taylor (1907), st. 63, l. 562ff]To each his day is given. Beyond recall
man's little time runs by: but to prolong
life's glory by great deeds is virtue's power.
[tr. Williams (1910)]Each has his day appointed; short and irretrievable is the span of life to all: but to lengthen fame by deeds -- that is valour's task.
[tr. Fairclough (1918)]Every man, my son,
Has his appointed time; life’s day is short
For all men; they can never win it back,
But to extend it further by noble deeds
Is the task set for valor.
[tr. Humphries (1951)]Every man's hour is appointed. Brief and unalterable
For all, the span of life. To enlarge his fame by great deeds
Is what the brave man must aim at.
[tr. Day-Lewis (1952)]Each has his day; there is, for all, a short,
irreparable time of life; the task
of courage: to prolong one's fame by acts.
[tr. Mandelbaum (1971), l. 648ff]Each man has his allotted day. All life is brief and time once past can never be restored. But the task of the brave man is to enlarge his fame by his actions.
[tr. West (1990)]Every man has his day, the course
of life is brief and cannot be recalled: but virtue’s task
is this, to increase fame by deeds.
[tr. Kline (2002)]Each man has his day, and the time of life
is brief for all, and never comes again.
But to lengthen out one’s fame with action,
that’s the work of courage.
[tr. Fagles (2006), l. 553ff]The day of death awaits all men; their time is brief and comes just once. But they can prolong their fame by action. This is the task of valor.
[tr. Bartsch (2021)]
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)
The Fear of Death often proves Mortal, and sets People on Methods to save their Lives, which infallibly destroy them.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-03-24), The Spectator, No. 25
(Source)
Death is a black camel, which kneels at the gates of all.
[الموت جمل أسود يركع أمام جميع البواب]
Proverbs, Sayings, and Adages
Arabic saying
Also identified as a Turkish saying.
Popularized in the West in the 19th Century by Algerian religious and military leader Abdelkader ibn Muhieddine (Abdelkader El Djazairi).
It received later used in the eponymous Charlie Chan novel by Earl Derr Biggers, The Black Camel, ch. 4 (1929), where it is identified as an "old Eastern saying": "Death is the black camel that kneels unbid at every gate."
It was also used in the 1931 movie of the same name: "Death is a black camel that kneels unbidden at every gate."
Further variants:
- "Death is a black camel that kneels before every man's door."
- "Death is a black camel which kneels at every man's gate."
It is impossible that anything so natural, so necessary, and so universal as death should ever have been designed by Providence as an evil to mankind.
For those who live neither with religious consolations about death nor with a sense of death (or of anything else ) as natural, death is the obscene mystery, the ultimate affront, the thing that cannot be controlled. It can only be denied.
Susan Sontag (1933-2004) American essayist, novelist, activist
Illness As Metaphor, ch. 7 (1978)
(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"]
But what is all this fear of and opposition to Oblivion? What is the matter with the soft Darkness, the Dreamless Sleep?
James Thurber (1894-1961) American humorist, cartoonist, writer
In Clifton Fadiman, I Believe: The Personal Philosophies of Twenty-Three Eminent Men and Women of Our Time (1940)
(Source)
Also published in Forum and Century (Jun 1939). Words spoken by Sylvester Blougram, the title character from Robert Browning's "Bishop Blougram's Apology" (1855).
It will happen to all of us that at some point you’ll get tapped on the shoulder and told, not just that the party is over, but slightly worse: the party’s going on but you have to leave. And it’s going on without you.
Christopher Hitchens (1949-2011) English intellectual, polemicist, socio-political critic
“Is There an Afterlife?” Roundtable Discussion, Whizin Center for Continuing Education (15 Feb 2011)
(Source)
The quotation comes at 12:57 into the discussion.
Transcribed by Catherine O'Brian in Transcription: The Afterlife Debate with Christopher Hitchens, Sam Harris, David Wolpe, Bradley Shavit Artson (2014)
But our machines have now been running for 70. or 80. years, and we must expect that, worn as they are, here a pivot, there a wheel, now a pinion, next a spring, will be giving way: and however we may tinker them up for awhile, all will at length surcease motion. Our watches, with works of brass and steel, wear out within that period.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1814-07-05) to John Adams
(Source)
Jefferson (and Adams) lived another 12 years, both dying on 4 July 1826.
I discovered that I don’t nearly have the fear of death that I once had. What I do have is the terrible awareness of how little time there is to accomplish so many of the things that you want to accomplish. The other thing that seems accentuated, almost to a point of distortion, is the need, the desperate need you have of family, of loved ones. When it appeared possible I might not make it, I didn’t feel so much the awful awareness of, Jesus Christ, it’s going to be me ending the earth. What seemed to me the most predominant in my fears was that it would be the relationships that would end.
Rod Serling (1924-1975) American screenwriter, playwright, television producer, narrator
Audio diary (1975-05)
(Source)
Recorded comments in the hospital after his first heart attack. In Anne Serling, As I Knew Him: My Dad, Rod Serling (2013).
Everybody has to die, but I always believed an exception would be made in my case. Now what?
William Saroyan (1908-1981) American writer
Interview with the Associated Press (16 Apr 1981)
(Source)
Saroyan called the AP five days before his collapse and subsequent death from cancer. The statement was intended to be released after his demise. The last two words are usually omitted.
KEATING: “Seize the day.” “Gather ye rosebuds while ye may.” Why does the writer use these lines?
CHARLIE: Because he’s in a hurry.
KEATING: No. Ding! Thanks for playing anyway. Because we are food for worms, lads. Because, believe it or not, each and every one of us in this room is one day going to stop breathing, turn cold, and die.
The thousands of possible lives that used to spread out in front of me have snapped shut into one, and all I get is what I’ve got. It’s time to pass on the possibilities, all those deliciously half-open doors, to my children, and drive them to the airports, and wish them bon voyage.
If I had omitted setting down something of that which has appeared to me as clear, so that the knowledge would perish when I perish, as is inevitable, I should have considered that conduct as extremely cowardly with regard to you and everyone who is perplexed. It would have been, as it were, robbing one who deserves the truth of the truth, or grudging an heir his inheritance. And both those traits are blameworthy.
Maimonides (1135-1204) Spanish Jewish philosopher, scholar, astronomer, physician [Moses ben Maimon, Rambam, רמב״ם]
Guide for the Perplexed, Part 3, Introduction (c. 1190) [tr. Pines (1963)]
(Source)
Alternate translation:But if, on the other hand, I were to abstain from writing on this subject, according to my knowledge of it, when I die, as I shall inevitably do, that knowledge would die with me, and I would thus inflict great injury on you and all those who are perplexed. I would then be guilty of withholding the truth from those to whom it ought to be communicated, and of jealously depriving the heir of his inheritance. I should in either case be guilty of gross misconduct.
[tr. Friedlander (1885)]
KEATING: Now I would like you to step forward over here and peruse some of the faces from the past. You’ve walked past them many times. I don’t think you’ve really looked at them. They’re not that different from you, are they? Same haircuts. Full of hormones, just like you. Invincible, just like you feel. The world is their oyster. They believe they’re destined for great things, just like many of you. Their eyes are full of hope, just like you.
Did they wait until it was too late to make from their lives even one iota of what they were capable? Because, you see gentlemen, these boys are now fertilizing daffodils. But if you listen real close, you can hear them whisper their legacy to you. Go on, lean in. Listen, you hear it?
Carpe. Carpe diem. Seize the day, boys, make your lives extraordinary.
The mortality of all inanimate things is terrible to me, but that of books most of all.
William Dean Howells (1837-1920) American author, literary critic, and playwright
Letter to Charles Eliot Norton (6 Apr 1903)
(Source)
I am not ready to die,
But I am learning to trust death
As I have trusted life.
I am moving
Toward a new freedom
Born of detachment,
And a sweeter grace —
Learning to let go.May Sarton (1912-1995) Belgian-American poet, novelist, memoirist [pen name of Eleanore Marie Sarton]
“Gestalt at Sixty,” sec. 3 (1972)
(Source)
Aristotle says that on the banks of the River Hypanis, which falls into the Euxine from a part of Europe, there is an order of beasties (creatures, insects, bestiolæ), which live one day. Of these, therefore, any that dies at the eight hour has died at an advanced age, but any that dies at sunset, in positive senility, especially if it be the solstice. Compare, now, our longest life with eternity, and we shall be found to be in much the same category as these ephemerals.
[Apud Hypanim fluvium, qui ab Europae parte in Pontum influit, Aristoteles ait bestiolas quasdam nasci, quae unum diem vivant. Ex his igitur hora VIII quae mortua est, provecta aetate mortua est; quae vero occidente sole, decrepita, eo magis, si etiam solstitiali die. Confer nostram longissimam aetatem cum aeternitate: in eadem propemodum brevitate qua illae bestiolae reperiemur.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 1, ch. 39 (1.39) / sec. 94 (45 BC) [tr. Black (1889)]
(Source)
The reference is to Aristotle, History of Animals, 5.19 (552b.18). (Source (Latin)). Alternate translations:By the mouth of the Hypanis, which on the side of Europe, falleth into the Black Sea; Aristotle reports certain Insects to be bred, that live but one day. Such therefore, of these, as dye at two in the Afternoon, dye elderly; but such, as at Sunset, very aged; and the more, if it be on the longest day in Summer. Compare our life, at longest, with Eternity; we shall be found, in a manner, as short-liv'd as are these Insects.
[tr. Wase (1643)]Aristotle saith, there is a kind of insect, near the river Hypanis;, which runs from a certain part of Europe, into the Pontus, whose life consists but of one day; those that die at the eighth hour, die in full age; those who die when the sun sets, very old, especially when the days are at the longest. Compare our l9ongest age with eternity, and we shall be found as short-lived as those little animals.
[tr. Main (1824)]At the river Hypanis, which flows into the Euxine, from a part of Europe, certain little insects, Aristotle says, are born to live but a day. Then, one of these, that dies at two afternoon, dies well-advanced in life; but he that dies at sunset, especially about the summer solstice, decrepit. Compare our longest age with eternity; we shall be found in much the same brevity with these little insects.
[tr. Otis (1839)]On the River Hypanis, which flows from some part of Europe into the Euxine Sea, Aristotle says that there is a certain species of insects that live only a day. One of them that died at the eighth hour of the day would have died at an advanced age; one of them that died at sunset, especially at the summer solstice, would have been decrepit. If we compare our life with eternity, we shall find ourselves of almost as brief a being as those insects.
[tr. Peabody (1886)]By the river Hypanis which flows into the Black Sea on the European side, Aristotle says some tiny creatures are born which live for one day. So of these one which has died in the eight hour has died at an advanced age; one which has died at sunset is senile, all the more if it dies at the summer solstice. Compare the longest human life with eternity; we shall turn out to be almost as short-lived as these tiny creatures.
[tr. Douglas (1985)]Aristotle reports that along the river Hypanis, which flows into Pontus from Europe, tiny creatures are born that live but a single day. If they die at the eighth hour they're of an advanced age, if at sunset, they're decrepit -- even more so on the solstice. Measure the longest human lifespan against eternity: you'll find we live about as briefly as those little creatures do.
[tr. Habinek (1996)]On the river Hypanis which flows from part of Europe into the Black Sea, Aristotle says that little creates are born which live for a single day. One of them, therefore, that has died at the eighth hour of the day has died at an advanced age; one that has died at sunset is senile, and all the more so if this occurs at the summer solstice. Compare our longest lifetime with eternity: we shall be found to be virtually as short-lived as those little creatures.
[tr. Davie (2017)]Aristotle says that certain little beasts which live for only one day are born near the Hypanis, which flows from part of Europe into the Black Sea. One of these who dies at sunrise dies as a youth; one who dies at noon has already achieved an advanced age; but one who departs at the setting of the sun dies old, especially if it is the solstice. Compare the entirety of our life with eternity, and we will be found to exist for just as short a time as that animal.
[tr. @sentantiq (2019), quoting from Petrarch, Secretum 3.17]
And, oh! whate’er Heaven destined to betide,
Let neither flattery soothe, nor pity hide.
Prepared I stand: he was but born to try
The lot of man; to suffer, and to die.[πέρι γάρ μιν ὀιζυρὸν τέκε μήτηρ.
μηδέ τί μ᾽ αἰδόμενος μειλίσσεο μηδ᾽ ἐλεαίρων,
ἀλλ᾽ εὖ μοι κατάλεξον ὃπως ἤντησας ὀπωπῆς.]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 3, l. 96ff (3.96) (c. 700 BC) [tr. Pope (1725), l. 114ff]
(Source)
Telemachus seeking to learn from Nestor of the fate of his father, Odysseus. Telemachus later repeats these words in seeking news of his father from Menelaus (4.326). (Source (Greek)). Alternate translations:[T]he unhappy wanderer,
To too much sorrow whom his mother bore.
You then by all your bounties I implore,
[...] that in nought applied
To my respect or pity you will glose,
But uncloth’d truth to my desires disclose
[tr. Chapman (1616)][B]orn to calamity.
Let no respect, or pity mitigate
Your story, howsoever sad it be.
Nothing but naked truth to me relate.
[tr. Hobbes (1675), l. 85ff]For my father at his birth
Was, sure, predestin’d to no common woes.
Neither through pity, or o’erstrain’d respect
Flatter me, but explicit all relate
Which thou hast witness’d.
[tr. Cowper (1792), l. 120ff]How hath his mother to exceeding teen
borne him! Let no kind thought thy tidings screen;
Paint not the tale through pity.
[tr. Worsley (1861), st. 12]For sure a woeful wight his mother bore him!
Extenuate naught for shame or pity's sake,
But tell me all, as thou hast chanced to see!
[tr. Bigge-Wither (1869), l. 95ff]His mother bare him to exceeding sorrow. And speak me no soft words in ruth or pity, but tell me plainly what sight thou didst get of him.
[tr. Butcher/Lang (1879)]This man, his mother bore him to most exceeding woe --
But have no respect of my sorrow nor be soft and soothing now,
But tell all out unto me, in what wise the man thou hast seen.
[tr. Morris (1887), l. 95ff]To exceeding grief his mother bore him. Use no mild word, no yield to pity, from regard for me, but tell me fully all you chanced to see.
[tr. Palmer (1891)]He was a man born to trouble. Do not soften things out of any pity for me, but tell me in all plainness exactly what you saw.
[tr. Butler (1898)]For beyond all men did his mother bear him to sorrow. And do thou nowise out of ruth or pity for me speak soothing words, but tell me truly how thou didst come to behold him.
[tr. Murray (1919)]Even from his mother's womb, calamity had marked him for her own. Do not in pity convey to me smooth things, things gentler than the truth: blurt out, rather, all that met your sight.
[tr. Lawrence (1932)]For if ever a man was born for misery, it was he. Do not soften your account out of pity or concern for my feelings, but faithfully describe the scene that met your eyes.
[tr. Rieu (1946)]The man was born for trouble. Spare me no part for kindness' sake; be harsh; but put the scene before me as you saw it.
[tr. Fitzgerald (1961)]His mother bore this man to be wretched. Do not soften it because you pity me and are sorry for me, but fairly tell me all that your eyes have witnessed.
[tr. Lattimore (1965)]She who gave birth to him gave birth to grief. You need not sweeten anything for me. Forget discretion, set aside your pity: tell me completely -- all you chanced to see.
[tr. Mandelbaum (1990)]More than all other men, that man was born for pain.
Don't soften a thing, from pity, respect for me --
tell me, clearly, all your eyes have witnessed.
[tr. Fagles (1996)]He was born to sorrow.
More than any man on earth. And do not,
Out of pity, spare me the truth, but tell me
Whatever you have seen, whatever you know.
[tr. Lombardo (2000), l. 104ff]For his mother indeed bore him to be woeful. Spare me nothing, extenuate nothing, nor show any pity; tell me all to the end, however it came to your notice.
[tr. Merrill (2002)]For if ever a man was born to suffer it was he. Do not soften your account out of pity or concern for my feelings, but faithfully describe the scene that met your eyes.
[tr. D C H Rieu (2002)]More than any other man his mother bore him for wretchedness. Do not let respect or pity for me soften your words, but tell me exactly how you chanced to see him.
[tr. Verity (2016)]He was surely born to suffer in extraordinary ways. Please do not try to sweeten bitter news from pity; tell me truly if you saw him, and how he was.
[tr. Wilson (2017)]To unmatched sorrow his mother bore him! And don't, from concern or pity, speak false comfort to me, but tell me exactly what you may have witnessed!
[tr. Green (2018)]For his mother bore him
to go through trouble more than other men.
Do not pity me or, from compassion,
just offer me kind words of consolation,
but tell me truly how you chanced to see him.
[tr. Johnston (2019), l. 119ff]
CAESAR: Cowards die many times before their deaths;
The valiant never taste of death but once.
Of all the wonders that I yet have heard,
It seems to me most strange that men should fear,
Seeing that death, a necessary end,
Will come when it will come.William Shakespeare (1564-1616) English dramatist and poet
Julius Caesar, Act 2, sc. 2, l. 34ff (2.2.34-39) (1599)
(Source)
The initial phrase has seemingly morphed in the retelling, though still being cited to Shakespeare: "A coward dies a thousand times before his death, but the valiant taste of death but once." This is the form most often seen, but is not Shakespeare.
In A Farewell to Arms (1929), Hemingway gives another paraphrase: "The coward dies a thousand deaths, the brave but one." This, too, sometimes gets modified to make it scan better, e.g., "A coward dies a thousand deaths, the brave dies only once."
PERICLES: I see that Time’s the king of men,
For he’s their parent, and he is their grave,
And gives them what he will, not what they crave.William Shakespeare (1564-1616) English dramatist and poet
Pericles, Act 2, sc. 3, l. 49ff (2.3.49-51) (1607) [with George Wilkins]
(Source)
We vainly accuse the fury of Gunnes, and the new inventions of death; ’tis in the power of every hand to destroy us, and wee are beholding unto every one wee meete hee doth not kill us.
[We vainly accuse the fury of guns, and the new inventions of death; it is in the power of every hand to destroy us, and we are beholden unto every one we meet he doth not kill us.]
Thomas Browne (1605-1682) English physician and author
Religio Medici, Part 1, sec. 43 (1643)
(Source)
Poor child, most tried of men, Persephone, daughter of Zeus, is not deceiving you in any way; this is the law that rules all mortals at their death. For just as soon as life has left the white bones, and the sinew no longer hold together bones and flesh, when the erupting force of blazing fire undoes the body, then the spirit wanders: much like a dream, it flits away and hovers, now here, now there.
[‘ὤ μοι, τέκνον ἐμόν, περὶ πάντων κάμμορε φωτῶν,
οὔ τί σε Περσεφόνεια Διὸς θυγάτηρ ἀπαφίσκει,
ἀλλ᾽ αὕτη δίκη ἐστὶ βροτῶν, ὅτε τίς κε θάνῃσιν:
οὐ γὰρ ἔτι σάρκας τε καὶ ὀστέα ἶνες ἔχουσιν,
ἀλλὰ τὰ μέν τε πυρὸς κρατερὸν μένος αἰθομένοιο
δαμνᾷ, ἐπεί κε πρῶτα λίπῃ λεύκ᾽ ὀστέα θυμός,
ψυχὴ δ᾽ ἠύτ᾽ ὄνειρος ἀποπταμένη πεπότηται.]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 11, l. 216ff (11.216) (c. 700 BC) [tr. Mandelbaum (1990)]
(Source)
Anticleia, Odysseus' mother, responding to him when he's unable to embrace her shade in the Underworld. (Source (Greek)). Alternate translations:O son, she answer’d, of the race of men
The most unhappy, Our most equal Queen
Will mock no solid arms with empty shade,
Nor suffer empty shades again t’ invade
Flesh, bones, and nerves; nor will defraud the fire
Of his last dues, that, soon as spirits expire
And leave the white bone, are his native right,
When, like a dream, the soul assumes her flight.
The light then of the living with most haste,
O son, contend to.
[tr. Chapman (1616)]Oh no, quoth she, my son, she’d no intent
T’ abuse you. ’Tis the nature of the dead.
We are no longer sinews, flesh, and bones,
We are substances incorporeal,
All that ’s consumed i’ th’ fun’ral fire; when once
That’s done, it in itself stands several;
Flies like a dream.
[tr. Hobbes (1675), l. 203ff]O son of woe, the pensive shade rejoin'd;
O most inured to grief of all mankind!
"'Tis not the queen of hell who thee deceives;
All, all are such, when life the body leaves:
No more the substance of the man remains,
Nor bounds the blood along the purple veins:
These the funereal flames in atoms bear,
To wander with the wind in empty air:
While the impassive soul reluctant flies,
Like a vain dream, to these infernal skies.
[tr. Pope (1725)]Ah, son! thou most afflicted of mankind!
On thee, Jove’s daughter, Proserpine, obtrudes
No airy semblance vain; but such the state
And nature is of mortals once deceased.
For they nor muscle have, nor flesh, nor bone;
All those (the spirit from the body once
Divorced) the violence of fire consumes,
And, like a dream, the soul flies swift away.
[tr. Cowper (1792), l. 258ff]O my child,
'Tis not Persephone deludes thee here.
This is their portion who, from light exiled,
Dying descend into these regions drear,
Sinewless, fleshless, boneless. On the bier
All substance was burnt out by force of fie,
When first the spirit, her cold flight to steer,
Left the white bones , and fluttering from the pyre
Straight to these shadowy realms did like a dream retire.
[tr. Worsley (1861), st. 32]Alas! my child! thou most ill-starred of all men!
'Tis not Persephone--Zeus' daughter, fools thee!
But this is the way with mortals, when they're dead.
Their powers no more are clothed with flesh and bones;
But these the mighty strength of the blazing fire
Consumes, when once life's left the calcined bones,
And the soul, like a dream, on wings hath fled away.
[tr. Bigge-Wither (1869), l. 217ff]Ah me, my child, of all men most ill-fated, Persephone, the daughter of Zeus, doth in no wise deceive thee, but even on this wise it is with mortals when they die. For the sinews no more bind together the flesh and the bones, but the great force of burning fire abolishes these, so soon as the life hath left the white bones, and the spirit like a dream flies forth and hovers near.
[tr. Butcher/Lang (1879)]O me, my child, my darling, most hapless man of men,
Persephone, daughter of Zeus, beguileth thee nought hereby,
But this is the lot of mortals when at last they come to die;
For no longer then the sinews hold together flesh and bone,
But they by the might of the fire bright-flaming are undone,
When first from the white bones wendeth the soul and living breath,
And the soul as a dream forth flieth and flitting hovereth.
[tr. Morris (1887)]Ah, my own child, beyond all men ill-fated! In no wise is Persephone, daughter of Zeus, beguiling you, but this is the way of mortals when they die: the sinews no longer hold the flesh and bones together; for these the strong force of the flaming fire destroys, when once the life leaves the white bones, and like a dream the spirit flies away.
[tr. Palmer (1891)]My son, she answered, most ill-fated of all mankind, it is not Proserpine that is beguiling you, but all people are like this when they are dead. The sinews no longer hold the flesh and bones together; these perish in the fierceness of consuming fire as soon as life has left the body, and the soul flits away as though it were a dream. [tr. Butler (1898)]But this is the appointed way with mortals when one dies. For the sinews no longer hold the flesh and the bones together, but the strong might of blazing fire destroys these, as soon as the life leaves the white bones, and the spirit, like a dream, flits away, and hovers to and fro.
[tr. Murray (1919)]Alas my hapless child! Here is no mockery from Persephone, daughter of Zeus: it is the common judgment upon all mortals when they die. Then the nerves will no more bind flesh and frame into one body, for the terrible intensity of the searing fire subdues them till they vanish, as the quickening spirit vanishes from the white bones and the soul flies out, to hover like a dream.
[tr. Lawrence (1932)]My child, my child! came her reply. What man on earth has more to bear than you? This is no trick played on you by Persephone, Daughter of Zeus. You are only witnessing here the law of our mortal nature, when we come to die. We no longer have sinews keeping the bones and flesh together, but once the life-force has departed from our white bones, all is consumed by the fierce heat of the blazing fire, and the soul slips away like a dream and flutters on the air.
[tr. Rieu (1946)]O my child -- alas,
most sorely tried of men -- great Zeus' daughter,
Persephone, knits no illusion for you.
All mortals meet this judgment when they die.
No flesh and bone are here, none bound by sinew,
since the bright-hearted pyre consumed them down --
the white bones long exanimate -- to ash;
dreamlike the soul flies, insubstantial.
[tr. Fitzgerald (1961)]Oh my child, ill-fated beyond all other mortals, this is not Persephone, daughter of Zeus, beguiling you, but it is only what happens, when they die, to all mortals. The sinews no longer hold the flesh and the bones together. The queens of the past and once the spirit has left the white bones, all the rest of the body is made subject to the fire's strong fury, but the soul flitters out like a dream and flies away.
[tr. Lattimore (1965)]My son, my son, the unluckiest man alive!
This is no deception sent by Queen Persephone,
this is just the way of mortals when we die.
Sinews no longer bind the flesh and bones together --
the fire in all its fury burns the body down to ashes
once life slips from the white bones, and the spirit,
rustling, flitters away ... flown like a dream.
[tr. Fagles (1996)]O my child, most ill-fated of men,
It is not that Persephone is deceiving you.
This is the way it is with mortals.
When we die, the sinews no longer hold
Flesh and bones together. The fire destroys these
As soon as the spirit leaves the white bones,
And the ghost flutters off and is gone like a dream.
[tr. Lombardo (2000)]Alas, my child, came my revered mother's reply, ill-fated above all men! This is no trick played on you by Persephone, Daughter of Zeus. It is the law of our mortal nature, when we come to die. We no longer have sinews keeping the bones and flesh together; once life has departed from our white bones, all is consumed by the fierce heat of the blazing fire, and the soul slips away like a dream and goes fluttering on its ways.
[tr. DCH Rieu (2002)]Ah my child, ill-fated beyond all men! It is not that Persephone, daughter of Zeus, is deceiving you, but it is the law that touches all mortal beings when they die: no longer do they have sinews that bind flesh and bone together, for as soon as the spirit departs from their white bones, the fierce heat of the blazing fire destroys everything, and their shade flies off, fluttering like a dream.
[tr. Verity (2016)]Oh, my child! You are the most unlucky man alive. Persephone is not deceiving you. Thsi is the rule for mortals when we die. Our muscles cease to hold the flesh and skeleton together; as soon as life departs our white bones, the force of blazing fire destroys the corpse. The spirit flies away and soon is gone, just like a dream.
[tr. Wilson (2017)]Alas, my child, ill-fated beyond all other mortals, Persephonē, daughter of Zeus, is in no way beguiling you. No, this is the fixed law for mortals, when anyone dies: The sinews no longer keep flesh and bones together, they're destroyed by the powerful force of blazing fire as soon as the spirit departs from the white bones and the soul, like a dream, flies fluttering off, is gone.
[tr. Green (2018)]My child, of all men most unfortunate,
no, dread Persephone, daughter of Zeus,
is not deceiving you. Once mortals die,
this is what’s ordained for them. Their sinews
no longer hold the flesh and bone together.
The mighty power of a blazing fire
destroys them, once our spirit flies from us,
from our white bones. And then it slips away,
and, like a dream, it flutters to and fro.
[tr. Johnston (2019), l. 268ff]
No one on his deathbed ever said, “I wish I had spent more time on my business.”
Paul Tsongas (1941-1997) American politician
Heading Home (1984), quoting Arnold Zack
(Source)
Often misattributed directly to Tsongas, this was quoted from a letter from Zack, a Massachusetts lawyer and old friend, during Tsongas' battle with cancer.
All deaths are dour: the fate of men is sad; but there’s no death more miserable than the doom starvation sends.
[Πάντες μὲν στυγεροὶ θάνατοι δειλοῖσι βροτοῖσι,
λιμῷ δ’ οἴκτιστον θανέειν καὶ πότμον ἐπισπεῖν.]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 12, l. 341ff (12.341-342) [Eurylochus] (c. 700 BC) [tr. Mandelbaum (1990)]
(Source)
Urging is fellow sailors to slaughter the Sun God's cattle. That ends poorly.Original Greek. Alternate translations:Hear what I shall say,
Though words will staunch no hunger, ev’ry death
To us poor wretches that draw temporal breath
You know is hateful; but, all know, to die
The death of Famine is a misery
Past all death loathsome.
[tr. Chapman (1616)]Meantime Eurylochus bad counsel gives
To his companions. All deaths, quoth he,
Are hateful to what thing soever lives;
But death by hunger is the worst can be.
[tr. Hobbes (1675)]O friends, a thousand ways frail mortals lead
To the cold tomb, and dreadful all to tread;
But dreadful most, when by a slow decay
Pale hunger wastes the manly strength away.
[tr. Pope (1725)]Death, however caused,
Abhorrence moves in miserable man,
But death by famine is a fate of all
Most to be fear’d.
[tr. Cowper (1792)]Friends, though to wretched men all deaths are dire,
Yet it is far most miserable to pine
With pangs of famine and for want expire.
[tr. Worsley (1861), st. 47]Death is in all shapes to unhappy men
A fearful fate: but misery extreme
Were it our own destruction to provoke
And die of hunger.
[tr. Musgrave (1869), l. 515ff]All deaths are hateful to us wretched mortals;
But death by famine is most pitiable.
[tr. Bigge-Wither (1869)]Truly every shape of death is hateful to wretched mortals, but to die of hunger and so meet doom is most pitiful of all.
[tr. Butcher/Lang (1879)]All manner of death is loathly to wretched men that die,
But to meet our fate by famine is to end most wretchedly.
[tr. Morris (1887)]Hateful is every form of death to wretched mortals; and yet to die by hunger, and so to meet one's doom, is the most pitiful of all.
[tr. Palmer (1891)]All deaths are bad enough, but there is none so bad as famine.
[tr. Butler (1898)]All forms of death are hateful to wretched mortals, but to die of hunger, and so meet one's doom, is the most pitiful.
[tr. Murray (1919)]No variety of death is pleasing to us poor mortals: but commend me to hunger and its slow perishing as the meanest fate of all.
[tr. Lawrence (1932)]To us wretched men all forms of death are abominable, but death by starvation is the most miserable end that one can meet.
[tr. Rieu (1946)]All deaths are hateful to us, mortal wretches, but famine is the most pitiful, the worst end that a man can come to.
[tr. Fitzgerald (1961)]All deaths are detestable for wretched mortals,
but hunger is the sorriest way to die and encounter fate.
[tr. Lattimore (1965)]All ways of dying are hateful to us poor mortals,
true, but to die of hunger, starve to death --
that's the worst of all.
[tr. Fagles (1996)]Every manner of dying is hateful to miserable mortals,
but most wretched by hunger to die and encounter our doomsday.
[tr. Merrill (2002)]To us wretched men all forms of death are abominable,
but death by starvation is the most miserable way to meet one's doom.
[tr. DCH Rieu (2002)]All ways of dying are hateful to wretched mortals, but the most miserable way to meet one's doom is by hunger.
[tr. Verity (2016)]All human deaths are hard to bear. But starving is most miserable of all.
[tr. Wilson (2017)]All kinds of death are loathsome to wretched mortals,
but to die of starvation -- that's the most pitiful of fates!
[tr. Green (2018)]For wretched human beings
all forms of death are hateful. But to die
from lack of food, to meet one’s fate like that,
is worst of all. [tr. Johnston (2019), l. 445ff]
And speech he has learned, and thought
So swift, and the temper of mind
To dwell within cities, and not to lie bare
Amid the keen, biting frosts
Or cower beneath pelting rain;
Full of resource against all that comes to him
is Man. Against Death alone
He is left with no defence.[καὶ φθέγμα καὶ ἀνεμόεν φρόνημα καὶ ἀστυνόμους
ὀργὰς ἐδιδάξατο καὶ δυσαύλων
πάγων ὑπαίθρεια καὶ δύσομβρα φεύγειν βέλη
παντοπόρος: ἄπορος ἐπ᾽ οὐδὲν ἔρχεται
τὸ μέλλον: Ἅιδα μόνον φεῦξιν οὐκ ἐπάξεται.]Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 354ff, Stasimon 1, Strophe 2 [Chorus] (441 BC) [tr. Kitto (1962)]
(Source)
Original Greek. Alternate translations:Language and lofty thought,
And dispositions meet for order'd cities,
These he hath taught himself; -- and how to shun
The shafts of comfortless winter, --
Both those which smite when the sky is clear,
And those which fall in showers; --
with plans for all things,
Planless in nothing, meets he the future!
Of death alone the avoidance
No foreign aid will bring.
[tr. Donaldson (1848)]Speech and the wind-swift speed of counsel and civic wit,
He hath learnt for himself all these; and the arrowy rain to fly
And the nipping airs that freeze, 'neath the open winter sky.
He hath provision for all: fell plague he hath learnt to endure;
Safe whate'er may befall: yet for death he hath found no cure.
[tr. Storr (1859)]Wise utterance and wind-swift thought, and city-moulding mind,
And shelter from the clear-eyed power of biting frost,
He hath taught him, and to shun the sharp, roof-penetrating rain, --
Full of resource, without device he meets no coming time;
From Death alone he shall not find reprieve;
No league may gain him that relief.
[tr. Campbell (1873)]Speech and thought fast as the wind and the moods that give order to a city he has taught himself, and how to flee the arrows of the inhospitable frost under clear skies and the arrows of the storming rain. He has resource for everything. Lacking resource in nothing he strides towards what must come. From Death alone he shall procure no escape.
[tr. Jebb (1891)]And speech, and wind-swift thought, and all the moods that mould a state, hath he taught himself; and how to flee the arrows of the frost, when 'tis hard lodging under the clear sky, and the arrows of the rushing rain; yea, he hath resource for all; without resource he meets nothing that must come: only against Death shall he call for aid in vain.
[tr. Jebb (1917)]Words also, and thought as rapid as air,
He fashions to his good use; statecraft is his,
And his the skill that deflects the arrows of snow,
The spears of winter rain: from every wind
He has made himself secure -- from all but one:
In the late wind of death he cannot stand.
[tr. Fitts/Fitzgerald (1939)]The use of language, the wind-swift motion of brain
He learnt; found out the laws of living together
In cities, building him shelter against the rain
And wintry weather.
There is nothing beyond his power. His subtlety
Meeteth all chance, all danger conquereth.
For every ill he hath found its remedy,
Save only death.
[tr. Watling (1947), l. 295ff]Language, and thought like the wind
and the feelings that make the town,
he has taught himself, and shelter against the cold,
refuge from rain. He can always help himself.
He faces no future helpless. There's only death
that he cannot find an escape from.
[tr. Wyckoff (1954)]And speech and thought, quick as the wind
and the mood and mind for law that rules the city --
all these he has taught himself
and shelter from the arrows of the frost
when there's rough lodging under the cold clear sky
and the shafts of lashing rain --
ready, resourceful man!
Never without resources
never an impasse as he marches on the future --
only Death, from Death alone he will find no rescue.
[tr. Fagles (1982)]Language and a mind swift as the wind
For making plans --
These he has taught himself --
And the character to live in cities under law.
He's learned to take cover from a frost
And escape sharp arrows of sleet.
He has the means to handle every need,
Never steps toward the future without the means.
Except for Death: He's got no relief from that.
[tr. Woodruff (2001)]Both language and thought swift as wind
and impulses that govern cities,
he has taught himself, as well as how
to escape the shafts of rain
while encamped beneath open skies.
All resourceful, he approaches no future thing
to come without resource. From Hades alone
he will not contrive escape.
[tr. Tyrell/Bennett (2002)]And man has learnt speech and thought, swifter than the wind he mastered
And learnt to govern his cities well
And this omniscient being has learnt how to avoid the blasts of the wild open air: the arrows of the freezing night, the dreadful wind driven piercing gale!
He’s prepared for all events bar Death and from Death he can find no escape.
[tr. Theodoridis (2004)]He’s taught himself speech and wind-swift thought,
trained his feelings for communal civic life,
learning to escape the icy shafts of frost,
volleys of pelting rain in winter storms,
the harsh life lived under the open sky.
That’s man -- so resourceful in all he does.
There’s no event his skill cannot confront --
other than death -- that alone he cannot shun.
[tr. Johnston (2005), l. 405ff]He taught himself language and wind-like thought and city-ruling urges, how to flee the slings of frost under winter's clear sky and the arrows of stormy rain, ever-resourceful. Against no possibility is he at a loss. For death alone he finds no aid.
[tr. Thomas (2005)]
The best break anybody ever gets is in bein’ alive in the first place. An’ you don’t unnerstan’ what a perfect deal it is until you realizes that you ain’t gone be stuck with it forever, either.
Walt Kelly (1913-1973) American animator and cartoonist [Walter Crawford Kelly, Jr.]
“Pogo” [Porky Pine] (15 Sep 1955)
Therefore, when the young die I am reminded of a strong flame extinguished by a torrent; but when old men die it is as if a fire had gone out without the use of force and of its own accord, after the fuel had been consumed; and, just as apples when they are green are with difficulty plucked from the tree, but when ripe and mellow fall of themselves, so, with the young, death comes as a result of force, while with the old it is the result of ripeness. To me, indeed, the thought of this “ripeness” for death is so pleasant, that the nearer I approach death the more I feel like one who is in sight of land at last and is about to anchor in his home port after a long voyage.
[Itaque adulescentes mihi mori sic videntur, ut cum aquae multitudine flammae vis opprimitur, senes autem sic, ut cum sua sponte nulla adhibita vi consumptus ignis exstinguitur; et quasi poma ex arboribus, cruda si sunt, vix evelluntur, si matura et cocta, decidunt, sic vitam adulescentibus vis aufert, senibus maturitas; quae quidem mihi tam iucunda est, ut, quo propius ad mortem accedam, quasi terram videre videar aliquandoque in portum ex longa navigatione esse venturus.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Senectute [Cato Maior; On Old Age], ch. 19 / sec. 71 (19.71) (44 BC) [tr. Falconer (1923)]
(Source)
(Source (Latin)). Alternate translations:And by that the adolescentes & yong men as me semyth dyen like as old men which quencheth a strong & a right grete fflame of fyre by castyng in of moche watir, and olde men dyen as a fyre which stynteth and wasteth itself or as a candel & the matche in a lampe of oyle consumith withoute doyng violence & withoute any force & strength. I make eftsonys anothir comparison of deth whiche comyth both to yong & olde men ffor as the appils & othir fruytes hangyng on the trees be by force plucked in the meanetyme whiles they be rawe & newe & when they be ripe & melowe by the heete of the sonne they fallen of with their free & playne will & so the deth takith awey by hir violente force the life of yong men and the ripnesse of olde age takith awey the life of olde men softely and withoute force. And this deth whiche comith by ripnesse of long age is so ioyfull and so agreable to me in so moche as I shall applye and come more nygh to it in a convenient season. The deth is also to me noon othirwise ioyfull or agreable than shuld be to me the deye londe if me thought that I shulde see it when I seyle in a ship or swymme in the see to the porte or havyn. And that it were likly that I shuld come to the porte or havyn aftir that I have sey∣led and vyaged long upon the see. That is to witt that deth which comith to the wise man aftir long age is like the porte or haven that men see from ferr in seylyng upon the see whiche doth grete ioye when men be upon the river into the haven warde and to have takyn their porte salve ffor the drede of the parelles and dangers of rokkes sandys and grete tempestys be than passid chaungid and turned in saftee and rest.
[tr. Worcester/Worcester/Scrope (1481)]Therefore, young men, in mine opinion, seem so to die as when a raging and violent flame of fire is quenched, with a great quantity or effusion of water; but old men die as if it were fire, which, lacking wood and cumbustible matter to nourish it, goeth out quietly and is quenched, as though it were of his own accord, not forcibly. And as apples which are green and unripe are not plucked from the tree but by a certain violent plucking, but if they be ripe and mellow they fall voluntarily down from teh tree; so likewise, young men depart out of their life by violent force and painful struggling, but old men die by a certain ripeness and maturity. And as often as I think thereon, I am rapt with such joy and comfort, that the nearer I draw and approach to death, the sooner, methink, I see the dry land, and (as it were, afer a long navigation and seafaring voyage) shall at length arrive at the quiet haven ahd port of all rest and security.
[tr. Newton (1569)]Therefore a young man seemeth to me to die like fire put out with water, but old men like fire which being put out by no force, is quietly consumed of it selfe; and as apples on trees being not ripe, are plucked of by violence, but being ripe they fall of themselves: so force taketh away the life of young men, but ripenesse of age the life of old men: which consideration is so pleasant to me, that I seem to behold the earth, as a quiet port, whither after a long and troublesome navigation I shall arrive.
[tr. Austin (1648), ch. 21]All things which Nature did ordain, are good,
And so must be receiv'd, and understood,
Age, like ripe Apples, on earth's bosom drops,
Whil'st force our youth, like fruits untimely crops;
The sparkling flame of our warm blood expires,
As when huge streams are pour'd on raging fires,
But age unforc'd falls by her own consent,
As Coals to ashes, when the Spirit's spent;
Therefore to death I with such joy resort,
As Seamen from a Tempest to their Port.
[tr. Denham (1669)]For this Reason, I think it not so improper, to compare the Death of Youth to Flames extinguished, by a violent and suddain Splash of Water; and that of Riper Years, to such a Fire, as without any Violence, goes out, when all its Fewel is decayed and spent. And as Fruit, when it is green, is torn and plucked with Violence from the Boughs, which, when become more ripe and mellow, falls gently of it self: so Youth departs this Life with Violent Strugles, while Old Age drops off mature with Years. And indeed the Prospect of this is so far from being unpleasant, that the nearer it is, the more delightful does it seem: nor is it less grateful, than the Sight of land can be to one, quite tired with a long and tedious Voyage.
[tr. Hemming (1716)]Thus the Youthful seem, I think, to die like Fire forcibly quench'd with Water, whereas the Aged go smoothly off, and like the Fire burnt to the last Spark, need no Force to be extinguished; or as green Fruit which must be plucked from the Trees, but when ripe falls off it self. Thus do the Young die with Repugnancy, and the Old fall with Maturity. So that Life becomes the pleasanter to me, the nearer I approach its End, thinking to myself the Earth is my Harbour, into which I shall arrive, after a long and tedious Voyage.
[tr. J. D. (1744)]For Young Men seem to be forced from Life, as Fires are extinguished by great Quantities of Water thrown on them; when on the contrary, Old Men expire of themselves, like a Flame when all its Fuel is spent. And as unripe Fruit requires some Force to part it from its native Bough; but when come to full Maturity, it drops of itself, without any Hand to touch it: So Young People die by something violent or unnatural; but the Old by mere Ripeness. The Thoughts of which to me are now become so agreeable, that the nearer I draw to my End, it seems like discovering the Land at Sea, that, after the Tossings of a tedious and stormy Voyage, will yield me a safe and quiet Harbour.
[tr. Logan (1744)]In the latter instance [youth]; the privation of life may be resembled to a fire forcibly extinguished by a deluge of water; in the former [an old man], to a fire spontaneously and gradually going out from a total consumption of its fuel. Or, to have recourse to another illustration; as fruit before it is ripe cannot, without some degree of force, be separated from the stalk, but drops of itself when perfectly mature; so the disunion of the soul and body is effected in the young by dint of violence, but is wrought in the old by a mere fullness and completion of years. This ripeness for death I perceive in myself with much satisfaction; and I look forward to my dissolution as to a secure haven, where I shall at length find a happy repose from the fatigues of a long voyage.
[tr. Melmoth (1773)]Therefore young men seem to me to die just as when the force of flame is suddenly overpowered by a mass of water; but old men, just as fire that is spent is extinguished of itself, no violence having been applied to it. And, as apples are pulled from trees by force, if they are unripe; if ripe and mellowed, they fall down; so force takes away life from young men, maturity from old men; which maturity to me, indeed, is so pleasant, that the nearer I approach to death, I seem, as it were, to behold land, and to be about to come, at length, into port form a long voyage.
[Cornish Bros. ed. (1847)]And thus it is that young men seem to me to die, just as when the violence of flame is extinguished by a flood of water; whereas old men die, as the exhausted fire goes out, spontaneously, without the exertion of any force: and as fruits when they are green are plucked by force from the trees, but when ripe and mellow drop off, so violence takes away their lives from youths, maturity from old men; a state which to me indeed is so delightful, that the nearer I approach to death, I seem as it were to be getting sight of land, and at length, after a long voyage, to be just coming into harbour.
[tr. Edmonds (1874)]Thus young men seem to me to die as when a fierce flame is extinguished by a stream of water; while old men die as when a spent fire goes out of its own accord, without force employed to quench it. Or, as apples, if unripe, are violently wrenched from the tree, while, mature and ripened, they fall, so force takes life from the young, maturity from the old; and this ripeness of old age is to me so pleasant, that, in proportion as I draw near to death, I seem to see land, and after a long voyage to be on the point of entering the harbor.
[tr. Peabody (1884)]Accordingly, the death of young men seems to me like putting out a great fire with a deluge of water; but old men die like a fire going out because it has burnt down of its own nature without artificial means. Again, just as apples when unripe are torn from trees, but when ripe and mellow drop down, so it is violence that takes life from young men, ripeness from old. This ripeness is so delightful to me, that, as I approach nearer to death, I seem as it were to be sighting land, and to be coming to port at last after a long voyage.
[tr. Shuckburgh (1895)]The death of the young seems to me to resemble the sudden extinction of a flame with volumes of water; the old seem rather to die as a fire which flickers out of itself.
[ed. Harbottle (1906)]To them it comes
It seems to me, as when a fire is quenched
By streams of water: to the old it comes
As when a fire dies slowly down itself:
Just so the apples, when unripe, are torn
With violence from the boughs: if ripe with age
They gently fall: and so the life of youth
Is taken by some violent attack;
The old man's troublous age comes gently to an end.
To me this seems so pleasant, that I feel
The nearer that I draw towards the end,
I sight the land, and see before my eyes
The harbour waiting to receive the bark
Which long as voyaged on the toilsome sea.
[tr. Allison (1916)]It seems to me that the death of a young man is like the drowning of a blazing flame by a flood of water, whereas the death of the old is like the gradual, utterly gentle and spontaneous flickering out of a fire that has used up its fuel. Fruits, too, if they are green, must be forcefully pulled from the bough, but if they are ripe and mellow, they drop off. So it is with the life of man: from the young, it is taken by violence, from the old, by the fullness of time. This is a thought that gives me great comfort; as I come closer and closer to death, I seem, so to speak, to see the land and to be at last about to come into harbor after a long sea-journey.
[tr. Copley (1967)]Death at an early age seems to me like a fire that has suddenly been swamped by a bucket of water; but death in old age is like a fire that has not been extinguished but has gone out of its own accord, because it has used up all its fuel. When an apple is not yet ripe, it takes some work to tug it off the branch; but when it is fully ripe, it simply falls to the ground. In the same way, though some act of violence may snatch life from the young, the old are ready to die. And that to me is a pleasant thought -- so much so that the nearer I get to death, the more I feel like a sailor who, after a long voyage, has made landfall and is about to tie up in his home port.
[tr. Cobbold (2012)]When a young person dies, it seems to me to be like a vigorous flame being put out by a fire hose; with old people, on the other hand, the flame is extinguished, having burned itself out on its own accord with no violent outside force. When unripe apples are plucked from trees it takes real force, but the mature and mellow ones fall gently and naturally. Violence carries life away from the young, from the old it is ripeness. And, you know, the ripeness is so pleasant to me that the nearer I approach death, the more I see it as land and that at last I am about to come into port after a long voyage.
[tr. Gerberding (2014)]Therefore young people, it seems to me, pass
Away like tall flames put out by a large mass
Of water while old men die out like the fumes
Of an unquenchable fire which consumes
Itself without recourse to another force.
And just as unripe fruits are hard to pluck
From the trees to which they’re closely stuck,
But once mature and fully grown
Drop down to the ground on their own,
So young lives are cut down by ferocity
While old ones are spent by maturity.
A maturity to me so suave
The nearer I get to the grave.
It also seems to me as though
I were almost shouting land-ho!
On reaching the port of destination
After a very long navigation.
[tr. Bozzi (2015)]A young person dying reminds me of a fire extinguished by a deluge. But when an old person dies, it is like a flame that diminishes gradually and flickers away of its own accord with no force applied after its fuel has been used up. In the same way, green apples are hard to pick from a tree, but when ripe and ready they fall to the ground by themselves. So death comes to the young with force, but to the old when the time is right. To me there is great comfort in this idea, so that as death grows nearer, the more I feel like a traveler who at last sees the land of his home port after a long voyage.
[tr. Freeman (2016)]
Ah my friend, if you and I could escape this fray
and live forever, never a trace of age, immortal,
I would never fight on the front lines again
or command you to the field where men win fame.
But now, as it is, the fates of death await us,
thousands poised to strike, and not a man alive
can flee them or escape — so in we go for attack!
Give our enemy glory or win it for ourselves![Ὦ πέπον εἰ μὲν γὰρ πόλεμον περὶ τόνδε φυγόντε
αἰεὶ δὴ μέλλοιμεν ἀγήρω τ’ ἀθανάτω τε
ἔσσεσθ’, οὔτέ κεν αὐτὸς ἐνὶ πρώτοισι μαχοίμην
οὔτέ κε σὲ στέλλοιμι μάχην ἐς κυδιάνειραν·
νῦν δ’ ἔμπης γὰρ κῆρες ἐφεστᾶσιν θανάτοιο
μυρίαι, ἃς οὐκ ἔστι φυγεῖν βροτὸν οὐδ’ ὑπαλύξαι,
ἴομεν ἠέ τῳ εὖχος ὀρέξομεν ἠέ τις ἡμῖν.]Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 12, l. 322ff (12.322-328) [Sarpedon to Glaukos] (c. 750 BC) [tr. Fagles (1990), ll. 374-81]
Original Greek. Alt. trans.:O friend, if keeping back
Would keep back age from us, and death, and that we might not wrack
In this life’s human sea at all, but that deferring now
We shunn’d death ever, nor would I half this vain valour show,
Nor glorify a folly so, to wish thee to advance;
But since we must go, though not here, and that, besides the chance
Propos’d now, there are infinite fates of other sort in death,
Which, neither to be fled nor ’scap’d, a man must sink beneath,
Come, try we, if this sort be ours, and either render thus
Glory to others, or make them resign the like to us.
[tr. Chapman (1611), ll. 323-33]Could all our care elude the gloomy grave,
Which claims no less the fearful than the brave,
For lust of fame I should not vainly dare
In fighting fields, nor urge thy soul to war;
But since, alas! ignoble age must come,
Disease, and death's inexorable doom;
The life which others pay, let us bestow,
And give to fame what we to nature owe;
Brave though we fall, and honoured if we live,
Or let us glory gain, or glory give!
[tr. Pope (1715-20)]Oh Glaucus, if escaping safe the death
That threats us here, we also could escape
Old age, and to ourselves secure a life
Immortal, I would neither in the van
Myself expose, nor would encourage thee
To tempt the perils of the glorious field.
But since a thousand messengers of fate
Pursue us close, and man is born to die --
E’en let us on; the prize of glory yield,
If yield we must, or wrest it from the foe.
[tr. Cowper (1791), ll. 389-98]O dear friend, if indeed, by escaping from this war, we were destined to be ever free from old age, and immortal, neither would I combat myself in the van, nor send thee into the glorious battle. But now -- for of a truth ten thousand Fates of death press upon us, which it is not possible for a mortal to escape or avoid -- let us on: either we shall give glory to some one, or some one to us.
[tr. Buckley (1860)]O friend! if we, survivors of this war,
Could live, from age and death for ever free,
Thou shouldst not see me foremost in the fight,
Nor would I urge thee to the glorious field:
But since on man ten thousand forms of death
Attend, which none may ’scape, then on, that we
May glory on others gain, or they on us!
[tr. Derby (1864)]Ah, friend, if once escaped from this battle we were for ever to be ageless and immortal, neither would I fight myself in the foremost ranks, nor would I send thee into the war that giveth men renown, but now -- for assuredly ten thousand fates of death do every way beset us, and these no mortal may escape nor avoid -- now let us go forward, whether we shall give glory to other men, or others to us.
[tr. Leaf/Lang/Myers (1891)]My good friend, if, when we were once out of this fight, we could escape old age and death thenceforward and for ever, I should neither press forward myself nor bid you do so, but death in ten thousand shapes hangs ever over our heads, and no man can elude him; therefore let us go forward and either win glory for ourselves, or yield it to another.
[tr. Butler (1898)]Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, nor should I send thee into battle where men win glory; but now -- for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid -- now let us go forward, whether we shall give glory to another, or another to us.
[tr. Murray (1924)]Man, supposing you and I, escaping this battle,
would be able to live on forever, ageless, immortal,
so neither would I myself go on fighting in the foremost,
nor would I urge you into the fighting where men win glory.
But now, seeing that the spirits of death stand close about us
in their thousands, no man can turn aside or escape them,
let us go on and win glory for ourselves, or yield it to others.
[tr. Lattimore (1951)]But now a thousand shapes of death surround us,
and no man can escape the, or be safe. Let us attack --
whether to give some fellow glory or to win it from him.
[tr. Fitzgerald (1974)]
You are neither the first nor the last of mortals
to lose a good wife. You have to learn
that death is a debt we all must pay.[οὐ γάρ τι πρῶτος οὐδὲ λοίσθιος βροτῶν
γυναικὸς ἐσθλῆς ἤμπλακες· γίγνωσκε δὲ
ὡς πᾶσιν ἡμῖν κατθανεῖν ὀφείλεται.]Euripides (485?-406? BC) Greek tragic dramatist
Alcestis [Ἄλκηστις], c. l. 415 [Chorus] (438 BC) [tr. Leuschnig]
(Source)
Alt. trans.:Thou art by no means the first nor yet shalt be the last of men to lose a wife of worth; know this, we all of us are debtors unto death.
[tr. Coleridge (1910)]Thou shalt not be the last, nor yet the first,
To lose a noble wife. Be brave, and know
To die is but a debt that all men owe.
[tr. Murray (1915)]Not first of mortals thou, nor shalt be last
To lose a noble wife; and, be thou sure,
From us, from all, this debt is due -- to die.
[tr. Way (1984)]You are neither the first nor the last mortal
Who has lost a good wife. Understand this:
Dying is a debt we all have to pay.
[tr. @sentantiq (2020)]
As is the generation of leaves, so is that of humanity.
The wind scatters the leaves on the ground, but the live timber
Burgeons with leaves again in the season of spring returning.
So one generation of men will grow while another dies.[Οἵη περ φύλλων γενεὴ τοίη δὲ καὶ ἀνδρῶν.
φύλλα τὰ μέν τ’ ἄνεμος χαμάδις χέει, ἄλλα δέ θ’ ὕλη
τηλεθόωσα φύει, ἔαρος δ’ ἐπιγίγνεται ὥρη·
ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δ’ ἀπολήγει.]Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 6, l. 146ff (6.146-149) (c. 750 BC) [tr. Lattimore (1951)]
(Source)Like the race of leaves
The race of man is, that deserves no question; nor receives
My being any other breath? The wind in autumn strows
The earth with old leaves, then the spring the woods with new endows;
And so death scatters men on earth, so life puts out again
Man’s leavy issue.
[tr. Chapman (1611), l. 141ff]Like leaves on trees the race of man is found,
Now green in youth, now withering on the ground:
Another race the following spring supplies,
They fall successive, and successive rise:
So generations in their course decay;
So flourish these, when those are past away.
[tr. Pope (1715-20)]For, as the leaves, such is the race of man.
The wind shakes down the leaves, the budding grove
Soon teems with others, and in spring they grow.
So pass mankind. One generation meets
Its destined period, and a new succeeds.
[tr. Cowper (1791), l. 175ff]As is the race of leaves, even such is the race of men. Some leaves the wind sheds upon the ground, but the fructifying wood produces others, and these grow up in the season of spring. Such is the generation of men; one produces, another ceases.
[tr. Buckley (1860)]The race of man is as the race of leaves:
Of leaves, one generation by the wind
Is scatter'd on the earth; another soon
In spring's luxuriant verdure bursts to light.
So with our race; these flourish, those decay.
[tr. Derby (1864)]Even as are the generations of leaves such are those likewise of men; the leaves that be the wind scattereth on the earth, and the forest buddeth and putteth forth more again, when the season of spring is at hand; so of the generations of men one putteth forth and another ceaseth.
[tr. Leaf/Lang/Myers (1891)]Men come and go as leaves year by year upon the trees. Those of autumn the wind sheds upon the ground, but when spring returns the forest buds forth with fresh vines. Even so is it with the generations of mankind, the new spring up as the old are passing away.
[tr. Butler (1898)]Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away.
[tr. Murray (1924)]Very like leaves upon this earth are the generations of men -- old leaves, cast on the ground by wind, young leaves the greening forest bears when spring comes in. So mortals pass; one generation flowers even as another dies away.
[tr. Fitzgerald (1974)]Like the generations of leaves, the lives of mortal men.
Now the wind scatters the old leaves across the earth,
now the living timber bursts with the new buds
and spring comes round again. And so with men:
as one generation comes to life, another dies away.
[tr. Fagles (1990), ll. 171-75]
This is your life, and it’s ending one minute at a time.
Chuck Palahniuk (b. 1962) American novelist and freelance journalist
Fight Club, ch. 3 (1996)
(Source)
It costs me never a stab nor squirm
To tread by chance upon a worm.
“Aha, my little dear,” I say,
“Your clan will pay me back some day.”Dorothy Parker (1893-1967) American writer, poet, wit
“Thoughts for a Sunshiny Morning,” New Yorker (3 Apr 1927)
(Source)
Reprinted in Sunset Gun (1927).
I don’t want to end up simply having visited this world.
Mary Oliver (1935-2019) American poet
“When Death Comes” New and Selected Poems, Vol. 2 (2005)
Life is so sweet! One can die but once, and it is for such a long time!
[Il est si doux de vivre: On ne meurt qu’une fois; et c’est pour si long-tems (longtemps)!]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
The Love-Tiff [Le Dépit Amoureux], Act 5, sc. 4 (1656) [tr. Van Laun (1875)]
(Source)
Alt. trans.: "Life is so sweet! We die only once, and for such a long time!" [Lovers' Quarrels, tr. Wall (1879)]
Original French text.
The world is not respectable; it is mortal, tormented, confused, deluded forever; but it is shot through with beauty, with love, with glints of courage and laughter; and in these, the spirit blooms timidly, and struggles to be a light amid the thorns.
George Santayana (1863-1952) Spanish-American poet and philosopher [Jorge Agustín Nicolás Ruíz de Santayana y Borrás]
Platonism and the Spiritual Life (1927)
(Source)
Then out spake brave Horatius,
The Captain of the Gate:
“To every man upon this earth
Death cometh soon or late.
And how can man die better
Than facing fearful odds,
For the ashes of his fathers,
And the temples of his Gods?Thomas Babington Macaulay (1800-1859) English writer and politician
“Horatius,” st. 27, Lays of Ancient Rome (1842)
(Source)
Inside Every Living Person is a Dead Person Waiting to Get Out …
Terry Pratchett (1948-2015) English author
Discworld No. 11, Reaper Man (1991)
(Source)
Graffiti painted by Reg Shoe.
How surely are the dead beyond death. Death is what the living carry with them. A state of dread, like some uncanny foretaste of a bitter memory. But the dead do not remember and nothingness is not a curse. Far from it.
Do I seem to say, “Let us eat and drink, for to-morrow we die?” Far from it; on the contrary, I say, “Let us take hands and help, for this day we are alive together.”
William Kingdon Clifford (1845-1879) English mathematician and philosopher
“The First and the Last Catastrophe,” Popular Science Monthly (Jul 1875)
(Source)
Always struck by the “comical” aspect of everything in Algeria connected with death. I find nothing more justified. Impossible to exaggerate the ridiculous quality of an event that is normally accompanied by sweat and gurgling. Similarly, it could not be too far demoted from the sacred status normally attributed to it. Nothing is more despicable than respect based on fear. And from this point of view, death is no more worthy of respect than Nero or the inspector at my local police station.
Albert Camus (1913-1960) Algerian-French novelist, essayist, playwright
Notebooks: 1935-1942, Notebook 3, Nov 1939 [tr. Thody (1963)]
(Source)
Yet soft, my books, no haste, nor hurry fate;
If fame must wait on death, then let it wait.[Vos tamen o nostri ne festinate libelli:
Si post fata venit gloria, non propero.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 5, epigram 10 (5.10.11-12) (AD 90) [tr. Pott & Wright (1921)]
(Source)
Compare to Epigram 1.25.
"To Regulus." (Source (Latin)). Alternate translations:But haste not you (my Bookes) for Fame, to whom
Tis soone enough if after death it come.
[tr. May (1629)]Let others to the Printing Presse run fast.
Since after death comes glory, Ile not haste.
[tr. Herrick (1648)]O my small books, ne'er hasten to go out:
If praise come after death, I'll not go on.
[tr. Fletcher (1656)]Yet you (my Bookes!) hast not to much, I pray:
If fame come not till after death, I'll stay.
[British Library MS Add. 27343]With patience then, my Muse, to glory hy:
If after death she come, I shall not dy.
[tr. Elphinston (1782), 3.62]Do not, however, you little books of mine, be in haste for fame:
if glory comes only after death, I am in no hurry for it.
[tr. Bohn's Classical (1859)]If I gain fame after my death, I am content to wait.
[tr. Paley/Stone (1890), ep. 221]Therefore, little books of mine,
Haste not; if glory comes but after death,
I'll wait awhile for glory.
[ed. Harbottle (1897)]Pray, my impatient Muse, don't worry.
If death's due first, I'm in no hurry.
[tr. Francis & Tatum (1924), ep. 221]Impatient little books of verse
For the plaudits of the universe,
If fame comes only after death,
Let's pause and rest, and catch our breath.
[tr. Marcellino (1968)]But there's no cause, my little books, to worry:
If glory must be posthumous, why hurry?
[tr. Michie (1972)]So, little books, let's not rush to our fate.
Since death comes before glory, let's be late.
[tr. Matthews (1992)]So be calm, my Muse -- no need to rush or fret:
If death must precede fame, I'll not be famous yet.
[tr. Ericsson (1995)]If I must die to get my fame,
I gladly will put off the same.
[tr. Wills (2007)]Then be content, my books, to be slow paced;
Death before glory means -- no need for haste.
[tr. Pitt-Kethley (2008)]But you, my little books, don’t hurry:
if glory comes only after death, I will not rush.
[tr. Robinson (2022)]If glory comes after death, I hurry not.
[tr. Rush]
Dying is an art.
Like everything else,
I do it exceptionally well.
I do it so it feels like hell.
I do it so it feels real.
I guess you could say I have a call.
When you are twenty years old, you will be a peacock; at thirty, a lion; at forty, a camel; at fifty, a serpent; at sixty, a dog; at seventy, a monkey; and at eighty, nothing..
[A los veinte años será pavón; a los treinta, león; a los cuarenta, camello; a los cincuenta, serpiente; a los sesenta, perro; a los setenta, mona; y a los ochenta, nada.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 276 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:At twenty years of age a Peacock; at thirty a Lion; at fourty a Camel; at fifty a Serpent; at sixty a Dog; at seventy an Ape; at fourscore nothing at all.
[Flesher ed. (1685)]At twenty a man is a Peacock, at thirty a Lion, at forty a Camel, at fifty a Serpent, at sixty a Dog, at seventy an Ape, at eighty nothing.
[tr. Jacobs (1892)]At twenty, man is a peacock, at thirty a lion, at forty a camel, at fifty a snake, at sixty a dog, at seventy an ape, and at eighty, nothing.
[tr. Fischer (1937)]
The King in a carriage may ride,
And the Beggar may crawl at his side;
But in the general race,
They are traveling all the same pace.Edward FitzGerald (1809-1883) English writer, poet, translator
“Chronomoros,” l. 57ff, Chambers’s Edinburgh Journal (5 Dec 1840)
(Source)
It was later that the story of Windle Poons really came to an end, if “story” means all that he did and caused and set in motion. In the Ramtop village where they dance the real Morris dance, for example, they believe that no one is finally dead until the ripples they cause in the world die away — until the clock he wound up winds down, until the wine she made has finished its ferment, until the crop they planted is harvested. The span of someone’s life, they say, is only the core of their actual existence.
What refuge is there for the victim who is oppressed with the feeling that there are a thousand new books he ought to read, while life is only long enough for him to attempt to read a hundred?
Every hour wounds. The last one kills.
Neil Gaiman (b. 1960) British author, screenwriter, fabulist
American Gods, epigraph (2001)
(Source)
Gaiman notes this as an "old saying." It is frequently found on sun dials or other clocks, sometimes in Latin. Variations:
- "All hours wound; the last one kills."
- "All the hours wound you, the last one kills."
- "They all wound; the last one kills."
- "Vulnerant omnes, ultima necat."
- "Omnes vulnerant. Postuma necat."
In our brief national history, we have shot four of our presidents, worried five of them to death, impeached one and hounded another out of office. And when all else fails, we hold an election and assassinate their characters.
P. J. O'Rourke (b. 1947) American humorist, editor
Parliament of Whores, “The President” (1991)
GUIDERIUS: Fear no more the heat o’ the sun,
Nor the furious winter’s rages;
Thou thy worldly task hast done,
Home art gone, and ta’en thy wages:
Golden lads and girls all must,
As chimney-sweepers, come to dust.
William Shakespeare (1564-1616) English dramatist and poet
Cymbeline, Act 3, sc. 2, l. 331ff (3.2.331-336) (1611)
(Source)
Every day should be passed as if it were to be our last.
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 633
An occasional glance at the obituary column of The Times has suggested to me that the sixties are very unhealthy; I have long thought that it would exasperate me to die before I had written this book, and so it seemed to me that I had better set about it at once. When I have finished it I can face the future with serenity, for I shall have rounded off my life’s work.
W. Somerset Maugham (1874-1965) English novelist and playwright [William Somerset Maugham]
The Summing Up, ch. 3 (1938)
(Source)
In youth, the years stretch before one so long that it is hard to realize that they will ever pass, and even in middle age, with the ordinary expectation of life in these days, it is easy to find excuses for delaying what one would like to do but does not want to; but at last a time comes when death must be considered.
W. Somerset Maugham (1874-1965) English novelist and playwright [William Somerset Maugham]
The Summing Up, ch. 3 (1938)
(Source)
Remember that man lives only in the present, in this fleeting instant: all the rest of his life is either past and gone, or not yet revealed.
[καὶ ἔτι συμμνημόνευε, ὅτι μόνον ζῇ ἕκαστος τὸ παρὸν τοῦτο, τὸ ἀκαριαῖον: τὰ δὲ ἄλλα ἢ βεβίωται ἢ ἐν ἀδήλῳ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 10 (3.10) (AD 161-180) [tr. Staniforth (1964)]
(Source)
Referencing what he has previously said in 2.14.
(Source (Greek)). Alternate translations:No man properly can be said to live more than that which is now present, which is but a moment of time. Whatsoever is besides either is already past, or uncertain.
[tr. Casaubon (1634)]Remembering withal, that every Mans Life lies all within the Present; For the Past is spent, and done with, and the Future is uncertain: Now the Present is strictly examin'd, is but a point of Time. Well then!
[tr. Collier (1701)]Remember also that each man lives only the present moment: The rest of time is either spent and gone, or is quite unknown.
[tr. Hutcheson/Moor (1742)]Recollect, moreover, what I have formerly remarked, "that every one lives that moment only which is now present." For the rest of his life is either already past, or is wrapt in uncertainty.
[tr. Graves (1792)]Bear in mind that every man lives only this present time, which is an indivisible point, and that all the rest of his life is either past or it is uncertain.
[tr. Long (1862)]Remembering withal, that every man's life lies all within the present, which is but a point of time; for the past is spent, and the future is uncertain.
[tr. Collier/Zimmern (1887)]And bear in mind withal that every man lives only in the present, this passing moment' all else is life outlived, or yet undisclosed.
[tr. Rendall (1898)]Remember also that every man lives only this present moment, which is a fleeting instant: the rest of time is either spent or quite unknown.
[tr. Hutcheson/Chrystal (1902)]Remember withal that it is only this present, a moment of time, that a man lives: all the rest either has been lived or may never be.
[tr. Haines (Loeb) (1916)]Each of us lives only in the present, this brief moment; the rest is either a life that is past, or is in an uncertain future.
[tr. Farquharson (1944)]Remember, furthermore, that each of us lives only in the present, this fleeting moment of time, and that the rest of one's days are either dead and gone or lie in an unknowable future.
[tr. Hard (1997 ed.)]Each of us lives only now, this brief instant. The rest has been lived already, or is impossible to see.
[tr. Hays (2003)]Remind yourself too that each of us lives only in the present moment, a mere fragment of time: the rest is life past or uncertain future.
[tr. Hammond (2006)]Also remember that each person lives in this very moment, and that the rest either has already happened or else is entirely uncertain.
[tr. Needleman/Piazza (2008)]Remember, furthermore, that each of us lives only in the present, this fleeting moment of time, and that the rest of one’s life has either already been lived or lies in an unknowable future.
[tr. Hard (2011 ed.)]Keep in mind that each of us only lives int he present, this brief moment of time; the rest of our life has been lived already or lies in the uncertain future.
[tr. Gill (2013)]
The world’s an Inn; and I her guest.
I eat; I drink; I take my rest.
My hostess, nature, does deny me
Nothing, wherewith she can supply me;
Where, having stayed a while, I pay
Her lavish bills, and go my way.
I’ll clue you in on a secret: death is not the worst thing that could happen to you. I know we think that; we are the first society ever to think that. It’s not worse than dishonor; it’s not worse than losing your freedom; it’s not worse than losing a sense of personal responsibility.
William "Bill" Maher (b. 1956) American comedian, political commentator, critic, television host.
Be More Cynical (2000)
Like as the waves make towards the pebbl’d shore,
So do our minutes hasten to their end.
“So what do we do if we get bitten by something deadly, then?” I asked.
He blinked at me as if I were stupid.
“Well what do you think you do?” he said. “You die of course. That’s what deadly means.”
Douglas Adams (1952-2001) English author, humorist, screenwriter
Last Chance to See, ch. 2 (1990)
We who think we are about to die will laugh at anything.
Terry Pratchett (1948-2015) English author
Discworld No. 29, Night Watch (2002)
(Source)
Internal monologue of Sam Vimes. Vimes is riffing off of the anecdotal gladiator salute to the Roman emperor, "We who are about to die salute you [morituri te salutamus]."
Time is a drug. Too much of it kills you.
Terry Pratchett (1948-2015) English author
Discworld No. 13, Small Gods (1992)
The boast of heraldry, the pomp of pow’r,
And all that beauty, all that wealth e’er gave,
Awaits alike th’inevitable hour.
The paths of glory lead but to the grave.Thomas Gray (1716-1771) English poet
“Elegy Written in a Country Churchyard,” st. 9, l. 33ff (1751)
(Source)
Among the tortures and devastations of life is this then — our friends are not able to finish their stories.
Virginia Woolf (1882-1941) English modernist writer [b. Adeline Virginia Stephen]
The Waves (1931)
Imagine that you are dying. If you had a terminal disease would you finish this book? Why not? The thing that annoys this 10-weeks-to-live self is the thing that is wrong with the book. So change it. Stop arguing with yourself. Change it. See? Easy. And no one had to die.
Anne Enright (b. 1962) Irish writer
In “Ten Rules for Writing Fiction,” The Guardian (20 Feb 2010)
(Source)
It is possible to provide security against other ills, but as far as death is concerned, we men live in a city without walls.
Epicurus (341-270 BC) Greek philosopher
The Vatican Collection of Epicurean Sayings [Sententiae Vaticanae], #31
(Source)
Alt. trans.: "One can attain security against other things, but when it comes to death all men live in a city without walls."
Disease generally begins that equality which death completes.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
The Rambler, #48 (1 Sep 1750)
(Source)
I remember Castelnau: like me Ambassador to England, who wrote like me a narrative of his life in London. On the last page of Book VII, he says to his son: “I will deal with this event in Book VIII,” and Book VIII of Castelnau’s Memoirs does not exist: that warns me to take advantage of being alive.
François-René de Chateaubriand (1768-1848) French writer, politican, diplomat
Memoirs from Beyond the Grave [Mémoires d’Outre-Tombe], Book 6, ch. 8 (1848-1850) [tr. Kline]
What the object of senile avarice may be I cannot conceive. For can there be anything more absurd than to seek more journey money, the less there remains of the journey?
[Avaritia vero senilis quid sibi velit, non intellego. Potest enim quicquam esse absurdius quam, quo viae minus restet, eo plus viatici quaerere?]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Senectute [Cato Maior; On Old Age], ch. 18 / sec. 65 (18.65) (44 BC) [tr. Shuckburgh (1900)]
(Source)
(Source (Latin)). Alternate translations:Also I may not consceyue nor understande why avaryce & covetyse ought to be in an olde man for ther is no thyng more unreasonable nor more folyssh then is for to hepe gretter quantite of wordily goodes or of vitailles in the tyme when the man hath lesse wey for to endure & lyve.
[tr. Worcester/Worcester/Scrope (1481)]But as for the avarice and covetousness of old men, I am not acquainted therewith, neither do I know what it meaneth. For what can be more absurd or repugnant to all reason than for a wayfaring man, when his journey is now almost dispatched and brought to an end, and hath but little way to go, to provide and furnish himself with the more victuals, and the shorter that his journey is, the more to seek and purvey for costage?
[tr. Newton (1569)]But as for covetousnesse in age, I know not what it meanes; for there can be no greater absurdity, then when the journey is almost done, to take care to provide much more provision.
[tr. Austin (1648), ch. 19]Of Age's avarice I cannot see
What colour, ground, or reason there should be,
Is it not folly? when the way we ride
Is short, for a long voyage to provide.
[tr. Denham (1669)]As for Covetousness, and an eager Desire to heap up Riches in this World, when we are about to leave it, I must own, I know not what to make of it. For what in Nature can be more absurd, than to b e anxiously intent in making Provisions for our Journey, when we are almost at the End of it?
[tr. Hemming (1716)]As to Covetousness, what it can profit an Old Man I am at a Loss to imagine. For what in Life can be more absurd, than to overstock ourselves with Provision, when we are nigh our Journey's End?
[tr. J. D. (1744)]What covetousness in old men can mean, I must own, I cannot comprehend; for can any thing be more senselessly absurd, than that the nearer we are to our journey's end, we should still lay in the more provision for it.
[tr. Logan (1750)]As to avarice, it is inconceivable for what purpose that passion should find admittance into an old man's breast. For surely nothing can be more irrational and absurd than to increase our provision for the road, the nearer we approach to our journey's end.
[tr. Melmoth (1773)]But, as for avarice in an old man, I cannot understand what it purposes. For can anything be more absurd than to seek the more provisions the less remains of the journey?
[Cornish Bros. ed. (1847)]What avarice in an old man can propose to itself I cannot conceive: for can anything be more absurd than, in proportion as less of our journey remains, to seek a greater supply of provisions?
[tr. Edmonds (1874)]Avarice in old age is foolish; for what can be more absurd than to increase our provisions for the road the nearer we approach to our journey's end.
[Common English translation (e.g. (1873))]As for senile avarice, I do not understand what it means; for can anything be more foolish than, in proportion as there is less of the way to travel, to seek the more provision for it?
[tr. Peabody (1884)]As to greediness, I do not know
What it can mean. Can aught be more absurd
Than that as life draws to a close, we seek
More money to assist our journey's end?
[tr. Allison (1916)]As for avariciousness in the old, what purpose it can serve I do not understand, for can anything be more absurd in the traveler than to increase his luggage as he nears his journey's end?
[tr. Falconer (1923)]As for avarice in an old man, I simply can’t understand it; could anything be more ridiculous than to ask for more and more travel-funds as one’s journey grows closer and closer to its end?
[tr. Copley (1967)]But greed is another thing altogether. I can never understand why elderly men are so attached to their money. What could be more pointless? Toward the end of a journey, one’s travelling expenses ought to be less, rather than more.
[tr. Cobbold (2012)]When it comes to old people’s avidity,
It is altogether beyond my pale
To seek more food when shorter is the trail.
[tr. Bozzi (2015)]
A man over ninety is a great comfort to all his elderly neighbors; he is a picket-guard at the extreme outpost; and the young folks of sixty and seventy feel that the enemy must get by him before he can come near their camp.
No one wants to die. Even people who want to go to heaven don’t want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because Death is very likely the single best invention of Life. It is Life’s change agent. It clears out the old to make way for the new. Right now the new is you, but someday not too long from now, you will gradually become the old and be cleared away. Sorry to be so dramatic, but it is quite true.
Steve Jobs (1955-2011) American computer inventor, entrepreneur
Speech (2005-06-12), Commencement Address, Stanford University
(Source)
MACBETH: To-morrow, and to-morrow, and to-morrow,
Creeps in this petty pace from day to day
To the last syllable of recorded time,
And all our yesterdays have lighted fools
The way to dusty death. Out, out, brief candle!
Life’s but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more: it is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 5, sc. 5, l. 22ff (5.5.22-31) (1606)
(Source)
I just finished with nine months of treatment for cancer. First they poison you, then they mutilate you, then they burn you. I’ve had more fun. And when it’s over, you’re so glad that you’re grateful to absolutely everyone. And I am. The trouble is, I’m not a better person. I was in great hopes that confronting my own mortality would make me deeper, more thoughtful. Many lovely people sent books on how to find a more spiritual meaning in life. My response was, “Oh, hell, I can’t go on a spiritual journey — I’m constipated.”
Molly Ivins (1944-2007) American writer, political columnist [Mary Tyler Ivins]
“Cancer, II” The Progressive (Oct 2000)
In a similar vein, Ivins wrote in "Who Needs Breasts, Anyway?", Time (18 Feb 2002): "Having breast cancer is massive amounts of no fun. First they mutilate you; then they poison you; then they burn you. I have been on blind dates better than that."
It is not said that evil arts were ever practised in Gondor, or that the Nameless One was ever named in honour there; and the old wisdom and beauty brought out of the West remained long in the realm of the sons of Elendil the Fair, and they linger there still. Yet even so it was Gondor that brought about its own decay, falling by degrees into dotage, and thinking that the Enemy was asleep, who was only banished not destroyed. Death was ever present, because the Númenoreans still, as they had in their Old Kingdom, and so lost it, hungered after endless life unchanging. Kings made tombs more splendid than houses of the living and counted old names in the rolls of their descent dearer than the names of sons. Childless lords sat in aged halls musing on heraldry; in secret chambers withered men compounded strong elixirs, or in high cold towers asked questions of the stars. And the last king of the line of Anárion had no heir.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 2: The Two Towers, Book 4, ch. 5 “The Window on the West” [Faramir] (1954)
(Source)
Life is short and we have never too much time for gladdening the hearts of those who are traveling the dark journey with us. Oh, be swift to love, make haste to be kind!
Henri-Frédéric Amiel (1821-1881) Swiss philosopher, poet, critic
Journal Intime (1869-12-16) [tr. Ward (1897)]
(Source)
Human life consists in mutual service. No grief, pain, misfortune, or “broken heart,” is excuse for cutting off one’s life while any power of service remains. But when all usefulness is over, when one is assured of an unavoidable and imminent death, it is the simplest of human rights to choose a quick and easy death in place of a slow and horrible one.
Charlotte Perkins Gilman (1860-1935) American sociologist, writer, reformer, feminist
Suicide note (1935-08-17)
(Source)
Gilman, an advocate for euthanasia, took her own life through an overdose of chloroform, after having been diagnosed with incurable breast cancer in January 1932. In both her autobiography and her suicide note, she said she "chose chloroform over cancer."
Let the world slide, let the world go:
A fig for care, and a fig for woe!
If I can’t pay, why, I can owe;
And death makes equal the high and low.
Be merry, friends!John Heywood (1497?-1580?) English playwright and epigrammist
Ballad (1576), “Be Merry Friends,” st. 17
(Source)
Collected in John Payne Collier (ed.), A Book of Roxburghe Ballads (1847), which includes more history about it.
This quote from the final stanza of the ballad (as reconstructed) was popularized when quoted in Bartlett's Familiar Quotations, 5th Ed. (1870) and subsequent editions.
The ballad also shows up in a collection of James Orchard Halliwell (ed.), The Moral Play of Wit and Science (1848) for the Shakespeare Society. This has an earlier version of the ballad, which does not include this stanza. (It also wavers in spelling between "mery" / "merye" and "frends" / "freendes.") This is in turn endnoted with five contemporary English stanzas, replacing the last two given, which includes that quoted above.
"Let the world slide" is used by the Beggar (Sly) in Shakespeare's Taming of the Shrew, Induction, sc. 1 (c. 1590).
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)]
NORTON I: I must confess, I have always wondered what lay beyond life, my dear.
DEATH: Yeah, everybody wonders. And sooner or later everybody gets to find out.
Neil Gaiman (b. 1960) British author, screenwriter, fabulist
Sandman, Book 6. Fables and Reflections, # 31 “Three Septembers and a January” (1991-10)
(Source)
BERNIE: But I did okay, didn’t I? I mean I got, what, fifteen thousand years. That’s pretty good, isn’t it? I lived a pretty long time.
DEATH: You lived what anybody gets, Bernie. You got a lifetime. No more. No less. You got a lifetime.
Neil Gaiman (b. 1960) British author, screenwriter, fabulist
Sandman, Book 7. Brief Lives, # 43 “Part 3” (1992-11)
(Source)
No catalogue of horrors ever kept men from war. Before the war you always think that it’s not you that dies. But you will die, brother, if you go to it long enough.
Ernest Hemingway (1899-1961) American writer
“Notes on the Next War: A Serious Topical Letter,” Esquire (Sep 1935)
There is no lonelier man in death, except the suicide, than that man who has lived many years with a good wife and then outlived her. If two people love each other there can be no happy end to it.