We were born for cooperation, like feet, like hands, like eyelids, like the rows of upper and lower teeth. So to work against each other is contrary to nature; and resentment and rejection count as working against someone.
[γεγόναμεν γὰρ πρὸς συνεργίαν ὡς πόδες, ὡς χεῖρες, ὡς βλέφαρα, ὡς οἱ στοῖχοι τῶν ἄνω καὶ κάτω ὀδόντων. τὸ οὖν ἀντιπράσσειν ἀλλήλοις παρὰ φύσιν: ἀντιπρακτικὸν δὲ τὸ ἀγανακτεῖν καὶ ἀποστρέφεσθαι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 1 (2.1) [tr. Gill (2013)]
(Source)
(Source (Greek)). Alternate translations:For we are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition?
[tr. Casaubon (1634), 1.15]For we are all made for mutual Assistance, no less than the Parts of the Body are for the Service of the whole; From whence it follows that Clashing and Opposition is perfectly Unnatural: Now such an unfriendly Disposition is imply'd in Resentment and Aversion.
[tr. Collier (1701)]We were formed by nature for mutual assistance, as the two feet, the hands, the eye¬ lids, the upper and lower rows of teeth. Opposition to each other is contrary to nature: All anger and aversion is an opposition.
[tr. Hutcheson/Moor (1742)]For we are all born for our mutual assistance; as the hands and feet, and every part of the human body, are for the service of the whole; to thwart and injure each other, therefore, is contrary to nature. Now injuries and hostilities are generally the consequence of hatred and resentment.
[tr. Graves (1792)]For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another, then, is contrary to nature; and it is acting against one another to be vexed and to turn away.
[tr. Long (1862)]For we are all made for mutual assistance, as the feet, the hands, and the eyelids, as the rows of the upper and under teeth, from whence it follows that clashing and opposition is perfectly unnatural. Now such an unfriendly disposition is implied in resentment and aversion.
[tr. Collier/Zimmern (1887)]For we are made for co-operation, like the feet, the hands, the eyelids, the upper and the lower rows of teech. To thwart one another is contrary to nature; and one form of thwarting is resentment and estrangement.
[tr. Rendall (1898)]For we are made by nature for mutual assistance, like the feet, the hands, the eyelids, the upper and lower rows of teeth. It is against nature for men to oppose each other; and what else is anger and aversion?
[tr. Hutcheson/Chrystal (1902)]For we have come into being for co-operation, as have the feet, the hands, the eyelids, the rows of upper and lower teeth. Therefore to thwart one another is against Nature; and we do thwart one another by shewing resentment and aversion.
[tr. Haines (Loeb) (1916)]For we have come into the world to work together, like feet, like hands, like eyelids, like the rows of upper and lower teeth. To work against one another therefore is to oppose Nature, and to be vexed with another or to turn away from him is to tend to antagonism.
[tr. Farquharson (1944)]For he and I were born to work together, like a man’s two hands, feet, or eyelids, or like the upper and lower rows of his teeth. To obstruct each other is against Nature’s law -- and what is irritation or aversion but a form of obstruction?
[tr. Staniforth (1964)]For we have come into being to work together, like feet, hands, or eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another and turn away form him is surely to work against him.
[tr. Hard (1997 ed.)]We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions.
[tr. Hays (2003)]We were born for cooperation, like feet, like hands, like eyelids, like the rows of upper and lower teeth. So to work in opposition to one another is against nature: and anger or rejection is opposition.
[tr. Hammond (2006)]For we have been made for cooperation, just like the feet, the hands, the eyelids, and the upper and lower teeth. To hinder one another, then, is contrary to Nature, and this is exactly what happens when we are angry and turn away from each other.
[tr. Needleman/Piazza (2008)]For we have come into being to work together, like feet, hands, eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another person and turn away from him is surely to work against him.
[tr. Hard (2011 ed.)]For both they and I need each other. To act against them would be to act against myself. And to become angry and turn away from them is also to act against them.
[tr. McNeill (2019)]
Quotations about:
nature
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
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)]
The Universe appears to be a device contrived for the perpetual astonishment of astronomers.
Arthur C. Clarke (1917-2008) British writer
How the World Was One: Beyond the Global Village, Part 4, ch. 27 (1992)
(Source)
A number of variants can be found, e.g., "I sometimes think the universe is a machine designed for the perpetual astonishment of astronomers" or "The universe: a device contrived for the perpetual astonishment of astronomers." The above is the only one I could find from a source by Clarke himself.
There are dangers in sentimentalizing nature. Most sentimental ideas imply, at bottom, a deep if unacknowledged disrespect. It is no accident that we Americans, probably the world’s champion sentimentalizers about nature, are at one and the same time probably the world’s most voracious and disrespectful destroyers of wild and rural countryside.
Jane Jacobs (1916-2006) American-Canadian journalist, author, urban theorist, activist
The Death and Life of Great American Cities, Part 4, ch. 22 (1961)
(Source)
The whole question of imagination in science is often misunderstood by people in other disciplines. They try to test our imagination in the following way. They say, “Here is a picture of some people in a situation. What do you imagine will happen next?” When we say, “I can’t imagine,” they may think we have a weak imagination. They overlook the fact that whatever we are allowed to imagine in science must be consistent with everything else we know: that the electric fields and the waves we talk about are not just some happy thoughts which we are free to make as we wish, but ideas which must be consistent with all the laws of physics we know. We can’t allow ourselves to seriously imagine things which are obviously in contradiction to the known laws of nature.
Richard Feynman (1918-1988) American physicist
The Feynman Lectures on Physics, Vol. 2, ch. 20 “Solutions of Maxwell’s Equations in Free Space,” sec. 20–3 “Scientific Imagination” (1964)
(Source)
The charge is often made against etiquette that it is artificial. Yes, indeed, it is. Civilization is artificial. When people extoll the virtues of naturalness, honesty, informality, intimacy, and creativity — watch out. Honesty has come to mean the privilege of insulting you to your face without expecting redress, and creativity that it is wrong to interfere with a child who is destroying your possessions. It is apparently natural behavior to treat the sick, the disabled, and the bereaved with curiosity and distaste, but it is also highly uncivilized.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Common Courtesy, “In the Quest for Equality, Civilization Itself Is Maligned” (1985)
(Source)
Originally published in The New Republic in 1984.
By day the bat is cousin to the mouse.
He likes the attic of an aging house.
His fingers make a hat about his head.
His pulse beat is so slow we think him dead.
He loops in crazy figures half the night
Among the trees that face the corner light.
But when he brushes up against a screen,
We are afraid of what our eyes have seen:
For something is amiss or out of place
When mice with wings can wear a human face.
Every child should have mud pies, grasshoppers, water-bugs, tadpoles, frogs, mud-turtles, elderberries, wild strawberries, acorns, chestnuts, trees to climb, brooks to wade in, water-lilies, woodchucks, bats, bees, butterflies, various animals to pet, hay-fields, pine-cones, rocks to roll, sand, snakes, huckleberries and hornets and any child who has been deprived of these has been deprived of the best part of his education.
Luther Burbank (1849-1926) American horticulturist
The Training of the Human Plant, ch. 10 “Character” (1907)
(Source)
A person who lacks the means, within himself, to live a good and happy life will find any period of his existence wearisome. But rely for life’s blessings on your own resources, and you will not take a gloomy view of any of the inevitable consequences of nature’s laws. Everyone hopes to attain an advanced age; yet when it comes they all complain! So foolishly inconsistent and perverse can people be.
[Quibus enim nihil est in ipsis opis ad bene beateque vivendum, eis omnis aetas gravis est; qui autem omnia bona a se ipsi petunt, eis nihil malum potest videri quod naturae necessitas adferat. Quo in genere est in primis senectus, quam ut adipiscantur omnes optant, eandem accusant adeptam; tanta est stultitiae inconstantia atque perversitas.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Senectute [Cato Maior; On Old Age], ch. 2 / sec. 4 (2.4) [Cato] (44 BC) [tr. Grant (1960, 1971 ed.)]
(Source)
(Source (Latin)). Alternate translations:For eche of thies ages which men name Childhode, adolescence, yongth, virilite, manhode & olde age semyn to be hevy & noxous to men the which in them silf have nothyng that may help & socoure them to lyve goodly & blessidly as bee, the which excercisen sciences & vertues & good werkis, but as to suche men which sechyn & fyndyn in themsilf alle the goods & thyngis which belongyn wele & blessidly for to lyve, ther is nothyng that comyth to them in age by the defaute of nature that may seme unto them evyll nor noxous. It is certayne that olde age is suche that it serchith & fyndyth in it self all the goodnesses whch longen to live wel & blyssidly, and yet is olde age such that alle men desyre to come untyll hit, And never the lesse the mutablenes & evyl dysposicion of men it is so grete in oure dayes that they blamyn olde age whan they be come therto by cause that then they may not use delectacions.
[tr. Worcester/Worcester/Scrope (1481)]For they that have no power, pith of wit, help, way nor virtue in themselves to conduct and bring them to a good and blessed life, unto such as these be, all their age is cumbersome and unpleasant. But unto such as lead their lives virtuously, measuring all their actions by the square of reason, and have their minds with all good gifts of grace beautified and garnished, there is nothing thought nor deemed evil that cometh by necessity of nature. Of the which sort old age is principally to be considered, unto which all men wish to arrive, and yet when they have their desire, they accuse it as painful, sickly, unpleasant and tedious, such is the brainless unconstancy, foolish sottage, and perverse overthwartness of wayward people.
[tr. Newton (1569)]For that age is only grievous to those that have no taste of wisdome and learning in themselves to make them live happily: but to them which see all perfection and consolation from their own experience, nothing can seem heavy which the necessity of nature bringeth: of which sort old age is chief, which all desire to obtain, and blame being obtained; such is their unconstancy, foolishnesse and perversity.
[tr. Austin (1648)]For to those who have nothing within themselves capable of making Life happy, and satisfactory, no wonder if every Stage of it should prove irksome, and vexatious: but, to those who derive all their satisfaction from an easy mind, nothing can seem grievous and tormenting, that proceeds from the irreversible Laws of Nature; which certainly is the case of Old Age,, whereunto though 'tis the earnest desire of all men to arrive, yet such is their unaccountable folly, and perverseness, that they are never more uneasy than when they have arrived at it.
[tr. Hemming (1716)]All Ages are grievous to those who have not in themselves the Means of living Holy and Happy; but those who expect all Happiness from their own Virtues, don't look up on the Decay of Nature as a Hardship, whereof Old Age is the chiefest, and which all desire to attain to; but is no sooner tasted than declaim'd against. Such are the Effects of Inconstancy, Folly, and the Want of Wisdom.
[tr. J. D. (1744)]For know this, that those who have no Aid or Support within themselves, to render their Lives easy, will find every State irksome: While such as are convinced, they must owe their Happiness to themselves, and that if they cannot find it in their own Breasts, they will never meet with it from abroad; will never consider any thing as an Evil, that is but a necessary Effect of the established Order of Nature; which Old Age most undoubtedly is. 'Tis certainly strange, that while all Men hope they may live to attain it, any should find Fault with it, when it comes their Share. Yet such is the Levity, Folly, and Perverseness of Mankind, that we see there is nothing more common.
[tr. Logan (1744)]Those indeed who have no internal resource of happiness, will find themselves uneasy in every stage of human life: but to him who is accustomed to derive all his felicity from within himself, no state will appear as a real evil into which he is conducted by the common and regular course of nature. Now this is peculiarly the case with respect to old age : yet such is the inconsistency of human folly, that the very period which at a distance is every man's warmest wish to attain, no sooner arrives than it is equally the object of his lamentations.
[tr. Melmoth (1773)]For to those that have nought of resource in themselves for living well and happily, every stage of life is burthensome; while to those that seek all their goods from themselves, nothing can seem an evil, which the law of Nature may bring them. In which class foremost stands old age, which all desire to attain, but arraign the same when attained; so great is the inconsistency and perverseness of folly.
[Cornish Bros. ed. (1847)]For to those who have no resource in themselves for living well and happily, every age is burdensome; but to those who seek all good things from themselves, nothing can appear evil which the necessity of nature entails; in which class particularly is old age, which all men wish to attain, and yet they complain of it when they have attained it; so great is the inconsistency and waywardness of folly.
[tr. Edmonds (1874)]For those who have in themselves no resources for a good and happy life, every period of life is burdensome; but to those who seek all goods from within, nothing which comes in the course of nature can seem evil. Under this head a place especially belongs to old age, which all desire to attain, yet find fault with it when they have reached it. Such is the inconsistency and perverseness of human folly.
[tr. Peabody (1884)]But those who look for all happiness from within can never think anything bad which nature makes inevitable. In that category before anything else comes old age, to which all wish to attain, and at which all grumble when attained. Such is Folly's inconsistency and unreasonableness!
[tr. Shuckburgh (1895)]Of course
To those who've no resources in themselves
For a good and happy life, why, every age
Is hard to bear: but those who have within
All that is needful for a life well-spent,
Can never find misfortune in the lot
That nature's laws impose. And one such lot
Is that old age must come to each and all,
Old age so fondly hoped for, when it comes,
So Oft found to be irksome. Such, alas!
Is Folly's want of reason and resolve.
[tr. Allison (1916)]For to those who have not the means within themselves of a virtuous and happy life every age is burdensome; and, on the other hand, to those who seek all good from themselves nothing can seem evil that the laws of nature inevitably impose. To this class old age especially belongs, which all men wish to attain and yet reproach when attained; such is the inconsistency and perversity of Folly!
[tr. Falconer (1923)]People, you see, who have no inner resources for living the good and happy life, find every age a burden. But men who seek all good from within themselves are simply unable to view as evil anything that comes about through nature’s law. Now old age, as much as anything else in this world, is such a thing. All men hope and pray to attain it; once they have attained it, they start finding fault with it.
[tr. Copley (1967)]Some people just do not possess the optimism that would allow them to live contentedly under any circumstances: for them every stage of life is a burden. But if only they expected nothing but good for themselves, nothing that the natural passage of time brought them could seem bad. This is especially true of old age. Everybody wants to live for a long time, but when they have attained their goal, they grumble. It makes no sense -- but that’s what life is: perverse and inconsistent.
[tr. Cobbold (2012)]Someone who doesn't have much in the way of inner resources will find all stages of life irksome, but someone whose character is in order will accept what nature brings and not complain about something perfectly natural, calling it evil. There is much nonsense bandied about old age, something which everyone wishes to reach, but which most complain about once they get there. That seems more than slightly inconsistent and perverse, doesn't it?
[tr. Gerberding (2014)]They find every age oppressive, of course,
Who in their inner selves have no resource
To live an easy life in happiness,
But they who in themselves only find
Their own contentment and peace of mind
See no harm in nature’s due process
Whose termination inevitably
May lead to that state of senility
To which they keenly lay claim,
But once attained rather foolishly,
With malice and incongruity,
Promptly find reasons to blame.
[tr. Bozzi (2015)]Those who lack within themselves the means for living a blessed and happy life will find any age painful. But for those who seek good things within themselves, nothing imposed on them by nature will seem troublesome. Growing older is a prime example of this. Everyone hopes to reach old age, but when it comes, most of us complain about it. People can be so foolish and inconsistent.
[tr. Freeman (2016)]Every age is burdensome to those who have no means of living well and happily. But to those who seek all good from themselves, nothing which the necessity of nature offers can appear bad. Old age is a prime example of this sort of thing -- everyone wishes to attain it, but they always complain about it once it is attained. Such is the inconstancy and perversity of stupidity.
[tr. Robinson [@sentantiq] (2017)]
LEAR: I pardon that man’s life. What was thy cause? —
Adultery? Thou shalt not die. Die for adultery? No.
The wren goes to ‘t, and the small gilded fly does
lecher in my sight. Let copulation thrive ….William Shakespeare (1564-1616) English dramatist and poet
King Lear, Act 4, sc. 6, l. 129ff (4.6.129-132) (1606)
(Source)
All my life through, the new sights of Nature made me rejoice like a child.
Marie Curie (1867-1934) Polish-French physicist and chemist [b. Maria Salomea Skłodowska]
Pierre Curie, “Autobiographical Notes: Marie Curie,” ch. 1 (1923) [tr. Kellogg/Kellogg]
(Source)
Child, your first birthday presents will come from nature’s wild —
Small presents: earth will shower you with romping ivy, foxgloves,
Bouquets of gipsy lilies and sweetly-smiling acanthus.[At tibi prima, puer, nullo munuscula cultu
errantis hederas passim cum baccare tellus
20mixtaque ridenti colocasia fundet acantho.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Eclogues [Eclogae, Bucolics, Pastorals], No. 4 “Pollio,” l. 18ff (4.18-20) (42-38 BC) [tr. Day Lewis (1963)]
(Source)
Celebrating the birth of Saloninus, a boy born in the consulship of his father and Virgil's patron C. Asinius Pollio. Or, possibly, writing of Marcellus, son of Augustus. Or maybe just a lot of veiled references to Augustus himself. Or, say some, divine prophecy of the future Jesus Christ. Lots of theories; some summaries here and here.
(Source (Latin)). Alternate translations:Which shall to thee (sweet childe) undrest, bring forth,
Berries, wilde Ivie, and shall pay first fruits
Of mixt Acanthus, with Egyptian roots.
[tr. Ogilby (1649)]Unbidden Earth shall wreathing Ivy bring,
And fragrant Herbs (the promises of Spring)
As her first Off'rings to her Infant King.
[tr. Dryden (1709), l. 22ff]Gladly to thee its natal gifts the field,
Till'd by no human hand, bright Boy, shall yield;
The baccar's stem with curling ivy twine.
And colocasia and acanthus join.
[tr. Wrangham (1830)]Meanwhile the earth, O boy, as her first offerings, shall pour thee forth every where, without culture, creeping ivy with lady's glove, and Egyptian beans with smiling acanthus intermixed.
[tr. Davidson (1854)]On thee, child, everywhere shall earth, untilled,
Show'r, her first baby-offerings, vagrant stems
Of ivy, foxglove, and gay briar, and bean.
[tr. Calverley (c. 1871)]Yes, for you, sweet boy, shall the earth untilled pour forth far and wide a child's simple gifts, the creeping ivy twined with foxglove, and Egyptian beans blended with the bright smile of acanthus.
[tr. Wilkins (1873)]To deck thy cradle earth spontaneous pours
The spikenard's perfume and the wealth of flowers,
Green ivy creeps around with graceful thread,
And bright acanthus smiles upon the bed.
[tr. King (1882), l. 282ff]Now, fairest boy, will the new-teeming earth
No culture wait, but pour to make thee mirth,
As toys of off'ring she can soonest bear,
Wild nard and errant ivy everywhere,
And with th' Egyptian lily twined in play,
Laughing acanthus.
[tr. Palmer (1883)]For thee, O boy,
first shall the earth, untilled, pour freely forth
her childish gifts, the gadding ivy-spray
with foxglove and Egyptian bean-flower mixed,
and laughing-eyed acanthus.
[tr. Greenough (1895)]Meanwhile the earth, O boy, as her first offerings, shall pour forth for you everywhere, without culture, creeping ivy with lady’s glove, and Egyptian beans with smiling acanthus intermixed.
[tr. Bryce (1897)]But on thee, O boy, untilled shall Earth first pour childish gifts, wandering ivy-tendrils and foxglove, and colocasia mingled with the laughing acanthus.
[tr. Mackail (1899)]To him shall bring
Uncultured earth her first small offerings,
Creeping wild ivy, arums, foxgloves too,
Smiling acanthus with bright polished leaf.
[tr. Mackail/Cardew, verse (1908)]For tributes at thy birth, O blessed babe.
The untilled earth with wandering ivies wild
Shall mingle spikenard, and from bounteous breast
Pour forth her lilies and Egyptian balm.
[tr. Williams (1915)]But for you, child, the earth untilled will pour forth its first pretty gifts, gadding ivy with foxglove everywhere, and the Egyptian bean blended with the laughing briar; unbidden it will pour forth for you a cradle of smiling flowers.
[tr. Fairclough (Loeb) (1916)]Free-roaming ivy, foxgloves in every dell, and smiling acanthus mingled with Egyptian lilies — these, little one, are the first modest gifts that earth, unprompted by the hoe, will lavish on you.
[tr. Rieu (1949)]But these, dear boy, are the first pretty gifts in plenty
Our Earth from effortless fields shall bring you: ivy
With foxglove wandering hither and thither, commingled
With lotus and laughing-eyed acanthus.
[tr. Johnson (1960)]Dear child, there will be new little gifts for you,
Springtime valerian, and trailing ivy,
Egyptian beans, and smiling acanthus, all
poured out profusely from the untilled earth.
[tr. Ferry (1999)]And for you, boy, the uncultivated earth will pour out
her first little gifts, straggling ivy and cyclamen everywhere
and the bean flower with the smiling acanthus.
[tr. Kline (2001)]And for you, little boy, the uncultivated earth will scatter its first small gifts, wandering ivy and cyclamens everywhere, beans mixed with laughing acanthus.
[tr. @sentantiq (2015)]
Nature never said to me: Do not be poor; still less did she say: Be rich; her cry to me was always: Be independent.
[La Nature ne m’a point dit: ne sois point pauvre; encore moins: sois riche; mais elle me crie: sois indépendant.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 4, ¶ 281 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:Nature has not said to me: Be not poor; still less: Be rich. But she cries out to me: Be independent.
[tr. Hutchinson (1902)]Nature did not say to me, “Do not be poor”; still less, “Be rich”; but she cried out to me, “Be independent.”
[tr. Merwin (1969)]Nature did not tell me, "Do not be poor"; still less did it say "Be rich"; but it does cry to me: "Be independent."
[tr. Pearson (1973)]Nature never urged me, "Be not poor," much less, "Be rich." Instead, she shouts: "Be independent."
[tr. Dusinberre (1992)]Nature didn't tell me, "Don't be poor!"; and certainly didn't say: "Get rich!"; but she did shout: "Always be independent!"
[tr. Parmée (2003), ¶174]Nature didn't say to me "Never be poor."; still less "Be rich."; but it cried "Be independant."
[tr. Sinicalchi]
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)]
I luv mi phailings. It iz theze that make me pheel that i have that tutch ov natur in me that makes me brother tew every man living.
[I love my failings. It is these that make me feel that I have that touch of nature in me that makes me brother to every man living.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 131 “Affurisms: Plum Pits (1)” (1874)
(Source)
Make me true lover of fair field and farm,
Of streams in dewy vales, of rivers broad
And lonely forests, far from pomp and fame.[Rura mihi et rigui placeant in vallibus amnes,
Flumina amem sylvasque inglorius.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 2, l. 485ff (2.485) (29 BC) [tr. Williams (1915)]
(Source)
Praying to his Muse to find joy in a bucolic setting, if fear turns him back from more exotic realms of nature.
(Source (Latin)). Alternate translations:Then I'le delight in vales, nere pleasant floods,
And unrenown'd, haunt rivers, hils, and woods.
[tr. Ogilby (1649)]My next Desire is, void of Care and Strife,
To lead a soft, secure, inglorious Life.
A Country Cottage near a Crystal Flood,
A winding Vally, and a lofty Wood.
[tr. Dryden (1709), l. 687ff]May rural scenes, thro' meads rills sparkling please,
And woods, and rivers, in inglorious ease.
[tr. Nevile (1767), l. 543ff]Oh may I yet, by fame forgotten, dwell
By gushing fount, wild wood, and shadowy dell!
[tr. Sotheby (1800)]Let fields and streams gliding in the valleys be my delight; inglorious may I court the rivers and woods.
[tr. Davidson (1854)]At least permit me to indulge my dream
Of meads, and valleys, and the mazy stream:
Be woods and waves my unambitious love.
[tr. Blackmore (1871), l. 578ff]May the country and the rills that water the vales be my delight; careless of fame, may I love the streams and the woodlands!
[tr. Wilkins (1873)]Then be fields
And stream-washed vales my solace, let me love
Rivers and woods, inglorious.
[tr. Rhoades (1881)]Then let the fields and running streams delight
My unambitious verse, and charm my sight.
[tr. King (1882), l. 492ff]Let fields and streams that run among the hills be my delight; though unknown to fame, may I be content with the rivers and the woods.
[tr. Bryce (1897)]May the country and the streams that water the valleys content me, and lost to fame let me love stream and woodland.
[tr. Mackail (1899)]Dear to me then be the fields, be the streams through the valleys that flow,
My fameless love upon rivers be set, and on forests.
[tr. Way (1912)]Let my delight be the country, and the running streams amid the dells -- may I love the waters and the woods, though I be unknown to fame.
[tr. Fairclough (Loeb) (1916)]Then let the country charm me, the rivers that channel its valleys,
Then may I love its forest and stream, and and let fame go hang.
[tr. Day-Lewis (1940)]Still, let me relish the country, humbly revere Streams that glide through glades, the woods, the rivers.
[tr. Bovie (1956)]May the countryside and cool streams in valleys please me; may I love rivers and forests -- inglorious though I may be.
[tr. Miles (1980)]Then will I pray that I may find fulfilment
In the country and the streams that water valleys,
Love rivers and woods, unglamorous.
[tr. Wilkinson (1982)]Let the country
and the flowing streams in the valleys please me,
let me love the rivers and the woods, unknown.
[tr. Kline (2001)]May rural land and streams rushing in its valleys please me.
May I, unrecognized, love its woods and waters!
[tr. Lembke (2004)]Then let me be satisfied with rural beauty, streams bustling through the glens; let me love woods and running water -- though I'll have failed.
[tr. Fallon (2006)]Let the land be my delight, the streams that irrigate the vales,
the rills and forests let me love unsung.
[tr. Johnson (2009)]Then may I find delight in the rural fields
And the little brooks that make their way through valleys,
And in obscurity love the woods and rivers.
[tr. Ferry (2015)]
If I had lived in that wild early world
When each day saw new monstrosities,
I would have fawned upon a giantess, curled
Voluptuous as a cat around her knees.[Du temps que la Nature en sa verve puissante
Concevait chaque jour des enfants monstrueux,
J’eusse aimé vivre auprès d’une jeune géante,
Comme aux pieds d’une reine un chat voluptueux.]Charles Baudelaire (1821-1867) French poet, essayist, art critic
Les Fleurs du Mal [The Flowers of Evil], # 19 “La Géante [The Giantess],” st. 1 (1857) [tr. Lerner (1999)]
(Source)
Also in in the 1861 ed. (# 19) and 1868 (# 20). (Source (French)). Alternate translations:When Nature in her lavish lustiness
Bred day by day new, strange monstrosities,
Would I had lived with a young giantess
Like a warm cat who at a queen's feet lies.
[tr. Squire (1909)]I should have loved -- erewhile when Heaven conceived
Each day, some child abnormal and obscene,
Beside a maiden giantess to have lived,
Like a luxurious cat at the feet of a queen
[tr. Scott (1909)]From the time when Nature in her furious fancy
Conceived each day monstrosities obscene,
I had loved to live near a young Giantess of Necromancy,
Like a voluptuous cat before the knees of a Queen.
[tr. Symons (1913)]In times of old when Nature in her glad excess
Brought forth such living marvels as no more are seen,
I should have loved to dwell with a young giantess,
Like a voluptuous cat about the feet of a queen.
[tr. Dillon (1936)]When Nature once in lustful hot undress
Conceived gargantuan offspring, then would I
Have loved to live near a young giantess,
Like a voluptuous cat at a queen's feet.
[tr. Shapiro (1942)]Of old when Nature, in her verve defiant,
Conceived each day some birth of monstrous mien,
I would have lived near some young female giant
Like a voluptuous cat beside a queen,
[tr. Campbell (1952)]At the time when Nature with a lusty spirit
Was conceiving monstrous children each day,
I should have liked to live near a young giantess,
Like a voluptuous cat at the feet of a queen.
[tr. Aggeler (1954)]In times when Nature, lusty to excess,
Bred monstrous children, would that I had been
Living beside a youthful giantess,
Like a voluptuous cat beside a queen
[tr. LeClercq (1958)]In those times when Nature in powerful zest
Conceived each day monstrous children,
I would have loved to live near a young giantess,
A voluptuous cat at the feet of a queen.
[tr. Wagner (1974)]Had I been there when primal Nature teemed
with monstrous progeny, I would have tried
to live beside some mammoth girl, the way
a cat will sprawl at the feet of a queen
[tr. Howard (1982)]In olden days when Nature in her lusty exuberance daily conceived monstrous offspring, I would gladly have lived beside some youthful giantess, like a voluptuous cat at the feet of a queen.
[tr. Scarfe (1986)]In times when madcap Nature in her verve
conceived each day a hatch of monstrous spawn,
I might have lived near some young giantess,
Like a voluptuous cat before a queen.
[tr. McGowan (1993)]In the days when Nature, in her playful power,
conceived every day some new, monstrous children,
I should have liked to live with a young giantess,
like a voluptuous cat at the feet of a queen.
[tr. Clark (1995)]Back when Nature in her zestful sway daily brought forth child monsters, I would like to have lived with a young giantess, like a voluptuous cat at the queen's feet.
[tr. Waldrop (2006)]In those days when Nature's overwhelming Lust
Engendered infant-monsters day by day
I'd love to have lived with a young giantess.
Like a lazy cat at the foot of my queen I'd lay.
[tr. Underhill]
The course of a man’s life is certain. The path that we follow goes in only one direction. Every mile is distinctly marked with its own peculiar characteristic — the vulnerability of infants, the animal high spirits of adolescents, the seriousness of adults, the maturity of old men — and at each of these stages we must accept gracefully what Nature grants us.
[Cursus est certus aetatis et una via naturae eaque simplex, suaque cuique parti aetatis tempestivitas est data, ut et infirmitas puerorum et ferocitas iuvenum et gravitas iam constantis aetatis et senectutis maturitas naturale quiddam habet, quod suo tempore percipi debeat.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Senectute [Cato Maior; On Old Age], ch. 10 / sec. 33 (10.33) (44 BC) [tr. Cobbold (2012)]
(Source)
(Source (Latin)). Alternate translations:The cours and the weye of age is certeyne and determyned by nature, whiche hathe onely awey which is symple & is nothyng different more in the one than in the othir. But each go by that symple and determyned wey aftir the degrees in their cours from the one age in to that other. And yet nature had given to every part of age his owne propre season and tyme, and hir pertynent cours of usage in kynde. That is to witt, that sekenesse and maladye is appropryd to the age of puerice in childhode, & cruelte is appropryd to the age of yongth, worshipfulnesse and sadnesse of maners be appropryd to the age of virilite whiche is the fyfthe age. Moderaunce and temperaunce be appropryd to olde age. Eueriche oweth to have sumwhat naturelly and appropryd unto that whiche may be gadird in his tyme.
[tr. Worcester/Worcester/Scrope (1481), Part 3]The race and course of age is certain; and there is but one way of nature and the same simple; and to every part of a man's life and age are given his convenient times and proper tempestivities. For even as weakness and infirmity is incident to young children, lustiness and bravery to young men, and gravity when they come to ripe years; so, likewise the maturity or ripeness of old age have a certain special gift given and attributed to it by nature, which ought not to be neglected, but to be taken in his own time and season when it cometh.
[tr. Newton (1569)]There is but one course of age, and one way of nature, and the same simple, and to every part of age its own timelines is given; for as infirmity belongs to child-hood, fiercenesse to youth, and gravity to age, so the true ripenesse of age hath a certaine natural gravity in it, which ought to be used in it own time.
[tr. Austin (1648)]Simple, and certain Nature's wayes appear,
As she sets forth the seasons of the year.
So in all parts of life we find her truth,
Weakness to childhood, rashness to our youth:
To elder years to be discreet and grave,
Then to old age maturity she gave.
[tr. Denham (1669)]Every Age has something in it, peculiar to it self: as Weakness to our Infancy, an unguided Warmth to Youth, Seriousness to Manhood, and a certain Maturity of Judgment to Old Age, which we may expect to reap the Fruits of, when advanced to it.
[tr. Hemming (1716)]Life has a sure Course, and Nature but one Way, that that too simple and plain. And to every Part of Man's Age a peculiar Propriety of Temper is given: Thus Weakness in Children, a Boldness in Youth, and a Gravity in Manhood appears; and a full Ripeness of Years has always something which seems natural to it, and which ought to be made use of at a proper Time.
[tr. J. D. (1744)]The Stages of Life are fixed; Nature is the same in all, and goes on in a plain and steady Course: Every Part of Life, like the Year, has its peculiar Season: As Children are by Nature weak, Youth is rash and bold; staid Manhood more solid and grave; and so Old-Age in its Maturity, has something natural to itself, that ought particularly to recommend it.
[tr. Logan (1750)]Nature conducts us, by a regular and insensible progression through the different seasons of human life; to each of which she has annexed its proper and distinguishing characteristic. As imbecility is the attribute of infancy, ardour of youth, and gravity of manhood; so declining age has its essential properties, which gradually disclose themselves as years increase.
[tr. Melmoth (1773)]The course of life is fixed, and the path of nature is one, and that simple. And its own proper seasonableness has been given to each division of life; so that both the feebleness of boys and the proud spirit of young men, and the gravity of a now settle period of life, and the maturity of old age, has something natural to it, which ought to be gathered in its own season.
[Cornish Bros. ed. (1847)]There is a definite career in life, and one way of nature, and that a simple one; and to every part ot life its own peculiar period has been assigned: so that both the feebleness of boys, and the high spirit of young men, and the steadiness of now fixed manhood, and the maturity of old age, have something natural, which ought to be enjoyed in their own time.
[tr. Edmonds (1874)]Life has its fixed course, and nature one unvarying way; each age has assigned to it what best suits it, so that the fickleness of boyhood, the sanguine temper of youth, the soberness of riper years, and the maturity of old age, equally have something in harmony with nature, which ought to be made availing in its season.
[tr. Peabody (1884)]The course of life is fixed, and nature admits of its being run but in one way, and only once; and to each part of our life there is something specially seasonable; so that the feebleness of children, as well as the high spirit of youth, the soberness of maturer years, and the ripe wisdom of old age -- all have a certain natural advantage which should be secured in its proper season.
[tr. Shuckburgh (1895)]One only way
Nature pursues, and that a simple one:
To each is given what is fit for him.
The boy is weak: youth is more full of fire:
Increasing years have more of soberness:
And as in age there is a ripeness too.
Each should be garnered at its proper time,
And made the most of.
[tr. Allison (1916)]Life's race-course is fixed; Nature has only a single path and that path is run but once, and to each stage of existence has been allotted its own appropriate quality; so that the weakness of childhood, the impetuosity of youth, the seriousness of middle life, the maturity of old age -- each bears some of Nature's fruit, which must be garnered in its own season.
[tr. Falconer (1923)]The course of life is clear to see; nature has only one path, and it has no turnings. Each season of life has an advantage peculiarly its own; the innocence of children, the hot blood of youth, the gravity of the prime of life, and the mellowness of age all possess advantages that are theirs by nature, and that should be garnered each at its proper time.
[tr. Copley (1967)]Life and nature have but one direction
Easy to take, without correction.
Each of life’s rite of passage dates
Has its own distinguishing traits:
A child’s weakness
A youth’s boldness
An adult’s authority
An old man’s maturity
And each with a certain natural zest
To be reaped when it’s time for its harvest.
[tr. Bozzi (2015)]The course of life cannot change. Nature has but a single path and you travel it only once. Each stage of life has its own appropriate qualities -- weakness in childhood, boldness in youth, seriousness in middle age, and maturity in old age. These are fruits that must be harvested in due season.
[tr. Freeman (2016)]
Though it might be nice to imagine there once was a time when man lived in harmony with nature, it’s not clear that he ever really did.
Elizabeth Kolbert (b. 1961) American journalist and author
The Sixth Extinction: An Unnatural History, ch. 11 (2014)
(Source)
Now, nature, as I am only too well aware, has her enthusiasts, but on the whole, I am not to be counted among them. To put it rather bluntly, I am not the type who wants to go back to the land; I am the type who wants to go back to the hotel.
That man’s best works should be such bungling imitations of Nature’s infinite perfection, matters not much; but that he should make himself an imitation, this is the fact which Nature moans over, and deprecates beseechingly. Be spontaneous, be truthful, be free, and thus be individuals! is the song she sings through warbling birds, and whispering pines, and roaring waves, and screeching winds.
Lydia Maria Child (1802-1880) American abolitionist, activist, journalist, suffragist
Letters from New-York, # 38, 1843-03-17 (1843)
(Source)
But if nature does not ratify law, then all the virtues may lose their sway. For what becomes of generosity, patriotism, or friendship? Where will the desire of benefitting our neighbours, or the gratitude that acknowledges kindness, be able to exist at all? For all these virtues proceed from our natural inclination to love mankind.
[Atqui si natura confirmatura ius non erit, uirtutes omnes tollantur. Vbi enim liberalitas, ubi patriae caritas, ubi pietas, ubi aut bene merendi de altero aut referendae gratiae uoluntas poterit existere? Nam haec nascuntur ex eo quod natura propensi sumus ad diligendos homines, quod fundamentum iuris est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Legibus [On the Laws], Book 1, ch. 15 / sec. 43 (1.15/1.43) [Marcus] (c. 51 BC) [tr. Barham/Yonge (1878)]
(Source)
(Source (Latin)). Alternate translations:If nature does not ratify law, all the virtues lose their sway. What becomes of generosity, patriotism, or friendship? Where should we find the desire of benefitting our neighbours, or the gratitude that acknowledges kindness? For all these virtues proceed from our natural inclination to love and cherish our associates.
[tr. Barham (1842)]And if Nature is not to be considered the foundation of Justice, that will mean the destruction [of the virtues on which human society depends]. For where then will there be a place for generosity, or love of country, or loyalty, or the inclination to be of service to others, or to show gratitude for favours received? For these virtues originate in our natural inclination to love our fellow-men, and this is the foundation of Justice.
[tr. Keyes (1928)]That is why every virtue is abolished if nature is not going to support justice. What room will there be for liberality, patriotism, and devotion; or for the wish to serve others or to show gratitude? These virtues are rooted in the fact that we are inclined by nature to have a regard for others; and that is the basis of justice.
[tr. Rudd (1998)]If nature will not confirm justice, all the virtues will be eliminated. Where will there be a place for liberality, for love of country, for piety, for the desire to do well by others or return kindness? These all arise because we are inclined by nature to love other humans, and that is the foundation of justice.
[tr. Zetzel (1999)]And if right has not been confirmed by nature, they may be eliminated. In fact, where will liberality be able to exist, where affection for the fatherland, where piety, where the will either to deserve well of another or to or to return a service? These things originate in this, that we are inclined by nature to to cherish human beings; that is the foundation of right.
[tr. Fott (2013)]
Law is the highest reason, rooted in nature, which commands things that must be done and prohibits the opposite.
[Lex est ratio summa, insita in natura, quae iubet ea quae facienda sunt, prohibetque contraria.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Legibus [On the Laws], Book 1, ch. 6 (1.6) / sec. 18 [Marcus] (c. 51 BC) [tr. Zetzel (1999)]
(Source)
Quoting "many" or "most" learned men (by which Cicero means Stoics). (Source (Latin)). Alternate translations:"Law (say they) is the highest reason, implanted in nature, which prescribes those things which ought to be done, and forbids the contrary."
[tr. Barham (1842)]"Law," say they, "is the highest reason implanted in nature, which prescribes those things which ought to be done, and forbids the contrary."
[tr. Barham/Yonge (1878)]Law is the highest expression of the system of nature, which ordains what is right and forbids what is wrong.
[ed. Harbottle (1906)]Law is the highest reason, implanted in Nature, which commends what ought to be done and forbids the opposite.
[tr. Keyes (1928)]Law is the highest reason, inherent in nature, which enjoins what ought to be done and forbids the opposite.
[tr. Rudd (1998)]
I do not claim any ability to read God’s mind. I am sure of only one thing. When we look at the glory of stars and galaxies in the sky and the glory of forests and flowers in the living world around us, it is evident that God loves diversity. Perhaps the universe is constructed according to a principle of maximum diversity.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Progress in Religion,” Templeton Prize acceptance speech, Washington National Cathedral (9 May 2000)
(Source)
Adapt or perish, now as ever, is Nature’s inexorable imperative.
H.G. Wells (1866-1946) British writer [Herbert George Wells]
Mind at the End of Its Tether, ch. 4 “Recent Realizations of the Nature of Life” (1945)
(Source)
So all fathers took all sons out for walks in the woods one Sunday afternoon. The next day, Monday, we were playing in the fields and this boy said to me, “See that bird standing on the stump there? What’s the name of it?”
I said, “I haven’t got the slightest idea.” He said, ‘It’s a brown-throated thrush. Your father doesn’t teach you much about science.”
I smiled to myself, because my father had already taught me that [the name] doesn’t tell me anything about the bird. He taught me “See that bird? It’s a brown-throated thrush, but in Germany it’s called a halsenflugel, and in Chinese they call it a chung ling and even if you know all those names for it, you still know nothing about the bird — you only know something about people; what they call that bird. Now that thrush sings, and teaches its young to fly, and flies so many miles away during the summer across the country, and nobody knows how it finds its way,” and so forth. There is a difference between the name of the thing and what goes on.
Richard Feynman (1918-1988) American physicist
“What is Science?” speech, National Science Teachers Association, New York City (1966)
(Source)
Reprinted in The Physics Teacher, Vol. 7, issue 6 (Sep 1969)
Feynman spoke often about his father, Melvin, and the early science education he got from him. The final phrase above shows up frequently in Feynman's writings and lectures. Variations of the overall story show up in biographies and references, including this version from his autobiographical What Do You Care What Other People Think?, ch. 1 (1988) [with Ralph Leighton]:So it ended up that the other fathers had to take their children for walks the next weekend. The next Monday, when the fathers were all back at work, we kids were playing in a field. One kids says to me, "See that bird? What kind of bird is that?"
I said, "I haven't the slightest idea of what kind of bird it is." He says, "It's a brown-throated thrush. Your father doesn't teach you anything."
But it was the opposite. He had already taught me: "See that bird?" he said. "It's a Spencer's warbler." (I knew he didn't know the real name.) "Well, in Italian, it's a Chutto Lapittida. In Portuguese, it's a Bom da Peida. In Chinese, it's a Chung-long-tah, and in Japanese it's a Katano Tekeda. You can know the name of that bird in all the languages of the world, but when you're finished, you'll know absolutely nothing whatever about the bird. You'll only know about humans in different places, and what they call the bird. So let's look at the bird and see what it's doing -- that's what counts." (I learned very early the difference between knowing the name of something and knowing something.)
The world is not to be confined (as hitherto) within the straits of the intellect, but the intellect is to be enlarged to receive the image of the world, such as it is.
[Neque enim arctandus est mundus ad angustias intellectus (quod adhue factum est), sed expandendus intellectus et laxandus ad mundi imaginem recipiendam, qualis invenitur.]
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
Instauratio Magna [The Great Instauration], Part 3 “Parsceve ad Historiam Naturalem [Preparatory for Natural History],” “Aphorisms on the Composition of the Primary History,” # 4 (1622) [tr. Oxenford (1857)]
(Source)
(Source (Latin)). Alternate translations:For the World ought not to be tyed into the straightness of the understanding (which hitherto hath been done) but our Intellect should be stretched and widened, so as to be capable of the Image of the World, such as we find it.
[Source (1670)]For the world is not to be narrowed till it will go into the understanding (which has been done hitherto), but the understanding to be expanded and opened till it can take in the image of the world, as it is in fact.
[tr. Spedding/Ellis/Heath (c. 1900)]
Maybe all obligate carnivores are essentially the same. Can I eat that? Is it going to eat me? Is it a toy?
Elizabeth Bear (b. 1971) American author [pseud. for Sarah Bear Elizabeth Wishnevsky]
Ancestral Night (2019)
(Source)
Impatience and cutting corners: it’s the primate way. It got us down out of the trees and up to the top of the evolutionary heap as a species, which is a lot more like a slippery, mud-slick game of King of the Hill with stabbing encouraged than any kind of tidy Victorian great chain of being or ladder of creation.
Elizabeth Bear (b. 1971) American author [pseud. for Sarah Bear Elizabeth Wishnevsky]
Ancestral Night (2019)
(Source)
The things which we understand least are the quasars, but I don’t want to get into a technical discussion. But these are the most violent and most energetic objects in the universe, and they’re totally, still totally, mysterious, really. I mean, we know that they’re there, that’s all, and they’re not only there, they’re rather frequent; and nobody ever dreamed that they existed, until they were found. And even after they were found it took a long time before people took them seriously. Nature’s imagination is always richer than ours.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Freeman Dyson: In Praise of Diversity,” Interview on A Glorious Accident, VPRO (Netherlands) (30 Aug 2016)
(Source)
Man feels the need to rake leaves, clean up the summer’s remnants, proclaim his tenancy by making things neat and tidy. Nature doesn’t bother. The tree thrives on its own trash and the see sprouts in the parent plant’s midden heap. Each new season grows from the leftovers from the past. That is the essence of change, and change is the basic law. Nature hasn’t time to be neat and tidy.
There are many people who want (or think they want) silence, solitude, and unspoiled nature just enough to push into and destroy all three. They will push as far as, but no farther than, good roads will take them.
Joseph Wood Krutch (1893-1970) American educator, writer, critic, naturalist
Baja California and the Geography of Hope, “Introduction” (1967)
(Source)
There is no sin punished more implacably by nature than the sin of resistance to change. For change is the very essence of living matter. To resist change is to sin against life itself.
To suppose that God Almighty has confined his goodness to this world, to the exclusion of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively; but these are narrow and bigoted conceptions, which are degrading to a rational nature, and utterly unworthy of God, of whom we should form the most exalted ideas.
Ethan Allen (1738-1789) American businessman, land speculator, revolutionary, writer
Reason, the Only Oracle of Man, ch. 2 sec. 7 (1782)
(Source)
So everything that slows us down and forces patience, everything that sets us back into the slow circles of nature, is a help. Gardening is an instrument of grace.
May Sarton (1912-1995) Belgian-American poet, novelist, memoirist [pen name of Eleanore Marie Sarton]
Journal of a Solitude (1973)
(Source)
Birds! Birds! Ye are beautiful things,
With your earth-treading feet and your cloud-cleaving wings!Eliza Cook (1818-1889) English author and poet
“Birds,” The Poetical Works of Eliza Cook (1848)
(Source)
The muffled syllables that Nature speaks
Fill us with deeper longing for her word;
She hides a meaning that the spirit seeks;
She makes a sweeter music than is heard.George Santayana (1863-1952) Spanish-American poet and philosopher [Jorge Agustín Nicolás Ruíz de Santayana y Borrás]
“Premonition”
Perhaps God made cats so that man might have the pleasure of fondling the tiger ….
Robertson Davies (1913-1995) Canadian author, editor, publisher
The Diary of Samuel Marchbanks, ch. 20 (1947)
(Source)
All I say is, if you wish to see Nature robed in her mantle of might, look at a storm at sea; if you want to see her robed in her mantle of glory, look at a sunset at sea.
Ernest Henry Shackleton (1874-1922) Anglo-Irish Antarctic explorer
Journal aboard the Hoghton Tower (1891)
(Source)
In realism you get down to facts on which the world is based; that sudden reality which smashes romanticism into a pulp. What makes most people’s lives unhappy is some disappointed romanticism, some unrealizable or misconceived ideal. In fact you may say that idealism is the ruin of man, and if we lived down to fact, as primitive man had to do, we would be better off. That is what we were made for. Nature is quite unromantic. It is we who put romance into her, which is a false attitude, an egotism, absurd like all egotism.
James Joyce (1882-1941) Irish writer, poet
In Arthur Power, Conversations with James Joyce (1974)
If a man should ascend alone into heaven and behold clearly the structure of the universe and the beauty of the stars, there would be no pleasure for him in the awe-inspiring sight, which would have filled him with delight if he had had someone to whom he could describe what he had seen.
[Si quis in coelum ascendisset, naturamque mundi, et pulchritudinem siderum perspexisset, insuavem illam admirationem ei fore; quae jucudissima fuisset, si aliquem, cui narraret, habuisset.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Laelius De Amicitia [Laelius on Friendship], ch. 23 / sec. 88 (44 BC) [tr. Falconer (1923)]
(Source)
Original Latin. Cicero attributes this as a paraphrase of Archytas of Tarentum (d. 394 BC), a Pythagorean philosopher and astronomer. Alternate translations:If any one could have ascended to the sky, and surveyed the structure of the universe, and the beauty of the stars, that such admiration would be insipid to him; and yet it would be most delightful if he had someone to whom he might describe it.
[tr. Edmonds (1871)]If one had ascended to heaven, and had obtained a full view of the nature of the universe and the beauty of the stars, yet his admiration would be without delight, if there were no one to whom he could tell what he had seen.
[tr. Peabody (1887)]If a man could ascend to heaven and get a clear view of the natural order of the universe, and the beauty of the heavenly bodies, that wonderful spectacle would give him small pleasure, though nothing could be conceived more delightful if he had but had some one to whom to tell what he had seen.
[tr. Shuckburgh (1909)]If a man could mount to heaven and survey the mighty universe with all the planetary orbs, his admiration of its beauties would be much diminished, unless he had someone to share in his pleasure.
[Source]
Lat take a cat, and fostre him wel with milk,
And tendre flesh, and make his couche of silk,
And lat him seen a mous go by the wal;
Anon he weyveth milk, and flesh, and al,
And every deyntee that is in that hous,
Swich appetyt hath he to ete a mous.
Lo, here hath lust his dominacioun,
And appetyt flemeth discrecioun.[Let’s take a cat, and foster him well with milk
And tender meat, and make his couch of silk,
And let him see a mouse go by the wall,
Right then he refuses milk and meat and all,
And every dainty that is in that house,
Such appetite has he to eat a mouse.
Lo, here has lust his domination,
And appetite drives away discretion.]Geoffrey Chaucer (c. 1343-1400) English poet, philosopher, astronomer, diplomat
The Canterbury Tales, “The Manciple’s Tale,” l. 175ff (c. 1400)
(Source)
Modern English. Alternate modernizations:Let take a cat, and foster her with milk
And tender flesh, and make her couch of silk,
And let her see a mouse go by the wall,
Anon she weiveth milk, and flesh, and all,
And every dainty that is in that house,
Such appetite hath she to eat the mouse.
Lo, here hath kind her domination,
And appetite flemeth discretion.
[Source]Let take a cat, and foster her with milk
And tender flesh, and make her couch of silk,
And let her see a mouse go by the wall,
Anon she forsaketh milk, and flesh, and all,
And every dainty that is in that house,
Such appetite hath she to eat the mouse.
Lo, here hath nature her domination,
And appetite drives out discretion.
[Source]
Those who so act and so live as to give proof of loyalty and uprightness, of fairness and generosity; who are free from all passion, caprice, and insolence, and have great strength of character — men like those just mentioned — such men let us consider good, as they were accounted good in life, and also entitled to be called by that term because, in as far as that is possible for man, they follow Nature, who is the best guide to good living.
[Qui ita se gerunt, ita vivunt, ut eorum probetur fides integritas aequitas1 liberalitas, nec sit in eis ulla cupiditas libido audacia, sintque magna constantia, ut ei fuerunt, modo quos nominavi, hos viros bonos, ut habiti sunt, sic etiam appellandos putemus, quia sequantur, quantum homines possunt, naturam optimam bene vivendi ducem.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Laelius De Amicitia [Laelius on Friendship], ch. 5, part 3 (5.3) / sec. 19 (44 BC) [tr. Falconer (1923)]
(Source)
Original Latin. Alternate translations:Those who so conduct themselves, and so live that their honor, their integrity, their justice, and liberality are approved; so that there is not in them any covetousness, or licentiousness, or boldness; and that they are of great consistency, as those men whom I have mentioned above; -- let us consider these worthy of the appellation of good men, as they have been accounted such because they follow (as far as men are able) nature, which is the best guide of a good life.
[tr. Edmonds (1871)]Those who so conduct themselves, so live, that their good faith, integrity, equity, and kindness win approval, who are entirely free from avarice, lust, and the infirmities of a hasty temper, and in whom there is perfect consistency of character; in fine, men like those whom I have named, while they are regarded as good, ought to be so called, because to the utmost of human capacity they follow Nature, who is the best guide in living well.
[tr. Peabody (1887)]We mean then by the "good" those whose actions and lives leave no question as to their honour, purity, equity, and liberality; who are free from greed, lust, and violence; and who have the courage of their convictions. The men I have just named may serve as examples. Such men as these being generally accounted “good,” let us agree to call them so, on the ground that to the best of human ability they follow nature as the most perfect guide to a good life.
[tr. Shuckburgh (1909)]Those who comport themselves in such a way, who live in such a way that their loyalty, integrity, fairness and generosity are proven, such that there is no desire, lust, and insolence in them, and such that they have great steadfastness of character (like those whom I named just before), we consider ought indeed to be called good men (as is customary), because they follow (as much as humans can) nature -- the best leader in proper living.
[Source]
“So, Jeeves!”
“Yes, sir.”
“What do you mean. Yes, sir?”
“I was endeavouring to convey my appreciation of the fact that your position is in many respects somewhat difficult, sir. But I wonder if I might call your attention to an observation of the Emperor Marcus Aurelius. He said: ‘Does aught befall you? It is good. It is part of the destiny of the Universe ordained for you from the beginning. All that befalls you is part of the great web.'”
I breathed a bit stertorously.
“He said that, did he?”
“Yes, sir.”
“Well, you can tell him from me he’s an ass.”
P. G. Wodehouse (1881-1975) Anglo-American humorist, playwright and lyricist [Pelham Grenville Wodehouse]
The Mating Season, ch. 4 (1949)
(Source)
Adapted from Marcus Aurelius, Meditations, Book 4, #26 [tr. Rendall (1901)].
Wodehouse uses in "Ordeal by Golf" (1919) a similar sentiment from Meditations, Book 10, #5, to suggest Marcus Aurelius was a golfer.Imitate the spirit of Marcus Aurelius. "Whatever may befall thee," says that great man in his "Meditations," "it was preordained for thee from everlasting. Nothing happens to anybody which he is not fitted by nature to bear." I like to think that this noble thought came to him after he had sliced a couple of new balls into the woods, and that he jotted it down on the back of his score-card.
Now, that man is more of a political animal than bees or any other gregarious animals is evident. Nature, as we often say, makes nothing in vain, and man is the only animal whom she has endowed with the gift of speech.
[διότι δὲ πολιτικὸν ὁ ἄνθρωπος ζῷον πάσης μελίττης καὶ παντὸς ἀγελαίου ζῴου μᾶλλον, δῆλον. οὐθὲν γάρ, ὡς φαμέν, μάτην ἡ φύσις ποιεῖ·]
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 1, ch. 2, sec. 10 / 1253a.7-11 [tr. Jowett (1885)]
(Source)
Original Greek. Alternate translations:
- "And that man is a social animal in a fuller sense than any bee or gregarious animal is evident; for nature, we say, makes nothing without an object, and man is the only animal that possesses rational speech." [tr. Bolland (1877)]
- "The gift of speech also evidently proves that man is a more social animal than the bees, or any of the herding cattle: for nature, as we say, does nothing in vain, and man is the only animal who enjoys it." [tr. Ellis (1912)]
- "And why man is a political animal in a greater measure than any bee or any gregarious animal is clear. For nature, as we declare, does nothing without purpose; and man alone of the animals possesses speech." [tr. Rackham (1932)]
- "That man is much more a political animal than any kind of bee or any herd animal is clear. For, as we assert, nature does nothing in vain; and man alone among the animals has speech." [tr. Lord (1984)]
- "It is also clear why a human is more of a political animal than any bee or any other gregarious animal. For nature does nothing pointlessly, as we say, and a human being alone among the animals has speech." [tr. Reeve (2007)]
- "It is clear that man is a political animal, more than every bee and herd animal: for nature makes nothing in vain and man alone of living things has reason." [tr. @sentantiq (2011)]
Repetition is the only form of permanence that Nature can achieve.
George Santayana (1863-1952) Spanish-American poet and philosopher [Jorge Agustín Nicolás Ruíz de Santayana y Borrás]
“Aversion from Platonism” (1914-18), Soliloquies in England and Later Soliloquies, #5 (1922)
(Source)
In a word, enjoy that blessing while you have it: when it is gone, do not lament it; unless, indeed, young men ought to lament the loss of boyhood, and those a little advanced in age the loss of adolescence.
[Denique isto bono utare, dum adsit, cum absit, ne requiras: nisi forte adulescentes pueritiam, paulum aetate progressi adulescentiam debent requirere.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Senectute [Cato Maior; On Old Age], ch. 10 / sec. 33 (10.33) (44 BC) [tr. Edmonds (1874)]
(Source)
(Source (Latin)). Alternate translations:Finally I tell the thou oughtist use of the bodily strength as whiche is one of the goodys of nature in the meane tyme whan thou hast them. But whan the goodys of bodily strength ben no more in thee thenne thou shuldist not require it nor aske it save that thou maist saye paraventure that the adolescentys which ben in the third age owghten to desyre & aske after the age of pueryce which is seconde age & by that he is the ferthir from deth. Therfor I tell the Scipion that when men ben somwhat entrid & come within adolescence which is an age fructuouse and profitable they to require it and to aske it. And not puerice called Childhode whiche is withoute availe and profite.
[tr. Worcester/Worcester/Scrope (1481), Part 3]In fine, use and take well in worth this gift of bodily strength while thou hast it, and when it is gone do not desire nor seek to have it again, unless peradventure you will say that all young men ought to wish themselves in their infancy and swathing-bands again, or when they be somewhat further stricken in years and in the maturity or best time of their age, to wish themselves again in their adolescency.
[tr. Newton (1569)]To conclude, use that strength which you have while you have it; but when it is gone, require it not, unlesse you thinke it a seemly thing of young men, to require their child-hood againe, and ancient men their youth.
[tr. Austin (1648)]The force which Nature gives with care retain,
But when decay'd, 'tis folly to complain;
In age to wish for youth is full as vain,
As for a youth to turn a child again.
[tr. Denham (1669)]The Faculties of our Bodies are to be made use of, while we possess them, but not to be lamented, when they have left us; unless you would think it reasonable that Boys should be desirous to become Children, and that those, who are become Men, should be wishing to grow Boys again.
[tr. Hemming (1716)]In short, make use of any Good while you have it, and when it's gone look not for it, unless you think young Men would do right to require Childhood again, or Men in Years their Youth.
[tr. J. D. (1744)]In short, while you have Strength, use it; when it leaves you, no more repine for the want of it, than you did when Lads, that your Childhood was past; or at the Years of Manhood, that you were no longer Boys.
[tr. Logan (1750)]In a word, my friends, make a good use of your youthful vigour so long as it remains; but never let it cost you a sign when age shall have withdrawn it from you; as reasonably indeed might youth regret the loss of infancy, or manhood the extinction of youth.
[tr. Melmoth (1773)]In a word, make use of that good thing while it is present; when it is absent do not regret it; unless, perhaps, young men ought to seek to be boys again; those who have made a little advance in years, to be young men again.
[Cornish Bros. ed. (1847)]In fine, I would have you use strength of body while you have it: when it fails, I would not have you complain of its loss, unless you think it fitting for young men to regret their boyhood, or for those who have passed on a little farther in life to want their youth back again.
[tr. Peabody (1884)]In fine, enjoy that blessing when you have it; when it is gone, don't wish it back -- unless we are to think that young men should wish their childhood back, and those somewhat older their youth!
[tr. Shuckburgh (1895)]Use then the gifts you have:
When gone, regret them not: unless as men
You are to ask for boyhood to return,
When older ask for you: there still must be
A certain lapse of years.
[tr. Allison (1916)]In short, enjoy the blessing of strength while you have it and do not bewail it when it is gone, unless, forsooth, you believe that youth must lament the loss of infancy, or early manhood the passing of youth.
[tr. Falconer (1923)]To sum it up: use the advantages you have while you have them; when they are gone, don’t sit around wishing you could get them back. Or do you think, perhaps, that young men ought to mourn their lost boyhood, and those a bit older their younger days?
[tr. Copley (1967)]Use whatever gifts you have while you have them, and don’t mope after them when they are gone -- unless of course you think that young men should regret their childhood and that those who are getting on should regret their youth.
[tr. Cobbold (2012)]So to put it in a nutshell
Use your own strength and use it well
As long as it lasts and when it is spent
Just forget it unless you should
Think that boyhood regrets childhood
Or that manhood may its decline lament.
[tr. Bozzi (2015)]In short, enjoy the blessing of bodily strength while you have it, but don't mourn when it passes away, any more than a young man should lament the end of boyhood, or a mature man the passing of youth.
[tr. Freeman (2016)]
Everybody needs beauty as well as bread, places to play in and pray in, where Nature may heal and cheer and give strength to body and soul alike. This natural beauty-hunger is made manifest in the little window-sill gardens of the poor, though perhaps only a geranium slip in a broken cup, as well as in the carefully tended rose and lily gardens of the rich, the thousands of spacious city parks and botanical gardens, and in our magnificent National parks.
John Muir (1838-1914) Scottish-American naturalist
The Yosemite, ch. 15 “Hetch Hetchy Valley” (1912)
(Source)
Behold me, Lucius; moved by thy prayers, I appear to thee; I, who am Nature, the parent of all things, the mistress of all the elements, the primordial offspring of time, the supreme among Divinities, the queen of departed spirits, the first of the celestials, and the uniform manifestation of the Gods and Goddesses; who govern by my nod the luminous heights of heaven, the salubrious breezes of the ocean, and the anguished silent realms of the shades below: whose one sole divinity the whole orb of the earth venerates under a manifold form, with different rites, and under a variety of appellations. Hence the Phrygians, that primæval race, call me Pessinuntica, the Mother of the Gods; the Aborigines of Attica, Cecropian Minerva; the Cyprians, in their sea-girt isle, Paphian Venus; the arrow-bearing Cretans, Diana Dictynna; the three-tongued Sicilians, Stygian Proserpine; and the Eleusinians, the ancient Goddess Ceres. Some call me Juno, others Bellona, others Hecate, and others Rhamnusia. But those who are illumined by the earliest rays of that divinity, the Sun, when he rises, the Æthopians, the Arii, and the Egyptians, so skilled in ancient learning, worshipping me with ceremonies quite appropriate, call me by my true name, Queen Isis. Behold, then commiserating your calamities, I am come to thy assistance; favoring and propitious I am come. Away, then, with tears; leave your lamentations; cast off all sorrow. Soon, through my providence, shall the day of deliverance shine upon you. Listen, therefore, attentively to these my instructions.
[En adsum tuis commota, Luci, precibus, rerum naturae parens, elementorum omnium domina, saeculorum progenies initialis, summa numinum, regina manium, prima caelitum, deorum dearumque facies uniformis, quae caeli luminosa culmina, maris salubria flamina, inferum deplorata silentia nutibus meis dispenso: cuius numen unicum multiformi specie, ritu vario, nomine multiiugo totus veneratur orbis. Inde primigenii Phryges Pessinuntiam deum Matrem, hinc autochthones Attici Cecropeiam Minervam, illinc fluctuantes Cyprii Paphiam Venerem, Cretes sagittiferi Dictynnam Dianam, Siculi trilingues Stygiam Proserpinam, Eleusini vetustam deam Cererem, Iunonem alii, Bellonam alii, Hecatam isti, Rhamnusiam illi, et qui nascentis dei solis inchoantibus illustrantur radiis Aethiopes utrique priscaque doctrina pollentes Aegyptii, caerimoniis me propriis percolentes, appellant vero nomine reginam Isidem. Adsum tuos miserata casus, adsum favens et propitia. Mitte iam fletus et lamentationes omitte, depelle maerorem: iam tibi providentia mea illucescit dies salutaris. Ergo igitur imperiis istis meis animum intende sollicitum.]
Apuleius (AD c. 124 - c. 170) Numidian Roman writer, philosopher, rhetorician [Lucius Apuleius Madaurensis]
Metamorphoses [Metamorphoseon] (The Golden Ass) Book 11, ch. 47 [tr. Bohn’s Library (1866)]
(Source)
Alt. trans. [tr. Adlington (1566)]: "Behold Lucius I am come, thy weeping and prayers hath mooved mee to succour thee. I am she that is the naturall mother of all things, mistresse and governesse of all the Elements, the initiall progeny of worlds, chiefe of powers divine, Queene of heaven! the principall of the Gods celestiall, the light of the goddesses: at my will the planets of the ayre, the wholesome winds of the Seas, and the silences of hell be diposed; my name, my divinity is adored throughout all the world in divers manners, in variable customes and in many names, for the Phrygians call me the mother of the Gods: the Athenians, Minerva: the Cyprians, Venus: the Candians, Diana: the Sicilians Proserpina: the Eleusians, Ceres: some Juno, other Bellona, other Hecate: and principally the Æthiopians which dwell in the Orient, and the Ægyptians which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustome to worship mee, doe call mee Queene Isis. Behold I am come to take pitty of thy fortune and tribulation, behold I am present to favour and ayd thee, leave off thy weeping and lamentation, put away all thy sorrow, for behold the healthfull day which is ordained by my providence, therefore be ready to attend to my commandement."
The original Latin
Sometimes referenced as Chapter 5 within Book 11.
For there is no gardening without humility, an assiduous willingness to learn, and a cheerful readiness to confess you were mistaken. Nature is continually sending even its oldest scholars to the bottom of the class for some egregious blunder. But, by the due exercise of patience and diligence, they may work their way to the top again.
Alfred Austin (1835-1913) English poet, UK Poet Laureate (1896-1913)
The Garden That I Love, “April 30th” (1894)
(Source)
Natur iz a kind mother. She couldn’t well afford to make us perfekt, and so she made us blind to our failings.
[Nature is a kind mother. She couldn’t well afford to make us perfect, and so she made us blind to our failings.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, “Lobstir Sallad” (1874)
(Source)
Simplicity of life, even the barest, is not a misery, but the very foundation of refinement: a sanded floor and whitewashed walls, and the green trees, and flowery meads, and living waters outside; or a grimy palace amid the smoke with a regiment of housemaids always working to smear the dirt together so that it may be unnoticed; which, think you, is the most refined, the most fit for a gentleman of those two dwellings?
William Morris (1834-1896) British textile designer, writer, socialist activist
“The Prospects of Architecture in Civilization,” speech, London (10 Mar 1880)
(Source)
We therefore must not recoil with childish aversion from the examination of the humbler animals. Every realm of nature is marvelous: and as Heraclitus, when the strangers who came to visit him found him warming himself at the furnace in the kitchen and hesitated to go in, reported to have bidden them not to be afraid to enter, as even in that kitchen divinities were present, so we should venture on the study of every kind of animal without distaste; for each and all will reveal to us something natural and something beautiful.
Aristotle (384-322 BC) Greek philosopher
Parts of Animals [De Partibus Animalium], Book 1, part 5 (645a.15) (c. 350 BC) [tr. Ogle (1912)]
(Source)
Alternate translation:For this reason we should not be childishly disgusted at the examination of the less valuable animals. For in all natural things there is something marvelous. Even as Heraclitus is said to have spoken to those strangers who wished to meet him but stopped as they were approaching when they saw him warming himself by the oven -- he bade them enter without fear, "for there are gods here too" -- so too one should approach research about each of the animals without disgust, since in every one there is something natural and good.
[tr. Lennox (2001)]
… believe us, they say,
it is a serious thing
just to be alive
on this fresh morning
in this broken world.Mary Oliver (1935-2019) American poet
“Invitation,” Red Bird: Poems (2008)
(Source)
On goldfinches singing.
Nature, as we know her, is no saint.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Experience,” Essays: Second Series (1844)
(Source)
Man is the only animal who does not feel at home in nature, who can feel evicted from paradise, the only animal for whom his own existence is a problem that he has to solve and from which he cannot escape.
Erich Fromm (1900-1980) American psychoanalyst and social philosopher
The Anatomy of Human Destructiveness, ch. 10 (1973)
(Source)
Sometimes elided, "Man is the only animal for whom his own existence is a problem he has to solve."
What do you suppose makes all men look back to the time of childhood with so much regret (if their childhood has been, in any moderate degree, healthy or peaceful)? That rich charm, which the least possession had for us, was in consequence of the poorness of our treasures. That miraculous aspect of the nature around us, was because we had seen little, and knew less. Each increased possession loads us with a new weariness; every piece of new knowledge diminishes the faculty of admiration; and Death is at last appointed to take us from a scene in which, if we were to stay longer, no gift could satisfy us, and no miracle surprise.
John Ruskin (1819-1900) English art critic, painter, writer, social thinker
The Eagle’s Nest, Lecture 5 “The Power of Contentment in Science and Art,” Sec. 82 (22 Feb 1872)
(Source)
A man is a god in ruins.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Nature,” ch. 8, Nature: Addresses and Lectures (1849)
(Source)
This simply means that there is some good in the worst of us and some evil in the best of us. When we discover this, we are less prone to hate our enemies. When we look beneath the surface, beneath the impulsive evil deed, we see within our enemy-neighbor a measure of goodness and know that the viciousness and evilness of his acts are not quite representative of all that he is. We see him in a new light. We recognize that his hate grows out of fear, pride, ignorance, prejudice, and misunderstanding, but in spite of this, we know God’s image is ineffably etched in being. Then we love our enemies by realizing that they are not totally bad and that they are not beyond the reach of God’s redemptive love.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Loving Your Enemies,” Sermon, Dexter Avenue Baptist Church, Montgomery (25 Dec 1957)
(Source)
If you wish to be like a little child, study what a little child could understand — nature; and do what a little child could do — love.
Charles Kingsley (1819-1875) English clergyman, historian, essayist, novelist (pseud. "Parson Lot")
Notes (Aug 1842) in Frances Eliza Grenfell Kingsley, Charles Kingsley: His Letters and Memories of His Life (1883)
Man masters nature not by force but by understanding. This is why science has succeeded where magic failed: because it has looked for no spell to cast over nature.
Jacob Bronowski (1908-1974) Polish-English humanist and mathematician
Lecture, MIT (26 Feb 1953)
Reprinted in "The Creative Mind," Sec. 4, Science and Human Values (1961).
There is no correct description of nature. Nature is more subtle, more deeply intertwined and more strangely integrated than any of our pictures of her — than any of our errors. It is not merely that our pictures are not full enough; each of our pictures in the end turns out to be so basically mistaken that the marvel is that it worked at all.
Jacob Bronowski (1908-1974) Polish-English humanist and mathematician
“The Abacus and the Rose” [Potts], Science and Human Values (1965 ed.)
(Source)
We are all boarders on one table — White man, black man, ox and eagle, bee, & worm.
In effect what Luther said in 1517 was that we may appeal to a demonstrable work of God, the Bible, to override any established authority. The Scientific Revolution begins when Nicolaus Copernicus implied the bolder proposition that there is another work of God to which we may appeal even beyond this: the great work of nature. No absolute statement is allowed to be out of reach of the test, that its consequence must conform to the facts of nature.
Jacob Bronowski (1908-1974) Polish-English humanist and mathematician
Science and Human Values, Part 2 “The Habit of Truth”, §11 (1956)
In nature nothing is done but in the cheapest way.
In the woods too, a man casts off his years, as the snake his slough, and at what period soever of life, is always a child. In the woods, is perpetual youth. Within these plantations of God, a decorum and sanctity reign, a perennial festival is dressed, and the guest sees not how he should tire of them in a thousand years. In the woods, we return to reason and faith. There I feel that nothing can befall me in life, — no disgrace, no calamity, (leaving me my eyes,) which nature cannot repair. Standing on the bare ground, — my head bathed by the blithe air, and uplifted into infinite space, — all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Nature,” ch. 1, Nature: Addresses and Lectures (1849)
(Source)
It is a profound mistake to imagine that Christianity ever intended to dissipate the bewilderment and even the terror, the sense of our own nothingness, which come upon us when we think about the nature of things. It comes to intensify them. Without such sensations there is no religion. Many a man, brought up in the glib profession of some shallow form of Christianity, who comes through reading Astronomy to realise for the first time how majestically indifferent most reality is to man, and who perhaps abandons his religion on that account, may at that moment be having his first genuinely religious experience.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Miracles (1947)
All things are artificial, for nature is the art of God.
Thomas Browne (1605-1682) English physician and author
Religio Medici, Part 1, sec.16 (1642) [ed. Symonds (1886)]
(Source)
Nature is but a name for an effect,
Whose cause is God.William Cowper (1731-1800) English poet
The Task, 6.123 (1785)
I’ve never understood all this fuss people make about the dawn. I’ve seen a few and they’re never as good as the photographs, which have the additional advantage of being things you can look at when you’re in the right frame of mind, which is usually around lunchtime.
Douglas Adams (1952-2001) English author, humourist, screenwriter
Last Chance to See, ch. 4 (1990)
By no means is the natural order of things fashioned for us by a divine agency: so greatly do the imperfections with which it has been endowed stand out.
[Nequaquam nobis divinitus esse paratam
naturam rerum: tanta stat praedita culpa]Lucretius (c. 100-c. 55 BC) Roman poet [Titus Luretius Carus]
De Rerum Natura [On the Nature of Things], Book 5, l. 198-9
“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, humourist, screenwriter
Last Chance to See, ch. 2 (1990)
Birds should be saved because of utilitarian reasons; and, moreover, they should be saved because of reasons unconnected with any return in dollars and cents. A grove of giant redwoods or sequoias should be kept just as we keep a great and beautiful cathedral. The extermination of the passenger pigeon meant that mankind was just so much poorer; exactly as in the case of the destruction of the cathedral at Rheims. And to lose the chance to see frigate-birds soaring in circles above the storm, or a file of pelicans winging their way homeward across the crimson afterglow of the sunset, or a myriad terns flashing in the bright light of midday as they hover in a shifting maze above the beach — why, the loss is like the loss of a gallery of the masterpieces of the artists of old time.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
A Book-Lover’s Holidays in the Open, ch. 10 “Bird Reserves at the Mouth of the Mississippi” (1916)
(Source)
[Wash is at his station on the bridge, playing with plastic dinosaurs.]
WASH [as Stegosaur]: Yes … yes, this is a fertile land, and we will thrive. We will rule over all this land, and we will call it … This Land.
WASH [as Allosaur]: I think we should call it … your grave!
WASH [as Stegosaur]: Ah! Curse your sudden but inevitable betrayal!
WASH [as Allosaur]: Ha ha ha! Mine is an evil laugh! Now DIE!
WASH [as Stegosaur]: Oh no, God, oh dear God in Heaven …Joss Whedon (b. 1964) American screenwriter, author, producer [Joseph Hill Whedon]
Firefly, 1×01 “Serenity” (pilot) (20 Dec 2002)
God loved the birds and invented trees.
Man loved the birds and invented cages.Jacques Deval (1895-1972) French playwright and director [pseud. of Jacques Boularan]
Afin de vivre bel et bien (1970)
But, yes, people have asked why I don’t put people into my pictures of the natural scene. I respond, “There are always two people in every picture: the photographer and the viewer.” That usually doesn’t go over at all.
Ansel Adams (1902-1984) American photographer and environmentalist
Interview with David Sheff, Playboy (1 May 1983)
(Source)
There is nothing that I tell you with more eager desire that you should believe — nothing with wider ground in my experience for requiring you to believe, than this, that you never will love art well, till you love what she mirrors better.
John Ruskin (1819-1900) English art critic, painter, writer, social thinker
Eagle’s Nest, Lecture 3, “Relation of Wise Art to Wise Science,” sec. 41 (15 Sep 1872)
(Source)
The whole point of society is to be less unforgiving than nature.
Arthur D. Hlavaty (b. 1942) American writer, editor, publisher [a/k/a "Supergee"]
“Derogatory Reference” #100 (2002)
(Source)
The life, the fortune, and the happiness of every one of us, and, more or less, of those who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has been played for untold ages, every man and woman of us being one of the two players in a game of his or her own. The chessboard is the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of Nature. The player on the other side is hidden from us. We know that his play is always fair, just, and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated — without haste, but without remorse.
T. H. Huxley (1825-1895) English biologist [Thomas Henry Huxley]
“A Liberal Education and Where to Find It” (1868)
(Source)
All things pass in time. We are far less significant than we imagine ourselves to be. All that we are, all that we have wrought, is but a shadow, no matter how durable it may seem. One day, when the last man has breathed his last breath, the sun will shine, the mountains will stand, the rain will fall, the streams will whisper — and they will not miss him.
Jim Butcher (b. 1971) American author
Princeps’ Fury (2008)
Shed no tear! O shed no tear!
The flower will bloom another year.
Weep no more! O weep no more!
Young buds sleep in the root’s white core.John Keats (1795-1821) English poet
“Faery Songs,” I (1818)
Nature, as we know her, is no saint.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Experience,” Essays: Second Series (1844)
The gracious lesson taught by science to this country is that the history of Nature from first to last is incessant advance from less to more, from rude to finer organization, the globe of matter thus conspiring with the principle of undying hope in man. Nature works in immense time, and spends individuals and races prodigally to prepare new individuals and races.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“The Fortune of the Republic,” lecture, Boston (1878-03-30)
(Source)
Final version of a lecture first given in 1863, and his last public speech.
There is no unemployed force in Nature. All decomposition is recomposition.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“The Man of Letters,” Lectures and Biographical Sketches (1883)
There is a pleasure in the pathless woods,
There is a rapture on the lonely shore,
There is society, where none intrudes,
By the deep Sea, and music in its roar:
I love not Man the less, but Nature more.George Gordon, Lord Byron (1788-1824) English poet
Childe Harold’s Pilgrimage, Canto 4, st. 178 (1818)
(Source)
Miracles arise from our ignorance of nature, not from nature itself.
[Les miracles sont, selon l’ignorance en quoy nous sommes de la nature, non selon l’estre de la nature.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 23 “On Custom and Not Easily Changing an Accepted Law [De la Coustume et de Ne Changer Aisément une Loy Receüe]” (1588-1592) (1.23) (1595) [tr. Lowenthal (1935)]
(Source)
The original essay is from 1572; this passage was added in the "C" period, prior to Montaigne's death and the final 1595 edition. The Lowenthal translation is from an edited autobiography, drawing from the Essays and other sources.
(Source (French)). Alternate translations:Miracles are according to the ignorance wherein we are by nature, and not according to nature's essence.
[tr. Florio (1603), ch. 22]Miracles appear such, according to our ignorance of nature, and not according to the real essence of nature.
[tr. Cotton (1686), ch. 22]Miracles appear to be so, according to our ignorance of nature, and not according to the essence of nature.
[tr. Cotton/Hazlitt (1877), ch. 22]Miracles exist from our ignorance of nature, not in nature herself.
[tr. Ives (1925)]Miracles arise from our ignorance of nature, not from the essence of nature.
[tr. Frame (1943)]Miraculous wonders depend on our ignorance of Nature, not on the essence of Nature.
[tr. Screech (1987)]
For this is also a miracle, not onely to produce effects against, or above Nature, but before Nature; and to create Nature as great a miracle, as to contradict or transcend her. Wee doe too narrowly define the power of God, restraining it to our capacities. I hold that God can doe all things, how he should work contradictions I do not understand, yet dare not therefore deny.
Thomas Browne (1605-1682) English physician and author
Religio Medici, Part 1, sec. 27 (1643)
(Source)
All the works of Nature are Miracles, and nothing makes them appear otherwise but our Familiarity with them.
Samuel Butler (1835-1902) English novelist, satirist, scholar
Prose Observations. “Nature” [ed. de Quehen (1979)]
Sail, quoth the King; hold, saith the Wind.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 4064 (1732)
(Source)
To make a prairie it takes a clover and one bee,
One clover, and a bee,
And revery.
The revery alone will do,
If bees are few.Emily Dickinson (1830-1886) American poet
“To make a prairie it takes a clover and one bee”
From these things therefore it is clear that the city-state is a natural growth, and that man is by nature a political animal, and a man that is by nature and not merely by fortune citiless is either low in the scale of humanity or above it, like the “clanless, lawless, hearthless” man reviled by Homer, for one by nature unsocial is also ‘a lover of war’ inasmuch as he is solitary, like an isolated piece at draughts.
[ἐκ τούτων οὖν φανερὸν ὅτι τῶν φύσει ἡ πόλις ἐστί, καὶ ὅτι ὁ ἄνθρωπος φύσει πολιτικὸν ζῷον, καὶ ὁ ἄπολις διὰ φύσιν καὶ οὐ διὰ τύχην ἤτοι φαῦλός ἐστιν, ἢ κρείττων ἢ ἄνθρωπος: ὥσπερ καὶ ὁ ὑφ᾽ Ὁμήρου λοιδορηθεὶς “ἀφρήτωρ ἀθέμιστος ἀνέστιος:” ἅμα γὰρ φύσει τοιοῦτος καὶ πολέμου ἐπιθυμητής, ἅτε περ ἄζυξ ὢν ὥσπερ ἐν πεττοῖς.]
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 1, ch. 2 / 1253a.2 [tr. Rackham (1932)]
(Source)
See Homer. Original Greek. Alternate translations:From these considerations, therefore, it is clear that the State is one of Nature's productions, and that man is by nature a social animal, and that a man who is without a country through natural taste and not misfortune is certainly degraded (or else a being superior to man), like that man reviled by Homer as clanless, lawless, homeless. For he is naturally of this character and desirous of war, since he has no ties, like an exposed piece in the game of backgammon.
[tr. Bolland (1877)]Hence it is evident that the state is a creation of nature, and that man is by nature a political animal. And he who by nature and not by mere accident is without a state, is either a bad man or above humanity; he is like the "tribeless, lawless, hearthless one," whom Homer denounces -- the natural outcast is forthwith a lover of war; he may be compared to an isolated piece at draughts.
[tr. Jowett (1885)]Hence it is evident that a city is a natural production, and that man is naturally a political animal, and that whosoever is naturally and not accidentally unfit for society, must be either inferior or superior to man: thus the man in Homer, who is reviled for being "without society, without law, without family." Such a one must naturally be of a quarrelsome disposition, and as solitary as the birds.
[tr. Ellis (1912)]From these things it is evident, then, that the city belongs among the things that exist by nature, and that man is by nature a political animal. He who is without a city through nature rather than chance is either a mean sort or superior to man; he is "without clan, without law, without hearth," like the person reproved by Homer; for the one who is such by nature has by this fact a desire for war, as if he were an isolated piece in a game of backgammon.
[tr. Lord (1984)]
How cunningly nature hides every wrinkle of her inconceivable antiquity under roses and violets and morning dew!
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Progress of Culture,” Letters and Social Aims (1876)
Nature is neutral. Man has wrested from nature the power to make the world a desert or to make the desert bloom. There is no evil in the atom; only in men’s souls.
Adlai Stevenson (1900-1965) American diplomat, statesman
Speech, Hartford, Connecticut (18 Sep 1952)
Cause and Effect, the chancellors of God.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Self-Reliance,” Essays: First Series (1841)
For a successful technology, reality must take precedence over public relations, for nature cannot be fooled.
Richard Feynman (1918-1988) American physicist
Rogers Commission Report into the Challenger Crash, Appendix F “Personal Observations on Reliability of Shuttle” (Jun 1986)
Full report
The Laws of Nature are just, but terrible. There is no weak mercy in them. Cause and consequence are inseparable and inevitable. The elements have no forbearance. The fire burns, the water drowns, the air consumes, the earth buries. And perhaps it would be well for our race if the punishment of crimes against the Laws of Man were as inevitable as the punishment of crimes against the Laws of Nature — were Man as unerring in his judgments as Nature.
The step from perfectly ordinary things into the miraculous seems to me so small, almost accidental, that I wonder why it astonishes you at all, or why you trouble to reason about it. If it were reasonable it could not be miraculous, could 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]
The Holy Thief, ch. 10 [Aline] (1992)
(Source)
Life is a perpetual instruction in cause and effect.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Natural Religion” (1861-02-03)
For how can anything done by the will of God be contrary to nature, when the will of so great a creator constitutes the nature of each created thing? A portent therefore happens not contrary to nature, but contrary to what is known of nature.
[Quo modo est enim contra naturam, quod Dei fit uoluntate, cum uoluntas tanti utique conditoris conditae rei cuiusque natura sit? Portentum ergo fit non contra naturam, sed contra quam est nota natura.]
Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
City of God [De Civitate Dei], Book 21, ch. 8 (21.8) (AD 412-416) [tr. Green (Loeb) (1972)]
(Source)
Commonly: "Miracles are not contrary to nature, but only contrary to what we know about nature."
(Source (Latin)). Alternate translations:For how is that contrary to nature which happens by the will of God, since the will of so mighty a Creator is certainly the nature of each created thing? A portent, therefore, happens not contrary to nature, but contrary to what we know as nature.
[tr. Dods (1871)]Nothing that happens by the will of God can be ‘contrary to nature.’ The ‘nature’ of any particular created thing is precisely what the supreme Creator of the thing willed it to be. Hence, a portent is merely contrary to nature as known, not to nature as it is.
[tr. Walsh/Honan (1954)]For how can an event be contrary to nature when it happens by the will of God, since the will of the great Creator assuredly is the nature of every created thing? A portent, therefore, does not occur contrary to nature, but contrary to what is known of nature.
[tr. Bettenson (1972)]
The happiness of your life depends upon the quality of your thoughts: therefore, guard accordingly, and take care that you entertain no notions unsuitable to virtue and reasonable nature.
[Τὴν ὑποληπτικὴν δύναμιν σέβε. ἐν ταύτῃ τὸ πᾶν, ἵνα ὑπόληψις τῷ ἡγεμονικῷ σου μηκέτι ἐγγένηται ἀνακόλουθος τῇ φύσει καὶ τῇ τοῦ λογικοῦ ζῴου κατασκευῇ]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 9 (3.9) (AD 161-180) [tr. Collier (1701)]
(Source)
(Source (Greek)). Alternate translations:Use thine opiniative faculty with all honour and respect, for in her indeed is all: that thy opinion do not beget in thy understanding anything contrary to either nature, or the proper constitution of a rational creature.
[tr. Casaubon (1634), 3.10]Cultivate with all care that power which forms opinions: All depends on this, that no opinion thy soul entertains, be inconsistent with the nature and constitution of the rational animals.
[tr. Hutcheson/Moor (1742)]Pay a reverential regard to that faculty by which you form your opinions; for every thing depends on this, that no opinion be fostered in your breast that is not consonant to nature and to the condition of a rational being.
[tr. Graves (1792)]Reverence the faculty which produces opinion. On this faculty it entirely depends whether there shall exist in thy ruling part any opinion inconsistent with nature and the constitution of the rational animal.
[tr. Long (1862)]Hold in honor your opinionative faculty, for this alone is able to prevent any opinion from originating in your guiding principle that is contrary to Nature or the proper constitution of a rational creature.
[tr. Collier/Zimmern (1887)]Treat reverently your assumptive faculty: by it and it alone is your Inner Self secured against assumptions not in harmony with nature and with the constitution of a rational creature.
[tr. Rendall (1898)]Hold in honour the faculty which forms opinions. It depends on this faculty alone that no opinion your soul entertains be inconsistent with the nature and constitution of the rational being.
[tr. Hutcheson/Chrystal (1902)]Hold sacred thy capacity for forming opinions. With that it rests wholly that thy ruling Reason should never admit any opinion out of harmony with Nature, and with the constitution of a rational creature.
[tr. Haines (Loeb) (1916)]Reverence your faculty of judgement. On this it entirely rests that your governing self no longer has a judgement disobedient to Nature and to the estate of a reasonable being.
[tr. Farquharson (1944)]Treat with respect the power you have to form an opinion. By it alone can the helmsman within you avoid forming opinions that are at variance with nature and with the constitution of a reasonable being.
[tr. Staniforth (1964)]Venerate your faculty of judgement. For it depends entirely on this that there should never arise in your governing faculty any judgement that fails to accord with nature or with the constitution of a rational being.
[tr. Hard (1997 ed.)]Your ability to control your thoughts -- treat it with respect. It’s all that protects your mind from false perceptions -- false to your nature, and that of all rational beings. [tr. Hays (2003)]Revere your power of judgement. All rests on this to make sure that your directing mind no longer entertains any judgement which fails to agree with the nature or the constitution of a rational being.
[tr. Hammond (2006)]Revere your capacity for making decisions. Everything depends on this alone, so that your guiding part does not make a decision that is contrary either to Nature or to your makeup as a being endowed with reason.
[tr. Needleman/Piazza (2008)]Venerate your faculty of judgement. For it depends entirely on this that there should never arise in your ruling centre any judgement that fails to accord with nature or with the constitution of a rational being.
[tr. Hard (2011 ed.)]Revere your capacity for judgement. Everything depends on this to ensure that there no longer arises in your ruling centre a judgement which fails to follow nature and the constitution of a rational being.
[tr. Gill (2013)]
We must trust the perfection of the creation so far, as to believe that whatever curiosity the order of things has awakened in our minds, the order of things can satisfy.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Nature,” Introduction, Nature: Addresses and Lectures (1849)
(Source)
Observe constantly that all things take place by change, and accustom thyself to consider that the nature of the universe loves nothing so much as to change the things which are and to make new things like them.
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations, Book 4, # 36 [tr. Long (1862)]
(Source)
Alternate translations:
- "Incessantly consider, all things that are, have their being by change and alteration. Use thyself therefore often to meditate upon this, that the nature of the universe delights in nothing more, than in altering those things that are, and in making others like unto them." [tr. Casaubon (1634), #29]
- "Accustom yourself to consider, that whatever is produced, is produced by alteration: that nature loves nothing so much as shifting the scene, and bringing new persons upon the stage." [tr. Collier (1701)]
- "Accustom yourself to consider that whatever is produced, is produced by alteration; that nature loves nothing so much as changing existing things and producing new ones like them." [tr. Zimmern (1887)]
- "Contemplate continually all things coming to pass by change, and accustom yourself to think that Universal Nature loves nothing so much as to change what is and to create new things in their likeness." [tr. Farquharson (1944)]
- "Observe how all things are continually being born of change; teach yourself to see that Nature's highest happiness lies in changing the things that are, and forming new things after their kind." [tr. Staniforth (1964)]
- "Constant awareness that everything is born from change. The knowledge that ther is nothing nature loves more than to alter what exists and make new things like it." [tr. Hays (2003)]
There are in nature neither rewards nor punishments — there are consequences.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“The Christian Religion” (1881)
(Source)
Nature is too thin a screen, — the glory of the One breaks in everywhere.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Religion,” The Present Age Lecture 7, Boston (1840-01-29)
(Source)
Lecture series initially presented 4 Dec 1839 - 12 Feb 1840. This particular phrase can be found in Emerson's writing going back to 1837. It also was reused in his Cambridge lecture, "The Preacher" (5 May 1879), in a somewhat different context.
The phrase is also rendered "Nature is too thin a screen; the glory of the omnipresent God bursts through everywhere."
Now, the empire of man over things is founded on the arts and sciences alone, for nature is only to be commanded by obeying her.
[Hominis autem imperium in res, in solis artibus et scientiis ponitur. Naturae enim non imperatur, nisi parendo.]
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
Instauratio Magna [The Great Instauration], Part 2 “Novum Organum [The New Organon],” Book 1, Aphorism # 129 (1620) [tr. Wood (1831)]
(Source (Latin)). Alternate translations:Now the empire of man over things depends wholly on the arts and sciences. For we cannot command nature except by obeying her.
[tr. Spedding (1858)]Now, the empire of man over things is founded on the Arts and Sciences alone, for Nature is only governed by obeying her.
[tr. Johnson (1859)]Now the empire of man over things likes solely in the arts and sciences. For one does not have empire over nature except by obeying her.
[tr. Silverthorne (2000)]Now -- this being the point I wanted to make·—man’s control over things depends wholly on the arts and sciences, for we can’t command nature except by obeying her.
[tr. Bennett (2017)]