WIST Quotations

Bikel, Theodore -- Essay (2010) in Judea and Ruth Pearl (ed.), I Am Jewish: Personal Reflections Inspired by the Last Words of Daniel Pearl, Part 4

Dave — Fri, 22 May 2026 15:05:49 +0000

To conquer hate seems a nigh impossible task. But I prefer to make common cause with those whose weapons are guitars, banjos, fiddles and words.

Theodore Bikel (1924–2015) Austrian-American actor, singer, political activist.
Essay (2010) in Judea and Ruth Pearl (ed.), I Am Jewish: Personal Reflections Inspired by the Last Words of Daniel Pearl, Part 4
(Source)

Bierce, Ambrose -- “Demagogue,” “Devil’s Dictionary” column, San Francisco Wasp (1882-01-20)

Dave — Tue, 12 May 2026 19:25:50 +0000

DEMAGOGUE, n. A political opponent.

Ambrose Bierce (1842–1914?) American writer and journalist
“Demagogue,” “Devil’s Dictionary” column, San Francisco Wasp (1882-01-20)
(Source)

Not collected in later books.

Nietzsche, Friedrich -- (Attributed)

Dave — Tue, 23 Dec 2025 04:39:28 +0000

A politician divides mankind into two classes: tools and enemies. That means he knows only one class: enemies.

Friedrich Nietzsche (1844–1900) German philosopher and poet
(Attributed)
(Source)

This is frequently attributed to Nietzsche, without citation -- a clue that it is a paraphrase of a more complex or nuanced passage. I found only one reference online that mentioned a source -- Nietzsche's Human, All Too Human (1880) -- but a search through multiple translations did not uncover this sentiment.

Fowler, Gene -- Skyline: A Reporter’s Reminiscence of the 1920s, ch. 8 (1961)

Dave — Sat, 15 Nov 2025 06:16:58 +0000

Men are not against you, they are merely for themselves.

Gene Fowler (1890–1960) American journalist, author, and dramatist. [b. Eugene Devlan]
Skyline: A Reporter’s Reminiscence of the 1920s, ch. 8 (1961)
(Source)

Hugo, Victor -- Les Misérables, Part 1 “Fantine,” Book 1 “An Upright Man,” ch. 11 (1.1.11) (1862) [tr. Donougher (2013)]

Dave — Mon, 01 Sep 2025 23:14:03 +0000

We might have understood and admired in him protest in the name of legality and liberty, proud opposition, legitimate but perilous resistance to the all-powerful Napoleon. But what pleases us in the treatment of those on their way up is less pleasing in the treatment of those on their way down. We approve of fighting only so long as there is danger, and in any case only those who fought in the first instance have the right to be exterminators at the last. He who has not been a persistent opponent in times of prosperity should remain silent when the downfall comes. Challenging success gives the only legitimacy to prosecuting failure.

[Nous eussions compris et admiré la protestation au nom du droit et de la liberté, l’opposition fière, la résistance périlleuse et juste à Napoléon tout-puissant. Mais ce qui nous plaît vis-à-vis de ceux qui montent nous plaît moins vis-à-vis de ceux qui tombent. Nous n’aimons le combat que tant qu’il y a du danger ; et, dans tous les cas, les combattants de la première heure ont seuls le droit d’être les exterminateurs de la dernière. Qui n’a pas été accusateur opiniâtre pendant la prospérité doit se taire devant l’écroulement. Le dénonciateur du succès est le seul légitime justicier de la chute.]

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 1 “Fantine,” Book 1 “An Upright Man,” ch. 11 (1.1.11) (1862) [tr. Donougher (2013)]
(Source)

On the otherwise-virtuous Bishop Myriel only opposing Napoleon after the emperor's fortunes were waning.

(Source (French)). Alternate translations:

We could have understood and admired a protest in the name of right and liberty, a fierce opposition, a perilous and just resistance to Napoleon when he was all-powerful. But what is pleasing to us towards those who are rising, is less pleasing towards those who are falling. We do not admire the combat when there is no danger; and in any case, the combatants of the first hour have alone the right to be the exterminators in the last. He who has not been a determined accuser during prosperity, ought to hold his peace in the presence of adversity. He only who denounces the success at one time has a right to proclaim the justice of the downfall.
[tr. Wilbour (1862)]

We could have understood and admired a protest in the name of justice and liberty, a haughty opposition, and a perilous and just resistance offered to the omnipotent Napoleon. But conduct which pleases us toward those who are rising, pleases us less toward those who are falling. We only like the contest so long as there is danger; and, in any case, only the combatants from the beginning have a right to be the exterminators at the end. A man who has not been an obstinate accuser during prosperity must be silent when the crash comes; the denouncer of success is the sole legitimate judge of the fall.
[tr. Wraxall (1862)]

We should have understood and admired his protest in the name of right and liberty, his proud opposition, his just but perilous resistance to the all-powerful Napoleon. But that which pleases us in people who are rising pleases us less in the case of people who are falling. We only love the fray so long as there is danger, and in any case, the combatants of the first hour have alone the right to be the exterminators of the last. He who has not been a stubborn accuser in prosperity should hold his peace in the face of ruin. The denunciator of success is the only legitimate executioner of the fall.
[tr. Hapgood (1887)]

We would nevertheless have admired him had he, in the name of justice and liberty, pursued a course of high-minded and perilous resistance to Napoleon when the Emperor was at the height of his power. But what is admirable in the case of a rising star is less so when the star is setting. We can respect the struggle only when it is dangerous; and in any case, only those who fight from the beginning deserve the final victory. The man who did not speak out in the time of prosperity does better to keep silent in the time of adversity; only the assailant of success is the legitimate instrument of its downfall.
[tr. Denny (1976)]

We could have understood and admired a protest in the name of law and liberty, a fierce opposition, a perilous and just resistance to Napoleon when he was all-powerful. But what pleases us in those who are rising is less pleasing in those who are falling. We do not admire the combat when there is no danger; and in any case, the combatants of the first hour alone have the right to be the exterminators in the last. He who has not been a determined accuser during prosperity should hold his peace in adversity. He alone who denounces the success has a right to proclaim the justice of the downfall.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Hoover, Herbert -- Speech (1951-08-01), “On the Two-Party System,” Utah Republican Outing, Salt Lake City, Utah

Dave — Sat, 30 Aug 2025 23:14:49 +0000

The very basis of Representative Government is a two‐party system. It is one of the essential checks and balances against inefficiency, dishonesty, and tyranny.
An organized, effective opposition which insists upon disclosure of the facts and submits them to the anvil of debate is the one safety Representative Government has.
Moreover, the people must have alternative programs of action upon which they may decide at the ballot box.
Beyond this, any party in power accumulates barnacles and deadwood which can only be rid by a change in administration.

Herbert Hoover (1874–1964) American engineer, bureaucrat, US President (1929–33)
Speech (1951-08-01), “On the Two-Party System,” Utah Republican Outing, Salt Lake City, Utah
(Source)

Rogers, Will -- Column (1925-03-29), “Weekly Article”

Dave — Fri, 02 May 2025 18:57:15 +0000

All you would have to do to make some men Atheists is just to tell them that the Lord belonged to the opposition Political Party. After that they could never see any good in Him.

Will Rogers (1879–1935) American humorist
Column (1925-03-29), “Weekly Article”
(Source)

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 1 (2.1) [tr. Gill (2013)]

Dave — Wed, 19 Feb 2025 19:18:43 +0000

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)). Other 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)]

Bolt, Robert -- A Man for All Seasons, film (1966)

Dave — Tue, 18 Feb 2025 23:19:59 +0000

WOLSEY: You opposed me in the Council this morning, Thomas.

MORE: Yes, Your Grace.

WOLSEY: You were the only one.

MORE: Yes, Your Grace.

WOLSEY: You’re a fool.

MORE: Thank God there is only one fool on the Council.

Robert Bolt (1924–1995) English dramatist
A Man for All Seasons, film (1966)
(Source)

(Source (Video); dialog confirmed.) This interchange does not occur Bolt's 1960 play.

Chamfort, Nicolas -- Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 139 (1795) [tr. Merwin (1969)]

Dave — Mon, 02 Dec 2024 17:46:42 +0000

Stupidity would not be totally stupid if it did not go in terror of intelligence. Vice would not be entirely vicious if it did not hate virtue.

[La sottise ne serait pas tout-à-fait la sottise, si elle ne craignait pas l’esprit. Le vice ne serait pas tout-à-fait le vice, s’il ne haïssait pas la vertu.]

Nicolas Chamfort (1741–1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 139 (1795) [tr. Merwin (1969)]
(Source)

(Source (French)). Alternate translations:

Stupidity would not be absolute stupidity did it not fear intelligence. Vice would not be absolute vice did it not hate virtue.
[tr. Hutchinson (1902), "The Cynic's Breviary"]

Folly would not be altogether folly if it were not afraid of wit. Vice; would not be altogether vice if it did not hate virtue.
[tr. Mathers (1926)]

Rogers, Will -- Radio broadcast (1930-06-08)

Dave — Tue, 16 Apr 2024 15:23:49 +0000

A fanatic is always the fellow that is on the opposite side.

Will Rogers (1879–1935) American humorist
Radio broadcast (1930-06-08)
(Source)

Moyers, Bill -- Essay (2003-02-28), “Patriotism and the Flag,” NOW with Bill Moyers (PBS)

Dave — Fri, 29 Mar 2024 15:28:25 +0000

Standing up to your government can mean standing up for your country.

Bill Moyers (1934–2025) American journalist and public commentator
Essay (2003-02-28), “Patriotism and the Flag,” NOW with Bill Moyers (PBS)
(Source)

Regarding patriotism and opposition to the impending war in Iraq. Moyers quoted the comments a few years later in a speech to the National Conference for Media Reform (St Louis) (2005-05-15); the phrase is often cited to that occasion.

Elders, Joycelyn -- Keynote Speech, Sistersong Conference, Chicago (2007-06-03)

Dave — Mon, 08 Jan 2024 16:39:26 +0000

It [political opposition] is like dancing with a bear. When you’re dancing with a bear, you can’t get tired and sit down. You have to wait for the bear to get tired.

Joycelyn Elders (b. 1933) American pediatrician, public health administrator, academic
Keynote Speech, Sistersong Conference, Chicago (2007-06-03)
(Source)

Lear, Norman -- “What makes Norman Lear, at 98, still tick?”, interview by Jonathan LaPook, CBS News Sunday Morning (2021-01-10)

Dave — Thu, 14 Dec 2023 18:40:10 +0000

We are in this lifetime together. And maybe it’s possible to appreciate the other guy for the way his mind works, even when he’s not working your way.

Norman Lear (1922–2023) American television writer-producer
“What makes Norman Lear, at 98, still tick?”, interview by Jonathan LaPook, CBS News Sunday Morning (2021-01-10)
(Source)

(Source (Video))

On his "pen pal friendship" with Ronald Reagan, his political opposite.

Hemingway, Ernest -- Islands in the Stream, Part 1 “Bimini,” ch. 4 [Roger] (1970)

Dave — Mon, 08 May 2023 13:49:04 +0000

Being against evil doesn’t make you good.

Ernest Hemingway (1899–1961) American writer
Islands in the Stream, Part 1 “Bimini,” ch. 4 [Roger] (1970)
(Source)

Rogers, Will -- Radio broadcast (1935-06-09)

Dave — Wed, 26 Apr 2023 15:15:26 +0000

In this country, people don’t vote for, they vote against.

Will Rogers (1879–1935) American humorist
Radio broadcast (1935-06-09)
(Source)

Von Clausewitz, Karl -- On War [Vom Kriege], Book 6, ch. 5 “Character of Strategic Defense [Charakter der strategischen Verteidigung],” (6.5) (1832) [tr. Howard & Paret (1976)]

Dave — Tue, 14 Mar 2023 14:41:40 +0000

The aggressor is always peace-loving (as Bonaparte always claimed to be); he would prefer to take over our country unopposed. To prevent his doing so one must be willing to make war and be prepared for it. In other words it is the weak, those likely to need defense, who should always be armed in order not to be overwhelmed. Thus decrees the art of war.

[Der Eroberer ist immer friedliebend (wie Bonaparte auch stets behauptet hat), er zöge ganz gern ruhig in unseren Staat ein; damit er dies aber nicht könne, darum müssen wir den Krieg wollen und also auch vorbereiten, d. h. mit anderen Worten: es sollen gerade die Schwachen, der Verteidigung Unterworfenen, immer gerüstet sein und nicht überfallen werden; so will es die Kriegskunst.]

Karl von Clausewitz (1780–1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 6, ch. 5 “Character of Strategic Defense [Charakter der strategischen Verteidigung],” (6.5) (1832) [tr. Howard & Paret (1976)]
(Source)

(Source (German)). Another translation:

A conqueror is always a lover of peace (as Buonaparte always asserted of himself); he would like to make his entry into our state unopposed; in order to prevent this, we must choose war, and therefore also make preparations, that is in other words, it is just the weak, or that side which must defend itself, which should be always armed in order not to be taken by surprise; so it is willed by the art of war.
[tr. Graham (1873)]

Von Clausewitz, Karl -- On War [Vom Kriege], Book 1, ch. 3 “On Military Genius [Der Kriegerische Genius],” (1.3) (1832) [tr. Howard & Paret (1976)]

Dave — Tue, 17 Jan 2023 22:39:04 +0000

We would therefore argue that strength of character turns to obstinacy as soon as a man resists another point of view, not from some superior insight or attachment to some higher principle, but because he objects instinctively.

[Wir sagen also: die Charakterstärke wird zum Eigensinn, sobald das Widerstreben gegen fremde Einsicht nicht aus besserer Überzeugung, nicht aus Vertrauen auf einen höheren Grundsatz, sondern aus einem widerstrebenden Gefühl entsteht.]

Karl von Clausewitz (1780–1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 1, ch. 3 “On Military Genius [Der Kriegerische Genius],” (1.3) (1832) [tr. Howard & Paret (1976)]
(Source)

(Source (German)). Other translations:

We say therefore, force of character degenerates into obstinacy whenever the resistance to opposing judgment proceeds not from better convictions or a reliance upon a more trustworthy maxim, but from a feeling of opposition.
[tr. Graham (1873)]

We say, therefore, strength of character becomes obstinacy as soon as resistance to an opposing judgment proceeds not from a better conviction or reliance upon a higher principle, but from a feeling of opposition.
[tr. Jolles (1943)]

Gandhi, Indira -- “Poverty: India’s Vital Problem,” speech, Madras University (Jan 1967)

Dave — Fri, 28 Oct 2022 22:03:01 +0000

Whenever you take a step forward you are bound to disturb something. You disturb the air as you go forward, you disturb the dust, the ground. You trample upon things. When a whole society moves forward this trampling is on a much bigger scale and each thing that you disturb, each vested interest which you want to remove, stands as an obstacle.

Indira Gandhi (1917–1984) Indian politician
“Poverty: India’s Vital Problem,” speech, Madras University (Jan 1967)
(Source)

Virgil -- The Aeneid [Ænē̆is], Book 2, l. 402 (2.402) [Aeneas] (29-19 BC) [tr. Fairclough (1916)]

Dave — Wed, 06 Apr 2022 16:37:46 +0000

Alas! in naught may one trust the gods against their will!

[Heu nihil invitis fas quemquam fidere divis!]

Virgil (70–19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 402 (2.402) [Aeneas] (29-19 BC) [tr. Fairclough (1916)]
(Source)

(Source (Latin)). Other translations:

Ah, who may hope if by the Gods deni'd!
[tr. Ogilby (1649)]

But, ah! what use of valour can be made,
When heav'n's propitious pow'rs refuse their aid!
[tr. Dryden (1697)]

Alas! it is right for one to trust to nothing when the gods are adverse.
[tr. Anthon (1843)]

Alas! on nothing ought man to presume, while the gods are against him!
[tr. Davidson/Buckley (1854)]

Alas! a mortal may not lean
On Heaven, when Heaven averts its mien.
[tr. Conington (1866)]

Alas, one ought
To trust in nothing, when the gods oppose.
[tr. Cranch (1872), ll. 549-550]

Alas that none may trust at all to estranged gods!
[tr. Mackail (1885)]

Alas! what skills it man to trust in Gods compelled to good?
[tr. Morris (1900)]

Ah! vain to boast, if Heaven refuse to aid!
[tr. Taylor (1907)]

But woe is me! If gods their help withhold,
't is impious to be brave.
[tr. Williams (1910)]

Alas! it is not well for anyone to be confident when the gods are adverse.
[Source (1922)]

It is not for men to trust unwilling gods.
[tr. Humphries (1951)]

Ah, well, there's no trusting the gods for anything, once they're against you!
[tr. Day Lewis (1952)]

But oh, it is not right for anyone
to trust reluctant gods!
[tr. Mandelbaum (1971), ll. 540-541]

When gods are contrary
They stand by no one.
[tr. Fitzgerald (1981), ll. 532-533]

But no man can trust in gods who are opposed to him.
[tr. West (1990)]

Ah, put no faith in anything the will of the gods opposes!
[tr. Kline (2008)]

Never rely on the gods for anything
Against their will.
[tr. Lombardo (2005), ll. 466-467]

But, oh
how wrong to rely on gods dead set against you!
[tr. Fagles (2006), ll. 501-502]

How wrong it is to trust the gods against their will!
[tr. Bartsch (2021)]

Lippmann, Walter -- “The Indispensable Opposition,” The Atlantic Monthly (Aug 1939)

Dave — Wed, 23 Mar 2022 16:39:02 +0000

The national unity of a free people depends upon a sufficiently even balance of political power to make it impracticable for the administration to be arbitrary and for the opposition to be revolutionary and irreconcilable. Where that balance no longer exists, democracy perishes. For unless all the citizens of a state are forced by circumstances to compromise, unless they feel that they can affect policy but that no one can wholly dominate it, unless by habit and necessity they have to give and take, freedom cannot be maintained.

Walter Lippmann (1889–1974) American journalist and author
“The Indispensable Opposition,” The Atlantic Monthly (Aug 1939)
(Source)

Homer -- The Odyssey [Ὀδύσσεια], Book 20, l. 49ff (20.49) [Athena to Odysseus] (c. 700 BC) [tr. Fitzgerald (1961)]

Dave — Wed, 20 Oct 2021 21:03:33 +0000

If fifty bands of men surrounded us
and every sword sang for your blood,
you could make off still with their cows and sheep.

[εἴ περ πεντήκοντα λόχοι μερόπων ἀνθρώπων
νῶϊ περισταῖεν, κτεῖναι μεμαῶτες Ἄρηϊ,
καί κεν τῶν ἐλάσαιο βόας καὶ ἴφια μῆλα.]

Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 20, l. 49ff (20.49) [Athena to Odysseus] (c. 700 BC) [tr. Fitzgerald (1961)]

(Source (Greek)). Other translations:

If there were
Of divers-languag’d men an army here
Of fifty companies, all driving hence
Thy sheep and oxen, and with violence
Offer’d to charge us, and besiege us round,
Thou shouldst their prey reprise, and them confound.
[tr. Chapman (1616)]

Though fifty bands of men should us oppose,
You should their herds of cattle drive away.
[tr. Hobbes (1675), l. 37ff]

Were we hemm’d around
By fifty troops of shouting warriors bent
To slay thee, thou should’st yet securely drive
The flocks away and cattle of them all.
[tr. Cowper (1792), l. 54ff]

Though fifty bands stood threatening thee and me,
All breathing slaughter, their fat kine and sheep
Thou shouldst drive off, and take their wealth in fee.
[tr. Worsley (1861), st. 6]

If fifty troops of men, as good as thou
Surround us twain, and strive to slay in battle,
Of their fat kine and sheep should'st thou be captor!
[tr. Bigge-Wither (1869)]

Though fifty bands of mortals that in speech
Articulate use their tongues around us rose
In conflict fierce to kill us both intent,
Still should'st though prove the man that all those beeves
And fatten'd flocks should to thye homestall drive.
[tr. Musgrave (1869), l. 70ff]

Even should fifty companies of mortal men compass us about eager to slay us in battle, even their kine shouldst thou drive off and their brave flocks.
[tr. Butcher/Lang (1879)]

If fifty bands of menfolk, word-speaking wights that are,
Stood round about us, eager for our slaying in the war,
Yet their kine shouldst though be driving and their goodly fatted sheep.
[tr. Morris (1887)]

Should fifty troops of mortal men stand round about us, eager in the fight to slay, you still might drive them away from their oxen and sturdy sheep.
[tr. Palmer (1891)]

Even though there were fifty bands of men surrounding us and eager to kill us, you should take all their sheep and cattle, and drive them away with you.
[tr. Butler (1898)]

If fifty troops of mortal men should stand about us, eager to slay us in battle, even their cattle and goodly sheep shouldest thou drive off.
[tr. Murray (1919)]

Though fifty troops of humans hemmed us round, all mad to kill outright, yet shuld you win through to lift their flocks and herds.
[tr. Lawrence (1932)]

If you and I were surrounded by fifty companies of men-at-arms, all thirsting for your blood, you could drive away their cows and sheep beneath their very noses.
[tr. Rieu (1946)]

Even though there were fifty battalions of mortal people
standing around us, furious to kill in the spirit of battle,
even so you could drive away their cattle and fat sheep.
[tr. Lattimore (1965)]

Even if fifty bands of mortal fighters
closed around us, hot to kill us off in battle,
still you could drive away their herds and sleek flocks!
[tr. Fagles (1996)]

Even if there were fifty squadrons of armed men
All around us, doing their mortal best to kill us,
You would still be able to run off with their cattle!
[tr. Lombardo (2000)]

If in fact there were fifty battalions of men who are mortal
Standing around us, eagerly striving to kill us in battle,
even from them you would drive their cattle away and their fat sheep.
[tr. Merrill (2002)]

You and I could be surrounded by fifty companies of men-at-arms, all thirsting for our blood, but you would still drive away their cows and sheep.
[tr. DCH Rieu (2002)]

If we were ambushed, surrounded by not one but fifty gangs of men who hoped to murder us -- you would escape, and even poach their sheep and cows.
[tr. Wilson (2017)]

If there were fifty troops of mortal men in ambush all around us, firmly determined to kill us, nevertheless even then you'd drive off their cattle and fattened sheep.
[tr. Green (2018)]

Even were fifty troops around us, to kill us, you'd end by driving off their cattle!
[tr. Green (2018), summary]

If there were fifty groups
of other men standing here around us,
intent on slaughter, even so, I say,
you’d still drive off their cattle and fine sheep.
[tr. Johnston (2019), l. 55ff]

Fields, W. C. -- Comment to Gene Fowler

Dave — Tue, 21 Sep 2021 16:13:44 +0000

Hell, I never vote for anybody. I always vote against.

W. C. Fields (1880–1946) American entertainer [b. William Claude Dukenfield]
Comment to Gene Fowler
(Source)

Quoted in Robert Lewis Taylor, W. C. Fields, ch. 25 (1949). See also Adams.

More discussion about the origins of this quotation: I Never Vote For Anybody. I Always Vote Against – Quote Investigator.

Huber, Ernst Rudolf -- Constitutional Law of the Greater German Reich [Verfassungsrecht des Grossdeutschen Reiches] (1939)

Dave — Fri, 10 Sep 2021 18:50:13 +0000

The parliamentary battle of the NSDAP [Nazi Party] had the single purpose of destroying the parliamentary system from within through its own methods. It was necessary above all to make formal use of the possibilities of the party-state system but to refuse real cooperation and thereby to render the parliamentary system, which is by nature dependent upon the responsible cooperation of the opposition, incapable of action.

Ernst Rudolf Huber (1903–1990), German jurist and constitutional historian
Constitutional Law of the Greater German Reich [Verfassungsrecht des Grossdeutschen Reiches] (1939)
(Source)

Reprinted in National Socialism, US State Department (1943).

Keller, Helen -- “My Future As I See It,” Ladies Home Journal (Nov 1903)

Dave — Wed, 08 Sep 2021 22:04:14 +0000

Our worst foes are not belligerent circumstances, but wavering spirits.

Helen Keller (1880–1968) American author and lecturer
“My Future As I See It,” Ladies Home Journal (Nov 1903)
(Source)

Reprinted as an additional chapter in revised editions of The Story of My Life (1904 ed.)

Weldon, Fay -- Letters to Alice on First Reading Jane Austen (1984)

Dave — Thu, 11 Feb 2021 20:07:10 +0000

Because one cause is bad does not make the opposing cause good.

Fay Weldon (b. 1931) English author, essayist, playwright
Letters to Alice on First Reading Jane Austen (1984)
(Source)

Polk, James K. -- Inaugural Address (4 Mar 1845)

Dave — Wed, 14 Oct 2020 16:07:38 +0000

Although in our country the Chief Magistrate must almost of necessity be chosen by a party and stand pledged to its principles and measures, yet in his official action he should not be the President of a part only, but of the whole people of the United States. While he executes the laws with an impartial hand, shrinks from no proper responsibility, and faithfully carries out in the executive department of the Government the principles and policy of those who have chosen him, he should not be unmindful that our fellow-citizens who have differed with him in opinion are entitled to the full and free exercise of their opinions and judgments, and that the rights of all are entitled to respect and regard.

James K. Polk (1795–1849) American lawyer, politician, US President (1845–1849)
Inaugural Address (4 Mar 1845)
(Source)

Orben, Robert -- (Attributed)

Dave — Mon, 11 May 2020 15:37:37 +0000

Sometimes I get the feeling the whole world is against me, but deep down I know that’s not true. Some smaller countries are neutral.

Robert Orben (1927–2023) American comedy writer, magician, speechwriter
(Attributed)

McCarthy, Cormac -- The Crossing (2010)

Dave — Mon, 09 Mar 2020 17:01:14 +0000

He said the wicked know that if the ill they do be of sufficient horror men will not speak against it. That men have just enough stomach for small evils and only these will they oppose.

Cormac McCarthy (1933–2023) American novelist, playwright, screenwriter
The Crossing (2010)
(Source)

Davies, Robertson -- The Table Talk of Samuel Marchbanks (1949)

Dave — Fri, 08 Sep 2017 21:24:15 +0000

If you attack Stupidity, you attack an entrenched interest with friends in government and every walk of public life, and you will make small progress against it.

Robertson Davies (1913–1995) Canadian author, editor, publisher
The Table Talk of Samuel Marchbanks (1949)
(Source)

Verne, Jules -- The Mysterious Island, Part 3, ch. 16 (1874)

Dave — Fri, 20 May 2016 15:20:11 +0000

He who is mistaken in an action which he sincerely believes to be right may be an enemy, but retains our esteem.

[Celui qui se trompe dans une intention qu’il croit bonne, on peut le combattre, on ne cesse pas de l’estimer.]

Jules Verne (1828–1905) French novelist, poet, playwright
The Mysterious Island, Part 3, ch. 16 (1874)
(Source)

Broun, Heywood -- New York World (23 Oct 1926)

Dave — Tue, 17 May 2016 20:47:38 +0000

Everybody favors free speech in the slack moments when no axes are being ground.

Heywood Broun (1888–1939) American journalist, author
New York World (23 Oct 1926)

Bierce, Ambrose -- “President,” The Devil’s Dictionary (1911)

Dave — Mon, 16 May 2016 15:27:48 +0000

PRESIDENT, n. The leading figure in a small group of men of whom — and of whom only — it is positively known that immense numbers of their countrymen did not want any of them for President.

Ambrose Bierce (1842–1914?) American writer and journalist
“President,” The Devil’s Dictionary (1911)
(Source)

Originally published in the "Cynic's Word Book" column in the New York American (1906-06-14).

Wilson, Woodrow -- “The Democracy of Business,” speech, Salesmanship Congress, Detroit (1916-07-10)

Dave — Thu, 05 May 2016 16:35:00 +0000

We call ourselves a liberal nation, whereas, as a matter of fact, we are one of the most conservative nations in the world. If you want to make enemies, try to change something. You know why it is. To do things to-day exactly the way you did them yesterday saves thinking. It does not cost you anything. You have acquired the habit; you know the routine; you do not have to plan anything, and it frightens you with a hint of exertion to learn that you will have to do it a different way to-morrow.

Woodrow Wilson (1856–1924) US President (1913–20), educator, political scientist
“The Democracy of Business,” speech, Salesmanship Congress, Detroit (1916-07-10)
(Source)

Usually trimmed down to just: "If you want to make enemies, try to change something."

Howard, Robert E. -- “Skulls in the Stars,” Weird Tales (Jan 1929)

Dave — Mon, 18 Apr 2016 16:01:39 +0000

For man’s only weapon is courage that flinches not from the gates of Hell itself, and against such not even the legions of Hell can stand.

Robert E. Howard (1906–1936) American author
“Skulls in the Stars,” Weird Tales (Jan 1929)
(Source)

Lerner, Max -- Column, New York Star (9 Jan 1949)

Dave — Tue, 03 Mar 2015 12:47:40 +0000

A President is best judged by the enemies he makes when he has really hit his stride.

Maxwell "Max" Lerner (1902–1992) American journalist, columnist, educator
Column, New York Star (9 Jan 1949)

Reprinted in "The Education of Harry Truman," pt. 4, The Unfinished Country (1959).

Kennedy, Robert F. -- Speech, University of Pennsylvania (6 May 1964)

Dave — Mon, 29 Sep 2014 12:45:26 +0000

About one-fifth of the people are against everything all the time.

Robert Francis Kennedy (1925–1968) American politician
Speech, University of Pennsylvania (6 May 1964)

Bible, Vol. 2. New Testament -- Book 10. Letter to the Ephesians 6:12 (Eph 6:12) [KJV (1611)]

Dave — Tue, 09 Sep 2014 12:50:46 +0000

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

[ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα ἀλλὰ πρὸς τὰς ἀρχάς πρὸς τὰς ἐξουσίας πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 10. Letter to the Ephesians 6:12 (Eph 6:12) [KJV (1611)]
(Source)

(Source (Greek)). Other translations:

For it is not against human enemies that we have to struggle, but against the Sovereignties and the Powers who originate the darkness in this world, the spiritual army of evil in the heavens.
[JB (1966)]

For we are not fighting against human beings but against the wicked spiritual forces in the heavenly world, the rulers, authorities, and cosmic powers of this dark age.
[GNT (1976)]

For it is not against human enemies that we have to struggle, but against the principalities and the ruling forces who are masters of the darkness in this world, the spirits of evil in the heavens.
[NJB (1985)]

We aren’t fighting against human enemies but against rulers, authorities, forces of cosmic darkness, and spiritual powers of evil in the heavens.
[CEB (2011)]

For our struggle is not against blood and flesh but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.
[NRSV (2011 ed.)]

For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
[NIV (2011 ed.)]

Jablokov, Alexander -- “The Place of No Shadows” (1990)

Dave — Wed, 13 Aug 2014 12:46:32 +0000

The road to truth is long, and lined the entire way with annoying bastards.

Alexander Jablokov (b. 1956) American writer
“The Place of No Shadows” (1990)

Thomas a Kempis -- The Imitation of Christ [De Imitatione Christi], Book 1, ch. 12, v. 1 (1.12.1) (c. 1418-27) [tr. Sherley-Price (1952)]

Dave — Mon, 01 Jul 2013 13:04:32 +0000

It is good, too, that we sometimes suffer opposition, and that men think ill of us and misjudge us, even when we do and mean well. Such things are an aid to humility, and preserve us from pride and vainglory. For we more readily turn to God as our inward witness, when men despise us and think no good of us.

[Bonum est quod patiamur quandoque contradictiones, et male et imperfecte de nobis sentiatur, etiamsi bene agimus, et intendimus. Ista sæpe juvant ad humilitatem, et a vana gloria nos defendunt. Tunc enim melius interiorem testem Deum quærimus, quando foris vilipendimur ab hominibus, et non bene de nobis creditur.]

Thomas à Kempis (c. 1380–1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 12, v. 1 (1.12.1) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)

(Source (Latin)). Other translations:

It is good also that we suffer sometime contradiction, and that we be holden of others as evil, and wretched, and sinful, though we do well and intend well: for such things help us to meekness and mightily defend us from vain-glory and pride. We take God the better to be our judge and witness, when we be outwardly despised in the world, and the world judgeth not well of us.
[tr. Whitford/Raynal (1530/1871)]

It also is good that we sometimes suffer contradiction, and that we be thought of by others as evil and wretched and sinful, though we do well and intend well; such things help us to humility, and mightily defend us from vainglory and pride. We take God better to be our judge and witness when we are outwardly despised in the world and the world does not judge well of us.
[tr. Whitford/Gardiner (1530/1955)]

It is good for us sometimes to be crossed and contradicted, yea to be ill spoken of, and ill thought of, although we both doe and mean well. These wonderfully increase in us the vertue of humility, and strongly beat downe in us the vice of vain-glory. For then we more earnestly call God to witnesse in us and for us, when men abroad dis-esteeme us and give no credit unto us.
[tr. Page (1639), 1.3.3-5]

The Injuries and contumelious Usage, the Calumnies and Censures of them who speak and think ill of us, bring their Profit with them too; even when most wrongful, most undeserved. For these oftentimes are an occasion of rectifying our Measures, as bringing us to a juster and more modest Opinion of our selves: They cure our Ambition and Vain-glory, and convince us how vain a thing it is, to thrill after Reputation and the Praise of Men, when even Innocence and Goodness cannot protect us from Slander and Reproaches. They teach us to set a due Value upon the Testimony of our own Consciences, and the righteous Approbation of God, the Searcher of Hearts; when that which he will not fail to commend and reward, cannot escape the Contempt and Condemnation of the World, nor prevail for so much as fair Quarter, from our mistaken and injurious Brethren.
[tr. Stanhope (1696; 1706 ed.)]

It is good for him also to meet with contradiction and reproach; and to be evil thought of, and evil spoken of, even when his intentions are upright, and his actions blameless; for this keeps him humble, and is a powerful antidote to the poison of vain glory: then chiefly it is, that we have recourse to the witness within us, which is God; when we are outwardly despised, and held in no degree of esteem and favor among men.
[tr. Payne (1803)]

It is good that we be sometimes contradicted; and that there be an evil or a lessening conceit had of us; and this, although we do and intend well. These things help often to the attaining of humility, and defend us from vain glory: for then we chiefly seek God for our inward witness, when outwardly we be contemned by men, and when there is no credit given unto us.
[ed. Parker (1841)]

It is good for us also to meet with contradiction and reproach; and to be evil thought of, and evil spoken of; even when our intentions are upright, and our actions blameless; for this keeps us humble, and is a powerful antidote to the poison of vain glory. Then chiefly it is, that we have recourse to the witness within us, which is GOD; when we are outwardly despised, and held in no esteem and favor among men.
[tr. Dibdin (1851)]

It is good that we sometimes suffer contradictions, and that men have an evil or imperfect opinion of us, even when we do and intend well. These things are often helps to humility, and defend us from vain glory. For we then better seek God as our inward witness, when outwardly we are despised by men, and little credit is given to us.
[ed. Bagster (1860)]

It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. For these things help us to be humble, and shield us from vain-glory. For then we seek the more earnestly the witness of God, when men speak evil of us falsely, and give us no credit for good.
[tr. Benham (1874)]

It is good that we be sometimes contradicted, and this, although we do and intend well. These things help often to the attaining of humility, and defend us from vain glory: for then we are more inclined to seek God for our inward witness.
[tr. Anon. (1901)]

It is good for us sometimes to suffer contradiction, to be misjudged by men even though we do well and mean well. These things help us to be humble and shield us from vainglory. When to all outward appearances men give us no credit, when they do not think well of us, then we are more inclined to seek God Who sees our hearts.
[tr. Croft/Bolton (1940)]

It is good for us sometimes to endure contradictions, and to be thought of as bad or imperfect, even when we do and mean well. Such things often help towards meekness, and protect us from idle boasting. For then we look to God, the better inward witness, when we are disparaged from without by men, and no good is credited to us.
[tr. Daplyn (1952)]

It's good for you sometimes to hear men's voices raised against you, and to find that you are making a bad impression, or at least a false impression, on others, even when you are doing your best, and with the best intentions. It often makes for humility; prevents you from having too good an opinion of yourself. It's when we make a bad surface impression, and people are ready to think ill of us, that we learn to fall back upon God's judgements, because he witnesses all our actions from within.
[tr. Knox-Oakley (1959)]

It is a good thing that we are maligned now and again, and are misjudged and disliked even when we mean and do well. This sort of thing is often a great help in achieving humility, and it keeps us from groundless self-satisfaction; for we are more ready to listen for God’s assuring voice within, when those around believe the worst of us and treat us with contempt
[tr. Knott (1962)]

It is good too that we should be contradicted and ill-thought of, even when we act with the best intentions. Experiences like these help us towards humility and guard us against vainglory. When outwardly we are slandered and ill-thought of, then we will yearn more anxiously for God’s inward witness.
[tr. Rooney (1979)]

Sometimes it is good that we put up with people speaking against us, and sometimes it is good that we be thought of as bad and flawed, even when we do good things and have good intentions. Such troubles are often aids to humility, and they protect us from pride. Indeed, we are sometimes better seeking God when people have nothing but bad things to say about us and when they refuse to give us credit for the good things we have done!
[tr. Creasy (1989)]

Russell, Bertrand -- Interview by Woodrow Wyatt, BBC TV (1959)

Dave — Tue, 23 Oct 2012 12:44:42 +0000

All the important human advances that we know of since historical times began have been due to individuals of whom the majority faced virulent public opposition.

Bertrand Russell (1872–1970) English mathematician and philosopher
Interview by Woodrow Wyatt, BBC TV (1959)

Collected in Bertrand Russell's BBC Interviews (1959) [UK] and Bertrand Russell Speaks His Mind (1960) [US]. Reprinted (abridged) in The Humanist (1982-11/12), and in Russell Society News, #37 (1983-02).

Orwell, George -- Essay (1946-01), “The Prevention of Literature,” Polemic Magazine

Dave — Wed, 20 Oct 2010 12:56:17 +0000

The Catholic and the Communist are alike in assuming that an opponent cannot be both honest and intelligent. Each of them tacitly claims that “the truth” has already been revealed, and that the heretic, if he is not simply a fool, is secretly aware of “the truth” and merely resists it out of selfish motives.

George Orwell (1903–1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-01), “The Prevention of Literature,” Polemic Magazine
(Source)

Carter, Jimmy -- Address to the Nation (4 Jan 1980)

Dave — Wed, 04 Jun 2008 10:37:25 +0000

Aggression unopposed becomes a contagious disease.

Jimmy Carter (b. 1924) American politician, US President (1977–1981), Nobel laureate [James Earl Carter, Jr.]
Address to the Nation (4 Jan 1980)

On Soviet intervention in Afghanistan.

Gracián, Baltasar -- The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 84 (1647) [tr. Jacobs (1892)]

Dave — Wed, 25 Jul 2007 19:04:47 +0000

A wise man gets more use from his enemies than a fool from his friends.

[Al varón sabio más le aprovechan sus enemigos que al necio sus amigos.]

Baltasar Gracián y Morales (1601–1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 84 (1647) [tr. Jacobs (1892)]
(Source)

Because friends flatter while the criticism of enemies can help someone correct his shortcomings. See also Aristophanes.

(Source (Spanish)). Other translations:

The wise man draws more advantage from his Enemies, than the fool does from his Friends.
[Flesher ed. (1685)]

To the wise man his enemies are more useful than his friends to the foolish one.
[tr. Duff (1877)]

To a wise man, his enemies avail him more, than to a fool, his friends.
[tr. Fischer (1937)]

The wise person finds enemies more useful than the fool finds friends.
[tr. Maurer (1992)]

Burke, Edmund -- “Thoughts on the Cause of the Present Discontents” (23 Apr 1770)