WIST Quotations

Montaigne, Michel de -- Essays, Book 1, ch. 22 (1.22), “Of Custom and Not Easily Changing an Accepted Law [De la Coustume et de Ne Changer Aisément une Loy Receüe]” (1572) [tr. Cotton/Hazlitt (1877)]

Dave — Wed, 05 Aug 2026 19:41:18 +0000

The laws of conscience, which we pretend to be derived from nature, proceed from custom; every one, having an inward veneration for the opinions and manners approved and received among his own people, cannot, without very great reluctance, depart from them, nor apply himself to them without applause.

[Les loix de la conscience, que nous disons naistre de nature, naissent de la coustume : chacun ayant en veneration interne les opinions & mœurs approuvees & receues autour de luy, ne s’en peut desprendre sans remors, ny s’y appliquer sans applaudissement.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 22 (1.22), “Of Custom and Not Easily Changing an Accepted Law [De la Coustume et de Ne Changer Aisément une Loy Receüe]” (1572) [tr. Cotton/Hazlitt (1877)]
(Source)

The essay was in the 1st (1580) edition, but this passage was written in or after 1588, showing up in the final (1588) edition.

Some translators use the 1588 sequence of chapters, not the 1595, and so identify this as ch. 23.

(Source (French)). Alternate translations:

The lawes of conscience, which we say to proceede from nature, rise and proceede of custome: every man holding in speciall regard, and inward veneration the opinions approved, and customes received about him, can not without remorse leave them, nor without applause applie himselfe unto them.
[tr. Florio (1603)]

The Laws of Conscience, which we pretend to be deriv’d from Nature, proceed from Custom; every one having an inward Veneration for the Opinions and Manners, approv’d and receiv’d amongst his own People, cannot without very great Reluctancy depart from them, nor apply himself to them without applause.
[tr. Cotton (1686)]

The laws of conscience, which we say are engendered by nature, are born of custom; every man, holding in inward veneration the opinions and fashions approved and received around him, can not depart from them without [self] upbraiding, or conform to them without [self] commendation.
[tr. Ives (1925), 1.23]

The laws of conscience, which we say are born of nature, are born of custom. Each man, holding in inward veneration the opinions and the behavior approved and accepted around him, cannot break loose from them without remorse, or apply himself to them without self-satisfaction.
[tr. Frame (1943), 1.23]

The laws of conscience which we say are born of Nature are born of custom; since man inwardly venerates the opinions and the manners approved and received about him, he cannot without remorse free himself from them nor apply himself to them without self-approbation.
[tr. Screech (1987), 1.23]

Hugo, Victor -- The Man Who Laughs [L’Homme qui rit; The Laughing Man; By Order of the King], Part 1, Preliminary, ch. 1 (1.0.1) (1869) [tr. Lavelle (2003)]

Dave — Mon, 06 Jul 2026 20:06:40 +0000

He questioned and answered himself; he glorified and insulted himself. One could hear him from the street monologuing in his hut. The passers-by, who have their own way of appreciating witty people, said: he is an idiot.

[Il s’interrogeait et se répondait ; il se glorifiait et s’insultait. On l’entendait de la rue monologuer dans sa cahute. Les passants, qui ont leur manière à eux d’apprécier les gens d’esprit, disaient : c’est un idiot.]

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
The Man Who Laughs [L’Homme qui rit; The Laughing Man; By Order of the King], Part 1, Preliminary, ch. 1 (1.0.1) (1869) [tr. Lavelle (2003)]
(Source)

(Source (French)). Other translations:

He questioned himself, answered himself, praised himself, blamed himself. You heard him in the street soliloquizing in his van. The passers-by, who have their own way of appreciating clever people, used to say, "He is an idiot."
[tr. Unknown (1869); Unknown, Authorized (1871)]

He questioned himself and answered himself; he glorified himself and insulted himself. He could be heard from the street, indulging in a monologue in his hut. The passers-by, who have their own way of appreciating men of wit, said, "he is an idiot."
[tr. Hapgood (1888)]

He questioned and answered himself; he glorified and insulted himself. He could be heard from the street talking to himself in his hut. The passers-by, who have their own way of appreciating clever people, said: "He's a fool."
[tr. Phillips (1894)]

Twain, Mark -- Essay (1906), “The Gorky Incident,” Letters from the Earth (c. 1909; pub. 1962) [ed. DeVoto (1939)]

Dave — Fri, 12 Jun 2026 15:56:07 +0000

Custom is custom; it is built of brass, boiler iron, granite; facts, reasonings, arguments have no more effect upon it than the idle winds have upon Gibraltar.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Essay (1906), “The Gorky Incident,” Letters from the Earth (c. 1909; pub. 1962) [ed. DeVoto (1939)]
(Source)

Commenting on the eviction of Maxim Gorky from multiple hotels in New York City because the woman he was traveling with was not his wife. Twain was a supporter of Gorky's efforts to foment revolution in Tsarist Russia.

The essay was not published in Twain's lifetime. It's original publication was in the Slavonic and East European Review (1944-08), also edited by DeVoto.

Twain, Mark -- Essay (1906), “The Gorky Incident,” Letters from the Earth (c. 1909; pub. 1962) [ed. DeVoto (1939)]

Dave — Fri, 05 Jun 2026 15:40:41 +0000

Customs do not concern themselves with right or wrong or reason. But they have to be obeyed; one may reason all around them until he is tired, but he must not transgress them, it is sternly forbidden.

Twain, Mark -- Essay (1906), “The Gorky Incident,” Letters from the Earth (c. 1909; pub. 1962) [ed. DeVoto (1939)]

Dave — Fri, 15 May 2026 17:38:27 +0000

Laws are coldly reasoned out and established upon what the lawmakers believe to be a basis of right. But customs are not. Customs are not enacted, they grow gradually up, imperceptibly and unconsciously, like an oak from its seed. In the fullness of their strength they can stand up straight in front of a world of argument and reasoning and yield not an inch.

Stevenson, Robert Louis -- Essay (1888-09), “A Letter to a Young Gentleman Who Proposes to Embrace the Career of Art,” Scribner’s Magazine, Vol. 4, No. 3

Dave — Fri, 13 Mar 2026 18:06:41 +0000

To give the public what they do not want, and yet expect to be supported: we have there a strange pretension, and yet not uncommon, above all with painters. The first duty in this world is for a man to pay his way; when that is quite accomplished, he may plunge into what eccentricity he likes; but emphatically not till then.

Robert Louis Stevenson (1850–1894) Scottish essayist, novelist, poet
Essay (1888-09), “A Letter to a Young Gentleman Who Proposes to Embrace the Career of Art,” Scribner’s Magazine, Vol. 4, No. 3
(Source)

Collected in Across the Plains, ch. 10 (1892).

Heinlein, Robert A. -- Glory Road, ch. 17 (1963)

Dave — Wed, 14 Jan 2026 20:36:59 +0000

Vox Populi, Vox Dei translates as “My God! How did we get in this mess!”

Robert A. Heinlein (1907-1988) American writer
Glory Road, ch. 17 (1963)
(Source)

Referring to a comment by Rufo about the limitations of democracy as a form of government. See Alcuin (AD 798).

Russell, Bertrand -- Conquest of Happiness, Part 2, ch. 10 “Is Happiness Still Possible?” (1930)

Dave — Wed, 15 Oct 2025 16:01:53 +0000

All the conditions of happiness are realized in the life of the man of science. He has an activity which utilizes his abilities to the full, and he achieves results which appear important not only to himself but to the general public, even when it cannot in the smallest degree understand them. In this he is more fortunate than the artists. When the public cannot understand a picture or a poem, they conclude that it is a bad picture or a bad poem. When they cannot understand the theory of relativity they conclude (rightly) that their education has been insufficient. Consequently Einstein is honored while the best painters are (or at least were) left to starve in garrets, and Einstein is happy while the painters are unhappy. Very few men can be genuinely happy in a life involving continual self-assertion against the skepticism of the mass of mankind, unless they can shut themselves up in a coterie and forget the cold outer world. The man of science has no need of a coterie, since he is thought well of by everybody except his colleagues. The artist, on the contrary, is in the painful situation of having to choose between being despised and being despicable. If his powers are of the first order, he must incur one or the other of these misfortunes — the former if he uses his powers, the latter if he does not.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 10 “Is Happiness Still Possible?” (1930)
(Source)

Fuller, Thomas (1654) -- Introductio ad Prudentiam, Vol. 2, # 2087 (1727)

Dave — Wed, 17 Sep 2025 15:32:01 +0000

Don’t be seduc’d by a Multitude. Thou wilt stand alone when thou diest; and shalt be call’d to give thy Account by thyself.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2087 (1727)
(Source)

Alcuin -- Letter (AD 798) to Charlemagne

Dave — Thu, 21 Aug 2025 17:05:10 +0000

The voice of the people is the voice of God.

[Vox populi, vox Dei.]

Alcuin of York (c. 735-804) Anglo-Latin scholar, clergyman, poet, teacher [Flaccus Albinus Alcuinus, Ealhwine, Alhwin, or Alchoin]
Letter (AD 798) to Charlemagne

Collected as Epistle 166, "Capitula quę tali convenit in tempore memorari," sec. 9 in various collections. (The epistle number varies.)

Alcuin did not actually invent the phrase -- though his use of it is one of the earliest recorded references. Ironically, while the phrase means that the popular will / voice / opinion is divine will, Alcuin used it while denying it:

Nec audiendi qui solent dicere: Vox populi, vox Dei. Cum tumultuositas vulgi semper insaniæ proxima sit.

[And those people should not be listened to who keep saying the voice of the people is the voice of God, since the riotousness of the crowd is always very close to madness.
[Source]

[We should not listen to those who like to affirm that the voice of the people is the voice of God, for the tumult of the masses is truly close to madness.]
[Source]

There is also some question as to whether this is an authentic Alcuin quote. For more information about the phrase, see here.

Fuller, Thomas (1654) -- Introductio ad Prudentiam, Vol. 2, # 2073 (1727)

Dave — Wed, 20 Aug 2025 15:28:26 +0000

Be not deceived: it is not that which Men believe of thee will make thee happy or miserable; but that which thou believest of thyself.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2073 (1727)
(Source)

Barrie, James -- Essay (1891-03), “Mr. Kipling’s Stories,” Contemporary Review, Vol. 59

Dave — Tue, 05 Aug 2025 17:15:10 +0000

The best of our fiction is by novelists who allow that it is as good as they can give, and the worst by novelists who maintain that they could do much better if only the public would let them.

J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Essay (1891-03), “Mr. Kipling’s Stories,” Contemporary Review, Vol. 59
(Source)

Cicero, Marcus Tullius -- Philippics [Philippicae; Antonian Orations, No. 1, ch. 14 / sec. 35 (1.14/1.35) (44-09-02 BC) [ed. Harbottle (1906)]

Dave — Thu, 22 May 2025 19:22:01 +0000

No one is happy who lives such a life that his murder would be no crime, but would rather redound to the credit of his murderer.

[Beatus est nemo qui ea lege vivit, ut non mode impune, sed etiam cum summa interfectoris gloria interfici potest.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations, No. 1, ch. 14 / sec. 35 (1.14/1.35) (44-09-02 BC) [ed. Harbottle (1906)]
(Source)

See Achebe.

(Source (Latin)). Other translations:

No one is happy who lives upon such terms that his death not only goes unpunished, but even brings the highest glory to his murderers.
[tr. King (1877)]

No one is happy who holds his life on such terms that he may be slain, not only with impunity, but even to the greatest glory of his slayer.
[tr. Ker (Loeb) (1926)]

No one is happy who lives on such terms that he may be put to death not merely with impunity, but even to the great glory of his slayer.
[tr. Yonge (1903)]

No one is happy whose life is lived by this law: not only can someone kill him with impunity, but the killer gains enormous fame from the deed.
[tr. McElduff (2011)]

Thoreau, Henry David -- Speech (1854-07-04), “Slavery in Massachusetts,” Anti-Slavery Celebration, Framingham, Massachusetts

Dave — Wed, 16 Apr 2025 20:20:14 +0000

The events of the past month teach me to distrust Fame. I see that she does not finely discriminate, but coarsely hurrahs. She considers not the simple heroism of an action, but only as it is connected with its apparent consequences. She praises till she is hoarse the easy exploit of the Boston tea party, but will be comparatively silent about the braver and more disinterestedly heroic attack on the Boston Court-House, simply because it was unsuccessful!

Henry David Thoreau (1817-1862) American philosopher and writer
Speech (1854-07-04), “Slavery in Massachusetts,” Anti-Slavery Celebration, Framingham, Massachusetts
(Source)

The conviction in Boston of Anthony Burns, under the Fugitive Slave Act of 1850. led to large protests and an abolitionist riot at the Boston Courthouse, requiring Federal troops and state militia to ensure Burns' transport to a ship sailing to Virginia.

Colton, Charles Caleb -- Lacon: Or, Many Things in Few Words, Vol. 1, § 236 (1820)

Dave — Tue, 18 Feb 2025 16:13:58 +0000

That integrity that lives only on opinion would starve without it; and that theatrical kind of virtue, which requires publicity for its stage, and an applauding world for an audience, could not be depended on in the secrecy of solitude, or the retirement of a desert.

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 236 (1820)
(Source)

Euripides -- Electra [Ἠλέκτρα], l. 904 (c. 420 BC) [tr. Coleridge (1938 ed.)]

Dave — Thu, 16 Jan 2025 14:17:28 +0000

ELECTRA: Our folk are hard to please, and love to blame.

[ἨΛΈΚΤΡΑ: δυσάρεστος ἡμῶν καὶ φιλόψογος πόλις.]

Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 904 (c. 420 BC) [tr. Coleridge (1938 ed.)]
(Source)

On her concern that people will criticize her for speaking ill of dead Aegisthus, even though he was complicit in the death of her father, Agamemnon.

(Source (Greek)). Alternate translations:

Our city is morose, and prone to slander.
[tr. Wodhull (1809)]

Our citizens are hard to please, and love to blame.
[tr. Coleridge (1891)]

Our city is hard to please and fond of slander.
[tr. Buckley (1892)]

Our folk be ill to please, and censure-prone.
[tr. Way (1896)]

Our city gives
Quick blame; and little love have men for me.
[tr. Murray (1905)]

The city has an ill will towards us. Argos will shun us.
[tr. Theodoridis (2006)]

Still, the city
is hard to please and loves to criticize.
[tr. Johnston (2009)]

Our state is hard to please and loves complaints.
[tr. @sentantiq (2020)]

Colton, Charles Caleb -- Lacon: Or, Many Things in Few Words, Vol. 1, § 523 (1820)

Dave — Tue, 14 Jan 2025 17:21:38 +0000

There are two things which ought to teach us to think but meanly of human glory: the very best have had their calumniators, the very worst their panegyrists.

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 523 (1820)
(Source)

Chamfort, Nicolas -- Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 8, ¶ 503 (1795) [tr. Merwin (1969)]

Dave — Mon, 06 Jan 2025 17:18:15 +0000

The public is governed according to its own ways of thinking. It has the right to talk nonsense, as the ministers have the right to enact it.

[Le public est gouverné comme il raisonne. Son droit est de dire des sottises, comme celui des ministres est d’en faire.]

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. 8, ¶ 503 (1795) [tr. Merwin (1969)]
(Source)

(Source (French)). Alternate translations:

The public is governed as it reasons. It is its right to say foolish things, as it is that of the ministers to do them.
[tr. Hutchinson (1902), "The Cynic's Breviary"]

The public is governed as it reasons; its own prerogative is foolish speech & that of its governors is foolish action.
[tr. Mathers (1926)]

The public is governed in the same way as it reasons. Its prerogative is to utter foolish things, as that of ministers is to commit them.
[tr. Pearson (1973)]

The public is governed as it reasons. It's right is to say foolish things, like that of ministers of state is to do them.
[tr. Siniscalchi (1994), ¶ 502]

People are now goverened in the way they want. They've won the right to think -- and ministers to act -- foolishly.
[tr. Parmée (2003)]

Chamfort, Nicolas -- Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 131 (1795) [tr. Merwin (1969)]

Dave — Mon, 30 Dec 2024 19:48:37 +0000

Esteem is worth more than celebrity, respect is worth more than renown, and honor is worth more than fame.

[L’estime vaut mieux que la célébrité, la considération vaut mieux que la renommée, et l’honneur vaut mieux que la gloire.]

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, ¶ 131 (1795) [tr. Merwin (1969)]
(Source)

(Source (French)). Alternate translations:

Esteem is better than celebrity, respect is better than renown, and honour than glory.
[tr. Mathers (1926)]

Esteem is worth more than being celebrated, respect is better than renown, and honour is better than fame.
[tr. Pearson (1973)]

Esteem is worth more than celebrity, consideration is worth more than fame, and honor is worth more than glory.
[tr. Siniscalchi (1994)]

Roosevelt, Theodore -- Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris

Dave — Tue, 26 Nov 2024 15:36:07 +0000

Courage, intellect, all the masterful qualities, serve but to make a man more evil if they are used merely for that man’s own advancement, with brutal indifference to the rights of others. It speaks ill for the community if the community worships these qualities and treats their possessors as heroes regardless of whether the qualities are used rightly or wrongly.

Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)

Hugo, Victor -- Les Misérables, Part 1 “Fantine,” Book 1 “An Upright Man,” ch. 4 (1.1.4) (1862) [tr. Donougher (2013)]

Dave — Tue, 19 Nov 2024 17:20:24 +0000

When he [Bishop Myriel] saw everyone condemning very loudly and being very quick to express indignation, “Oh my,” he would say with a smile, “this looks like being a great crime that everyone commits. Here we have hypocrisies in fright, hurrying to protest and to take cover.”

[Quand il voyait tout le monde crier bien fort et s’indigner bien vite: — «Oh! oh! disait-il en souriant, il y a apparence que ceci est un gros crime que tout le monde commet. Voilà les hypocrisies effarées qui se dépêchent de protester et de se mettre à couvert.»]

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 1 “Fantine,” Book 1 “An Upright Man,” ch. 4 (1.1.4) (1862) [tr. Donougher (2013)]
(Source)

(Source (French)). Alternate translations:

When he heard many exclaiming, and expressing great indignation against anything, “Oh! oh!” he would say, smiling. “It would seem that this is a great crime, of which they are all guilty. How frightened hypocrisy hastens to defend itself, and to get under cover.”
[tr. Wilbour (1862)]

When he saw everybody cry out and grow indignant, all of a sudden, he would say with a smile, “Oh! oh, it seems as if this is a great crime which all the world is committing. Look at the startled hypocrites, hastening to protest and place themselves under cover.”
[tr. Wraxall (1862)]

When he saw everyone exclaiming very loudly, and growing angry very quickly, "Oh! oh!" he said, with a smile; "to all appearance, this is a great crime which all the world commits. These are hypocrisies which have taken fright, and are in haste to make protest and to put themselves under shelter."
[tr. Hapgood (1887)]

Any ill-considered outburst of popular indignation would cause him to smile. ‘It appears,’ he would say, ‘that this is a crime which everyone commits. See how outraged hypocrisy hurries to cover itself!’
[tr. Denny (1976)]

When he heard people raising a hue and cry, easily finding fault, "Oh ho!" he would say, with a smile. "It would seem that this is a great crime that everyone commits. See how an offended hypocrisy is quick to protest and run for cover."
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Chamfort, Nicolas -- Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 141 (1795) [tr. Parmée (2003), ¶ 117]

Dave — Mon, 30 Sep 2024 21:57:13 +0000

Men whose only concern is other people’s opinion of them are like actors who put on a poor performance to win the applause of people of poor taste; some of them would be capable of good acting in front of a good audience. A decent man plays his part to the best of his ability, regardless of the taste of the gallery.

[Ceux qui rapportent tout à l’opinion ressemblent à ces comédiens qui jouent mal pour être applaudis, quand le goût du Public est mauvais. Quelques-uns auraient le moyen de bien jouer si le goût du Public était bon. L’honnête homme joue son rôle le mieux qu’il peut, sans songer à la galerie.]

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, ¶ 141 (1795) [tr. Parmée (2003), ¶ 117]
(Source)

(Source (French)). Alternate translations:

Those who refer everything to the opinion of others are like comedians who act badly, when the public taste is bad, in order to be applauded. Some of them could have acted well if the taste of the audience had been good. An upright man plays his part as excellently as he can, with no thought for the gallery.
[tr. Mathers (1926)]

Those who defer in everything to the general opinion are like actors who act badly in the hope of applause, when the public’s taste is bad. Some of them would be able to act well, if the public’s taste were good. An honest man plays his part as well as he can, without a thought for the gallery.
[tr. Merwin (1969)]

Those who refer everything to public opinion are like those actors who play badly in order to be applauded, when public taste is bad. some would have an opportunity to act well, if public taste were good. The respectable man plays his part as best he can, without thinking of the gallery.
[tr. Pearson (1973)]

Horace -- Odes [Carmina], Book 3, # 2, l. 17ff (3.2.17-20) (23 BC) [tr. Gladstone (1894)]

Dave — Fri, 23 Aug 2024 17:36:43 +0000

To Virtue shame is all unknown;
She shines with honours of her own;
Nor, as the public smile or frown,
Takes office up, or lays it down.

[Virtus, repulsae nescia sordidae,
intaminatis fulget honoribus
nec sumit aut ponit securis
arbitrio popularis aurae.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 3, # 2, l. 17ff (3.2.17-20) (23 BC) [tr. Gladstone (1894)]
(Source)

The bundle of rods, sometimes encircling an axe, is known as the fasces, and was the symbol of government power in Rome. The reference to the axe (securis) is from this symbol.

(Source (Latin)). Alternate translations:

Vertue, that ne're repulse admits,
In taintless honours, glorious sits,
Nor takes, or leaveth Dignities,
Rais'd with the noise of vulgar cries.
[tr. Sir T. H.; ed. Brome (1666)]

Vertue, unlearn'd to bear the base
And shameful baffle of disgrace,
Nor takes, nor quits the tottering Throne,
As fickle Crowds shall smile or frown;
Nor from their wavering Breath receives the place.
[tr. Creech (1684)]

True Virtue never knows defeat:
Her robes she keeps unsullied still,
Nor takes, nor quits, her curule seat
To please a people's veering will.
[tr. Conington (1872)]

Virtue, unknowing of base repulse, shines with immaculate honors; nor does she assume nor lay aside the ensigns of her dignity, at the veering of the popular air.
[tr. Smart/Buckley (1853)]

Worth, all-indifferent to the spurns
Of vulgar souls profane,
The honours wears, it proudly earns,
Unclouded by a stain:
Nor grasps, nor lays the fasces down,
As fickle mobs may smile or frown.
[tr. Martin (1864)]

Virtue ne'er knows of a defeat which brings with it disgrace;
The blazon of her honors ne’er the breath of men can stain;
Her fasces she nor takes nor quits
As veers the popular gale.
[tr. Bulwer-Lytton (1870)]

Virtue knows not base rejection, is radiant with the purest honour, and neither takes, nor resigns, the axes at the breath of the popular will.
[tr. Elgood (1893)]

Virtue, that knows not how to be overthrown,
Shines with unsullied honours impregnable.
Nor at the lawless people's bidding
Does she take up or lay down her honours.
[tr. Phelps (1897)]

Virtue that knows not base defeat
Shines with untarnished honours,
Nor takes nor lays aside the Consul's axe
Upon decision by the popular whim.
[tr. Garnsey (1907)]

True Worth knows not defeat, and still preserves
His robe unsullied by base Envy's stain;
He takes not nor quits power again,
As mob-mood sways and swerves.
[tr. Marshall (1908)]

True worth, that never knows ignoble defeat, shines with undimmed glory, nor takes up nor lays aside the axes at the fickle mob’s behest.
[tr. Bennett (Loeb) (1912)]

Virtue, secure from shameful rout,
With honours all-unstained shines out;
Nor takes, nor drops, authority
To suit the crowd's oft-changing cry.
[tr. Mills (1924)]

Unconscious of mere loss of votes and shining
With honours that the mob's breath cannot dim,
True worth is not found raising or resigning
The fasces at the wind of popular whim.
[tr. Michie (1963)]

Virtue has no concern with reputation,
Shines for its own sake, neither takes up
Arms nor lays them down
Because the mob tells it so.
[tr. Raffel (1983)]

Virtue, rejecting everything that's sordid,
Shines with unblemished honor, nor takes up office
Nor puts it down persuaded by any shift
Of the popular wind.
[tr. Ferry (1997)]

Virtue, unconscious of disgraceful defeat,
shines with unsullied honors
nor does she raise up or lay down the Fasces
at the mere murmuring of the mob.
[tr. Willett (1998)]

Virtue, that’s ignorant of sordid defeat,
shines out with its honour unstained, and never
takes up the axes or puts them down
at the request of a changeable mob.
[tr. Kline (2015)]

Courage, unaware of putrid defeat,
gleams with unblemished honours,
and neither takes nor places the axes
on the judgement of the common ear.
[tr. Wikisource (2021)]

Bierce, Ambrose -- “Idiot,” The Cynic’s Word Book (1906)

Dave — Tue, 20 Aug 2024 18:00:55 +0000

IDIOT, n. A member of a large and powerful tribe whose influence in human affairs has always been dominant and controlling. The Idiot’s activity is not confined to any special field of thought or action, but “pervades and regulates the whole.” He has the last word in everything; his decision is unappealable. He sets the fashions of opinion and taste, dictates the limitations of speech and circumscribes conduct with a dead-line.

Ambrose Bierce (1842-1914?) American writer and journalist
“Idiot,” The Cynic’s Word Book (1906)
(Source)

Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1885-08-29).

Bierce, Ambrose -- “Fashion,” The Cynic’s Word Book (1906)

Dave — Tue, 25 Jun 2024 14:03:50 +0000

FASHION, n. A deity whom the wise ridicule, yet the discreet obey.

Ambrose Bierce (1842-1914?) American writer and journalist
“Fashion,” The Cynic’s Word Book (1906)
(Source)

In The Devil's Dictionary (1911), it is defined as: "FASHION, n. A despot whom the wise ridicule and obey."

Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1884-06-28).

Herbert, George -- Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 159 (1640 ed.)

Dave — Fri, 14 Jun 2024 16:45:46 +0000

Without favour none will know you, and with it you will not know your selfe.

George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 159 (1640 ed.)
(Source)

Montaigne, Michel de -- Essays, Book 3, ch. 2 (3.2), “Of Repentance [Du Repentir]” (1586) [tr. Frame (1943)]

Dave — Wed, 17 Apr 2024 21:00:31 +0000

To found the reward for virtuous actions on the approval of others is to choose too uncertain and shaky a foundation. Especially in an age as corrupt and ignorant as this, the good opinion of the people is a dishonor. Whom can you trust to see what is praiseworthy?

[De fonder la recompence des actions vertueuses, sur l’approbation d’autruy, c’est prendre un trop incertain et trouble fondement, signamment en un siecle corrompu et ignorant, comme cettuy cy la bonne estime du peuple est injurieuse. A qui vous fiez vous, de veoir ce qui est louable?]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 2 (3.2), “Of Repentance [Du Repentir]” (1586) [tr. Frame (1943)]
(Source)

This essay first appeared in the 1588 ed. The second sentence/phrase (on the age being so corrupt) and following were added for the 1595 ed.

(Source (French)). Alternate translations:

To ground the recompence of vertuous actions, upon the approbation of others, is to undertake a most uncertaine or troubled foundation, namely in an age so corrupt and times so ignorant, as this is: the vulgar peoples good opinion is injurious. Whom trust you in seeing what is commendable?
[tr. Florio (1603)]

To ground the Recompence of virtuous Actions upon the Approbation of others, is too uncertain and unsafe a Foundation; especially in so corrupt and ignorant an Age as this, the good Opinion of the Vulgar is injurious. Upon whom do you relie to shew you what is recommendable?
[tr. Cotton (1686)]

To ground the recompense of virtuous actions upon the approbation of others is too uncertain and unsafe a foundation, especially in so corrupt and ignorant an age as this, wherein the good opinion of the vulgar is injurious: upon whom do you rely to show you what is recommendable?
[tr. Cotton/Hazlitt (1877)]

To base the reward of virtuous actions on the approbation of others is to choose a too uncertain and obscure foundation. Especially in a corrupt and ignorant age like this, the good opinion of the vulgar is offensive; to whom do you trust to perceive what is praiseworthy?
[tr. Ives (1925)]

Basing the recompense of virtuous deeds on another’s approbation is to accept too uncertain and confused a foundation -- especially since in a corrupt and ignorant period like our own to be in good esteem with the masses is an insult: whom would you trust to recognize what was worthy of praise!
[tr. Screech (1987)]

Cicero, Marcus Tullius -- Orationes in Catilinam [Catilinarian Orations], No. 1, § 12, cl. 30 (1.12.30) (63-11-08 BC) [tr. Grant (1960)]

Dave — Thu, 14 Mar 2024 16:46:53 +0000

And yet there are some men here in this Senate who either genuinely fail to see, or make a pretense of not seeing, the disasters by which we are menaced. Their mildness has fostered Catiline’s hopes, and their refusal to believe in his growing conspiracy has given it strength. Had I punished Catiline, their influence would cause many persons, some of them malignant but others merely ignorant, to say that I had acted with tyrannical brutality.

[Quamquam non nulli sunt in hoc ordine qui aut ea quae imminent non videant aut ea quae vident dissimulent; qui spem Catilinae mollibus sententiis aluerunt coniurationemque nascentem non credendo conroboraverunt; quorum auctoritate multi non solum improbi verum etiam imperiti, si in hunc animadvertissem, crudeliter et regie factum esse dicerent.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Orationes in Catilinam [Catilinarian Orations], No. 1, § 12, cl. 30 (1.12.30) (63-11-08 BC) [tr. Grant (1960)]
(Source)

Urging the Senate banish Catiline before he and his followers overthrow the Roman Republic.

(Source (Latin)). Alternate translations:

Although there are some in this House, who either not see what is imminent, or dissemble what they see; who have cherish'd the hopes of Catiline with useless (?) Votes, and have confirmed the rising Conspiracy, by not believing it: whose Authority many, not onely out of malice, but of simplicity following, had I executed him, would have said, it had been a cruel and tyrannical Act
[tr. Wase (1671)]

Yet even now, in this very assembly, there are senators, and those not a few, who do not see the impending danger; or, seeing it, think proper to disguise their sentiments. By specious moderation they have pampered the hopes of Catiline, and, affecting to think my fears no more than a false alarm; they favoured the conspiracy in its birth; By their example numbers have been influenced; the evil-minded raised a spirit of discontent, and the weak joined in the clamour, All of that description would be ready to pronounce the death of Catiline the act of a violent and arbitrary Consul.
[tr. Sydney (1795)]

Though there are some men in this body who either do not see what threatens, or dissemble what they do see; who have fed the hope of Catiline by mild sentiments, and have strengthened the rising conspiracy by not believing it; influenced by whose authority many, and they not wicked, but only ignorant, if I punished him would say that I had acted cruelly and tyrannically.
[tr. Yonge (1856)]

Although there are in this assembly some who either may not see those things which are impending, or who may conceal their knowledge of those things which they see; who have nourished the hope of Catiline by mild opinions, and who have strengthened the growing conspiracy by not believing it; following whose authority many, not only the wicked, but also the unskillful, if I should have inflicted punishment on him, would say that this had been done cruelly and tyrannically.
[tr. Mongan (1879)]

Although there are some in this order (assembly), who either may see not those (things) which impend, or may dissemble those (things), which they see: who have nourished the hope of Catiline by soft (mild) opinions, and have strengthened the growing conspiracy by believing (it) not. The authority of whom many having followed, not only the dishonest, but also the unskillful, if I might have animadverted upon him (if I had punished him), would say (it) to have been done cruelly and royally (tyrannically).
[tr. Underwood (1885)]

Although there are some in this order [body], who either may not see these (things) which impend, or may dissemble those (things) which they see: who have nourished the hope of Catiline by soft [mild] opinions, and have strengthened the growing conspiracy by not believing (it). The authority of whom many have followed, not only the dishonest, but also the inexperienced, if I had given attention to [punished] him they, would say )it) to have [had] been done cruelly and royally [tyrannically].
[tr. Dewey (1916)]

And yet there are several men in this body, of the kind who either do not see what is threatening to them, or disguise what things they see, and these men nourish the hope of Catiline by tender notions and strengthen the young conspiracy by not believing; by whose authority many not only wicked (men), but also inexperienced (men), if I were to have (Catiline) punished , would say that it had been done cruelly and despotically.
[IB Notes]

Cicero, Marcus Tullius -- Orationes in Catilinam [Catilinarian Orations], No. 1, § 11, cl. 29 (1.11.29) (63-11-08 BC) [tr. Yonge (1856)]

Dave — Thu, 07 Mar 2024 16:07:35 +0000

But if you have a fear of unpopularity, is that arising from the imputation of vigour and boldness, or that arising from that of inactivity and indecision most to be feared? When Italy is laid waste by war, when cities are attacked and houses in flames, do you not think that you will be then consumed by a perfect conflagration of hatred?

[Sed si quis est invidiae metus, non est vehementius severitatis ac fortitudinis invidia quam inertiae ac nequitiae pertimescenda. An, cum bello vastabitur Italia, vexabuntur urbes, tecta ardebunt, tum te non existimas invidiae incendio conflagraturum]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Orationes in Catilinam [Catilinarian Orations], No. 1, § 11, cl. 29 (1.11.29) (63-11-08 BC) [tr. Yonge (1856)]
(Source)

Speaking (aloud, rhetorically) to himself about his concerns of public reaction to his acting so passionately against Cataline's conspiracy.

(Source (Latin)). Alternate translations:

But if there be any fear of Envy, is the Censure of Severity and Courage more greatly to be feared, than that of Baseness and Cowardise? Do you not think, when Italy shall be made desolate with War, the Cities plundered, the Houses a-fire, you shall then fall under a flagrant Envy?
[tr. Wase (1671)]

If fear is to operate, which do you think is most to be dreaded, reproach for cowardice, or censure for magnanimity? When Italy is laid waste; when her cities are taken by storm; when her temples and mansions are wrapt in flames; it is then your danger will begin; it is then that the clamours of mankind will be loud against you.
[tr. Sydney (1795)]

But if there is any fear of odium, whether should the odium resulting from severity and determinati0on be dreaded more violently than that of indolence and wickedness? Whether, when Italy shall be ravaged by war, when the cities shall be harassed, when roofs shall be burning, dost thou not think that thou then will burn with a conflagration of odium?
[tr. Mongan (1879)]

But if there is any fear of envy (displeasure), whether is the envy of severity and of fortitude to be feared more violently, than (that) of inactivity and of negligence? Whether, when Italy shall be devastated with war, cities shall be burned, roofs (houses) shall be on fire: dost thou think thyself not (to be) about to burn then with a conflagration of envy (unpopularity)?
[tr. Underwood (1885)]

But if there is any fear of ill will, is the ill will because of strictness and courage to be feared more strongly, than (that) because of inactivity and negligence? When Italy shall be devastated with war, cities shall be harassed, roofs [houses] shall burn: do you think (you) yourself will not (about to) be consumed then with a conflagration of ill will?
[tr. Dewey (1916)]

If the question of inviting disapproval arises at all, the unpopularity resulting from firmness and determination is no more to be dreaded than the opprobrium produced by culpable failure to act. For when Italy is to be ravaged by war, when cities are assaulted and houses gutted by fire, do you not see how utterly the flames of hatred will consume you then?
[tr. Grant (1960)]

But if there is any fear of hatred, it is not hatred of harshness and firmness requiring to be feared more violently than (hatred) of idleness and worthlessness. Or when Italy is laid waste to, the cities will be harassed, the buildings will burn, then do you not think that you will be consumed by burning hatred?
[IB Notes]

Euripides -- Bellerophon [Βελλεροφῶν], frag. 181 (Nauck, TGF) (c. 430 BC) [tr. Gummere (1925)]

Dave — Tue, 07 Nov 2023 22:47:48 +0000

Call me a scoundrel, only call me rich!
All ask how great my riches are, but none
Whether my soul is good.

[ἔα με κερδαίνοντα κεκλῆσθαι κακόν]

Euripides (485?-406? BC) Greek tragic dramatist
Bellerophon [Βελλεροφῶν], frag. 181 (Nauck, TGF) (c. 430 BC) [tr. Gummere (1925)]
(Source)

Barnes frag. 65. Found (in Latin) in Seneca, Epistulae morales ad Lucilium, 115.14:

Sine me vocari pessimum, ut dives vocer.
An dives, omnes quaerimus, nemo, an bonus.

(Source (Greek)). Alternate translations:

If any gain ensue, I am content.
To be term'd wicked. We all ask this question,
Whether a man be rich, not whether virtuous.
[tr. Wodhull (1809)]

Let me be called a scoundrel, but a rich one.
We all ask if he’s rich, not if he’s good.
[Source]

Lewis, C.S. -- (Spurious)

Dave — Tue, 07 Nov 2023 06:12:32 +0000

When the whole world is running towards a cliff, he who is running in the opposite direction appears to have lost his mind.

C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
(Spurious)

Popularly attributed to Lewis, but no citation is ever given, and it is not found in searches of his written works.

Franklin, Benjamin -- “Apology for Printers,” Philadelphia Gazette (1731-06-10)

Dave — Wed, 24 May 2023 19:55:09 +0000

If all the People of different Opinions in this Province would engage to give me as much for not printing things they don’t like, as I can get by printing them, I should probably live a very easy Life; and if all Printers were every where so dealt by, there would be very little printed.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
“Apology for Printers,” Philadelphia Gazette (1731-06-10)
(Source)

Rogers, Will -- Column (1934-07-05), “Daily Telegram”

Dave — Fri, 21 Apr 2023 02:14:30 +0000

A statesman is a man that can do what the politician would like to do but can’t, because he is afraid of not being elected.

Will Rogers (1879-1935) American humorist
Column (1934-07-05), “Daily Telegram”
(Source)

Shakespeare, William -- Coriolanus, Act 2, sc. 2, l. 5ff (2.2.5-15) (c. 1608)

Dave — Wed, 23 Nov 2022 18:00:44 +0000

FIRST OFFICER: That’s a brave fellow, but he’s vengeance proud and loves not the common people.

SECOND OFFICER: ’Faith, there hath been many great men that have flattered the people who ne’er loved them; and there be many that they have loved they know not wherefore; so that, if they love they know not why, they hate upon no better a ground. Therefore, for Coriolanus neither to care whether they love or hate him manifests the true knowledge he has in their disposition and, out of his noble carelessness, lets them plainly see ’t.

William Shakespeare (1564-1616) English dramatist and poet
Coriolanus, Act 2, sc. 2, l. 5ff (2.2.5-15) (c. 1608)
(Source)

Addison, Joseph -- Essay (1711-10-02), The Spectator, No. 185

Dave — Wed, 08 Jun 2022 17:53:36 +0000

A Man is glad to gain Numbers on his Side, as they serve to strengthen him in his private Opinions. Every Proselyte is like a new Argument for the Establishment of his Faith. It makes him believe that his Principles carry Conviction with them, and are the more likely to be true, when he finds they are conformable to the Reason of others, as well as to his own. And that this Temper of Mind deludes a Man very often into an Opinion of his Zeal, may appear from the common Behaviour of the Atheist, who maintains and spreads his Opinions with as much Heat as those who believe they do it only out of Passion for God’s Glory.

Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-10-02), The Spectator, No. 185
(Source)

Diamond, Jared -- Collapse: How Societies Choose to Fail or Succeed, “Big businesses and the environment” (2005)

Dave — Mon, 28 Mar 2022 16:33:12 +0000

Businesses have changed when the public came to expect and require different behavior, to reward businesses for behavior that the public wanted, and to make things difficult for businesses practising behaviors that the public didn’t want. I predict that in the future, just as in the past, changes in public attitudes will be essential for changes in businesses’ environmental practices.

Jared Diamond (b. 1937) American geographer, historian, ornithologist, author
Collapse: How Societies Choose to Fail or Succeed, “Big businesses and the environment” (2005)
(Source)

Ingersoll, Robert Green -- Speech (1887-05) to the Jury, Trial of C. B. Reynolds for Blasphemy, Morristown, New Jersey

Dave — Wed, 13 Oct 2021 20:40:46 +0000

What is blasphemy? I will give you a definition; I will give you my thought upon this subject. What is real blasphemy?
To live on the unpaid labor of other men — that is blasphemy.
To enslave your fellow-man, to put chains upon his body — that is blasphemy.
To enslave the minds of men, to put manacles upon the brain, padlocks upon the lips — that is blasphemy.
To deny what you believe to be true, to admit to be true what you believe to be a lie — that is blasphemy.
To strike the weak and unprotected, in order that you may gain the applause of the ignorant and superstitious mob — that is blasphemy.
To persecute the intelligent few, at the command of the ignorant many — that is blasphemy.
To forge chains, to build dungeons, for your honest fellow-men — that is blasphemy.
To pollute the souls of children with the dogma of eternal pain — that is blasphemy.
To violate your conscience — that is blasphemy.
The jury that gives an unjust verdict, and the judge who pronounces an unjust sentence, are blasphemers.
The man who bows to public opinion against his better judgment and against his honest conviction, is a blasphemer.

Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Speech (1887-05) to the Jury, Trial of C. B. Reynolds for Blasphemy, Morristown, New Jersey
(Source)

Lincoln, Abraham -- Speech (1858-08-21), Lincoln-Douglas Debate No. 1, Ottawa, Illinois

Dave — Fri, 24 Sep 2021 15:57:57 +0000

In this and like communities, public sentiment is everything. With public sentiment, nothing can fail; without it, nothing can succeed. Consequently, he who moulds public sentiment goes deeper than he who enacts statutes or pronounces decisions. He makes statutes and decisions possible or impossible to be executed.

Abraham Lincoln (1809–1865) American lawyer, politician, US President (1861–65)
Speech (1858-08-21), Lincoln-Douglas Debate No. 1, Ottawa, Illinois
(Source)

See Lincoln (1859).

Lippmann, Walter -- “The Democratic Malady,” The Public Philosophy (1955)

Dave — Mon, 09 Aug 2021 15:05:06 +0000

With exceptions so rare they are regarded as miracles of nature, successful democratic politicians are insecure and intimidated men. They advance politically only as they placate, appease, bribe, seduce, bamboozle, or otherwise manage to manipulate the demanding and threatening elements in their constituencies. The decisive consideration is not whether the proposition is good but whether it is popular — not whether it will work well and prove itself but whether the active talking constituents like it immediately. Politicians rationalize this servitude by saying that in a democracy public men are the servants of the people.

Walter Lippmann (1889-1974) American journalist and author
“The Democratic Malady,” The Public Philosophy (1955)
(Source)

Arendt, Hannah -- Interview (1973-10) with Roger Errera, Office de Radiodiffusion-Télévision Française (ORTF)

Dave — Thu, 14 Jan 2021 18:53:17 +0000

The moment we no longer have a free press, anything can happen. What makes it possible for a totalitarian or any other dictatorship to rule is that people are not informed; how can you have an opinion if you are not informed?

Hannah Arendt (1906-1975) German-American philosopher, political theorist
Interview (1973-10) with Roger Errera, Office de Radiodiffusion-Télévision Française (ORTF)
(Source)

Other parts of this interview were turned into an episode of the French TV series "Un certain regard," directed by Jean-Claude Lubtchansky, first broadcast 1974-07-06.

This portion of the interview was published in The New York Review of Books (1978-10-26).

Simms, William G. -- Egeria, Or Voices of Thought and Counsel, for the Woods and Wayside, “Ambition” (1853)

Dave — Wed, 15 Apr 2020 22:11:31 +0000

He who would acquire fame must not show himself afraid of censure. The dread of censure is the death of genius.

William G. Simms (1806-1870) American writer and politician
Egeria, Or Voices of Thought and Counsel, for the Woods and Wayside, “Ambition” (1853)
(Source)

Faulkner, William -- As I Lay Dying (1930)

Dave — Tue, 25 Feb 2020 17:30:53 +0000

Sometimes I aint so sho who’s got ere a right to say when a man is crazy and when he aint. Sometimes I think it aint none of us pure crazy and aint none of us pure sane until the balance of us talks him that-a-way. It’s like it aint so much what a fellow does, but it’s the way the majority of folks is looking at him when he does it. … That’s how I reckon a man is crazy. That’s how he cant see eye to eye with other folks. And I reckon they aint nothin else to do with him but what the most folks says is right.

William Faulkner (1897-1962) American novelist
As I Lay Dying (1930)

King, Martin Luther -- Playboy interview (Jan 1965)

Dave — Sat, 19 Jan 2019 04:22:55 +0000

A strong man must be militant as well as moderate. He must be a realist as well as an idealist. If I am to merit the trust invested in me by some of my race, I must be both of these things. This is why nonviolence is a powerful as well as a just weapon. If you confront a man who has long been cruelly misusing you, and say, “Punish me, if you will; I do not deserve it, but I will accept it, so that the world will know I am right and you are wrong,” then you wield a powerful and a just weapon. This man, your oppressor, is automatically morally defeated, and if he has any conscience, he is ashamed. Wherever this weapon is used in a manner that stirs a community’s, or a nation’s, anguished conscience, then the pressure of public opinion becomes an ally in your just cause.

Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Playboy interview (Jan 1965)
(Source)

Emerson, Ralph Waldo -- “Character,” Essays: Second Series (1844)

Dave — Wed, 14 Nov 2018 00:05:29 +0000

We boast our emancipation from many superstitions; but if we have broken any idols, it is through a transfer of idolatry. What have I gained, that I no longer immolate a bull to Jove or to Neptune, or a mouse to Hecate; that I do not tremble before the Eumenides, or the Catholic Purgatory, or the Calvinistic Judgment-day, — if I quake at opinion, the public opinion as we call it; or at the threat of assault, or contumely, or bad neighbors, or poverty, or mutilation, or at the rumor of revolution, or of murder? If I quake, what matters it what I quake at?

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Character,” Essays: Second Series (1844)
(Source)

Emerson, Ralph Waldo -- “Politics,” Essays: Second Series (1844)

Dave — Fri, 05 Aug 2016 00:26:11 +0000

What the tender poetic youth dreams, and prays, and paints to-day, but shuns the ridicule of saying aloud, shall presently be the resolutions of public bodies, then shall be carried as grievance and bill of rights through conflict and war, and then shall be triumphant law and establishment for a hundred years, until it gives place, in turn, to new prayers and pictures.

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Politics,” Essays: Second Series (1844)
(Source)

This quotation is more often given as the paraphrase used by another speaker of the era, the abolitionist Wendell Phillips:

What the tender and poetic youth dreams to-day, and conjures up with inarticulate speech, is to-morrow the vociferated result of public opinion, and the day after is the charter of nations.

Phillips used this phrase, prefixed with, "As Emerson says," and in quotation marks, at least twice. First in his lecture "Harper's Ferry" (1 Nov 1859), Brooklyn. Second, in a different context, in "The Scholar in a Republic" (30 Jun 1881), a famous speech at the centennial of the Phi Beta Kappa society at Harvard University.

Emerson did not use this shorter phrasing, however, in any of his written works, and frequent attributions of it to him are in error.

Mulroney, Brian -- Remark to US President Bill Clinton (2 Jun 1993)

Dave — Wed, 30 Mar 2016 14:18:02 +0000

Do what you think is right and to hell with your popularity.

Brian Mulroney (b. 1939) Canadian politician, Prime Minister (1984-93)
Remark to US President Bill Clinton (2 Jun 1993)
(Source)

Quoted by Mulroney in a press conference.

Longfellow, Henry Wadsworth -- John Endicott, Act 2, sc. 2 (1868)

Dave — Fri, 08 Jan 2016 18:06:02 +0000

There’s a brave fellow! There’s a man of pluck!
A man who’s not afraid to say his say,
Though a whole town’s against him.

Henry Wadsworth Longfellow (1807-1882) American poet
John Endicott, Act 2, sc. 2 (1868)
(Source)

Emerson, Ralph Waldo -- Essay (1841), “Self-Reliance,” Essays: First Series, No. 2

Dave — Wed, 14 Oct 2015 14:36:30 +0000

It is easy in the world to live after the world’s opinion; it is easy in solitude to live after our own; but the great man is he who, in the midst of the crowd, keeps with perfect sweetness the independence of solitude.

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Essay (1841), “Self-Reliance,” Essays: First Series, No. 2
(Source)

This essay was inspired by his reading of Walter Savage Landor in 1833, with passages pulled from his lecture "Individualism," last in his course on "The Philosophy of History" (1836–1837), with other passages from the lectures "School," "Genius," and "Duty" in his course on "Human Life" (1838–1839).

Nicolson, Harold -- The Evolution of Diplomacy, 4.3 (1954)

Dave — Tue, 13 Oct 2015 17:28:10 +0000

He failed to realized that the public is bored by foreign affairs until a crisis arises; and that then it is guided by feelings rather than thoughts.

Harold Nicolson (1886-1968) English diplomat, author, diarist, politician
The Evolution of Diplomacy, 4.3 (1954)

Kissinger, Henry -- “With Faint Praise,” New York Times Book Review (16 Jul 1995)

Dave — Fri, 09 Oct 2015 16:45:23 +0000

The political leaders with whom we are familiar generally aspire to be superstars rather than heroes. The distinction is crucial. Superstars strive for approbation; heroes walk alone. Superstars crave consensus; heroes define themselves by the judgment of a future they see it as their task to bring about. Superstars seek success in a technique for eliciting support; heroes pursue success as the outgrowth of their inner values.

Henry Kissinger (1923-2024) German-American diplomat
“With Faint Praise,” New York Times Book Review (16 Jul 1995)

Lincoln, Abraham -- Letter (1859-12-22) to John J. Crittenden

Dave — Thu, 17 Sep 2015 13:17:54 +0000

No law is stronger than is the public sentiment where it is to be enforced.

Abraham Lincoln (1809–1865) American lawyer, politician, US President (1861–65)
Letter (1859-12-22) to John J. Crittenden
(Source)

Crittenden was a US Senator from Kentucky, a former Whig but at the time part of the American (Know-Nothing) Party. Lincoln was criticizing the idea of a party platform with the sole position of "The Constitution, the Union, and the enforcement of the laws," and used the resistance to the Fugitive Slave Act in the North as an example.

See Lincoln (1858).

Dunne, Finley Peter -- “Fame”

Dave — Fri, 11 Sep 2015 14:57:56 +0000

When ye build yer triumphal arch to yer conquerin’ hero, Hinnisssey, build it out of bricks so the people will have somethin’ convanient to throw at him as he passes through.

Finley Peter Dunne (1867-1936) American humorist and journalist
“Fame”

Aesop -- Fables [Aesopica], “The Man, the Boy, and the Donkey” (6th C BC) [tr. Jacobs (1894)]

Dave — Fri, 21 Aug 2015 15:07:22 +0000

Please all, and you will please none.

Aesop (620?-560? BC) Legendary Greek storyteller
Fables [Aesopica], “The Man, the Boy, and the Donkey” (6th C BC) [tr. Jacobs (1894)]
(Source)

Alternate translation: "By endeavoring to please everybody he had pleased nobody." [tr. James (1848), "The Miller, His Son, and Their Ass"]

Montaigne, Michel de -- The Autobiography of Michel de Montaigne, ch. 34 [ed. Marven Lowenthal (1935)]

Dave — Fri, 19 Jun 2015 13:25:50 +0000

The man who makes it his business to please the multitude is never done.

Michel de Montaigne (1533-1592) French essayist
The Autobiography of Michel de Montaigne, ch. 34 [ed. Marven Lowenthal (1935)]
(Source)

Lowenthal created an "autobiography" from the wide array of first-person statements, experiences, and observations made by Montaigne across his essays, letters, etc. I have been unable to find from where this particular statement is translated or interpolated.

Mill, John Stuart -- On Liberty, ch. 3 “Of Individuality, as One of the Elements of Well-Being” (1859)

Dave — Thu, 04 Jun 2015 16:52:17 +0000

There is one characteristic of the present direction of public opinion peculiarly calculated to make it intolerant of any marked demonstration of individuality. The general average of mankind are not only moderate in intellect, but also moderate in inclinations; they have no tastes or wishes strong enough to incline them to do anything unusual, and they consequently do not understand those who have, and class all such with the wild and intemperate whom they are accustomed to look down upon.

John Stuart Mill (1806-1873) English philosopher and economist
On Liberty, ch. 3 “Of Individuality, as One of the Elements of Well-Being” (1859)

Maugham, W. Somerset -- A Writer’s Notebook (1949)

Dave — Fri, 27 Mar 2015 12:24:04 +0000

If forty million people say a foolish thing it does not become a wise one, but the wise man is foolish to give them the lie.

W. Somerset Maugham (1874-1965) English novelist and playwright [William Somerset Maugham]
A Writer’s Notebook (1949)

An entry dated 1901. More discussion about this quotation: If Fifty Million People Say a Foolish Thing, It Is Still a Foolish Thing – Quote Investigator

Nixon, Richard Milhous -- Six Crises, ch. 3 (1962)

Dave — Tue, 10 Feb 2015 15:21:14 +0000

Public opinion polls are useful if a politician uses them only to learn approximately what the people are thinking, so that he can talk to them more intelligently. The politician who sways with the polls is not worth his pay. And I believe the people eventually catch up with the man who merely tells them what he thinks they want to hear.

Richard M. Nixon (1913-1994) American politician, writer, US President (1967-74)
Six Crises, ch. 3 (1962)

Peres, Shimon -- In International Herald Tribune (25-26 Jan 2003)

Dave — Tue, 03 Feb 2015 14:09:21 +0000

Polls are like perfume — nice to smell, dangerous to swallow.

Shimon Peres (1923-2016) Polish-Israeli politician, statesman
In International Herald Tribune (25-26 Jan 2003)

Kepler, Johannes -- (Attributed)

Dave — Wed, 28 Jan 2015 13:12:02 +0000

I much prefer the sharpest criticism of a single intelligent man to the thoughtless approval of the masses.

Johannes Kepler (1571-1630) German astronomer
(Attributed)

Hesse, Herman -- Reflections, #100 [ed. V. Michels (1974)]

Dave — Tue, 20 Jan 2015 13:36:02 +0000

Nothing makes the multitude angrier than when someone forces them to change their opinion of him.

Herman Hesse (1877-1962) German-born Swiss poet, novelist, painter
Reflections, #100 [ed. V. Michels (1974)]

Orwell, George -- Essay (1946-09), “Politics vs. Literature: An Examination of Gulliver’s Travels,” Polemic, No. 5

Dave — Tue, 13 Jan 2015 14:50:27 +0000

But public opinion, because of the tremendous urge to conformity in gregarious animals, is less tolerant than any system of law. When human beings are governed by “thou shalt not,” the individual can practice a certain amount of eccentricity: when they are supposedly governed by “love” or “reason,” he is under continuous pressure to make him behave and think in exactly the same way as everyone else.

George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-09), “Politics vs. Literature: An Examination of Gulliver’s Travels,” Polemic, No. 5
(Source)

Emerson, Ralph Waldo -- Journal (1827)

Dave — Tue, 06 Jan 2015 13:52:26 +0000

It is said public opinion will not bear it. Really? Public opinion, I am sorry to say, will bear a great deal of nonsense. There is scarce any absurdity so gross, whether in religion, politics, science, or manners, which it will not bear.

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1827)

Also in "Success," Society and Solitude (1870).

Beecher, Henry Ward -- Proverbs from Plymouth Pulpit (1887)

Dave — Fri, 22 Aug 2014 12:13:13 +0000

There is nothing that makes more cowards and feeble men than public opinion.

Henry Ward Beecher (1813-1887) American clergyman and orator
Proverbs from Plymouth Pulpit (1887)

Colton, Charles Caleb -- Lacon: Or, Many Things in Few Words, Vol. 1, § 183 (1820)

Dave — Mon, 04 Aug 2014 12:47:56 +0000

When the million applaud you, seriously ask yourself what harm you have done; when they censure you, what good!

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 183 (1820)
(Source)

Fuller, Thomas (1654) -- Introductio ad Prudentiam, Vol. 1, # 1552 (1725)

Dave — Wed, 18 Jun 2014 12:37:35 +0000

Regard not so much what the World thinks of thee, as what thou thinkest of thyself.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 1552 (1725)
(Source)

Kennedy, John F. -- Letter to a Navy friend (1945)

Dave — Mon, 17 Feb 2014 13:41:34 +0000

War will exist until that distant day when the conscientious objector enjoys the same reputation and prestige that the warrior does today.

John F. Kennedy (1917-1963) American politician, author, journalist, US President (1961–63)
Letter to a Navy friend (1945)
(Source)

Letter to a past PT-boat crew mate, responding to a question about his experiences at the United Nations founding in San Francisco (Jun 1945). Quoted in Arthur Schlesinger, Jr., A Thousand Days: John F. Kennedy in the White House, ch. 4, sec. 4 (1965).

Johnson, Lyndon -- Speech (1964-05-09), Convention of Amalgamated Clothing Workers, New York

Dave — Wed, 04 Sep 2013 13:16:07 +0000

This Administration has declared unconditional war on poverty and I have come here this morning to ask all of you to enlist as volunteers. Members of all parties are welcome to our tent. Members of all races ought to be there. Members of all religions should come and help us now to strike the hammer of truth against the anvil of public opinion again and again until the ears of this Nation are open, until the hearts of this Nation are touched, and until the conscience of America is awakened.

Lyndon B. Johnson (1908-1973) American politician, educator, US President (1963-69)
Speech (1964-05-09), Convention of Amalgamated Clothing Workers, New York
(Source)

Twain, Mark -- Letter (1901-02-16) to the Young People’s Society, Greenpoint Presbyterian Church, Brooklyn

Dave — Mon, 26 Aug 2013 12:08:02 +0000

Always do right. This will gratify some people, and astonish the rest.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Letter (1901-02-16) to the Young People’s Society, Greenpoint Presbyterian Church, Brooklyn
(Source)

The Society had invited Twain to come and speak. In response, he sent a card with this aphorism on it. A reproduction is in the frontispiece of Bernard DeVoto, ed., Mark Twain in Eruption (1922), which was the earliest citation I could find.

Twain, Mark -- Innocents Abroad, ch. 55 (1869)

Dave — Tue, 04 Jun 2013 13:10:31 +0000

Virtue has never been as respectable as money.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Innocents Abroad, ch. 55 (1869)

Jefferson, Thomas -- Letter (1787-01-16) to Edward Carrington

Dave — Thu, 18 Apr 2013 12:44:18 +0000

The basis of our governments being the opinion of the people, the very first object should be to keep that right; and were it left to me to decide whether we should have a government without newspapers, or newspapers without a government, I should not hesitate a moment to prefer the latter.

Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1787-01-16) to Edward Carrington
(Source)

Twain, Mark -- Papers of the Adams Family, Part 6 “Two Fragments from a Suppressed Book Called ‘Glances at History’ or ‘Outlines of History'” (1939)

Dave — Thu, 20 Dec 2012 17:41:05 +0000

Against our traditions we are now entering upon an unjust and trivial war, a war against a helpless people, and for a base object — robbery. At first our citizens spoke out against this thing, by an impulse natural to their training. Today they have turned, and their voice is the other way. What caused the change? Merely a politician’s trick — a high-sounding phrase, a blood-stirring phrase which turned their uncritical heads: Our Country, right or wrong! An empty phrase, a silly phrase. It was shouted by every newspaper, it was thundered from the pulpit, the Superintendent of Public Instruction placarded it in every schoolhouse in the land, the War Department inscribed it upon the flag. And every man who failed to shout it or who was silent, was proclaimed a traitor — none but those others were patriots. To be a patriot, one had to say, and keep on saying, “Our Country, right or wrong,” and urge on the little war. Have you not perceived that that phrase is an insult to the nation?

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Papers of the Adams Family, Part 6 “Two Fragments from a Suppressed Book Called ‘Glances at History’ or ‘Outlines of History'” (1939)

Twain, Mark -- Essay (1909 ca.), Papers of the Adams Family, ch. 6 “Two Fragments from a Suppressed Book Called ‘Glances at History’ or ‘Outlines of History'”

Dave — Fri, 14 Dec 2012 14:50:13 +0000

Each of you, for himself, by himself and on his own responsibility, must speak. And it is a solemn and weighty responsibility, and not lightly to be flung aside at the bullying of pulpit, press, government, or the empty catch-phrases of politicians. Each must for himself alone decide what is right and what is wrong, and which course is patriotic and which isn’t. You cannot shirk this and be a man. To decide against your convictions is to be an unqualified and inexcusable traitor, both to yourself and to your country, let men label you as they may. If you alone of all the nation shall decide one way, and that way be the right way according to your convictions of the right, you have done your duty by yourself and by your country — hold up your head! You have nothing to be ashamed of.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Essay (1909 ca.), Papers of the Adams Family, ch. 6 “Two Fragments from a Suppressed Book Called ‘Glances at History’ or ‘Outlines of History'”
(Source)

Collected in Letters from the Earth (c. 1909; pub. 1962) [ed. DeVoto (1939)]

Vidal, Gore -- “Sex and the Law,” Partisan Review (Summer 1965)

Dave — Tue, 27 Nov 2012 14:40:33 +0000

At any given moment, public opinion is a chaos of superstition, misinformation, and prejudice.

Gore Vidal (1925-2012) American novelist, dramatist, critic
“Sex and the Law,” Partisan Review (Summer 1965)

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).

Twain, Mark -- Mark Twain’s Notebook, 1902 [ed. Paine (1935)]

Dave — Tue, 04 Sep 2012 20:26:26 +0000

Everybody’s private motto: It’s better to be popular than right.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Mark Twain’s Notebook, 1902 [ed. Paine (1935)]

Comment on an unlined sheet his papers.

Bible, Vol. 2. New Testament -- Book 3. Gospel of Luke 6:26 (Luke 6:26) (Jesus) [JB (1966)]

Dave — Tue, 17 Jul 2012 12:24:40 +0000

Alas for you when the world speaks well of you! This was the way their ancestors treated the false prophets.

[οὐαὶ ὅταν ὑμᾶς καλῶς εἴπωσιν πάντες οἱ ἄνθρωποι· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 3. Gospel of Luke 6:26 (Luke 6:26) (Jesus) [JB (1966)]
(Source)

No Synoptic parallels.

(Source (Greek)). Alternate translations:

Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
[KJV (1611)]

Alas for you when everyone speaks well of you! This was the way their ancestors treated the false prophets.
[NJB (1985)]

How terrible when all people speak well of you; their ancestors said the very same things about the false prophets.
[GNT (1992 ed.)]

How terrible for you when all speak well of you.
Their ancestors did the same things to the false prophets.
[CEB (2011)]

Woe to you when all speak well of you, for that is how their ancestors treated the false prophets.
[NRSV (2021 ed.)]

Twain, Mark -- Following the Equator, ch. 32, epigraph (1897)

Dave — Tue, 01 May 2012 13:34:06 +0000

A man with a new idea is a Crank until the idea succeeds.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Following the Equator, ch. 32, epigraph (1897)

Ingersoll, Robert Green -- Trial of C.B. Reynolds for blasphemy (May 1887)

Dave — Wed, 15 Feb 2012 14:13:12 +0000

Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Trial of C.B. Reynolds for blasphemy (May 1887)
(Source)

Hoffer, Eric -- Passionate State of Mind, Aphorism 128 (1955)

Dave — Mon, 30 Jan 2012 14:39:29 +0000

Our credulity is greatest concerning the things we know least about. And since we know least about ourselves, we are ready to believe all that is said about us. Hence the mysterious power of both flattery and calumny.

Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 128 (1955)
(Source)

Schopenhauer, Arthur -- Parerga and Paralipomena, Vol. 2, ch. 9 “On Jurisprudence and Politics [Zur Rechtslehre und Politik],” § 127 (1851) [tr. Payne (1974)]

Dave — Mon, 06 Sep 2010 17:27:20 +0000

In this respect, the freedom of the press is certainly for the state machine what the safety-valve is for the steam-engine. For by means of it, every dissatisfaction is at once ventilated in words and such grievance is soon exhausted if in it there is not very much substance. If, however, there is, then such ventilation is a good thing and enables the matter to be known in time and to be put right. This is very much better than forcing down the grievance so that it simmers, ferments, expands, and finally ends in an explosion.

[In dieser Hinsicht ist allerdings für die Staatsmaschine die Preßfreiheit Das, was für die Dampfmaschine die Sicherheitsvalve: denn mittelst derselben macht jede Unzufriedenheit sich alsbald durch Worte Luft, ja wird sich, wenn sie nicht sehr viel Stoff. hat, an ihnen erschöpfen. Hat sie jedoch diesen, so ist es gut, daß man ihn bei Zeiten erkenne, um abzuhelfen sehr viel besser, als wenn die Unzufriedenheit eingezwängt bleibt, brütet, gährt, kocht und anwächst, bis sie endlich zur Explosion gelangt.]

Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 2, ch. 9 “On Jurisprudence and Politics [Zur Rechtslehre und Politik],” § 127 (1851) [tr. Payne (1974)]
(Source)

(Source (German)). Alternate translation:

Freedom of the press is to the machinery of the state what the safety-valve is to the steam engine: every discontent is by means of it immediately relieved in words -- indeed, unless this discontent is very considerable, it exhausts itself in this way. If, however, it is very considerable, it is as well to know of it in time, so as to redress it.
[tr. Hollingdale (1970)]

Hoffer, Eric -- True Believer: Thoughts on the Nature of Mass Movements, Part 3, ch. 13, § 47 (1951)

Dave — Thu, 12 Aug 2010 03:06:34 +0000

Glory is largely a theatrical concept. There is no striving for glory without a vivid awareness of an audience — the knowledge that our mighty deeds will come to the ears of our contemporaries or “of those who are to be.” We are ready to sacrifice our true, transitory self for the imaginary eternal self we are building up, by our heroic deeds, in the opinion and imagination of others.

Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
True Believer: Thoughts on the Nature of Mass Movements, Part 3, ch. 13, § 47 (1951)
(Source)

Twain, Mark -- The Adventures of Huckleberry Finn, ch. 26 (1884)

Dave — Thu, 10 Jun 2010 12:50:08 +0000

Hain’t we got all the fools in town on our side? And ain’t that a big enough majority in any town?

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
The Adventures of Huckleberry Finn, ch. 26 (1884)

Publilius Syrus -- Sententiae [Moral Sayings], # 146 [tr. Lyman (1862)]

Dave — Wed, 08 Apr 2009 13:29:51 +0000

Consult your conscience, rather than popular opinion.

Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 146 [tr. Lyman (1862)]

Addison, Joseph -- Essay (1711-07-20), The Spectator, No. 122

Dave — Wed, 04 Mar 2009 10:50:26 +0000

A man’s first care should be to avoid the reproaches of his own heart; his next to escape the censures of the world: if the last interferes with the former, it ought to be entirely neglected; but otherwise there cannot be a greater satisfaction to an honest mind, than to see those approbations which it gives itself seconded by the applauses of the public: a man is more sure of his conduct, when the verdict which he passes upon his own behaviour is thus warranted and confirmed by the opinion of all that know him.

Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-07-20), The Spectator, No. 122
(Source)

Writing of his (fictional) friend, Sir Roger de Coverley.

Adams, John -- Letter (1815-08-24) to Thomas Jefferson

Dave — Tue, 22 Jan 2008 10:26:41 +0000

As to the history of the Revolution, my Ideas may be peculiar, perhaps Singular. What do we mean by the Revolution? The War? That was no part of the Revolution; it was only an Effect and Consequence of it. The Revolution was in the Minds of the People, and this was effected, from 1760 to 1775, in the course of fifteen Years, before a drop of blood was shed at Lexington.

John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Letter (1815-08-24) to Thomas Jefferson
(Source)

Macaulay, Thomas Babington -- Speech on re-election to Parliament, Edinburgh (2 Nov 1852)

Dave — Wed, 10 Oct 2007 10:37:42 +0000

Yes, Gentlemen; if I am asked why we are free with servitude all around us, why our Habeas Corpus Act has not been suspended, why our press is still subject to no censor, why we still have the liberty of association, why our representative institutions still abide in all their strength, I answer, It is because in the year of revolutions we stood firmly by our government in its peril; and, if I am asked why we stood by our government in its peril, when men all around us were engaged in pulling governments down, I answer, It was because we knew that though our government was not a perfect government, it was a good government, that its faults admitted of peaceable and legal remedies, that it had never inflexibly opposed just demands, that we had obtained concessions of inestimable value, not by beating the drum, not by ringing the tocsin, not by tearing up the pavement, not by running to the gunsmiths’ shops to search for arms, but by the mere force of reason and public opinion.

Thomas Babington Macaulay (1800-1859) English writer and politician
Speech on re-election to Parliament, Edinburgh (2 Nov 1852)
(Source)

On the various revolutions and counter-revolutions in Europe in 1848.

Maugham, W. Somerset -- The Summing Up, ch. 23 (1938)

Dave — Fri, 05 Oct 2007 17:23:27 +0000

It is dangerous to let the public behind the scenes. They are easily disillusioned and then they are angry with you, for it was the illusion they loved.

W. Somerset Maugham (1874-1965) English novelist and playwright [William Somerset Maugham]
The Summing Up, ch. 23 (1938)
(Source)

Cocteau, Jean -- “Le Coq et l’Arlequin” (1918), Le Rappel à l’ordre (1926)

Dave — Tue, 21 Aug 2007 19:41:17 +0000

If it has to choose who is to be crucified, the crowd will always save Barabbas.

[S’il faut choisir un crucifié, la foule sauve toujours Barabbas.]

Jean Cocteau (1889-1963) French writer, filmmaker, artist
“Le Coq et l’Arlequin” (1918), Le Rappel à l’ordre (1926)
(Source)

Emerson, Ralph Waldo -- “Uses of Great Men,” Representative Men Lecture 1, Boston (1845-12-11)

Dave — Wed, 16 May 2007 21:34:23 +0000

But a new danger appears in the excess of influence of the great man. His attractions warp us from our place. We have become underlings and intellectual suicides. Ah! yonder in the horizon is our help; — other great men, new qualities, counterweights and checks on each other. We cloy of the honey of each peculiar greatness. Every hero becomes a bore at last.

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Uses of Great Men,” Representative Men Lecture 1, Boston (1845-12-11)
(Source)

Roosevelt, Franklin Delano -- Speech (1940-01-08), Jackson Day Dinner, Mayflower Hotel, Washington, D. C.

Dave — Tue, 15 Jun 2004 13:24:32 +0000

But the future lies with those wise political leaders who realize that the great public is interested more in Government than in politics.

Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman, US President (1933–1945)
Speech (1940-01-08), Jackson Day Dinner, Mayflower Hotel, Washington, D. C.
(Source)

Quoted by Ronald Reagan, State of the Union (1983-01-25), though he appeared to misattribute the phrase to Roosevelt's second State of the Union message.

Burke, Edmund -- Speech to the electors of Bristol (3 Nov 1774)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Certainly, Gentlemen, it ought to be the happiness and glory of a representative to live in the strictest union, the closest correspondence, and the most unreserved communication with his constituents. Their wishes ought to have great weight with him; their opinions high respect; their business unremitted attention. It is his duty to sacrifice his repose, his pleasure, his satisfactions, to theirs, — and above all, ever, and in all cases, to prefer their interest to his own.

But his unbiased opinion, his mature judgment, his enlightened conscience, he ought not to sacrifice to you, to any man, or to any set of men living. These he does not derive from your pleasure, — no, nor from the law and the Constitution. They are a trust from Providence, for the abuse of which he is deeply answerable. Your representative owes you, not his industry only, but his judgment; and he betrays, instead of serving you, if he sacrifices it to your opinion.

Edmund Burke (1729-1797) Anglo-Irish statesman, orator, philosopher
Speech to the electors of Bristol (3 Nov 1774)

Dante Alighieri -- The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 5, l. 13ff (5.13-15) [Virgil] (1314) [tr. Kirkpatrick (2007)]

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Keep close behind me. Let them say their say.
Stand straight, a mighty tower unwavering,
its height unshaken by such breaths of wind.

[Vien dietro a me, e lascia dir le genti:
sta come torre ferma, che non crolla
già mai la cima per soffiar di venti.]

Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 5, l. 13ff (5.13-15) [Virgil] (1314) [tr. Kirkpatrick (2007)]
(Source)

Virgil scolding Dante for slowing down when other spirits are pointing and murmuring about him having a shadow, unlike them.

(Source (Italian)). Alternate translations:

Can murmurs move you? Let them whisper on,
And bid your Reason firmly keep its throne,
and o'er the fortress of the mind preside.
[tr. Boyd (1802), st. 2]

Come after me, and to their babblings leave
The crowd. Be as a tower, that, firmly set,
Shakes not its top for any blast that blows!
[tr. Cary (1814)]

Come thou behind me, let the people talk;
Stand like a steadfast tower, whose lofty crest
Ne'er quaked obedient to the rocking blast.
[tr. Bannerman (1850)]

Come after me, and let the people talk;
Stand like a steadfast tower, that never wags
Its top for all the blowing of the winds;
[tr. Longfellow (1867)]

Come behind me, and let the folk talk; stand like a firm tower which never shakes its top for blast of winds.
[tr. Butler (1885)]

Follow thou me, and let the people talk:
Stand like a solid tower, that doth not bow
Its crest at any time, though wild winds stalk.
[tr. Minchin (1885)]

Come after me, and let the people talk. Stand as a tower firm, that never wags its top for blowing of the winds.
[tr. Norton (1892)]

Follow me and let the people talk; stand thou as a firm tower which never shakes its summit for blast of winds.
[tr. Okey (1901)]

Come after me and let the people talk. Stand like a firm tower that never shakes its top for blast of wind.
[tr. Sinclair (1939)]

Follow behind me and let them talk their fill:
Stand like a tower whose summit never shakes
For the wind's blowing, and stays immovable.
[tr. Binyon (1943)]

Follow thou me, and let the people chatter;
Stand as a tower stands firm in time of trouble,
Nor bends its head, though winds may bawl and batter.
[tr. Sayers (1955)]

Follow my steps, though all such whisper of you:
be as a tower of stone, its lofty crown
unswayed by anything the winds may do.
[tr. Ciardi (1961)]

Follow me and let the people talk.
Stand as a firm tower which never
shakes its summit for blast of winds.
[tr. Singleton (1973)]

Keep up with me and let the people talk!
Be like a solid tower whose brave height
remains unmoved by all the winds that blow.
[tr. Musa (1981)]

Come on behind me, let those people talk:
Stand like a solid tower which does not shake
Its top whatever winds are blowing on it.
[tr. Sisson (1981)]

Come, follow me, and let these people talk:
stand like a sturdy tower that does not shake
its summit though the winds may blast.
[tr. Mandelbaum (1982)]

Come after me, and let the people talk:
be like a strong tower whose top never falls,
however hard the winds may blow.
[tr. Durling (2003)]

Follow me close behind, and let the people talk: stand like a steady tower, that never shakes at the top, in the blasts of wind.
[tr. Kline (2002)]

Just follow me and let the people talk.
Why can't you be like a sturdy tower
that does not tremble in the fiercest wind.
[tr. Hollander/Hollander (2007)]

Just follow me and let the people talk:
Stand steady as a tower, which doesn't shake
Its top whenever the winds decide to blow.
[tr. Raffel (2010)]

Karl Marx paraphrased the first line of this tercet in the conclusion of his Author's Preface to the First Edition of Das Kapital (1867), crediting Dante:

Every opinion based on scientific criticism I welcome. As to the prejudices of so-called public opinion, to which I have never made concessions, now as aforetime the maxim of the great Florentine is mine: "Segui il tuo corso, e lascia dir le genti."

Which reads something like "Follow your own course, and let the people talk." The phrase is given in Italian even in the original German edition.

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

Dave — Sun, 01 Feb 2004 18:00:00 +0000

REFERENDUM, n. A law for submission of proposed legislation to a popular vote to learn the nonsensus of public opinion.

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

Originally published in The Devil's Dictionary [A-Z] as Vol. 7 of his Collected Works.

Buddha -- The Kalama Sutta

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.

Buddha (c.563-483 BC) Indian mystic, philosopher [b. Siddharta Gautama]
The Kalama Sutta

Taylor, Henry -- The Statesman: An Ironical Treatise on the Art of Succeeding, ch. 9 (1836)

Dave — Sun, 01 Feb 2004 18:00:00 +0000

Conscience is, in most men, an anticipation of the opinion of others.

Henry Taylor (1800-1886) English dramatist, poet, bureaucrat, man of letters
The Statesman: An Ironical Treatise on the Art of Succeeding, ch. 9 (1836)

France, Anatole -- (Spurious)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

If fifty million people say a foolish thing, it is still a foolish thing.

[Si 50 millions de personnes disent une bêtise, c’est quand même une bêtise.]

Anatole France (1844-1924) French poet, journalist, novelist, Nobel Laureate [pseud. of Jaques-Anatole-François Thibault]
(Spurious)

Sometimes also misattributed to Bertrand Russell. The closest to this specific quotation comes from W. Somerset Maugham. More information about this quotation, including the source of this misattribution and an analogous phrase France did use: If Fifty Million People Say a Foolish Thing, It Is Still a Foolish Thing – Quote Investigator.

Twain, Mark -- Mark Twain’s Notebook (13 Oct 1904) [ed. Paine (1935)]

Dave — Sun, 01 Feb 2004 19:00:00 +0000

The majority is always in the wrong. Whenever you find that you are on the side of the majority, it’s time to reform — (or pause and reflect).

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Mark Twain’s Notebook (13 Oct 1904) [ed. Paine (1935)]

Russell, Bertrand -- Conquest of Happiness, Part 1, ch. 9 “Fear of Public Opinion” (1930)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

One should respect public opinion insofar as is necessary to avoid starvation and keep out of prison, but anything that goes beyond this is voluntary submission to an unnecessary tyranny.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 9 “Fear of Public Opinion” (1930)
(Source)

White, E. B. -- “Notes and Comments,” New Yorker (3 Jul 1943)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Democracy is the recurrent suspicion that more than half of the people are right more than half of the time.

E. B. White (1899-1985) American author, critic, humorist [Elwyn Brooks White]
“Notes and Comments,” New Yorker (3 Jul 1943)
(Source)

Twain, Mark -- Essay (1906), “The Gorky Incident,” Letters from the Earth (c. 1909; pub. 1962) [ed. DeVoto (1939)]

Dave — Sun, 01 Feb 2004 19:00:00 +0000

Laws are sand, customs are rock. Laws can be evaded and punishment escaped, but an openly transgressed custom brings sure punishment. The penalty may be unfair, unrighteous, illogical, and a cruelty; no mater, it will be inflicted, just the same.

Jefferson, Thomas -- Conversation (1807) with Baron Humboldt

Dave — Sun, 01 Feb 2004 16:00:00 +0000

When a man assumes a public trust, he should consider himself as public property, and justly liable to the inspection and vigilance of public opinion; and the more sensibly he is made to feel his dependence, the less danger will there be of his abuse of power.

Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Conversation (1807) with Baron Humboldt
(Source)

In Seymour, A Winter in Washington, ch. 9 (1824), further identified in Raynor, Life of Jefferson (1832). As it is all anecdotal, the accuracy may be easily questioned, but its proximity to the events lends it a certain validity.