A good karakter is allwuss gained bi inches, but iz often lost in one chunk.
[A good character is always gained by inches, but is often lost in one chunk.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-04 (1875 ed.)
(Source)
Quotations about:
reputation
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
A man’s worth and reputation lie in the mind and in the will: his true honour is found there. Bravery does not consist in firm arms and legs but in firm minds and souls: it is not a matter of what our horse or our weapons are worth but of what we are.
[L’estimation & le prix d’un homme consiste au cœur & en la volonté: c’est là ou gist son vray honneur: la vaillance c’est la fermeté, non pas des jambes & des bras, mais du courage & de l’ame: elle ne consiste pas en la valeur de nostre cheval, ny de nos armes, mais en la nostre.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 30 (1.30), “Of Cannibals [Des Cannibales]” (1578) [tr. Screech (1987), 1.31]
(Source)
Some translators use the 1588 sequence of chapters, not the 1595, and so identify this as ch. 31.
(Source (French)). Alternate translations:The reputation and worth of a man consisteth in his heart and will: therein consists true honour: Constancie is valour, not of armes and legs, but of minde and courage: it consisteth not in the spirit and courage of our horse, nor of our armes, but in ours.
[tr. Florio (1603)]The estimate and value of a man consist in the heart and in the will: there his true honour lies. Valour is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms but in our own.
[tr. Cotton (1686)]The estimation and value of a man consist in the heart and the will; and therein lies his true honour. Valour is the stability, not of legs and arms, but of courage and the mind; it does not consist in the goodness of our horse, or our armour, but in ourselves.
[tr. Friswell (1868)]The estimate and value of a man consist in the heart and in the will: there his true honor lies. Valor is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms: but in our own.
[tr. Cotton/Hazlitt (1877)]A man's estimation and value depend on his heart and his will; that is where his true honour lives; valour is strength, not of arms and legs, but of the mind and the soul; it does not depend upon the worth of our horse or of our armour, but upon our own.
[tr. Ives (1925), 1.31]The worth and value of a man is in his heart and his will; there lies his real honor. Valor is the strength, not of legs and arms, but of heart and soul; it consists not in the worth of our horse or our weapons, but in our own.
[tr. Frame (1943), 1.31]A man’s value and reputation depend on his heart and his resolution; there his true honour lies. Valour is strength, not of leg or arm, but of the heart and soul; it lies not in the goodness of our horse or our weapons, but in our own.
[tr. Cohen (1958), 1.31]A man's value and worth are to be found in his heart and will: that is where his true honor lies. Valor is strength not of legs and arms but of heart and mind; it is not a matter of our horse's or our weapons' value, but of our own.
[tr. Atkinson/Sices (2012)]
Soon you will have forgotten the world, and soon the world will have forgotten you.
[Ἐγγὺς μὲν ἡ σὴ περὶ πάντων λήθη, ἐγγὺς δὲ ἡ πάντων περὶ σοῦ λήθη.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 21 (7.21) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:The time when thou shalt have forgotten all things, is at hand. And that time also is at hand, when thou thyself shalt be forgotten by all.
[tr. Casaubon (1634), 7.16]'Twill not be long before you will have forgotten all the World; and in a little time, to be even, all the World will forget you too.
[tr. Collier (1701)]The time approaches when you shall forget all things, and be forgotten by all.
[tr. Hutcheson/Moor (1742)]The time is speedily approaching, when you will have forgotten every one, and every one will have forgotten you.
[tr. Graves (1792), 7.19]Near is thy forgetfulness of all things; and near the forgetfulness of thee by all.
[tr. Long (1862)]It will not be long before you will have forgotten all the world, and in a little time all the world will forget you too.
[tr. Collier/Zimmern (1887)]Soon you will have forgotten all; soon all will have forgotten you.
[tr. Rendall (1898)]The time is at hand when you shall forget all things, and when all shall forget you.
[tr. Hutcheson/Chrystal (1902)]A little while and thou wilt have forgotten everything, a little while and everything will have forgotten thee.
[tr. Haines (Loeb) (1916)]Near at hand is your forgetting all; near, too, all forgetting you.
[tr. Farquharson (1944)]Close is the time when you will forget all things; and close, too, thie time when all will forget you.
[tr. Hard (1997 ed.)]Close to forgetting it all, close to being forgotten.
[tr. Hays (2003)]Soon you will have forgotten all things: soon all things will have forgotten you.
[tr. Hammond (2006)]Close is the time when you will forget all things; and close, too, the time when all will forget you.
[tr. Hard (2011 ed.)]
HELEN: Men think me wicked, though I did no wrong:
And for the innocent to bear the load
Of guilt is worse than wickedness itself.[ἙΛΈΝΗ: πρῶτον μὲν οὐκ οὖσ᾽ ἄδικος, εἰμὶ δυσκλεής:
καὶ τοῦτο μεῖζον τῆς ἀληθείας κακόν,
ὅστις τὰ μὴ προσόντα κέκτηται κακά.]Euripides (485?-406? BC) Greek tragic dramatist
Helen [Ἑλένη], l. 270ff (412 BC) [tr. Sheppard (1925)]
(Source)
(Source (Greek)). Other translations:First, though my life is pure from guilt, my name
Is infamous; this ill, this charge of crimes
From which the soul is free, is more severe
Than what from truth arises.
[tr. Potter (1783), l. 304ff]First of all exposed
To slanderous tongues, although I ne'er have erred.
It were a lesser evil e'en to sin
Than be suspected falsely.
[tr. Wodhull (1809)]First indeed, not being unjust, I am in ill repute; and this is a greater evil than the truth, when any one is charged with evils he does not possess.
[tr. Buckley (1850)]First, although I never acted wrongly, my good name is gone. And this trouble is stronger than the reality, if someone incurs blame for wrongs that are not his own.
[tr. Coleridge (1891)]First, an ill name, though I am clean of sin;
And worse is this than suffering for just cause,
To bear the burden of sins that are not ours.
[tr. Way (Loeb) (1912)]First, I have lost my name, thought I have done no wrong;
and it is worse than suffering what one deserves
if one must suffer for the things one never did.
[tr. Warner (1951)]In the first place, though I am innocent, my name is a byword of reproach; and if there is any worse fate than suffering for real crimes, it is suffering for crimes that were never committed.
[tr. Vellacott (1954)]I have done nothing wrong and yet my reputation
is bad, and worse than a true evil is it to bear
the burden of faults that are not truly yours.
[tr. Lattimore (1956)]First of all, I am blameless,
and yet I am blamed.
It is easier to bear what belongs to you
than what does not.
[tr. Meagher (1986)]Firstly, I have done nothing wrong and yet my name is reviled. When someone is punished though innocent of crime, it is a worse affliction than getting his just deserts.
[tr. Davie (2002)]First, although I never sinned, my good name is gone. And this is a grief beyond the reality, if a man incurs blame for sins that are not his.
[tr. Athenian Society (2006)]First, I am not wicked, but people think I am.
There's nothing worse than being innocent,
But treated as guilty.
[tr. A. Wilson (2007)]To begin with, my good reputation has been destroyed though I have done nothing wrong, and there’s nothing worse than to be burdened by the shame which one has not earned.
[tr. Theodoridis (2011)]First, though I’ve done nothing wrong, my name is loathed.
It’s so much worse to be scorned for things you haven’t done
than to suffer honest charges!
[Ambrose et al. (2018)]First, although I never acted wrongly, my good name is gone. And this trouble [kakon] is stronger than the truth [alētheia], if someone incurs blame for evils [kaka] that are not his own. [tr. Coleridge / Helen Heroization Team]
But out of very many evils which he has inflicted on the Commonwealth, there has emerged this much good: the Roman people has now learned how much to trust each man, on whom to rely, of whom to beware.
[Sed ex plurimis malis quae ab illo rei publicae sunt inusta hoc tamen boni est quod didicit iam populus Romanus quantum cuique crederet, quibus se committeret, a quibus caveret.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 46 / sec. 117 (2.46/2.117) (44-10-24 BC) [tr. Ker (Loeb) (1926)]
(Source)
Speaking of Julius Caesar and public awareness of who backed or opposed him.
(Source (Latin)). Other translations:But amid all the many evils which he has branded on the state, this good result there is, that the Roman people has now learned how far each man deserves its confidence, to whom it may entrust itself, of whom it should beware.
[tr. King (1877)]But from the many evils which by him have been burned into the republic, there is still this good, that the Roman people has now learned how much to believe every one, to whom to trust itself, and against whom to guard.
[tr. Yonge (1903)]But out of the many evils which Caesar inflicted on our country, there has come one good thing: the Roman people have now learned how far they can trust each person, whom they can rely on, and whom they should beware of.
[tr. Berry (2006)]But, from the many evils which he branded on the Republic, this much that was good still came about: that the Roman people learnt how much to trust anyone, to whom they could entrust themselves and against whom they should be on their guard.
[tr. McElduff (2011)]
The great liability of the engineer compared to men of other professions is that his works are out in the open where all can see them. His acts, step by step, are in hard substance. He cannot bury his mistakes in the grave like the doctors. He cannot argue them into thin air or blame the judge like the lawyers. He cannot, like the architects, cover his failures with trees and vines. He cannot, like the politicians, screen his shortcomings by blaming his opponents and hope that the people will forget. The engineer simply cannot deny that he did it. If his works do not work, he is damned.
Herbert Hoover (1874-1964) American engineer, bureaucrat, US President (1929-33)
Memoirs: Years of Adventure, 1874–1920, ch. 11 “The Profession of Engineering” (1952)
(Source)
While treating this as the definitive version of this litany, a number of variations can be found in Hoover's writing and speaking prior to this. The earliest is same text is found in his essay (1916), "Engineering as a Profession" (reprinted as a 1954 article in Engineer's Week). Some of the other variants follow.
Speech (1950-02-09), "Engineering Society of the Moles," New York City:The engineer has certain disadvantages compared to the other professions. His works are out in the open where all men can see them. He cannot deny he did it. The doctors’ mistakes are buried in the grave. The voters forget when the politician changes the alphabetical names of his failing projects. The trees and ivy may cover the architects’ failures. The lawyers can blame the Judge or the Jury. Unlike the clergyman, the engineer cannot blame his failures on the devil.
Moreover, if his works do not work, he is damned.
Speech (1951-11-07), "Engineers," Columbia University Engineering Campaign Center, New York City:The engineer’s work is out in the open where all men can see it. If he makes a mistake, he cannot, like the doctor, bury it in a grave. He cannot, like the architect, obscure it by trees and ivy. He cannot, like the lawyer, blame it on the judge or jury. He cannot, like the politician, claim his constituents demanded it. Nor can he, like the public official, change the name of it and hope the voters will forget. Unlike the clergyman, he cannot blame it on the devil. Worse still, if his works do not work, he is damned.
For more discussion of possible precursors of this quotation, see: Quote Origin: The Architect Can Only Advise His Client to Plant Vines – Quote Investigator®. (To which end, see also Frank Lloyd Wright (1930).)
Even the greatest actions of a celebrated person labour under this disadvantage, that, however surprising and extraordinary they may be, they are no more than what are expected from him; but, on the contrary, if they fall any thing below the opinion that is conceived of him, though they might raise the reputation of another, they are diminution to his.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-12-24), The Spectator, No. 256
(Source)
It is the punishment of bad princes to be thought worse than they are.
[Le châtiment des mauvais princes est d’être crus pires qu’ils ne sont.]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 14 “Des Gouvernements [On Governments],” ¶ 15 (1850 ed.) [tr. Collins (1928), ch. 13]
(Source)
(Source (French)). Alternate translations:The punishment of bad princes is to be thought worse than they are.
[tr. Calvert (1866), ch. 12]The punishment of bad princes is to be thought worse than they really are.
[tr. Attwell (1896), ¶ 195]
If a bank fails in China, they behead the man at the top of it that was responsible. If one fails over here, we write the men up in the magazines as how: They started poor, worked hard, took advantage of their opportunities (and Depositors) and today they are rated as “up in the millions.” If we beheaded all of ours that were responsible for bank failures, we wouldn’t have enough people left to bury the heads.
Whoso belongs only to his own age, and reverences only its gilt Popinjays or smoot-smeared Mumbojumbos, must needs die with it.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Essay (1832-05) “Boswell’s Life of Johnson,” Fraser’s Magazine, Vol. 5, No. 28
(Source)
Reviewing James Boswell The Life of Samuel Johnson, LL.D.; including a Tour to the Hebrides (1831 ed.). Collected in Critical and Miscellaneous Essays (1827-1855)
When yu hav bored the bulls eye, set down, and keep still, folks will think then that yu kan hit it enny time you hav a mind to.
[When you have bored the bullseye, sit down, and keep still; folks will think then that you can hit it any time you have a mind to.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 14 “A Ghost” (1874)
(Source)
The two most precious things on this side the grave are our reputation and our life. But it is to be lamented that the most contemptible whisper may deprive us of the one, and the weakest weapon of the other. A wise man, therefore, will be more anxious to deserve a fair name than to possess it, and this will teach him so to live as not to be afraid to die.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 555 (1820)
(Source)
ALCESTE: Whenever his name comes up in conversation,
None will defend his wretched reputation;
Call him knave, liar, scoundrel, and all the rest,
Each head will nod, and no one will protest.
And yet his smirk is seen in every house,
He’s greeted everywhere with smiles and bows,
And when there’s any honor that can be got
By pulling strings, he’ll get it, like as not.
[Quelques titres honteux qu’en tous lieux on lui donne,
Son misérable honneur ne voit pour lui personne;
Nommez-le fourbe, infâme et scélérat maudit,
Tout le monde en convient, et nul n’y contredit.
Cependant sa grimace est partout bienvenue:
On l’accueille, on lui rit, partout il s’insinue;
Et s’il est, par la brigue, un rang à disputer,
Sur le plus honnête homme on le voit l’emporter.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 1, sc. 1, l. 133ff (1666) [tr. Wilbur (1954)]
(Source)
(Source (French)). Alternate translations:Yet whatever dishonourable epithets may be launched against him everywhere, nobody defends his wretched honour. Call him a rogue, an infamous wretch, a confounded scoundrel if you like, all the world will say "yea," and no one contradicts you. But for all that, his bowing and scraping are welcome everywhere; he is received, smiled upon, and wriggles himself into all kinds of society; and, if any appointment is to be secured by intriguing, he will carry the day over a man of the greatest worth.
[tr. Van Laun (1878)]Whatever shameful titles people give him everywhere, his wretched honour hears no one call him infamous knave and cursed villain; everybody agrees to it, and no one contradicts it. In the meanwhile his hypocritical smile is everywhere welcome -- he is entertained, well received, and he insinuates himself into all companies; and if there is any position to be gained by canvassing for it, he will carry it against men of the greatest worth.
[tr. Mathew (1890)]No cries of "shame" can make his miserable honor hear them. Call him a knave, a scoundrel, a damned villain, all the world agrees, and no man contradicts you; but -- he is welcomed everywhere; wherever he may worm himself he's greeted; men smile upon him; and if there's a canvass to be made, a place to be intrigued for, you will see him get the better of honest men.
[tr. Wormeley (1894)]Yet whatever insulting names are given him by all, no one is seen on the side of his wretched honour; call him a villain, a cursed and infamous scoundrel: all the world will agree with you, and no one will contradict you. But, for all that, his hypocritical countenance is welcomed by all; he is received and smiled upon and he worms himself in everywhere. If any preferment is to be secured by intrigue, he will gain it over the heads of the worthiest.
[tr. Waller (1903)]Whatever shameful names you heap upon him,
There's no one to defend his wretched honour;
Call him a cheat, a rogue, a cursed rascal,
And every one agrees, none contradicts you.
But yet his grinning face is always welcomed;
He worms in everywhere, he’s greeted, smiled on;
And if there is preferment to compete for,
Intrigue will win it for him, from the worthiest.
[tr. Page (1913)]Whatever eminence he may have gained,
There's no one to respect his reputation.
Call him an infamous swindler, filthy sneak,
You'll hear no contradiction; all agree.
And yet his fawning face is widely welcomed,
He crawls in everywhere, he is accepted;
And if intrigue can gain some precedence,
You see him win, over the worthiest man.
[tr. Bishop (1957)]Whatever notoriety he's won,
Such honor lacks support from anyone;
Call him a cheat, knave, curséd rogue to boot,
Everyone will agree, no one refute.
Yet everywhere his false smile seems to pay:
Everywhere welcomed, hailed, he worms his way
And if by pulling strings he stands to gain
Some honor, decent men compete in vain.
[tr. Frame (1967)]
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)
People, in forming their opinions of others, are usually lazy enough to go by whatever is most obvious or whatever chance remark they happen to hear. So the best policy is to dictate to others the opinion you want them to have of you.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Style and Substance: A Comedy of Manners, ch. 7 (1986)
(Source)
It is an insanity to get more than you want. Imagine a man in this city, an intelligent man, say with two or three millions of coats, eight or ten millions of hats, vast warehouses full of shoes, billions of neckties, and imagine that man getting up at four o’clock in the morning, in the rain and snow and sleet, working like a dog all day to get another necktie! Is not that exactly what the man of twenty or thirty millions, or of five millions, does to-day? Wearing his life out that somebody may say, “How rich he is!”
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech (1886-11-14), “A Lay Sermon,” American Secular Union annual congress, Chickering Hall, New York City
(Source)
He whom the good praize and wicked hate ought tew be satisfied with hiz reputashun.
[He whom the good praise and the wicked hate ought to be satisfied with his reputation.]Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 150 “Affurisms: Parboils” (1874)
(Source)
True or false, what is said about men often figures as large in their lives, and above all in the fate that befalls them, as what they do.
[Vrai ou faux, ce qu’on dit des hommes tient souvent autant de place dans leur vie et souvent dans leur destinée que ce qu’ils font.]Victor Hugo (1802-1885) French writer
Les Misérables, Part 1 “Fantine,” Book 1 “An Upright Man,” ch. 1 (1.1.1) (1862) [tr. Donougher (2013)]
(Source)
(Source (French)). Alternate translations:Be it true or false, what is said about men often has as much influence upon their lives, and especially upon their destinies, as what they do.
[tr. Wilbour (1862)]What is said of men, whether it be true or false, often occupies as much space in their life, and especially in their destiny, as what they do.
[tr. Wraxall (1862)]True or false, that which is said of men often occupies as important a place in their lives, and above all in their destinies, as that which they do.
[tr. Hapgood (1887)]What is reported of men, whether it be true or false, may play as large a part in their lives, and above all in their destiny, as the things they do.
[tr. Denny (1976)]Whether true or false, what is said about men often has as much influence on their lives, and particularly on their destinies, as what they do.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
It may not therefore be unseasonable to recommend to this present Generation the Practice of that Virtue, for which their Ancestors were particularly famous, and which is called The Love of one’s Country. This Love to our Country, as a moral Virtue, is a fixed Disposition of Mind to promote the Safety; Welfare, and Reputation of the Community in which we are born, and of the Constitution under which we are protected.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1716-01-06), The Freeholder, No. 5
(Source)
Do not do that which you would not have known.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1736 ed.)
(Source)
Whatever thou undertakest, so do it as if it were to come to the Knowledge of all Men.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 415 (1725)
(Source)
If ’tis a happiness to be nobly Descended, ’tis no less to have so much Merit, that our Birth is the least thing considered in us.
[S’il est heureux d’avoir de la naissance, il ne l’est pas moins d’être tel qu’on ne s’informe plus si vous en avez.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 2 “Of Personal Merit [Du Mérite Personnel],” § 21 (2.21) (1688) [Bullord ed. (1696)]
(Source)
(Source (French)). Alternate translations:If 'tis a Happiness to be nobly descended, 'tis no less to have so much Merit, that no body inquires whether we are so or no.
[Curll ed. (1713)]If it is a Happiness to be nobly Descended it is not a less to have so much Merit, that no body enquires whether we are so or no.
[Browne ed. (1752)]If it be a happiness to be of noble parentage, it is no less so to possess so much merit that nobody inquires whether we are noble or plebeian.
[tr. Van Laun (1885)]A well-born man is fortunate, but so is the man about whom people no longer ask, is he well-born?
[tr. Stewart (1970)]
The surest way to get a reputation as a liar is to pretend to be very good. The next surest way is to pretend to be very wicked.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 2, § 7 (1916)
(Source)
Variants:LlAR. (a) One who pretends to be very good; (b) one who pretends to be very bad.
[A Book of Burlesques, "The Jazz Webster" (1924)]Liar — (a) One who pretends to be very good; (b) one who pretends to be very bad.
[Chrestomathy, ch. 30 "Sententiae" (1949)]
How rich a man is all desire to know;
But none inquires if good he be or no.
The mill cannot grind with the water that’s past.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 153 (1640 ed.)
(Source)
Keepe good men company, and you shall be of the number.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 120 (1640 ed.)
(Source)
Never get a reputation for a small perfection, if you are trying for fame in a loftier area; the world can only judge by generals, and it sees that those who pay considerable attention to minutiæ, seldom have their minds occupied with great things. There are, it is true, exceptions; but to exceptions the world does not attend.
Edward George Bulwer-Lytton (1803-1873) English novelist and politician
The Disowned, ch. 2 [Talbot] (1828)
(Source)
See La Rochefoucauld.
What is the end of Fame? ’tis but to fill
A certain portion of uncertain paper:
Some liken it to climbing up a hill,
Whose summit, like all hills, is lost in vapour;
For this men write, speak, preach, and heroes kill,
And bards burn what they call their “midnight taper,”
To have, when the original is dust,
A name, a wretched picture, and worse bust.
It seems to be a wise provision of nature that the follies of men should be short-lived; but books interfere and immortalize them. A fool, not content with having bored all those who have lived with him, insists on tormenting generations to come; he would have his folly triumph over oblivion, which should have been as welcome to him as death; he wishes posterity to be informed of his existence, and he would have it remember for ever that he was fool.
[La nature sembloit avoir sagement pourvu à ce que les sottises des hommes fussent passagères, et les livres les immortalisent. Un sot devroit être content d’avoir ennuyé tous ceux qui ont vécu avec lui : il veut encore tourmenter les races futures, il veut que sa sottise triomphe de l’oubli, dont il auroit pu jouir comme du tombeau; il veut que la postérité soit informée qu’il a vécu, et qu’elle sache à jamais qu’il a été un sot.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Persian Letters [Lettres Persanes], Letter 66, Rica to *** (1721) [tr. Davidson (1891)]
(Source)
Commonly paraphrased as "An author is a fool who, not content with having bored those who have lived with him, insists on boring future generations."
(Source (French)). Alternate translations:Nature seems wisely to have provided that the Follies of Men shou'd pass away, but Books perpetuate them. A Fool ought to be satisfy'd with having teaz'd those who liv'd at the same Time with him: but he is for going further, and is resolved to plague the Generations to come he is resolv'd to make his Impertinence triumph over Oblivion, which he might have enjoy'd as well as his Grave: he will have Posterity know that such a one liv'd, and all future Ages be inform'd that he was a Fool.
[tr. Ozell (1736 ed.), Letter 64]Nature seems to have provided, that the follies of men should be transient, but they by writing books render them permanent. A fool ought to content himself with having wearied those who lived with him: but he is for tormenting future generations; he is desirous that his folly should triumph over oblivion, which he ought to have enjoyed as well as his grave; he is desirous that posterity should be informed that he lived, and that it should be known for ever that he was a fool.
[tr. Floyd (1762)]Nature has wisely provided that the follies of men should be ephemeral; but, unhappily, these very follies are immortalised in books. A fool ought to have been satisfied with boring all those who have lived with him; yet he insists on torturing future races; he is determined that his folly shall triumph over the oblivion in which he ought to have been able to find as much enjoyment as he does in his last slumber; he wishes posterity to know that he has lived, and remember forever that he was a fool.
[tr. Betts (1897)]While nature seems wisely to have provided that the stupidities of men should be transient, books immortalize them. A fool should be content with boring everyone who has lived with him, but he further undertakes to torment future generations. He wants his folly to triumph over the oblivion which he should welcome like the sleep of the tomb; he wants to inform posterity that he has lived, and to have it forever remembered that he was a fool.
[tr. Healy (1964)]Nature in her wisdom seems to have arranged for man's follies to be short-lived, and books render them immortal. A fool ought to be satisfied with having bored all his own contemporaries, but he also seeks to torment those as yet unborn; he wants his stupidity to triumph over oblivion, which he might, like the tomb, have enjoyed; but no, he wants posterity to be notified that he has lived, and he wants her to know, for all eternity, that he was an idiot.
[tr. Mauldon (2008), Letter 64]Nature has so arranged things that the absurdities men say are passing things, but books give them immortal life. A fool ought to have been content to have annoyed those who live near him, but instead he wants the chance to torment future generations. He wants his absurdities to triumph over the complete oblivion that he really ought to have welcomed and enjoyed like a tomb. He wants posterity to be informed that he lived, and he wants it known for all time that he was a fool.
[tr. MacKenzie (2014), Letter 64]
I certainly had not the smallest reason to fear that the execution of this murderer of Roman citizens would cause me to be blamed by posterity. And indeed, even if this were a serious danger, I have always been convinced that unpopularity earned by honourable actions is not unpopularity at all, but renown.
[Certe verendum mihi non erat, ne quid hoc parricida civium interfecto invidiae mihi in posteritatem redundaret. Quodsi ea mihi maxime inpenderet tamen hoc animo fui semper, ut invidiam virtute partam gloriam, non invidiam putarem.]Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Orationes in Catilinam [Catilinarian Orations], No. 1, § 12, cl. 29 (1.12.29) (63-11-08 BC) [tr. Grant (1960)]
(Source)
(Source (Latin)). Alternate translations:Truly I have no reason to fear, least this Murderer of the Citizens being slain, any envy should rise against me for the future. But if never so much did hang over me, yet I was alwayes of this Judgment, to think Envy gotten by Vertue to be no Envy but Glory.
[tr. Wase (1671)]I could have no reason to fear; that for the execution of a traitor and a parricide I should stand condemned by the voice of posterity. But let me add, were the severest censure to be the certain consequence, it has ever been my settled opinion, that reproach, when earned by virtue, is not reproach, but the truest glory.
[tr. Sydney (1795)]Surely I had no cause to fear lest for slaying this parricidal murderer of the citizens any unpopularity should accrue to me with posterity. And if it did threaten me to ever so great a degree, yet I have always been of the disposition to think unpopularity earned by virtue and glory, not unpopularity.
[tr. Yonge (1856)]Surely it was not to be dreaded by me, lest, if this parricide of the citizens were slain, any odium might redound for me to posterity. But if that impended over myself in particular, yet I have always been of this opinion, that I should consider the odium acquired by merit as glory and not as odium.
[tr. Mongan (1879)]Certainly it was not to be feared to (by) me, lest any (thing) of unpopularity might redound to me unto posterity, this parricide of citizens being slain. But if it might impend (threaten) to me mostly (very much), yet I have been always with this mind, that I might think envy produced by virtue, glory, not envy.
[tr. Underwood (1885)]Certainly it was not to be feared by me, lest any ill-will should redound to [affect] me for posterity, this parricide of citizens having been slain. But if this should threaten me very much, yet I have been always with [of] this mind, that I should think ill will produced by virtue, glory, not ill will.
[tr. Dewey (1916)]Certainly I did not have to fear, lest with this parricide of citizens having been killed, anything of unpopularity might run over in posterity. And yet, if these were to threaten me especially, however, I have always been in this mind, so that I thought that unpopularity obtained by virtue is an honour, not unpopularity at all.
[IB Notes]I have always been of the opinion that infamy earned by doing what is right is not infamy at all, but glory.
[E.g.]
HERMIONE: Since what I am to say must be but that
Which contradicts my accusation, and
The testimony on my part no other
But what comes from myself, it shall scarce boot me
To say “Not guilty.” Mine integrity,
Being counted falsehood, shall, as I express it,
Be so received. But thus: if powers divine
Behold our human actions, as they do,
I doubt not then but innocence shall make
False accusation blush and tyranny
Tremble at patience.William Shakespeare (1564-1616) English dramatist and poet
Winter’s Tale, Act 3, sc. 2, l. 23ff (3.2.23-33) (1611)
(Source)
Were you to reach the ripe old age of death,
instead of dying prattling in your crib,
would you have more fame in a thousand years?
What are ten centuries to eternity?
Less than the blinking of an eye compared
to the turning of the slowest of the spheres.[Che voce avrai tu più, se vecchia scindi
da te la carne, che se fossi morto
anzi che tu lasciassi il ‘pappo’ e ’l ‘dindi’,
pria che passin mill’anni? ch’è più corto
spazio a l’etterno, ch’un muover di ciglia
al cerchio che più tardi in cielo è torto.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 11, l. 103ff (11.103-108) [Oderisi of Gubbio] (1314) [tr. Musa (1981)]
(Source)
Dante refers to two childish terms, which various translators note as
- "pappo" perhaps "father" (padre), or "bread" (pane) or just "baby food" (cf. English "pap")
- "dindi," probably "money" (danari/denaro)
(Source (Italian)). Alternate translations:Ah! where's your 'vantage, if yon cast away,
In years, the muddy vesture of decay,
As when the swathe involves your tender frame?
Can you suppose her long, sonorious blast,
Thro' twice six thousand changing Moons, will last?
Yet, what is that to Heav'n's eternal year? --
Less, than the quick glance of human eye,
To that slow movement of the ample Sky,
That turns around the universal Sphere!
[tr. Boyd (1802), st. 20-21]Shalt thou more
Live in the mouths of mankind, if thy flesh
Part shrivel’d from thee, than if thou hadst died,
Before the coral and the pap were left,
Or ere some thousand years have passed? and that
Is, to eternity compar’d, a space,
Briefer than is the twinkling of an eye
To the heaven’s slowest orb.
[tr. Cary (1814)]More fame shalt thou enjoy, if once old age
Wear flesh away, than if thou hadst expired
Ere left the breast, or coral last admired?
A thousand years' eternity to thee
Far shorter than the eyebrow's movement fleet
To slowest orbit stars of heaven complete.
[tr. Bannerman (1850)]What fame shalt thou have more, if old peel off
From thee thy flesh, than if thou hadst been dead
Before thou left the 'pappo' and the 'dindi,'
Ere pass a thousand years? which is a shorter
Space to the eterne, than twinkling of an eye
Unto the circle that in heaven wheels slowest.
[tr. Longfellow (1867)]What fame wilt thou have more, if when it is old thou loose from thee thy flesh, than if thou hadst died before thou hadst left off thy child's prattle, ere a thousand years are past? which beside the eternal is a shorter space than is a movement of the eyelid beside the circle which in heaven turns the slowest.
[tr. Butler (1885)]If thou stripp'st off thy aged flesh, wilt share
More fame than if thou'dst early died in grace
Before thou'dst ceased thy childish prattle,
A thousand years have past? A briefer space
Beside the eternal, than a glance of the eye
By that star's orbit, longest whirled through space.
[tr. Minchin (1885)]What more fame shalt thou have, if thou strippest old flesh from thee, than if thou hadst died ere thou hadst left the pap and the chink, before a thousand years have passed? -- which is a shorter space compared to the eternal than a movement of the eyelids to the circle that is slowest turned in Heaven.
[tr. Norton (1892)]What greater fame shalt thou have, if thou strip thee of thy flesh when old, than if thou hadst died ere thou wert done with pap and chink,
before a thousand years are passed? which is shorter space to eternity than the twinkling of an eye to the circle which slowest is turned in heaven.
[tr. Okey (1901)]What more fame shalt thou have if thou put off thy flesh when it is old than if thou hadst died before giving up pappo and dindi, when a thousand years are past, which is a shorter space to eternity than the twinkling of an eye to the slowest turning circle in the heavens?
[tr. Sinclair (1939)]Wilt thou have more fame if old age unwrap
Thy bones from withered flesh than if thy race
Ended ere thou wert done with bib and pap
Before a thousand years pass, -- shorter space
To eternity than is a blinked eye-lid
To the circle in heaven that moves at slowest pace?
[tr. Binyon (1943)]Ten centuries hence, what greater fame hast thou,
Stripping the flesh off late, than if thou'dst died
Ere thou was done with gee-ger and bow-wow?
Ten centuries hence -- and that's a brief tide,
Matched with eternity, than one eye-wink
to that wheeled course Heaven's tardiest sphere must ride.
[tr. Sayers (1955)]Though loosed from flesh in old age, will you have
in, say, a thousand years, more reputation
than if you went from child's play to the grave?
What, to eternity, is a thousand years?
Not so much as the blinking of an eye
to the turning of the slowest of the spheres.
[tr. Ciardi (1961)]What greater fame will you have if you strip off your flesh when it is old than if you had died before giving up pappo and dindi, when a thousand years have passed, which is a short4er space compared to the eternal than the movement of the eyelids to that circle which is slowest turned in heaven?
[tr. Singleton (1973)]What greater name will you have, if you are old
When you put aside your flesh, than if you had died
Before you had given up baby-talk and rattles,
Once a thousand years have passed? And that is a shorter
Space to the eternal than the flash of an eyelid
To the circle which turns in the heavens most slowly.
[tr. Sisson (1981)]Before a thousand years have passed -- a span
that, for eternity, is less space than
an eyeblink for the slowest sphere in heaven --
would you find greater glory if you left
your flesh when it was old than if your death
had come before your infant words were spent?
[tr. Mandelbaum (1982)]What more acclaim will you have if you strip off your flesh when it is old, than if you had died before you left off saying ‘pappo’ and ‘dindi,’
before a thousand years have passed? which is a briefer space compared with eternity than the blinking of an eye to the circle that turns slowest in the sky
[tr. Durling (2003)]What more fame will you have, before a thousand years are gone, if you disburden yourself of your flesh when old, than if you had died before you were done with childish prattle? It is a shorter moment, in eternity, than the twinkling of an eye is to the orbit that circles slowest in Heaven.
[tr. Kline (2002)]What more renown will you have if you strip
your flesh in age away than if you died
before you’d left off lisping "Din-dins!", "Penth!"
when once a thousand years have passed, a space
that falls far short of all eternity --
an eye blink to the slowest turning sphere.
[tr. Kirkpatrick (2007)]Will greater fame be yours if you put off
your flesh when it is old than had you died
with pappo and dindi still upon your lips
after a thousand years have passed? To eternity,
that time is shorter than the blinking of an eye
is to one circling of the slowest-moving sphere.
[tr. Hollander/Hollander (2007)]Suppose you get to be old, before you discard
Your flesh, how much more fame will go with your name,
After a thousand years, if "Pappy" and "Mammy"
were still on your tongue when you died? And a thousand years
Compared with life eternal, is like an eyelid
Flutter compared with the slowest stars int he skies.
[tr. Raffel (2010)]
Nothing reveals more clearly men’s attitude to learning and literature, and what use they think these are to the State, than the low price they put on them, and their opinion of those who have chosen to practice them.
[Rien ne découvre mieux dans quelle disposition sont les hommes à l’égard des sciences et des belles-lettres, et de quelle utilité ils les croient dans la république, que le prix qu’ils y ont mis, et l’idée qu’ils se forment de ceux qui ont pris le parti de les cultiver.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 12 “Of Opinions [Des Jugements],” § 17 (12.17) (1688) [tr. Stewart (1970)]
(Source)
(Source (French)). Alternate translations:Nothing discovers better what disposition men have to Knowledge and Learning, and how profitable they are esteem'd to the Publick, than the price which is set on them, and the Idea they have formed of those who have taken the pains to improve them.
[Bullord ed. (1696)]Nothing discovers better what regard Men have to Science and polite Learning, and how profitable they esteem them to the Publick, than the price they set on them, and the Idea they form to themselves of those who have taken the pains to cultivate them.
[Curll ed. (1713)]Nothing better manifests the Regard paid to the Sciences and Literature, and Men's Sense of their Utility to the Public, than the Recompences assigned to them, and the Repute in which they stand who excel in them.
[Browne ed. (1752)]Nothing better demonstrates how men regard science and literature, and of what use they are considered in the State, than the recompense assigned to them, and the idea generally entertained of those persons who resolve to cultivate them.
[tr. Van Laun (1885)]
If men knew how to blush at their own actions, how many crimes, and not only those that are hidden, but those that are public and well known, would never be committed!
[Si l’homme savait rougir de soi, quels crimes, non seulement cachés, mais publics et connus, ne s’épargnerait-il pas!]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 11 “Of Mankind [De l’Homme],” § 151 (11.151) (1688) [tr. Van Laun (1885)]
(Source)
(Source (French)). Alternate translations:If men could blush at their own actions, how many sins, publick and private, would they save by it?
[Bullord ed. (1696)]If Men knew how to blush at their own Actions, how many Crimes, publick and private, would they save by it!
[Curll ed. (1713)]If Men could blush for themselves, how many Sins, public and private, would they save by it!
[Browne ed. (1752)]If a man knew how to blush at his own actions, what crimes, not only secret but public and overt, would he not spare himself!
[tr. Stewart (1970)]
Dignity of character ought to be graced by a house; but from a house it is not wholly derived. A master is not to be honored by a house; but a house by its master.
[Ornanda enim est dignitas domo, non ex domo tota quaerenda, nec domo dominus, sed domino domus honestanda est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 39 (1.39) / sec. 139 (44 BC) [tr. McCartney (1798)]
(Source)
(Source (Latin)). Alternate translations:It is well if a man can enhance that credit and reputation he has gotten by the splendour of his house; but he must not depend on his house alone for it; for the master ought to bring honour to his fine seat, and not the fine seat bring honour to its master.
[tr. Cockman (1699)]For dignity should be adorned by a palace, but not be wholly sought from it: -- the house ought to be ennobled by the master, and not the master by the house.
[tr. Edmonds (1865)]In truth, high standing in the community should be adorned by a house, not sought wholly from a house; nor should the owner be honored by the house, but the house by the owner.
[tr. Peabody (1883)]The house should not constitute, though it may enhance, the dignity of the master; let the master honour the house, not the house the master.
[tr. Gardiner (1899)]Your house may add lustre to your dignity, but it will not suffice that you should derive all your dignity from your house: the master should ennoble the house, not the house the master.
[ed. Harbottle (1906)]The truth is, a man's dignity may be enhanced by the house he lives in, but not wholly secured by it; the owner should bring honour to his house, not the house to its owner.
[tr. Miller (1913)]A house may enhance a man's dignity, but it should not be the only source of dignity; the house should not glorify its owner, but he should enhance it.
[tr. Edinger (1974)]
But the best inheritance that fathers can give their children, more precious than any patrimony however large, is a reputation for virtue and for worthy deeds, which if the child disgraces, his conduct should be branded as infamous and impious.
[Optima autem hereditas a patribus traditur liberis omnique patrimonio praestantior gloria virtutis rerumque gestarum, cui dedecori esse nefas et vitium iudicandum est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 33 (1.33) / sec. 121 (44 BC) [tr. Peabody (1883)]
(Source)
(Source (Latin)). Alternate translation:Now the noblest inheritance that can ever be left by a father to his son, and far exceeding that of houses and lands, is the fame of his virtues and glorious actions; and for a son to live so, as is unworthy of the name and reputation of his ancestors, is the basest and most abominable thing in the world.
[tr. Cockman (1699)]The best inheritance left by a father to his children, superior to every other patrimony, is the honor of a virtuous conduct, and the glory of his public transactions. And it is base and criminal by an unworthy conduct, to bring disgrace upon a father's reputation.
[tr. McCartney (1798)]Now, the best inheritance a parent can leave a child -- more excellent than any patrimony -- is the glory of his virtue and his deeds; to bring disgrace on which ought to be regarded as wicked and monstrous.
[tr. Edmonds (1865)]The noblest heritage, the richest patrimony a father can bequeath to his children is a reputation for virtue and noble deeds. To tarnish his good name is a sin and a crime.
[tr. Gardiner (1899)]The best legacy a father can leave to his children, a legacy worth far more than the largest patrimony, is the fame of a virtuous and well-spent life. He who disgraces such a bequest is deserving of infamy.
[ed. Harbottle (1906)]The noblest heritage, however, that is handed down from fathers to children, and one more precious than any inherited wealth, is a reputation for virtue and worthy deeds; and to dishonour this must be branded as a sin and a shame.
[tr. Miller (1913)]The best heritage that descends from fathers to sons is the fame for honesty and great deeds. Such fame surpasses any legacy. We must judge it a crime and a shame to disgrace it.
[tr. Edinger (1974)]
Even here
Worth wins her due, and there are tears to flow,
And human hearts to feel for human woe.[Sunt hic etiam sua praemia laudi,
Sunt lacrimae rerum et mentem mortalia tangunt.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 461ff (1.461-462) (29-19 BC) [tr. Taylor (1907), st. 61, l. 543ff]
(Source)
Aeneas, on seeing murals of the Trojan Wars in Carthage. (Source (Latin)). Alternate translations:Lo! Priam here, reward here vertue finds;
Troy teares, and humane sufferings pittying minds.
[tr. Ogilby (1649)]Ev'n the mute walls relate the warrior's fame,
And Trojan griefs the Tyrians' pity claim.
[tr. Dryden (1697)]Even here praiseworthy deeds meet with due reward: here are tears for misfortunes, and the breasts are touched with human woes.
[tr. Davidson/Buckley (1854)]Aye, praise waits on worth
E'en in this corner of the earth;
E'en here the tear of pity springs,
And hearts are touched by human things.
[tr. Conington (1866)]Worthy deeds e'en here are praised.
And mortal sufferings move their thoughts and tears.
[tr. Cranch (1872), l. 601ff]Here too is the meed of honour, here mortal estate touches the soul to tears.
[tr. Mackail (1885)]And even here belike deed hath its own reward.
Lo here are tears for piteous things that touch men's hearts anigh.
[tr. Morris (1900)]Virtue's wage is given --
O even here! Here also there be tears
for what men bear, and mortal creatures feel
each other's sorrow.
[tr. Williams (1910)]Here, too, virtue has its due rewards; here, too, there are tears for misfortune and mortal sorrows touch the heart.
[tr. Fairclough (1916)]Look! even here there are rewards for praise,
There are tears for things, and what men suffer touches
The human heart.
[tr. Humphries (1951)]Here too we find virtue somehow rewarded.
Tears in the nature of things, hearts touched by human transience.
[tr. Day Lewis (1952)]Here, too, the honorable finds its due
and there are tears for passing things; here, too,
things mortal touch the mind.
[tr. Mandelbaum (1971), l. 654ff]Even so far away
Great valor has due honor; they weep here
For how the world goes, and our life that passes
Touches their hearts.
[tr. Fitzgerald (1981), l. 627ff]Here too there is just reward for merit, there are tears for suffering and men's hearts are touched by what man has to bear.
[tr. West (1990)]Here too virtue has its rewards, here too
there are tears for events, and mortal things touch the heart.
[tr. Kline (2002)]Here, too, honor matters;
Here are the tears of the ages, and minds touched
By human suffering.
[tr. Lombardo (2005)]Even here, merit will have its true reward ...
even here, the world is a world of tears
and the burdens of mortality touch the heart.
[tr. Fagles (2006)]Here too, glory has its rewards; the world weeps, and mortal matters move the heart.
[tr. Bartsch (2021)]
We’d all like a reputation for generosity, and we’d all like to buy it cheap.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 9 (1963)
(Source)
Even if glory has nothing in itself to justify seeking it, yet it follows virtue like a shadow.
[Etsi enim nihil habet in se gloria cur expetatur, tamen virtutem tamquam umbra sequitur.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 1, ch. 45 (1.45) / sec. 109 (45 BC) [tr. Douglas (1985)]
(Source)
(Source (Latin)). Alternate translations:For though Glory have nothing in it self, why it should be pursu'd, yet it follows Vertue as its shadow.
[tr. Wase (1643)]For although there be nothing in glory to make it desirable, yet it follows virtue like a shadow.
[tr. Main (1824)]Glory follows virtue as it it were its shadow.
[Source (1826)]For even if glory contain nothing for which it is desirable of itself, yet it follows as the shadow of virtue.
[tr. Otis (1839)]For although there be nothing in glory to make it desirable, yet it follows virtue as its shadow.
[tr. Yonge (1853)]Though as to fame, there is nothing in it that should make it an object of desire; but it follows virtue like its shadow.
[tr. Peabody (1886)]Glory, though it have in itself nothing for which we should desire it, attends virtue like its shadow.
[tr. Black (1889)]Although glory is not to be sought for its own sake, it follows virtue like a shadow.
[tr. Habinek (1996)]Even if glory has nothing in it to justify our seeking it, yet it follows virtue like a shadow.
[tr. Davie (2017)]
Why would we worry what others think of us if their opinions did not change us?
James Richardson (b. 1950) American poet
Vectors: Aphorisms and Ten-Second Essays, #387 (2001)
Men are willing to keep their evil characters if they can but get rid of their evil reputations. They are scrupulously studious of appearances.
Frank W. Boreham (1871-1959) Anglo-Australian preacher
“The Leopard’s Skin,” sec. 4, The Three Half-Moons (1929)
(Source)
It is better to be praised by another than by oneself.
[βέλτερον ὑφ’ ἑτέρου ἢ ὑφ’ ἑαυτοῦ ἐπαινέεσθαι.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 114 (Diels) [tr. Freeman (1948)]
(Source)
Original Greek. Diels citation "114. (117 N.) DEMOKRATES. 82." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. The same translation is made by @sentantiq (2016).
Alternate translation: "It is better to be praised by others than by oneself." [tr. Barnes (1987)]
Few are those who wish to be endowed with virtue rather than to seem so.
[Virtute enim ipsa non tam multi praediti esse quam videri volunt.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Laelius De Amicitia [Laelius on Friendship], ch. 26 / sec. 98 (44 BC)
Common translation. Alternates:
- "For not so many desire to be endowed with virtue itself, as to seem to be so." [tr. Edmonds (1871)]
- "For there are not so many possessed of virtue as there are that desire to seem virtuous." [tr. Peabody (1887)]
- "For many wish not so much to be, as to seem to be, endowed with real virtue." [tr. Falconer (1923)]
Be your character what it will, it will be known; and nobody will take it up on your own word. Never imagine that anything you can say yourself will varnish your defects or add lustre to your perfections! but, on the contrary, it may, and nine times in ten will, make the former more glaring, and the latter obscure.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #166 (19 Oct 1748)
(Source)
A good cause has to be careful of the company it keeps.
Rebecca West (1892-1983) British author, journalist, literary critic, travel writer [pseud. for Cicily Isabel Fairfield]
“World of Books: The Greek Way,” Sunday Times of London (23 Aug 1942)
Oh friends, be men! Deep treasure in your hearts
An honest shame, and, fighting bravely, fear
Each to incur the censure of the rest.
Of men so minded more survive than die,
While dastards forfeit life and glory both.[ὦ φίλοι ἀνέρες ἔστε, καὶ αἰδῶ θέσθ᾽ ἐνὶ θυμῷ,
ἀλλήλους τ᾽ αἰδεῖσθε κατὰ κρατερὰς ὑσμίνας.
αἰδομένων δ᾽ ἀνδρῶν πλέονες σόοι ἠὲ πέφανται:
φευγόντων δ᾽ οὔτ᾽ ἂρ κλέος ὄρνυται οὔτέ τις ἀλκή.]Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 15, l. 561ff (15.561) [Ajax] (c. 750 BC) [tr. Cowper (1791), l. 679ff]
(Source)
Original Greek. Alternate translations:Good friends, bring but yourselves to feel the noble stings of shame
For what ye suffer, and be men. Respect each other’s fame;
For which who strives in shame’s fit fear, and puts on ne’er so far,
Comes oft’ner off. Then stick engag’d; these fugitives of war
Save neither life, nor get renown, nor bear more mind than sheep.
[tr. Chapman (1611), l. 508ff]O Greeks! respect your fame,
Respect yourselves, and learn an honest shame:
Let mutual reverence mutual warmth inspire,
And catch from breast to breast the noble fire.
On valour's side the odds of combat lie,
The brave live glorious, or lamented die;
The wretch that trembles in the field of fame,
Meets death, and worse than death, eternal shame.
[tr. Pope (1715-20)]O my friends, be men, and set honour in your hearts, and have reverence for each other during the vehement conflicts. For more of those men who reverence each other are saved than slain; but of the fugitives, neither glory arises, nor any defence.
[tr. Buckley (1860)]Brave comrades, quit ye now like men;
Bear a stout heart; and in the stubborn fight
Let each to other mutual succour give;
By mutual succour more are sav’d than fall;
In timid flight nor fame nor safety lies.
[tr. Derby (1864)]My friends, be men, and fear dishonour; quit yourselves in battle so as to win respect from one another. Men who respect each other's good opinion are less likely to be killed than those who do not, but in flight there is neither gain nor glory.
[tr. Butler (1898)]My friends, be men, and take ye shame in your hearts, and have shame each of the other in the fierce conflict. Of men that have shame more are saved than are slain; but from them that flee springeth neither glory nor any avail.
[tr. Murray (1924)]Friends, respect yourselves as men,
respect each other in the moil of battle!
Men with a sense of shame survive
more often than they perish. Those who run
have neither fighting power nor any honor.
[tr. Fitzgerald (1974)]Be men, my friends! Discipline fill your hearts!
Dread what comrades say of you here in bloody combat!
When men dread that, more men come through alive --
when soldiers break and run, good-bye glory,
good-bye all defenses!
[tr. Fagles (1990), l. 651ff]Now, dear friends, be men, keep hold of your valorous spirit,
feel shame, each on account of the rest in the violent combats;
more of the men who feel such shame live safely than perish,
while from the ones who flee no glory nor any defense springs.
[tr. Merrill (2007), l. 529ff]
The less you speak of your greatness, the more I will think of it.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
Remark to Sir Edward Coke
(Source)
Quoted in Joseph Sortain, The Life of Francis, Lord Bacon (1851).
RESPECTABILITY, n. The social status of people whose sins haven’t quite caught up with them.
Edmund H. Volkart (1919-1992) American sociologist, researcher, editor
The Angel’s Dictionary: A Modern Tribute to Ambrose Bierce (1986)
To expose vices to everyone’s laughter is to deal them a mighty blow. People easily endure reproofs, but they cannot at all endure being made fun of. People have no objection to being considered wicked, but they are not willing to be considered ridiculous.
[C’est une grande atteinte aux vices que de les exposer à la risée de tout le monde. On souffre aisément des répréhensions, mais on ne souffre point la raillerie. On veut bien être méchant, mais on ne veut point être ridicule.]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Preface (1669-03) [tr. Kerr]
(Source)
Moliere's preface explained once more the history of attacks on and suppression of his play, following up on the several petitions he had made to King Louis XIV. While the play had been first performed in 1664, it was only in 1669 that its final version was removed from the ban placed on it by Church officials.
(Source (French)). Alternate translations:To expose vices to the ridicule of all the world is a severe blow to them. Reprehensions are easily suffered, but not so ridicule. People do not mind being wicked; but they object to being made ridiculous.
[tr. Van Laun (1876)]Displaying vice to mockery of men deals it a great blow. Men will put up with admonition but are loath to be mocked. One might be willing to be wicked; one cannot bear to appear foolish.
[tr. Steiner (2008)]
Slavery is doomed, and that within a few years. Even Judge Douglas admits it to be an evil, and an evil can’t stand discussion. In discussing it we have taught a great many thousands of people to hate it who had never given it a thought before. What kills the skunk is the publicity it gives itself.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Interview with David R. Locke (1859)
(Source)
Recounted in A. T. Rice, Reminiscences of Abraham Lincoln, ch. 25 (1896).
I make this distinkshun between charakter and reputashun — reputashun iz what the world thinks ov us, charakter is what the world knows of us.
[I make this distinction between character and reputation — reputation is what the world thinks of us, character is what the world knows of us.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, “Lobstir Sallad” (1874)
(Source)
A slander iz like a hornet, if you kant kill it dead the fus blo, you better not strike at it.
[A slander is like a hornet, if you can’t kill it dead the first blow, you better not strike at it.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, “Lobstir Sallad” (1874)
(Source)
Be more concerned with your character than your reputation, because your character is what you really are, while your reputation is merely what others think you are.
John Wooden (1910-2010) American basketball player and coach
They Call Me Coach, ch. 9, epigram (1972)
(Source)
Character is much easier kept than recovered.
Thomas Paine (1737-1809) American political philosopher and writer
The American Crisis, #13 (19 Apr 1783)
(Source)
The wisest man could ask no more of Fate
Than to be simple, modest, manly, true,
Safe from the Many, honored by the Few;
To count as naught in World, or Church, or State,
But inwardly in secret to be great.
James Russell Lowell (1819-1891) American diplomat, essayist, poet
“Jeffries Wyman,” The Nation #484 (8 Oct 1874)
(Source)
Even doubtful Accusations leave a Stain behind them.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 1395 (1732)
(Source)
Perhaps a man’s character is like a tree, and his reputation like its shadow; the shadow is what we think of it; the tree is the real thing.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
(Attributed)
In Noah Brooks "Lincoln's Imagination," _Scribner's Monthly (Aug 1879).
No man ever stood the lower in my estimation for having a patch in his clothes; yet I am sure that there is greater anxiety, commonly, to have fashionable, or at least clean and unpatched clothes, than to have a sound conscience.
It used to be a good hotel, but that proves nothing — I used to be a good boy, for that matter. Both of us have lost character of late years.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
The Innocents Abroad, ch. 57 (1869)
(Source)
A man is what he is, not what men say he is. His character no man can touch. His character is what he is before his God and his Judge; and only himself can damage that. His reputation is what men say he is. That can be damaged; but reputation is for time, character is for eternity.
John Bartholomew Gough (1817-1886) Anglo-American social reformer and temperance orator
(Attributed)
Quoted in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895).
God will judge us by our own thoughts and deeds, not by what others say about us.
Anne Brontë (1820-1849) British novelist, poet [pseud. Acton Bell]
The Tenant of Wildfell Hall, ch. 39 “A Scheme of Escape” (1848)
Glorious men are the scorn of wise men, the admiration of fools, the idols of parasites, and the slaves of their own vaunts.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Vain-Glory,” Essays, No. 54 (1625)
(Source)
The best foreign policy is to live our daily lives in honesty, decency, and integrity; at home, making our own land a more fitting habitation for free men; and abroad, joining with those of like mind and heart, to make of the world a place where all men can dwell in peace.
Dwight David Eisenhower (1890-1969) American general, US President (1953-61)
Lecture (1950-03-23), Inaugural Gabriel Silver Lecture, Columbia University
It is a sad fate for a man to die
Too well known to everybody else,
And still unknown to himself.[Illi mors gravis incubate
Qui notus nimis omnibus
Ignotus moritur sibi.]
Seneca the Younger (c. 4 BC-AD 65) Roman statesman, philosopher, playwright [Lucius Annaeus Seneca]
Thyestes, ll. 401-403 [tr. Bacon]
Lines from the Chorus translated by Francis Bacon, in "Of Great Place," Essays, Part 11. Sometimes incorrectly attributed to Bacon.
I will not deny but that the best apology against false accusers is silence and sufferance, and honest deeds set against dishonest words.
Time never fails to bring every exalted reputation to a strict scrutiny: the world, in passing the judgment that is never to be reversed, will deny all partiality even to the name of Washington. Let it be denied, for its justice will confer glory.
Many men and many women enjoy popular esteem, not because they are known, but because they are not.
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
(Attributed)
(Source)
Attributed in Maturin M. Ballou, Notable Thoughts About Women, #3144 (1882). I have been unable to find an analog in various translations of Chamfort's Products of a Perfected Civilization or in any other primary source.
There is but one way I know of conversing safely with all men; that is, not by concealing what we say or do, but by saying or doing nothing that deserves to be concealed.
Alexander Pope (1688-1744) English poet
Letter to H. Cromwell (28 Oct 1710)
Act uprightly, and despise Calumny; Dirt may stick to a Mud Wall, but not to polish’d Marble.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard’s Almanack (1757)
Calumny is like a wasp which harasses you. Raise no hand against it unless you’re sure of killing it, for otherwise it will return to the charge more furious than ever.
[La calomnie est comme la guêpe qui vous importune, et contre laquelle il ne faut faire aucun mouvement, à moins qu’on ne soit sûr de la tuer, sans quoi elle revient à la charge, plus furieuse que jamais.]
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. 5, ¶ 302 (1795) [tr. Dusinberre (1992)]
(Source)
(Source (French)). Alternate translations:Calumny is like the wasp which worries you, which it were best not to try to get rid of unless you are sure of slaying it; for otherwise it will return to the charge more furious than ever.
[Source (1872)]Scandal is an importunate wasp, against which we must make no movement unless we are quite sure that we can kill it; otherwise it will return to the attack more furious than ever.
[tr. Mathers (1926)]Calumny is like some annoying wasp, against which one must make no move unless one is sure of killing it, or else it will return to the charge more furiously than ever.
[tr. Merwin (1969)]Calumny is a wasp that bothers you, and against which you mustn't make any movement unless you are sure to kill it; otherwise it will attack you more furiously than before.
[tr. Siniscalchi (1994)]Slander is like a wasp which is pestering you but which you mustn't take any action against unless he happens to turn round.
[tr. Parmée (2003), ¶ 182]
ANTONY: The evil men do lives after them;
The good is oft interred with their bones.William Shakespeare (1564-1616) English dramatist and poet
Julius Caesar, Act 3, sc. 2, l. 84ff (3.2.84-85) (1599)
(Source)
Say nothing good of yourself, you will be distrusted; say nothing bad of yourself, you will be taken at your word.
Joseph Roux (1834-1886) French Catholic priest
Meditations of a Parish Priest: Thoughts, Part 5 “Joy, Suffering, Fortune,” #22 (1886) [tr. Hapgood]
(Source)
It’s a sad fact of modern life that sooner or later you will end up on YouTube doing something stupid. The trick, according to my dad, is to make a fool of yourself to the best of your ability.
Ben Aaronovitch (b. 1964) British author
Broken Homes (2013)
Besides, there are two things that will be believed of any man whatsoever, and one of them is that he has taken to drink.
It is far more impressive when others discover your good qualities without your help.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
(Attributed)
You should show the least vanity about your greatest gifts. Content yourself with doing: leave saying to others.
[Afecte menos sus mayores eminencias. Conténtese con hacer, y deje para otros el decir.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 295 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:Shew as little as thou canst thy most eminent qualities. Rest satisfied to doe, and leave it to others to talk of it.
[Flesher ed. (1685)]The greater your exploits the less you need affect them: content yourself with doing, leave the talking to others.
[tr. Jacobs (1892)]Real achievement needs no such affectation. Rest in accomplishment, and leave talk to others. Do, and do not brag.
[tr. Fischer (1937)]Make the least ado about your greatest gifts. Be content to act, and leave the talking to others.
[Source]
The greatest height of heroism to which an individual, like a people, can attain is to know how to face ridicule; better still, to know how to make oneself ridiculous and not to shrink from the ridicule.
Miguel de Unamuno (1864-1936) Spanish philosopher and writer [Miguel de Unamuno y Jugo]
The Tragic Sense of Life [Del Sentimiento Trágico de la Vida], Conclusion (1913) [tr. Flitch (1921)]
(Source)
When you’re good at something, you’ll tell everyone. When you’re great at something, they’ll tell you.
Walter Payton (1954-1999) American football player
(Attributed)
A single lie destroys a whole reputation for integrity.
[Piérdese con sola una mentira todo el crédito de la entereza.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 181 (1647) [tr. Jacobs (1892)]
(Source)
(Source (Spanish)). Alternate translations:By one single lie, a man loses all his good name.
[Flesher ed. (1685)]A whole reputation for uprightness may be ruined with a single lie.
[tr. Fischer (1937)]A single lie can destroy your reputation for honesty.
[tr. Maurer (1992)]
I have regard to appearance still. So am I no hero.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1839-04-06)
Never threaten, because a threat is a promise to pay that it isn’t always convenient to meet, but if you don’t make it good it hurts your credit. Save a threat till you’re ready to act, and then you won’t need it.
George Horace Lorimer (1867-1937) American journalist, author, magazine editor
Letters from a Self-Made Merchant to His Son, ch. 15 (1901)
(Source)
Let us believe neither half of the good people tell us of ourselves, nor half the evil they say of others.
If evil Men speak good, or good Men evil of thee; examine thy Actions, and suspect thy self: But if evil Men speak evil of thee; hold it as an Honor, and by way of Thankfulness love them; but upon condition, that they continue to hate thee.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 1252 (1725)
(Source)
There is no limit to what a man can do so long as he does not care a straw who gets the credit for it.
Charles Edward "C. E." Montague (1867-1928) English journalist, novelist, essayist
“Any Cure?” sec. 3, Disenchantment (1922)
(Source)
Montague did not take credit for the phrase, referring to it as a saying.
This was not the first time Montague used the phrase. In a memoir about journalist William T. Arnold in 1906, he stated that a phrase that "someone has said" was a particular favorite of Arnold's: "There is no limit to what a man can do who does not care who gains the credit for it."
More discussion of the quote and its origins: A Man May Do an Immense Deal of Good, If He Does Not Care Who Gets the Credit – Quote Investigator. See also Truman.
When we meet a fact which contradicts a prevailing theory, we must accept the fact and abandon the theory, even when the theory is supported by great names and generally accepted.
Claude Bernard (1813-1878) French physiologist, scientist
An Introduction to the Study of Experimental Medicine [Introduction à l’Étude de la Médecine Expérimentale] (1865)
Let’s work hard at being real. This means we are free to question, to admit failure or weakness, to confess wrong, to declare the truth. When a person is authentic, he or she does not have to win or always be in the top ten or make a big impression or look super-duper pious. […] Authentic people usually enjoy life more than most. They don’t take
themselves so seriously. They actually laugh and cry and think more freely because they have nothing to prove — no big image to protect, no role to play. They have no fear of being found out, because they’re not hiding anything.Charles Rozell "Chuck" Swindoll (b. 1934) American evangelist, author, educator
Strengthening Your Grip, “On Priorities” (1982)
My manner of thinking, so you say, cannot be approved. Do you suppose I care? A poor fool indeed is he who adopts a manner of thinking for others! My manner of thinking stems straight from my considered reflections; it holds with my existence, with the way I am made. It is not in my power to alter it; and were it, I’d not do so.
Donatien Alphonse François de Sade (1740-1814) French aristocrat, philosopher, writer, libertine [The Marquis de Sade]
Letter to his wife (1783)
Please not thyself the flattering crowd to hear;
‘Tis fulsome stuff, to please thy itching ear.
[…]
Survey thy soul, not what thou does appear,
But what thou art.Persius (AD 34-62) Roman poet and satirist [Aulus Persius Flaccus]
Fourth Satire
Whatever may be the success of my stories, I shall be resolute in preserving my incognito, having observed that a nom de plume secures all the advantages without the disagreeables of reputation.
George Eliot (1819-1880) English novelist [pseud. of Mary Ann Evans]
Letter to William Blackwood (4 Feb 1857)
Guard your honor. Let your reputation fall where it will. And outlive the bastards.
Lois McMaster Bujold (b. 1949) American author
A Civil Campaign (1999)
The only happy author in this world is he who is below the care of reputation.
Washington Irving (1783-1859) American author [pseud. for Geoffrey Crayon]
Tales of a Traveler, Part 2 “The Poor-Devil Author” (1824)
To be idle and to be poor have always been reproaches, and therefore every man endeavours with his utmost care to hide his poverty from others, and his idleness from himself.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
The Idler, #17 (5 Aug 1758)
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)
When one sees the number and variety of institutions which exist for the purposes of education, and the vast throng of scholars and masters, one might fancy the human race to be very much concerned about truth and wisdom. But here, too, appearances are deceptive. The masters teach in order to gain money, and strive, not after wisdom, but the outward show and reputation of it; and the scholars learn, not for the sake of knowledge and insight, but to be able to chatter and give themselves airs.
[Wenn man die Vielen und Mannigfaltigen Anstalten zum Lehren und Lernen un das so große Gedränge von Schülern und Meistern sieht, könnte man glauben, daß es dem Menschengeschlechte gar sehr um Einsicht und Wahrheit zu thun sei. Aber auch hier trügt der Schein. Jene lehren, um Geld zu verdienen und streben nicht nach Weisheit, sondern nach dem Schein und Kredit derselben: und Diese lernen nicht, um Kenntniß und Einsicht zu erlangen; sondern um schwätzen zu können nd sich ein Ansehn zu geben Alle dreißig Jahre nämlich tritt so ein sondern um schwätzen zu können und sich ein Ansehn zu geben.]
Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 2, ch. 21 “On Learning and the Learned [Über Gelehrsamkeit und Gelehrte],” § 244 (1851) [tr. Saunders (1890)]
(Source)
(Source (German)). Alternate translation:When we see the different institutions for teaching and learning and the vast throng of pupil and masters, we might imagine that the human race was very much bent on insight and truth; but here appearances are deceptive. The masters teach in order to earn money and aspire not to wisdom, but to the semblance and reputation thereof; the pupils learn not to acquire knowledge and insight, but to be able to talk and chat and to give themselves airs.
[tr. Payne (1974)]
There are many who dare not kill themselves for fear of what the neighbors will say.
Cyril Connolly (1903-1974) English intellectual, literary critic and writer.
The Unquiet Grave, ch. 2 “Te Palinure Petens” (1945)
IAGO: Good name in man and woman, dear my lord,
Is the immediate jewel of their souls.
Who steals my purse steals trash. ’Tis something, nothing;
’Twas mine, ’tis his, and has been slave to thousands.
But he that filches from me my good name
Robs me of that which not enriches him
And makes me poor indeed.William Shakespeare (1564-1616) English dramatist and poet
Othello, Act 3, sc. 3, l. 182ff (3.3.182-188) (1603)
(Source)
You can’t build a reputation on what you are going to do.
Henry Ford (1863-1947) American industrialist
(Attributed)
Many consult their reputation; but few their conscience.
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 254 [tr. Lyman (1862)
Some are born great, some achieve greatness, and some hire public relations officers.
Daniel J. Boorstin (1914-2004) American historian, professor, attorney, writer
(Attributed)
See Shakespeare.
There are two modes of establishing our reputation; to be praised by honest men, and to be abused by rogues. It is best, however, to secure the former, because it will be invariably accompanied by the latter.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 218 (1820)
(Source)
Hee that lies with the dogs, riseth with fleas.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 343 (1640 ed.)
(Source)
Then go as far away as possible from home to build your first buildings. The physician can bury his mistakes, — but the architect can only advise his client to plant vines.
Frank Lloyd Wright (1867-1959) American architect, interior designer, writer, educator [b. Frank Lincoln Wright]
Lecture (1930-10-02), “To the Young Man in Architecture,” Chicago Art Institute
(Source)
Closing pieces of advice, #11. One of two lectures delivered at the Institute. While the lectures took place in 1930, they were collected in book form in 1931, which is usually the year they are cited to. Both were reprinted in Wright, The Future of Architecture (1953).
In an article during the lead-up to that book, "Frank Lloyd Wright Talks of His Art," New York Times (1953-10-04), Wright restated the advice, but turned around:The physician can bury his mistakes, but the architect can only advise his clients to plant vines -- so they should go as far as possible from home to build their first buildings.
For more discussion of the origins and variations of this quotation, see: Quote Origin: The Architect Can Only Advise His Client to Plant Vines – Quote Investigator®.
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
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.)]
HARRIS: You know, you’re really nobody in L.A. unless you live in a house with a really big door.
Steve Martin (b. 1945) American comedian, actor, writer, producer, musician
L. A. Story (1991)
(Source)
Live a good life. If there are gods and they are just, then they will not care how devout you have been, but will welcome you based on the virtues you have lived by. If there are gods, but unjust, then you should not want to worship them. If there are no gods, then you will be gone, but will have lived a noble life that will live on in the memories of your loved ones.
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
(Spurious)
Widely attributed to Marcus Aurelius, but no actual citation found, and with some discrepancies to his philosophy. The closest match appears to be Meditations 2.11, but it is a very poor match.
More information:
My wife should be as much free from suspicion of a crime as she is from a crime itself.
[Meos tam suspicione quam crimine iudico carere oportere.]
Julius Caesar (100-44 BC) Roman general and statesman [Gaius Julius Caesar]
In Suetonius, Life of Caesar
Popularly, "Caesar’s wife must be above reproach" or "beyond reproach."
Caesar was called to be a witness against Clodius, who was charge with having defiled sacred rites and having an affair with Pompeia, Caesar's wife. Caesar said he had investigated and found out nothing to prove the Pompeia's fidelity. When asked why, then, he had divorced her, he gave this answer.
Alt. trans.: "I judge it necessary for my kin to be as free from suspicion as from the charge of wrongdoing."
Alt. trans.: "I wished my wife to be not so much as suspected." [in Plutarch, “Caesar,” Parallel Lives [tr. Dryden (1693)]].
MARIANA: No legacy is so rich as honesty.
William Shakespeare (1564-1616) English dramatist and poet
All’s Well that Ends Well, Act 3, sc. 5, l. 13 (3.5.13) (1602?)
(Source)
Be careful that you don’t practice your religion in front of people to draw their attention. If you do, you will have no reward from your Father who is in heaven.
Whenever you give to the poor, don’t blow your trumpet as the hypocrites do in the synagogues and in the streets so that they may get praise from people. I assure you, that’s the only reward they’ll get. But when you give to the poor, don’t let your left hand know what your right hand is doing so that you may give to the poor in secret. Your Father who sees what you do in secret will reward you.
When you pray, don’t be like hypocrites. They love to pray standing in the synagogues and on the street corners so that people will see them. I assure you, that’s the only reward they’ll get. But when you pray, go to your room, shut the door, and pray to your Father who is present in that secret place. Your Father who sees what you do in secret will reward you.[Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μή γε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς.
Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.
Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί, ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.]The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 6: 1-6 (Jesus) [CEB (2011)]
(Source)
No Synoptic parallels.
(Source (Greek)). Alternate translations:Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
[KJV (1611)]Be careful not to parade your good deeds before men to attract their notice; by doing this you will lose all reward from your Father in heaven.
So when you give alms, do not have it trumpeted before you; this is what the hypocrites do in the synagogues and in the streets to win men's admiration. I tell you solemnly, they have had their reward. But when you give alms, your left hand must not know what your right is doing; your almsgiving must be secret, and your Father who sees all that is done in secret will reward you.
And when you pray, do not imitate the hypocrites: they love to say their prayers standing up in the synagogues and at the street corners for people to see them; I tell you solemnly, they have had their reward. But when you pray, go to your private room and, when you have shut your door, pray to your Father who is in that secret place, and your Father who sees all that is done in secret will reward you.
[JB (1966)]Make certain you do not perform your religious duties in public so that people will see what you do. If you do these things publicly, you will not have any reward from your Father in heaven.
So when you give something to a needy person, do not make a big show of it, as the hypocrites do in the houses of worship and on the streets. They do it so that people will praise them. I assure you, they have already been paid in full. But when you help a needy person, do it in such a way that even your closest friend will not know about it. Then it will be a private matter. And your Father, who sees what you do in private, will reward you.
When you pray, do not be like the hypocrites! They love to stand up and pray in the houses of worship and on the street corners, so that everyone will see them. I assure you, they have already been paid in full. But when you pray, go to your room, close the door, and pray to your Father, who is unseen. And your Father, who sees what you do in private, will reward you.
[GNT (1976)]Be careful not to parade your uprightness in public to attract attention; otherwise you will lose all reward from your Father in heaven.
When you pray, don’t be like hypocrites. They love to pray standing in the synagogues and on the street corners so that people will see them. I assure you, that’s the only reward they’ll get. But when you pray, go to your room, shut the door, and pray to your Father who is present in that secret place. Your Father who sees what you do in secret will reward you.
So when you give alms, do not have it trumpeted before you; this is what the hypocrites do in the synagogues and in the streets to win human admiration. In truth I tell you, they have had their reward. But when you give alms, your left hand must not know what your right is doing; your almsgiving must be secret, and your Father who sees all that is done in secret will reward you.
[NJB (1985)]Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven.
So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.
And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full. But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.
[NIV (2011 ed.)]Beware of practicing your righteousness before others in order to be seen by them, for then you have no reward from your Father in heaven.
So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret, and your Father who sees in secret will reward you.
And whenever you pray, do not be like the hypocrites, for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. But whenever you pray, go into your room and shut the door and pray to your Father who is in secret, and your Father who sees in secret will reward you.
[NRSV (2021 ed.)]
Cautious, careful people, always casting about to preserve their reputation and social standing, never can bring about a reform. Those who are really in earnest must be willing to be anything or nothing in the world’s estimation, and publicly and privately, in season and out, avow their sympathy with despised and persecuted ideas and their advocates, and bear the consequences.
Susan B. Anthony (1820-1906) American reformer, aboltionist, sufferagist
“On the Campaign for Divorce Law Reform” (1860)
Do as most do; and few will speak ill of thee.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 135 (1725)
(Source)
There are two classes [of scientists], those who want to know and do not care whether others think they know or not, and those who do not much care about knowing but care very greatly about being reputed as knowing.
Samuel Butler (1835-1902) English novelist, satirist, scholar
The Note-Books of Samuel Butler, “Scientists” (1912)Full text.
HAMLET: Be thou as chaste as ice, as pure as snow, thou shalt not escape calumny.
William Shakespeare (1564-1616) English dramatist and poet
Hamlet, Act 3, sc. 1, l. 147ff (3.1.147-148) (c. 1600)
(Source)
Among the smaller duties of life I hardly know any one more important than that of not praising where praise is not due.
Sydney Smith (1771-1845) English clergyman, essayist, wit
Lecture (1804-1806), Moral Philosophy, No. 9 “On the Conduct of the Understanding,” Royal Institution, London
(Source)
Collected in Elementary Sketches of Moral Philosophy (1849).
A cock has great influence on his own dunghill.
[In sterculino plurimum gallus potest.]
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 357
There is none among them more essential or remarkable, than the passion for distinction. A desire to be observed, considered, esteemed, praised, beloved, and admired by his fellows, is one of the earliest, as well as keenest dispositions discovered in the heart of men. […] Wherever men, women, or children, are to be found, whether they be old or young — rich or poor — high or low — wise or foolish — ignorant or learned — every individual is seen to be strongly actuated by a desire to be seen, heard, talked of, approved and respected, by the people about him, and within his knowledge.
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Essay (1790), “Discourses on Davila: A Series of Papers on Political History,” No. 4, Gazette of the United States
(Source)
A good reputation is more valuable than money.
[Honesta fama melior pecunia est.]
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 108
All that is gold does not glitter,
Not all those who wander are lost;
The old that is strong does not wither,
Deep roots are not reached by the frost.From the ashes a fire shall be woken,
A light from the shadows shall spring;
Renewed shall be blade that was broken,
The crownless again shall be king.J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 1: The Fellowship of the Ring, Book 1, ch. 7 “Strider” (1954)
(Source)
A poem by Bilbo, recorded in a letter from Gandalf to Frodo, referring to Aragorn. Bilbo later repeats the poem at the Council of Elrond.
See Herbert, Shakespeare.
When a tiger dies, it leaves its skin behind. When a person dies, he leaves his name behind.
Proverbs, Sayings, and Adages
Chinese proverb
When most the world applauds you, most beware;
‘Tis often less a blessing than a snare.Edward Young (1683-1765) English poet
Poem (1727), “The Universal Passion: Satire 6,” Love of Fame, the Universal Passion (1728)
(Source)
There is a rank due to the United States, among nations, which will be withheld, if not absolutely lost, by the reputation of weakness. If we desire to avoid insult, we must be able to repel it; if we desire to secure peace, one of the most powerful instruments of our rising prosperity, it must be known that we are at all times ready for war.
George Washington (1732-1799) American military leader, Founding Father, US President (1789-1797)
Fifth Annual Message, Philadelphia (3 Dec 1793)
(Source)
Oft before Agamemnon brave men warred;
But all unwept they lie in endless night,
Lacking, to deck their deeds with light,
Song of a heaven-taught bard.[Vixere fortes ante Agamemnona
multi; sed omnes illacrimabiles
urgentur ignotique longa
nocte, carent quia vate sacro.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 4, # 9, l. 25ff (4.9.25-28) (23 BC) [tr. Marshall (1908)]
(Source)
"To Lollius." See also Gray.
(Source (Latin)). Alternate translations:Men slasht ere Diomed was made:
But all are in oblivion drown'd,
And put unmourn'd into the ground,
For lack of Sacred Poets aid.
[tr. Fanshawe; ed. Brome (1666)]Before that Age a thousand liv'd,
And sent surprising Glories forth,
But none the silent Grave surviv'd;
In Night their Splendor's gone,
They fell, unmourn'd, unknown;
Because no Verse embalms their Worth.
[tr. Creech (1684)]Before Atrides men were brave:
But ah! oblivion, dark and long,
Has lock'd them in a tearless grave,
For lack of consecrating song.
[tr. Conington (1872)]Many brave men lived before Agamemnon: but all of them, unlamented and unknown, are overwhelmed with endless obscurity, because they were destitute of a sacred bard.
[tr. Smart/Buckley (1853)]Many, many have lived, who were valiant in fight,
Before Agamemnon; but all have gone down,
Unwept and unknown, in the darkness of night,
For lack of a poet to hymn their renown.
[tr. Martin (1864)]Many brave men have lived long before Agamemnon,
But o’er them darkly presses the slumber eternal;
All unwept and unknown, wanting Him --
Everlastingly sacred -- the Bard!
[tr. Bulwer-Lytton (1870)]Many brave men lived before Agamemnon, but all like crushed under eternal obvlivion, unknown to us and unwept by us, because no bard hath immortalized them.
[tr. Elgood (1893)]Ere Agamemnon saw the light
There lived brave men: but tearless all,
Enfolded in eternal night,
For lack of sacred minstrels, fall.
[tr. Gladstone (1894)]Brave men before the great Agamemnon's time
Liv'd many, but in tearless oblivion
And night, unknown and unlamented
Lie they, for want of a sacred poet
[tr. Phelps (1897)]Prior to Agamemnon lived many who were brave,
But all unwept, unknown.
In endless night are plunged because
They lack a bard divine.v [tr. Garnsey (1907)]Many heroes lived before Agamemnon ; but all are overwhelmed in unending night, unwept, unknown, because they lack a sacred bard.
[tr. Bennett (Loeb) (1912)]Before the age of Agamemnon wight
Lived many a hero, but unwept, unknown,
Because no sacred bard hymned their renown,
They, one and all, lie whelmed in endless night.
[tr. Mills (1924)]Many brave men lived before Agamemnon,
But all went down unmourned, unhouured, into the smothering darkness
For lack of a minstrel to be their glory-giver.
[tr. Michie (1963)]There were heroes before Agamemnon
Was born -- but who knows them? Unmourned,
They lie buried in eternal darkness,
Sung by no sacred song.
[tr. Raffel (1983)]Heroes have lived before Agamemnon lived,
But all of them are lost somewhere in the night,
Unwept, unkonwn, unless they had a poet
To tell what was their story.
[tr. Ferry (1997)]Many brave men
Llived before Agamemnon.
But all of them, unwept and unknown,
are shrouded in eternal night
for lack of a sacred bard.
[tr. Alexander (1999)]Many brave men lived before Agamemnon:
but all are imprisoned in unending night,
all of them are unwept and unknown,
because of the lack of a sacred bard.
[tr. Kline (2015)]
The world isn’t interested in the storms you encountered, but whether or not you brought in the ship.
(Other Authors and Sources)
Raul Armesto
You probably wouldn’t worry about what people think of you if you could know how seldom they do.
Olin Miller (fl. early 20th C) American humorist
(Attributed)First quoted by Walter Winchell, "On Broadway" (7 Jan 1937)
Also frequently attributed to Mark Twain, Eleanor Roosevelt, and Ethel Barrett; the latter used it ("We would worry less about what others think of us, if we realized how seldom they do") in her 1968 book Don’t Look Now But Your Personality is Showing. See here for more information.
Variants:
- "You’ll worry less about what people think about you when you realize how seldom they do."
- "You wouldn’t worry about what people may think of you if you could know how seldom they do."
- "We wouldn’t worry so much about what folks think of us if we knew how seldom they do."
- "You wouldn’t worry so much about what people think of you, if you knew how seldom they do."
- "You wouldn’t worry so much about what other people think if you realized how seldom they do."
See also Johnson.
We judge ourselves by what we feel capable of doing, while others judge us by what we have already done.
MORE: Why not be a teacher? You’d be a fine teacher. Perhaps even a great one.
RICH: And if I was who would know it?
MORE: You, your pupils, your friends, God. Not a bad public, that.
Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 1 (1960)
(Source)
More trying to convince Rich not to seek a public or political office (because of the corrupting influences he would face).
Rendered almost identically into the 1966 film adaptation.MORE: Why not be a teacher? You’d be a fine teacher, perhaps a great one.
RICH: And if I was who would know it?
MORE: You. Your pupils. Your friends. God. Not a bad public, that.
SELF-RESPECT: The secure feeling that no one, as yet, is suspicious.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Book of Burlesques, ch. 11 (1920)
I know well that no man will ever bring out of that office the reputation which carries him into it.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1796-12-27) to Edward Rutledge
(Source)
On the Presidency.
Good fame is like fire. When you have kindled it, you may easily preserve it; but if once you extinguish it, you will not easily kindle it again; at least, not make it burn as bright as it did.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
Apothegms, # 3 (1624)
Quoting Plutarch.
Either a good or a bad reputation outruns and gets before people wherever they go.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to Solomon Dayrolles (23 Dec 1848)
(Source)