Yet it is not on account of food or clothing that wealth is sought by most. Some device has been concocted by the devil, suggesting innumerable spending opportunities to the wealthy, so that they pursue unnecessary and worthless things as if they were indispensable, and no amount is sufficient for the expenditures they contrive.
[Ἀλλ’ οὐ γὰρ ἱματίων ἕνεκεν οὐδὲ τροφῶν ὁ πλοῦτός ἐστι τοῖς πολλοῖς περισπούδαστος, ἀλλά τις ἐπινενόηται μεθοδεία τῷ διαβόλῳ, μυρίας τοῖς πλουσίοις δαπάνης ἀφορμὰς ὑποβάλλουσα, ὥστε τὰ περιττὰ καὶ ἄχρηστα ὡς ἀναγκαῖα σπου δάζεσθαι, μηδὲν δὲ αὐτοῖς ἐξαρκεῖν πρὸς τὴν τῶν ἀναλωμάτων ἐπίνοιαν.]
Basil of Caesarea (AD 330-378) Christian bishop, theologian, monasticist, Doctor of the Church [Saint Basil the Great, Ἅγιος Βασίλειος ὁ Μέγας]
“To the Rich [Ὁμιλία πρὸς τοὺς πλουτούντας],” sermon (c. 368) [tr. Schroeder (2009)]
(Source)
Quotations about:
rich
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
The poor have the same basic pleasures of the rich, and the rich will always resent it.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 1 (1963)
(Source)
You seem to have great possessions! How else can this be, but that you have preferred your own enjoyment to the consolation of the many? For the more you abound in wealth, the more you lack in love.
[ἀλλὰ μὴν φαίνῃ ἔχων κτήματα πολλά. Πόθεν ταῦτα; ἢ δῆλον ὅτι τὴν οἰκείαν ἀπόλαυσιν προτι μοτέραν τῆς τῶν πολλῶν παραμυθίας ποιούμενος. Ὅσον οὖν πλεονάζεις τῷ πλούτῳ, τοσοῦτον ἐλλείπεις τῇ ἀγάπῃ.]
Basil of Caesarea (AD 330-378) Christian bishop, theologian, monasticist, Doctor of the Church [Saint Basil the Great, Ἅγιος Βασίλειος ὁ Μέγας]
“To the Rich [Ὁμιλία πρὸς τοὺς πλουτούντας],” sermon (c. 368) [tr. Schroeder (2009)]
(Source)
In C. Paul Schroeder, ed., Saint Basil on Social Justice (2009).
We know that the poor are distressed by their many wants, and that nobody relieves them; but if the rich feel resentment, it is at lacking any single thing, or meeting with resistance from a single person.
[On sait que les pauvres sont chagrins de ce que tout leur manque, et que personne ne les soulage; mais s’il est vrai que les riches soient colères, c’est de ce que la moindre chose puisse leur manquer, ou que quelqu’un veuille leur résister.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 6 “Of Gifts of Fortune [Des Biens de Fortune],” § 48 (6.48) (1688) [tr. Stewart (1970)]
(Source)
(Source (French)). Alternate translations:
The Poor are troubled that they want all things, and no body comforts them. The Rich are angry that they can want the least thing, or that any one would resist them.
[Bullord ed. (1696)]
The Poor are troubled that they want every thing, and no body comforts them. The Rich are angry that they should want the least thing, or that any one should oppose them.
[Curll ed. (1713)]
The Grief of the Poor is, that they want all Things, and no body comforts them. The Rich are angry if they want the least Thing, is any one contradict or oppose them.
[Browne ed. (1752)]
It is well known that the poor are sad because they want everything and nobody comforts them; but if it be true that the rich are irascible, it is because they may want the smallest thing, or that some one might oppose them.
[tr. Van Laun (1885)]
With tread imperial, impartial pallid Death
knocks at the doors of cottages and palaces. [Pallida mors æquo pulsat pede pauperum tabernas
Regumque turres.]Horace (65-8 BC) Roman poet and satirist [Quintus Horacius Flaccus]
Odes [Carmina], Book 1, # 4, l. 13ff (1.4.13-14) (23 BC) [tr. Alexander (1999), “To Lucius Sestius”]
(Source)
(Source (Latin)). Alternate translations:
Death knocks as boldly at the Rich mans dore
As at the Cottage of the Poore,
[tr. Fanshaw (1666), "To L. Sextius, a Consular Man"]
With equal foot, Rich friend, impartial Fate
Knocks at the Cottage, and the Palace Gate.
[tr. Creech (1684), "He adviseth his Friend to live merrily"]
Pale Death, impartial, walks his round: he knocks at cottage-gate
And palace-portal.
[tr. Conington (1872)]
Pale death knocks at the cottages of the poor, and the palaces of kings, with an impartial foot.
[tr. Smart/Buckley (1853), "To Sextius"]
Death comes alike to all, — to the monarch's lordly hall,
Or the hovel of the beggar, and his summons none shall stay.
[tr. Martin (1864), "To Sestius"]
But all the while, with equal step, pale Death strides on unpausing,
Knocks at thé lowly shed and regal tower.
[tr. Bulwer-Lytton (1870), "To Lucius Sestius"]
Pale death, with impartial step, knocks at the hut of the poor and the towers of kings.
[E.g. (1893)]
The kingly tower alike
And pauper's hut pale Death will strike.
[tr. Gladstone (1894), "To the Rich Sextius"]
Pale Death with foot impartial knocks at poor men's dwellings.
And tow'rs of monarchs.
[tr. Phelps (1897), "To Sestius"]
Pale death with foot impartial strikes at the huts of paupers and
Kings' towers.
[tr. Garnsey (1907), "To Sestius"]
With equal foot pale Pluto knocks at hovels of the poor,
And at the tyrant's towers
[tr. Marshall (1908), "Spring"]
Pale Death with foot impartial knocks at the poor man’s cottage and at princes’ palaces.
[tr. Bennett (Loeb) (1912), "Spring's Lesson"]
Marching with step impartial, Death's pale Presence raps its call
At doors of rich and poor alike.
[tr. Mills (1924)]
Hold! Pale Death, at the poor man's shack and the pasha's palace kicking
Impartially, announces his arrival.
[tr. Michie (1964)]
Death raps his bony knuckles, bleached,
Indifferent, on any man’s door, a palace or a hut.
[tr. Raffel (1983)]
Revenant white-faced Death is walking not knowing whether
He's going to knock at a rich man's door or a poor man's.
[tr. Ferry (1997)]
Pale death knocks with impartial foot, at the door of the poor man’s cottage,
and at the prince’s gate.
[tr. Kline (2015), "Spring"]
Nothing more clearly shows how little God esteems his gift to men of wealth, money, position and other worldly goods, than the way he distributes these, and the sort of men who are most amply provided with them.
[Rien ne fait mieux comprendre le peu de chose que Dieu croit donner aux hommes, en leur abandonnant les richesses, l’argent, les grands établissements et les autres biens, que la dispensation qu’il en fait, et le genre d’hommes qui en sont le mieux pourvus.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 6 “Of Gifts of Fortune [Des Biens de Fortune],” § 24 (6.24) (1688) [tr. Stewart (1970)]
(Source)
See Alexander Pope.
(Source (French)). Alternate translations:
Nothing makes us better comprehend what little things God thinks he bestows on Mankind, when he suffers 'em to abound in Riches, Gold, Settlements, Stations, and other advantages, than the dispensations he makes of them, and the sort of men who are best provided.
[Bullord ed. (1696)]
Nothing makes us better comprehend what little things God thinks he bestows on Mankind, in suffering 'em to abound in Riches, Mony, great Preferments, and other Advantages, than the Distribution he makes of 'em, and the sort of Men who are best provided.
[Curll ed. (1713)]
Nothing makes us better understand what trifling things Providence thinks He bestows on men in granting them wealth, money, dignities, and other advantages, than the manner in which they are distributed and the kind of men who have the largest share.
[tr. Van Laun (1885)]
A man is rich whose income is larger than his expenses, and he is poor if his expenses are greater than his income.
[Celui-là est riche, qui reçoit plus qu’il ne consume; celui-là est pauvre, dont la dépense excède la recette.]Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
The Characters [Les Caractères], ch. 6 “Of Gifts of Fortune [Des Biens de Fortune],” § 49 (6.49) (1688) [tr. Van Laun (1885)]
(Source)
(Source (French)). Alternate translations:
He is rich whose Receipt is more than his Expences, and he is poor whose Expences are more than his Receipt.
[Bullord ed. (1696)]
He is rich, whose Income is more than his Expences; and he is poor whose Expences are more than his Income.
[Curll ed. (1713)]
He is rich, whose Income is more than his Expences; and he is poor whose Expences exceed his Income.
[Browne ed. (1752)]
That man is rich, who gets more than he spends; that man is poor, whose expenses exceed his receipts.
[tr. Stewart (1970)]
“But whom do I treat unjustly,” you say, “by keeping what is my own?” Tell me, what is your own? What did you bring into this life? From where did you receive it? It is as if someone were to take the first seat in the theater, then bar everyone else from attending, so that one person alone enjoys what is offered for the benefit of all in common — this is what the rich do. They seize common goods before others have the opportunity, then claim them as their own by right of preemption. For if we all took only what was necessary to satisfy our own needs, giving the rest to those who lack, no one would be rich, no one would be poor, and no one would be in need.
[Καὶ ποῖον, λέγει, ἀδικῶ, μὲ τὸ νὰ κρατῶ γιὰ τoν ἐαυτόν μου αὐτὰ ποῦ μου ἀνήκουν; Ποία, εἰπέ μου, εἶναι αὐτὰ ποῦ σου ἀνήκουν; Ἀπὸ ποῦ τὰ ἔλαβες, καὶ τὰ ἔφερες στὴν ζωὴν αὐτήν; Ὅπως ἀκριβῶς κάποιος ποὺ εὑρίσκει στὸ θέατρο θέση μὲ καλὴν θέαν, ἐμποδίζει ἔπειτα τοὺς εἰσερχομένους, θεωρώντας ὡς ἰδικὸ τοῦ αὐτὸ ποὺ προορίζεται γιὰ χρῆσιν κοινήν, ἔτσι εἶναι καὶ οἱ πλούσιοι. Ἀφοῦ ἐκυρίευσαν ἐκ τῶν προτέρων τα κοινὰ ἀγαθά, τὰ ἰδιοποιοῦνται ἁπλῶς ἐπειδὴ τὰ ἐπρόλαβαν. Ἐὰν ὁ καθένας ἐκρατοῦσε ἐκεῖνο ποὺ ἀρκεῖ γιὰ τὴν ἱκανοποίηση τῶν ἀναγκῶν του, καὶ ἄφηνε τὸ περίσσευμα σ’ αὐτὸν ποὺ τὸ χρειάζεται, κανεὶς δὲν θὰ ἦταν πλούσιος, ἀλλὰ καὶ κανεὶς πτωχός.]
Basil of Caesarea (AD 330-378) Christian bishop, theologian, monasticist, Doctor of the Church [Saint Basil the Great, Ἅγιος Βασίλειος ὁ Μέγας]
“I Will Tear Down My Barns [καθελῶ μου τὰς ἀποθήκας],” Sermon # 6 [tr. Schroeder (2009)]
(Source)
In C. Paul Schroeder, ed., Saint Basil on Social Justice (2009).
In truth, poverty is an anomaly to rich people. It is very difficult to make out why people who want dinner do not ring the bell.
Walter Bagehot (1826-1877) British businessman, essayist, journalist
“The Waverley Novels,” National Review (1858-04)
(Source)
A review of Sir Walter Scott's very popular and lengthy book series of that name, which includes his (today) most famous, Ivanhoe.
How far, O rich, do you extend your senseless avarice? Do you intend to be the sole inhabitants of the earth? Why do you drive out the fellow sharers of nature, and claim it all for yourselves? The earth was made for all, rich and poor, in common. Why do you rich claim it as your exclusive right? The soil was given to the rich and poor in common — wherefore, oh, ye rich, do you unjustly claim it for yourselves alone? Nature gave all things in common for the use of all; usurpation created private rights. Property hath no rights. The earth is the Lord’s, and we are his offspring. The pagans hold earth as property. They do blaspheme God.
Ambrose of Milan (339-397) Roman theologian, statesman, Christian prelate, saint, Doctor of the Church [Aurelius Ambrosius]
(Attributed)
Frequently quoted in the early 20th Century in various social justice writings, and in the years since then, but all citations I can find fall back to its inclusion in Upton Sinclair, The Cry for Justice, Book 8 "The Church" (1915) (though it can be found somewhat earlier than that).
Why, if all the rich men in the world divided up their money amongst themselves, there wouldn’t be enough to go round!
Christina Stead (1902-1983) Australian writer
House of All Nations, sc. 12 “The Revolution” [Jules] (1938)
(Source)
Pooh-poohing the idea that confiscating wealth from the rich would provide enough money to the poor. The line is also included in the "Credo" at the beginning of the novel, attributed to the character, Jules Bertillon.
Any man with few needs appears a menace to the rich for he is always in a position to escape from them, and the tyrants see that thus they lose a slave.
[Tout homme qui a peu de besoins semble menacer les riches d’être toujours prêt à leur échapper. Les tyrans voient par là qu’ils perdent un esclave.]
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. 3, ¶ 266 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:
Any man whose needs are few seems to threaten the rich with the possibility of his escaping them. Tyrants are thereby faced with the prospect of losing a slave.
[tr. Merwin (1969)]
Any man who has few needs seems to threaten the rich with his readiness to escape from them. Thereby tyrants realize that they are losing a slave.
[tr. Pearson (1973)]
Every man who has few needs seems to menace the wealthy with the constant threat of escaping from them. Tyrants see in such a proposition the loss of a slave.
[tr. Siniscalchi (1994)]
Anyone whose needs are small seems threatening to the rich, because he's always ready to escape their control. This is how tyrants recognize that they're losing a slave.
[tr. Parmée (2003)]
And who can suffer injury by just taxation, impartial laws and the application of the Jeffersonian doctrine of equal rights to all and special privileges to none? Only those whose accumulations are stained with dishonesty and whose immoral methods have given them a distorted view of business, society and government. Accumulating by conscious frauds more money than they can use upon themselves, wisely distribute or safely leave to their children, these denounce as public enemies all who question their methods or throw a light upon their crimes.
William Jennings Bryan (1860–1925) American lawyer, statesman, politician, orator
Speech, Madison Square Garden, New York (1906-08-30)
(Source)
The great question for our time is, how to make sure that the continuing scientific revolution brings benefits to everybody rather than widening the gap between rich and poor. To lift up poor countries, and poor people in rich countries, from poverty, to give them a chance of a decent life, technology is not enough. Technology must be guided and driven by ethics if it is to do more than provide new toys for the rich.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Progress in Religion,” Templeton Prize acceptance speech, Washington National Cathedral (9 May 2000)
(Source)
The rich know anger helps the cost of living:
Hating’s more economical than giving.[Genus, Aucte, lucri divites habent iram:
Odisse, quam donare, vilius constat.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 12, epigram 13 (12.13) (AD 101) [tr. Michie (1972)]
(Source)
"To Auctus." Closely parallel to 3.37, to the point where some translations are cross-applied in error. The general interpretation, from Ker, is that "picking quarrels with clients saves you giving them presents."
(Source (Latin)). Alternate translations:
Anger's a kind of gain that rich men know:
It costs them less to hate than to bestow.
[tr. Fletcher (1656)]
Rich men, my friend, by anger know to thrive.
'Tis cheaper much to quarrel, than to give.
[tr. Hay (1755)]
From ire can gainmongers elicit ore.
Fell hate is frugal: love might lavish more.
[tr. Elphinston (1782), 12.68]
Ask you, last night, why Gripus ill behaved?
A well-timed quarrel is a dinner saved.
[tr. Halhead (1793)]
The rich, Auctus, make a species of gain out of anger.
It is cheaper to get into a passion than to give.
[tr. Bohn's Classical (1859)]
Rich men, Auctus, regard anger as a kind of profit;
to hate is cheaper than to give!
[tr. Ker (1919)]
The rich feign wrath -- a profitable plan;
'Tis cheaper far to hate than help a man.
[tr. Pott & Wright (1921)]
Rich men, Auctus, think of anger as a sort of moneymaking:
hating comes cheaper than giving.
[tr. Shackleton Bailey (1993)]
The rich pick fights and cause unpleasance:
Hate is cheaper than giving presents.
[tr. Ericsson (1995)]
The rich believe it pays to get irate --
to give is costlier, Auctus, than to hate.
[tr. McLean (2014)]
Wealthy friends, you’re quick to take offene.
It’s not good manners, but it saves expense.[Irasci tantum felices nostis amici.
Non belle facitis, sed iuvat hoc: facite.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 3, epigram 37 (3.37) (AD 87-88) [tr. McLean (2014)]
(Source)
The commentary by various authors indicates this is about wealthy patrons pretending to offense or other anger at their poorer clientele as an excuse for not being free with gifts. Closely parallel to 12.13.
(Source (Latin)). Alternate translations:
Rich friends 'gainst poor to anger still are prone:
It is not well, but profitably done.
[tr. May (1629); also as Hay (1755)]
My rich friends, you know nothing save how to put yourselves into a passion. It is not a nice thing for you to do, but it suits your purpose. Do it.
[tr. Bohn's Classical (1859)]
To be angry is all you know, you rich friends.
You do not act prettily, but it pays to do this.
[tr. Ker (1919)]
Rich friends, 'tis your fashion to get in a passion
With humble dependents, or feign it.
Though not very nice, 'tis a saving device,
Economy bids you retain it.
[tr. Pott & Wright (1921), "A Mean Trick"]
You well-off people are well versed only
in cursing out your inferiors:
Un For Giving bitching is quite enriching.
[tr. Bovie (1970)]
You weIl-off friends only know how to take umbrage. It's not a pretty way to behave, but it suits your book.
[tr. Shackleton Bailey (1993)]
Not easy, having money, blood so blue,
Lotta gifts expected for all your crew.
Kinda tacky to get angry and just tell 'em all go screw.
But the rich gotta do
What the rich gotta do.
[tr. Ericsson (1995)]
The rich feign wrath – a profitable plan;
’Tis cheaper far to hate than help a man.
[tr. Pott]
How explain why the conspicuously rich
are so easy to offend? Ask their accountant.
He probably won’t tell you but he’ll know.
[tr. Halsey]
The comfort of the rich depends upon an abundant supply of the poor.
Voltaire (1694-1778) French writer [pseud. of Francois-Marie Arouet]
(Attributed)
Remember that we can own only what we can assimilate and appreciate, no more. Many wealthy people are little more than janitors of their possessions.
Frank Lloyd Wright (1867-1959) American architect, interior designer, writer, educator [b. Frank Lincoln Wright]
On Architecture: Selected Writings (1894-1940) (1941)
(Source)
Never be deceived that the rich will allow you to vote away their wealth.
Lucy Parsons (1851-1942) American labor organizer, anarchist, orator [a.k.a. Lucy Gonzalez]
Speech, Founding Convention of the Industrial Workers of the World (27 Jun 1905)
(Source)
Reprinted in Freedom, Equality and Solidarity: Writings & Speeches, 1878-1937.
Jesus Christ chose to be born of poor and humble parents, in a land remote from the centre of political or intellectual influence, and in the circle of labouring men. He chose to belong to the class of the respectable artisan, and most of the twelve Apostles came from the same social level. In His teaching He plainly associated blessedness with the lot of poverty, and extreme danger with the lot of wealth. All through the New Testament the assumption is that God is on the side of the poor against the rich. As Jowett once said, there is more in the New Testament against being rich, and in favour of being poor, than we like to recognise.
William Ralph Inge (1860-1954) English prelate [Dean Inge]
“Bishop Gore and the Church of England,” Edinburgh Review (Jan 1908)
(Source)
Reprinted in Outspoken Essays: First Series (1911).
I do not see in religion the mystery of the incarnation, but the mystery of the social order; religion attaches to heaven an idea of equality that stops the rich from being massacred by the poor.
[Quant à moi, je ne vois pas dans la religion le mystère de l’incarnation, mais le mystère de l’ordre social; elle rattache au ciel une idée d’égalité qui empêche que le riche ne soit massacré par le pauvre.]
Napoleon Bonaparte (1769-1821) French emperor, military leader
Statement (4 Mar 1806)
(Source)
Quoted in Opinions de Napoléon sur divers sujets de politique et d'administration, recueillies par un membre de son conseil d'état (1833).
Experience declares that man is the only animal which devours its own kind; for I can apply no milder term to the governments of Europe, and to the general prey of the rich upon the poor.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1787-01-16) to Edward Carrington
(Source)
The King in a carriage may ride,
And the Beggar may crawl at his side;
But in the general race,
They are traveling all the same pace.Edward FitzGerald (1809-1883) English writer, poet, translator
“Chronomoros,” l. 57ff, Chambers’s Edinburgh Journal (5 Dec 1840)
(Source)
My father deals with millionaires and billionaires on a daily basis, the sort of people who have egos just this side (and sometimes way over the edge) of sociopathy. The sort of person who thinks he’s the apex predator wading through a universe of sheep.
John Scalzi (b. 1969) American writer
Lock In (2014)
What has destroyed every previous civilization has been the tendency to the unequal distribution of wealth and power. This same tendency, operating with increasing force, is observable in our civilization to-day, showing itself in every progressive community, and with greater intensity the more progressive the community. Wages and interest tend constantly to fall, rent to rise, the rich to become very much richer, the poor to become more helpless and hopeless, and the middle class to be swept away.
Henry George (1839-1897) American economist
Progress and Poverty, “How Modern Civilization May Decline” (1879)
You cannot bring about prosperity by discouraging thrift.
You cannot help small men by tearing down big men.
You cannot strengthen the weak by weakening the strong.
You cannot lift the wage earner by pulling down the wage payer.
You cannot help the poor man by destroying the rich.
You cannot keep out of trouble by spending more than your income.
You cannot further the brotherhood of man by inciting class hatred.
You cannot establish security on borrowed money.
You cannot build character and courage by taking away men’s initiative and independence.
You cannot help men permanently by doing for them what they could and should do for themselves.William J. H. Boetcker (1873-1962) German-American religious leader, author, public speaker [William John Henry Boetcker]
“The Industrial Decalogue” (1916)
Often referred to as "The Ten Cannots," and also often misattributed to Abraham Lincoln.
The rich rob the poor, and the poor rob each other.
Sojourner Truth (1797-1883) American abolitionist, women's rights activist [b. Isabella Baumfree]
(Attributed)
Variations: "Truly, here the rich rob the poor and the poor rob each other," "Our rich rob the poor, and the poor rob each other."
By fixing men’s minds, not upon the discharge of social obligations, which restricts their energy, because it defines the goal to which it should be directed, but upon the exercise of the right to pursue their own self-interest, it offers unlimited scope for the acquisition of riches, and therefore gives free play to one of the most powerful of human instincts. To the strong it promises unfettered freedom for the exercise of their strength; to the weak the hope that they too one day may be strong. Before the eyes of both it suspends a golden prize, which not all can attain, but for which each may strive, the enchanting vision of infinite expansion. It assures men that there are no ends other than their ends, no law other than their desires, no limit other than that which they think advisable. Thus it makes the individual the center of his own universe, and dissolves moral principles into a choice of expediences.
R. H. Tawney (1880-1962) English writer, economist, historian, social critic [Richard Henry Tawney]
The Acquisitive Century, ch. 3 “The Acquisitive Society” (1920)
(Source)
The man of business goes on Sunday to the church with the regularity of the village blacksmith, there to renounce and abjure before his God the line of conduct which he intends to pursue with all his might during the following week.
George Bernard Shaw (1856-1950) British playwright and critic
Fabian Essays in Socialism, “The Basis of Socialism: Economic” (1889)
(Source)
Steal money, you’re sent to prison; steal a country, you’re made a king.
(Other Authors and Sources)
Japanese proverb
When the rich rob the poor it’s called business. When the poor fight back it’s called violence.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
(Spurious)
Frequently, but incorrectly attributed to Twain, no earlier than 2015. It appears to have been an anonymous phrase coined in the Occupy Movement in 2011. See here for more information.
[The] “robbing of the poor because he is poor,” is especially the mercantile form of theft, consisting in taking advantage of a man’s necessities in order to obtain his labor or property at a reduced price. The ordinary highwayman’s opposite form of robbery — of the rich, because he is rich — does not appear to occur so often to the old merchant’s mind; probably because, being less profitable and more dangerous than the robbery of the poor, it is rarely practice by persons of discretion.
John Ruskin (1819-1900) English art critic, painter, writer, social thinker
Unto This Last, ch. 3 (1800)
My father deals with millionaires and billionaires on a daily basis, the sort of people who have egos just this side (and sometimes way over the edge) of sociopathy. The sort of person who thinks he’s the apex predator wading through a universe of sheep.
John Scalzi (b. 1969) American writer
Lock In (2014)
When people ask, “Why should the rich pay a larger percent of their income than middle-income people?” — my answer is not an answer most people get: It’s because their power developed from laws that enriched them.
Ralph Nader (b. 1934) American attorney, author, lecturer, political activist
“Public Citizen Number One,” by Debra Saunders, San Francisco Sunday Examiner & Chronicle (13 Oct 1996)
Rich people show their appreciation through favors. When everyone you know has more money than they know what to do with, money stops being a useful transactional tool. So instead you offer favors. Deals. Quid pro quos. Things that involve personal involvement rather than money. Because when you’re that rich, your personal time is your limiting factor.
John Scalzi (b. 1969) American writer
Lock In (2014)
Do not give, as many rich men do, like a hen that lays her egg and then cackles.
Henry Ward Beecher (1813-1887) American clergyman and orator
“Plymouth Pulpit” (26 Jun 1869)
We have this fantasy that our interests and the interests of the super-rich are the same, like somehow the rich will eventually get so full that they’ll explode, and the candy will rain down on the rest of us, like there’s some sort of piñata of benevolence. But here’s the thing about a piñata: it doesn’t open on its own. You have to beat it with a stick.
William "Bill" Maher (b. 1956) American comedian, political commentator, critic, television host.
Real Time with Bill Maher (12 Mar 2011)
One of the temptations of upper-middle class life is to create sharp edges of our moral sensitivities that allows comfortable confusions about sin and virtue. The difference between rich and poor is not that the rich sin more than the poor, it is that the rich find it easier to call sin a virtue. When the poor sin, they call it sin; when they see holiness, they identify it as such. This intuitive clarity is often absent from the wealthy, and that absence easily leads to the atrophy of the moral sense.
Henri Nouwen (1932-1996) Dutch Catholic priest and writer
Encounters with Merton (2004)
Politics is the gentle art of getting votes from the poor and campaign funds from the rich by promising to protect each from the other.
Oscar Ameringer (1870-1943) German-American political activist, Socialist organizer, author, politican
The American Guardian
The man who dies thus rich dies disgraced.
Andrew Carnegie (1835-1919) American industrialist and philanthropist
“Wealth,” North American Review (Jun 1889)
Reprinted in The Gospel of Wealth (1889).
Senseless extravagance is the best friend of revolution.
William Ralph Inge (1860-1954) English prelate [Dean Inge]
“Our Present Discontents,” Outspoken Essays: First Series (1919)
Oh, the poor folks hate the rich folks,
And the rich folks hate the poor folks,
All of my folks hate all of your folks,
It’s American as apple pie.Tom Lehrer (b. 1928) American mathematician, satirist, songwriter
“National Brotherhood Week” (1965)
SYDNEY: You don’t seem to realize that a poor person who is unhappy is in a better position than a rich person who is unhappy. Because the poor person has hope. He thinks money would help.
Jean Kerr (1922-2003) American author and playwright [b. Bridget Jean Collins]
Poor Richard, Act 1 (1965)
Despite considerable propaganda to the contrary, the greatest need of the moment is not a decision to be tender to the well-to-do. Their situation is not so desperate as popularly represented. Also one makes an economy work not by rewarding the rich but by rewarding all who contribute to its success.
John Kenneth Galbraith (1908-2006) Canadian-American economist, diplomat, author
“Wealth and Poverty,” speech, National Policy Committee on Pockets of Poverty (13 Dec 1963)
(Source)
Money couldn’t buy friends, but you got a better class of enemy.
Terence Alan "Spike" Milligan (1918-2002) Anglo-Irish comedian, writer, actor
Puckoon, ch. 6 [Mrs. Doonan] (1963)
(Source)
The phrase, usually in the present tense, became a popular one of his, as in Norma Farnes, Memories of Milligan, "Spike on Spike" (2011): "Money can't buy you friends, but it does get you a better class of enemy," or the variant "Money can't buy you friends, but you get a better class of enemy."
To blame the poor for subsisting on welfare has no justice unless we are also willing to judge every rich member of society by how productive he or she is. Taken individual by individual, it is likely that there’s more idleness and abuse of government favors among the economically privileged than among the ranks of the disadvantaged.
Norman Mailer (1923-2007) American novelist, journalist, playwright, activist
Esquire (1996)
One of the oldest Russian proverbs remains as inexorably true in modern America: “No one is hanged who has money in his pocket.” Or, one might say, capital punishment is only for those without capital.
Sydney J. Harris (1917-1986) Anglo-American columnist, journalist, author
Syndicated column, Chicago Daily News (Apr 1971)
Poor and free rather than rich and enslaved. Of course, men want to be both rich and free, and this is what leads them at times to be poor and enslaved.
[Pauvre et libre plutôt que riche et asservi. Bien entendu les hommes veulent être et riches et libres et c’est ce qui les conduit quelquefois à être pauvres et esclaves.]
Albert Camus (1913-1960) Algerian-French novelist, essayist, playwright
Notebooks: 1942-1951, Notebook 4, Jan 1942 – Sep 1945 [tr. O’Brien/Thody (1963)
(Source)
Whenever Richard Cory went down town,
We people on the pavement looked at him:
He was a gentleman from sole to crown,
Clean-favored and imperially slim.And he was always quietly arrayed,
And he was always human when he talked;
But still he fluttered pulses when he said,
“Good Morning!” and he glittered when he walked.And he was rich, yes, richer than a king,
And admirably schooled in every grace:
In fine — we thought that he was everything
To make us wish that we were in his place.So on we worked and waited for the light,
And went without the meat and cursed the bread,
And Richard Cory, one calm summer night,
Went home and put a bullet in his head.Edwin Arlington Robinson (1869-1935) American poet
“Richard Corey” (1897)
Behind this attitude lurks a rejection of ethics and a rejection of God. Ethics has come to be viewed with a certain scornful derision. It is seen as counterproductive, too human, because it makes money and power relative. It is felt to be a threat, since it condemns the manipulation and debasement of the person. In effect, ethics leads to a God who calls for a committed response which is outside the categories of the marketplace. When these latter are absolutized, God can only be seen as uncontrollable, unmanageable, even dangerous, since he calls human beings to their full realization and to freedom from all forms of enslavement. Ethics — a non-ideological ethics — would make it possible to bring about balance and a more humane social order. With this in mind, I encourage financial experts and political leaders to ponder the words of one of the sages of antiquity: “Not to share one’s wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs.”
Francis I (b. 1936) Argentinian Catholic Pope (2013- ) [b. Jorge Mario Bergoglio]
Evangelii Gaudium, sec. 57 (24 Nov 2013)
(Source)
Quoting St. John Chrysostom, De Lazaro Concio, II, 6
A miser grows rich by seeming poor; an extravagant man grows poor by seeming rich.
William Shenstone (1714-1763) English poet
“Of Men and Manners,” sec. 86, Men and Manners (1804)
(Source)
The promise was that when the glass was full, it would overflow, benefiting the poor. But what happens instead, is that when the glass is full, it magically gets bigger: nothing ever comes out for the poor.
Francis I (b. 1936) Argentinian Catholic Pope (2013- ) [b. Jorge Mario Bergoglio]
In “Pope Francis: I’m Not a Marxist,” TIME (15 Dec 2013)
(Source)
On the "trickle-down" theory.
A rich man without charity is a rogue; and perhaps it would be no difficult matter to prove that he is also a fool.
Henry Fielding (1707-1754) English novelist, dramatist, satirist
The Covent-Garden Journal, #44 (2 Jun 1752)
(Source)
Rich men without convictions are more dangerous in modern society than poor women without chastity.
George Bernard Shaw (1856-1950) British playwright and critic
Plays Unpleasant, Preface (1898)